Parimal Sanskrit Series No.

93

=PTt cd^ejra

MATSYA MAHAPURANA
,
(An Exhaustive Introduction Sanskrit Text, English Translation ,
Scholarly Notes and Index of Verses)

Vol. II
Chapters : 151-291

Translated into English by

A Board of Scholars
An Exhaustive Introduction by
Shantilal Nagar

Edited with Scholarly Notes by

K.L. Joshi

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 CONTENTS
CHAPTER 151
Collective attack of Danavas over Visnu 1
CHAPTER 152
Terrific battle of Visnu with Mathana and other Daityas 4
CHAPTER 153
Dialogue between Visnu and Indra, battle of gods and Daityas- defeat of gods 6
CHAPTER 154
Taraka commands to free gods captured by, description of marriage of Siva and Parvati 21
CHAPTER 155
Quarrel between Siva and Parvati 65
CHAPTER 156
Secret consultations between KusumamodinI and Parvati and other related events 68
CHAPTER 157
Parvatl’s curse on Vlraka and boon to Ekanams'a 70
CHAPTER 158
Parvatl’s prayer by Vlraka 72
CHAPTER 159
Birth of Skanda and his praise by the Siddhas 76
CHAPTER 160
Battle between Skanda and Taraka and death of the demon 79
CHAPTER 161
Tapas of Hiranyakasipu, arrival of Narasiihha in the court of Hiranyakasipu 82
CHAPTER 162
Description of the form of Narasiihha by Prahlada 88

CHAPTER 163
War between Narasimha and Hiranyakasipu 91
CHAPTER 164
Emerging of the universe out of the golden lotus 98
CHAPTER 165
Arrangement of all the four yugas 100

CHAPTER 166
Description of delusion 102
CHAPTER 167
Visnu sleeps in the ocean 103
CHAPTER 168
Emerging of the five Mahabhutas and a lotus from the navel of Narayana
CHAPTER 169
Manifestation of Brahma from the lotus of the navel
CHAPTER 170
Birth of Madhu and Kaitabha
CHAPTER 171
Emerging of the mind-born sons of Brahma
CHAPTER 172
The gods pray to Visnu against the atrocities of Taraka
CHAPTER 173
Preparation of war by the Daityas and Danavas
CHAPTER 174
God’s compaign for war
CHAPTER 175
Battle between the gods and the Danavas
CHAPTER 176
Conflict between gods and Tarakamaya
CHAPTER 177
Conflict between gods and Tarakamaya
CHAPTER 178
Conflict between gods and Tarakamaya
CHAPTER 179
The killing of Andhaka
CHAPTER 180
Glory of Varanasi and the granting of boon to Yaksa by Lord Siva
CHAPTER 181
Mahatmya of Avimukta Ksetra
CHAPTER 182
Mahatmya of Kasl-tirtha
CHAPTER 183
Mahatmya of Kas'I-tlrtha
CHAPTER 184
Mahatmya of Avimukta-tlrtha
CHAPTER 185
Mahatmya of Avimukta-tlrtha
CHAPTER 186
Narmada Mahatmya
CHAPTER 187
Narmada Mahatmya
CHAPTER 188
Narmada Mahatmya
CHAPTER 189
Narmada Mahatmya
CHAPTER 190
Narmada Mahatmya
CHAPTER 191
Narmada Mahatmya
CHAPTER 192
Narmada Mahatmya
CHAPTER 193
Narmada Mahatmya
CHAPTER 194
Narmada Mahatmya
CHAPTER 195
Narration of Pravaras of Bhrgu race
CHAPTER 196
Descriptions of Angira Family
CHAPTER 197
Description of Atri family
CHAPTER 198
Description of Visvamitra family
CHAPTER 199
Pravaras of Maharsi Kasyapa
CHAPTER 200
Description of Vasi§tha family
CHAPTER 201
Description of Parasara family
CHAPTER 202
The description of the Pravaras
CHAPTER 203
The families of Dharma
CHAPTER 204
Narration of the pitrs (manes)
CHAPTER 205
Benefits of donation of cows
CHAPTER 206
The gift of a black deer skin
CHAPTER 207
The signs of an auspicious bull
CHAPTER 208
The anecdote of Savitri
CHAPTER 209
The anecdote of Savitri
CHAPTER 210
The anecdote of Savitri
CHAPTER 211
The anecdote of Savitri
CHAPTER 212
Third boon to Savitri from Dharmaraja
CHAPTER 213
The resuscitation of Satyavan
CHAPTER 214
The anecdotes of Savitri
CHAPTER 215
Description of the duties of a King
CHAPTER 216
The qualities of the king’s servants
CHAPTER 217
The ways of protecting the fort and the city of a king
CHAPTER 218
Things to be preserved by a king in his fort
CHAPTER 219
The protection of the king
CHAPTER 220
The duties of a king
CHAPTER 221
The fate and the result of one's own effort and energy
CHAPTER 222
The Dharma of the kings and the policy of conciliation 279
CHAPTER 223
Raja Dharma- the policy of Bheda 280
CHAPTER 224
Raja Dharma- the policy of Dana 281
CHAPTER 225
Raja Dharma- the policy of Danda 282
CHAPTER 226
Description of Raja Dharmas 284
CHAPTER 227
Rajadharma- his inflicting punishments 285
CHAPTER 228
The propitiatory rites or Santis 301
CHAPTER 229
The Santi Offerings 303
CHAPTER 230
The propitiations for the bad omens 305
CHAPTER 231
Santi rites 306
CHAPTER 232
Graha Santis 307
CHAPTER 233
Santi rites 308
CHAPTER 234
The extraordinary peace offering when reservoirs of water go bad 309
CHAPTER 235
The extraordinary Santi during pregnancy 310
CHAPTER 236
Unusual peace offerings 310
CHAPTER 237
The extraordinary Mantis due to birds and deer, etc. 311
CHAPTER 238
Santis on unlucky signs 312
CHAPTER 239
Description of Graha-yajnas, etc. 313
CHAPTER 240
The march of a King 316
CHAPTER 241
Vibration of different limbs and their effects 318
CHAPTER 242
Dreams and Marching 320
CHAPTER 243
The auspicious signs at the time going out 322
CHAPTER 244
The story of Vamana incarnation 324
CHAPTER 245
The incarnation of Vamana 328
CHAPTER 246
The incarnation of Vamana 334
CHAPTER 247
Varaha incarnation 341
CHAPTER 248
Varaha incarnation 344
CHAPTER 249
The churning of the Amrta 349
CHAPTER 250
The description of the churning of the milk ocean 355
CHAPTER 251
The churning of the ocean 359
CHAPTER 252
The Vastu Deva 362
CHAPTER 253
Ascertaining of Vastu site for construction of buildings etc. 363
CHAPTER 254
The Vastu Vidya 367
CHAPTER 255
The Vastu Vidya 370
CHAPTER 256
The Vastu Vidya 372
CHAPTER 257
The Vastu Vidya 375
CHAPTER 258
The measurements of limbs of the images of the Devas, etc.
CHAPTER 259
The characteristics of the images of the Devas 382
CHAPTER 260
The forms of the images of the several Devas and their characteristics 384
CHAPTER 261
The forms of Gods, etc. 389
CHAPTER 262
The pedestals on which the Gods are placed 393
CHAPTER 263
The dimensions of the Phallus 394
CHAPTER 264
The consecration of the idols 396
CHAPTER 265
Adhivasana Vidhise 399
CHAPTER 266
Installation of an image 403
CHAPTER 267
The bathing of the idol 407
CHAPTER 268
Propitiating the Vastu Deity 410
CHAPTER 269
The dimensions and related characteristics of temples 412
CHAPTER 270
The characteristics of Mandapas 416
CHAPTER 271
The genealogies of future Iksvakus and Brhadrathas 419
CHAPTER 272
Pradyota, Sisunaka, the Nanda, the Maurya, the Sungas and the Kanvayana dynasties 421
CHAPTER 273
The reigns of the Andhras, Yavanas and the Mlecchas, the end of a Yuga, origin of Kaliyuga 424
CHAPTER 274
The Tula Purusa Mahadana 431
CHAPTER 275
Hiranyagarbha Mahadana 437
CHAPTER 276
Brahmanda Dana
CHAPTER 277
Kalpapadapa Mahadana 442
CHAPTER 278
Giving away of one thousand cows 444
CHAPTER 279
Kamadhenu Dana 446
CHAPTER 280
Hiranyasva Dana 447
CHAPTER 281
The gift of Hiranyasva Ratha Mahadana 448
CHAPTER 282
The giving away of golden chariot and elephant known as Hema Hasti Mahadana 450
CHAPTER 283
The giving away of land with five ploughs 451
CHAPTER 284
The giving away of the golden earth 453
CHAPTER 285
The giving away of the wheel of universe 455
CHAPTER 286
Kanaka Kalpalatapradana 457
CHAPTER 287
Saptasagara Pradana (giving away seven oceans) 458
CHAPTER 288
Ratna Dhenu Pradana 460
CHAPTER 289
MahabhQtaghata Dana 461
CHAPTER 290
The narration of Kalpas 463
CHAPTER 291
The conclusion and narration, in brief, of the contents of the Purana, the end 465
 I ^ :ll
MATSYA-PURANAM
CHAPTER 151
Collective attack of Danavas over Visnu
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Suta said- O Rsis, at the arrival of lord
Visnu, all the demons, together with their
respective armies, filled with rage, pounced
upon the lord, as bees, surround the person at
the time of the extracting of honey form the bee
hives.
f ? II
7T^ ^ H^lfdfui 5 ^ 1
311^ 1^1 «Fftn 311
At that point of time, Nimi- the king of
Daityas adorned with black flywhisks, whose
forehead had been decorated with leaves of the
trees, from whose temple and the face, the fluid
was emerging, who had a gigantic body like the
mountain and five different types of flags were
fluttering on him, he mounting over such a
terrific king of elephants, attacked over lord
Visnu.
r iw iw ^ r a i t^ t w ^ n ir:i
yHtevifrWI^I: faflicbcwVlHkimi
For the protection of Nimi’s elephant,
twenty seven thousand terrific warriors had
been engaged, who had been adorned with the
bright diadem (kirita) and the armour (kavaca).
3TSJT^5gT 'fl*iMctijdl£c|i^:|
^prrsftr fag?* 11
At the same time Mathana riding a horse,
Jambhaka riding a camel and Sumbha, riding
over a gigantic he-buffalo, arrived in the
battlefield.
W ^rTT H H I« M IU |i|;|
sn^: ^ g r i^wiiif^ia<*iR>JiHii ^ 11
Other enraged Danava warriors, equipped
with different types of weapons held in their
hands, kept on attacking lord Visnu in the
battlefield.
mR^ui ftftnfcJt H2Rt TpfriT Wl
^ p r: TRTTRMII'311
-qfpr: WKW M^KUH
MiynUwuj -qf ^ i w V ^ ’RT’f’o h iu ii
In the terrific battle, getting alert, Nimi
attacked Visnu, with Parigha, Mathana with
Mudgara, Sumbha with trident, Grasana with
sharp edged spears, Mahisa with cakra, enraged
Jambha with Sakti and the rest of the Danavas
with sharp arrows.
dwwifui y^thiRi ?m t
^Tbi^iiRgifH f H # g ii<?n
The weapons used by the Daityas, were
entering the body of Hari in such a way as the
word spoken by the preceptor enter the ears of
the disciple.
3TOWJRTT TUT fabU]<«4 HUT? «hlu|<*HJ
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 cT?f^T ^ TTmt im : VTtdlf^WT fcTII **<? II
vkszR tf vitfuidi w § sftrrg#ir:n The bodies of the Devas began to be
fa^SIrM ^SRTT: WcNrf% dlfa§:l shattered by the arms of the demons at which
they hide themselves like the cows drawing
JMlgfr ^if&ldreKfa ^TrfbfWf ^ l l ***11 themselves together in the herd when oppressed
with cold.
fj& rc 'm : ^ iP d 'RlfTT:ll**mi dc*cHaih$|R<£gl ^cH<*}shMe|M ?|
Some Kinnara women catching hold of her ^ 5 dWlc|«4l q-
husband’s hand, said- “O beloved! Bring the
fawjHi uwuifci T # jR ^ n ^ o ii
blood of those who are just dead with their eyes
and hairs all intact. The blood juices of the WCjfsm fHrM^ilfdHIVH
carcasses of the burning ground do not taste so ymfed diumfiwuid^i
well,” and thus made the Kinnara go away.
fa rfq ^ r
Some women again said- “Though the elephant
is dead, yet it terrifies me. I cannot look even at n^ymiy<4Hy:ii*M*n
a dead elephant.” Thus the Yaksa’s woman TT M RRTW
addressed their husbands and so forth. The
fsrarfiRTsr f i
fiends, the Yak§as and the Raksasas holding the
skulls of men in their hands asked for
something to eat. Many of them bathed in the ii **^ ? ii
river of blood and offered libations to their Pitrs
3MT§T: ^ T -q ^ Iw n W
and then they worshipped the Devas with
offering of flesh. Some Rak§asas riding the MWIMenl oqfdB^I
boat-like carcasses of the elephants were ji^ mmiuI h -g^r ^rTT
thinking of crossing the river of blood. When
Jli^U| W y^mgici:!! * ^ I I
the battle between the Devas and Danavas grew
so grim, the warriors began to fight fearlessly
with all their might and main. ?Rt5^F55lffrat M^KU||
rTrT: pistil SFt?® cttiui: Mei-ita'in: I TTWt
qqtsfir EnlfdaifM Mgi«kHi:n**sn HdiAfaui argm * i^ n
3TRFT?r g g f : ^ ctl
arenfnr srefat **^11 ■pf^nRT^m fiigifw i;i
Afterwards, the Dikpalas, Indra, Kubera,
Varuna, Vayu, Agni, Dharmaraja, Nirrti, etc.,
let out of the best of their weapons which tpm snaresfyir: -g fu s ^ ii* ^ m i
proved fruitless while in the air. None of the Seeing this plight of the Devas, Visnu said
Devas could mark the whereabouts of the to Indra- “Use the Brahmastra. It is invincible.”
Daityas though they fought furiously. Following the advice o the Lord, Indra, for the
destruction of the enemy, after performing the
prescribed worship and reciting the sacred
TlfllT fatcigjaifM 3IRTT ^qcii:ll **411 mantra with a concentrated mind put on the
glfifelwMdi W .l exceedingly powerful Brahmastra arrow to his
bow; and after drawing the string to his ears
discharged the exceedingly luminous arrow
with his face turned towards the heaven. The
supreme weapon, thus discharged, took the
form of a half-moon and defied the rising Sun
by its lustre and brilliancy. That demon on
seeing the discharge of that missile threw off his
Maya and shivering with dismay, his mouth
being dried up, became motionless and void of
all strength. Afterwards the missile of Indra,
thus electrified with mantra, became like a red
crescent and then the head of Jambha adorned
with coronet, with his long luxuriant tawny
hairs waving about in the air and perfumed with
high class scents and with the ears adorned with
ear-rings, fell on the earth.
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Now on Jambha being thus killed, all the
Danavas fled broken hearted, from the field of
battle and went to Tarakasura. He seeing them
running away from the battlefield and hearing
the news of Jambha’s death became much
enraged and assumed an indescribable
appearance, out of sheer wrath and hatred.
irra ^ t iR R w r u h <i* hhi
«lfa«*bK*Hlebl< 'MMHlfcviciJI ^ < ill
it iHmremr it # ut ^1-brMdiH.i
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Boiling with rage, he got into his victorious
chariot and appeared in the field. That
Tarakasura, armed with various kinds of
weapons, lord of the riches of the three worlds,
having a huge mouth wide open, seated in a
chariot drawn by thousand Garudas, and
followed by a large army, instantly, made his
appearance in the field. Indra then left his
Airavata elephant, wounded by Jambhasura and
got up on the chariot driven by the charioteer
Matali.
rtHelmjRiehK TTWRvTmf^TcTHII ^ ? II
qcriffimqmq fefctsUrHWlrtHj
t I?T ^ i r S T U T t | R c | | 4 I T q ^ R T :ll ^ * 1 1
^ T H T H lc tiM IH IW r T I ^ : I F r e 3 5 ^ i T T : i
The chariot of Indra, which was of the
colour of burnished gold extended to four
yojanas and bedecked with precious jewels,
shining with the glory of Indra, controlled by
Matali and guarded by the Siddhas. It was
furnished with all sorts of weapons and
wondrously variegated with many pictures, and
filled with Gandharvas, Kinnaras and Apsaras
who were ready for dancing music. Then all the
Lokapalas with Vi§nu amongst them, armed
with bows and arrows and other weapons came
and took their stand in battle.
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d d w n : irg ^ ffc T <t t w : i i $ ^ ii
At that time the earth trembled, high winds
blew, the sky was covered with clouds, the
ocean swelled, the Sun became void of lustre, it
became dark and the stars were also eclipsed.
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d fe iu )d id i ^ ra r f^ i
 women folk shedding tears constantly, but, the
Tarakasura cut these arrows while in the air like
d-d^V^RsF* faH^dfa^(dct>MJI ^ II a great family being ruined by a vicious son.
Afterwards there was a flash of arms and the d ilU M H ^ 'J lR d H J
Devas began to shiver. At that time Tarakasura
was one side and the army of the Devas, the
protectors of the world, on the other. All the The demon king after driving away the
beings in the Universe, then, anxiously watched arrows of the Devas covered the earth and sky
the result of the battle. The two armies, then, in all quarters with his own.
also, had their eyes turned towards the result f e if c $§%% ^ ^ Hiy<?r^i
and seemed, as if one, in this respect. All the
being in the three worlds became hampered in
their dealings with one another. '^TjfT5RTR^:i
3RSlf&T fririftr smiPi ^4 ¥114*$: ^9<sn
He shot his sharp-pointed arrows after
skilfully mounting them on his bowstring and
yrclVmi «TOcT
drawing it right up to his ears glittering white
with the ear-omaments, and made the weapons
There became, then, a strange combination of the Devas futile, just as the arguments of the
of the weapons, arms, energy, wealth, fortitude, Sastras are rendered futile by counter­
valour, strength, array of forces, the fire and arguments.
spirit of the Devas and the Asuras that they had crt: d iu iH i f e m r ^r ^ : i
acquired by their Tapasyas (meditations).
HIINUi xf w m gdlVHHJI 3MII
3isnfagT3WiRT
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TmrqT W W cldl^ilf^T: II o II
Afterwards Indra came face to face with
Igyiroi < ^ ia ifo fa wi
Tarakasura and hit him with nine arrows
blazing like fire in his chest. fgcqw ? ft:ll^ ll
He hit Indra with 100 arrows, Vi§nu with 70,
Agni with 90, the head of Vayu and 10, Kubera
with 70, Varuna with 8, the Raksasa Nirrti with
yi<r^Rei another 28, and Yama’s head with 10 arrow. He
again hit them each with another the arrows.
dd'hRbvi itiim g g f :
w xr irm # T f e i r o f^ fa rr^ F h i
3PRR W
f^oMiy iitif^ T :ii^ ? ii
rT^TTH f^ ^ c ) HIVMmm tFGCU ^ 9 * II
Then the demon wounded Matali, the
w s m x rw ri^ i
charioteer of Indra with three arrows and hit
*HWId f p : ^ M^I^HH.11 W II Garuda with ten.
The latter, however, did not mind them and g^-ST ^ctMi fan??!
pierced each Deva with nine mountain-like
arrows capable to destroy the world. The Devas, ^chl< qw i^ ldlfn jj l

then, hurled volleys of arrows continuously, like rTrTf fcl«bcMI ^ f IT :ll^ ? ll

 rtimPt rrivRRlm
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Afterwards he cut the arrows and broke the
quivers and the bows of the Devas into pieces,
when the latter became bereft of their bows and
quivers. The Lokapalas and the Devas,
afterwards, angrily came out armed with fish
bows and arrows and began to shower
innumerable arrows on Tarakasura. At that time
the demon with his eyes turned red with wrath
let out his arrows like fire, on the volleys sent
forth by the Devas, he then shot violently one
arrow like the fire at the time of dissolution on
the chest of Indra. When Indra was hit on the
chest, he began to shiver and sat dawn in his
chariot.
w e lt
cTcT:
■fifTCdTTcfi:
WW ITSfr
^rt|<N:ll $<SV9||
tM»KiFiH h W U u ^¥ I:II\ c c II
Afterwards, Tarakasura shot two arrows on
the shoulders of the most valiant Lord Visnu
shining like thousand of suns. The Sarhga bow
of Visnu dropped. Then the Vasus and Yama to
the left of Vi§nu were hit with arrows like fire.
He then hit Varuna, the lord of waters and
began to dry him up. Afterwards Tarakasura
caused the horrified Raksasas to fly about in
each direction and caused alarm also to Vayu
with his very hard arrows.
^ uii^ cyfci-di: w i fgapra&T-
^ trarr: ^ ? % :i
yxisfc: Jrau^r HT<*
JTfTITfi •H^<m«cbrMHII u II
Then, after a short time, Visnu, Indra and
Agni, on coming to their senses conjointly,
began to fight severely with sharp-pointed
arrows. Tarakasura looked like a great Kala at
the time of the great dissolution at the end of a
Kalpa.
3 w r w i w nr ^ ^ g o ia rrc fi-
S=T3T Cv
■q^rr w if^ ot w n f t
ftv iw iR u iiM te H w ift w tiu o ii
Visnu picking the His bow killed the
charioteer of the demon king with his pointed
arrows. Agni blew away his banner and Indra
smashed his coronet, Yama broke the rod in his
hand, Vayu broke away the chariot wheels,
Kubera broke his bow and quiver plated on the
back with gold with Nirrti, the lord of the
Rak$asas, broke his arrows.
V h I« I: fJrt W«UgqJ|dHMc(:i| W W
Tfite IFftl
■^T y^<MWWMPle||4^«ll^ll^?ll
<aiKl^ri| W ilw n flW N W :l
^ rrs fq T«fai& w q w 5 R :ii^ 3 ii
IT i t f k i m « W T W tTTr#T:l
 Tarakasura, seeing the valour of those
Devas, threw his terrible club with great force at
Indra who seeing it coming towards him in the
air, at once jumped down from his chariot. The
club, falling on the chariot, broke it into pieces
but the charioteer Matali escaped his death.
w w : Tfrsftr fa^dH:i
rrw R jiw m i
gfg ^ rns^TMi'H
^ ggE^teiiT 5FhR: 11^ ^ 11
?rat ^ei(^<»jiqMii|^jch rRT:l
^ U N I^ y : II w 6 II
Afterwards the demon king hit Visnu’s chest
with club and Garuda as well. And the lord and
Garuda fell down and lost their consciousness;
He fell down on the neck of Garuda; he cut
down the Vahana of Nirrti, the lord of the
Raksasas with his sword, knocked down
Dharmaraja with Bhusundl (missile) and Agni
by the point of his bow and knocked down to
the ground Lord Vayu with his two arms and
Kubera with His bow and arrow. He then
attacked and wounded severely the other Devas.
w t o s : yunfspprai n 3^1
i^icci
Wcf ^19) ^TWT^f?ril ^ o o ||
Visnu, afterwards, revived and He took up
His invincible quoit of the splendour of the Sun
and threw it at the chest of the demon. It
seemed that the cakra was anxious to devour the
flesh, fat and marrow of the demon.
oiivMd
^rr^n ? o *11
dK*w ^ymiui ^rdt vM v ii(h h :iro ^u
^ h im W : w&n yu^di w ( i
^ i v m jiH*fjTb ^ r r g ^ f t r u ? o 3 11
^WTI
feRiympm ^gT ciijjaii^ v i^ i^ iRo'ifii
w: gfad^<*K<H,l
f%r$TT q ira ^ R f^ rq ;ii ? ° mi
dMNW ^ T : fwd<j<siwe;il
^raWq- w ra^R H fcrani ? o ^ 11
11 That quoit shining like the sun dashing
against the chest of the demon became smashed
like a blue lotus falling on a bed of rock.
Afterwards Indra threw his thunderbolt but the
missile by means of which he thought of
conquering the demon was also blown to pieces
on hitting the demon. Then Vayu hit the chest
of the demon with his goad burning like fire
which was also rendered futile; then He
uprooting a mountain along with trees
measuring five yojanas hurled at the demon
who on seeing it advancing towards him caught
it like a ball in his left hand.
flwf cjut yyauj f^TRT: atemfejd:i
^ '5 . g'd^Mi ^ o^n
d x^W ^IH lchl^iili ^ R W :I R o « i l|
f%I^T TT^T!
(vidMMIrlcI W ^ ^ T M lM d lR o ^ ll
cRT: c|VlVIKI*IVlRt4H*il
f%r^r gfsf w wi
trfe W T W ^ T : ^ # 5 T V ld is iu ^ d l^ ll ? n i l
Then, Dharmaraja, also wrathfully
brandishing His mace with great violence, hit
the demon on his head. It also did not affect him
in the least; and then, Agni discharged His
formidable Sakti, blazing like a fire at the end
of a Kalpa, at him which also struck his chest
like a flower, without causing him any pain,
when Nirrti unsheathing his keen sword
inflicted blows on the head of the demon, which
was also divided into pieces.
Ml Vi
■^T ntf: TRTT oilMsJdl
^.(dd**d5^4<iVHlRH^I^:ll 9 *3 H
<KTTS%ft WJm: TRTMT:
f^anRTwrrnnj: ii 9
^ w '^ra<rir:i
q rtre rm F i < *jjm h ^ *)ii
Varuna threw His fearful snake noose
hissing with venom to tie the arms of the
demon. That, too, became distressed on getting
roimd the arms of the demon. The saw-like
teeth and lower jaws of the snakes were broken.
Then the powerful Asvinlkumaras, the Maruts,
the Sadhya Devas, the Serpents, the Yaksas the
Raksasas, and the Gandharvas taking up their
arms of various kinds began all at once to inflict
repeated blows on the demon. Even then no
appreciable effect was produced and could not
penetrate his rock-like solid body.
IWKdkjrq WTT^t <*Hc||fElH:|
w m chlfeyil <cii^*<mfuj|f^>c< wn ? ^ 11
Afterwards, Tarakasura alighting from his
chariot belaboured billions of the Devas with
his fist and blows and heels.
FflVtarfin fa u ^ :i
f^Tt wmgrmrfq p ^ i i
Then the remainder of the army of the Devas
abandoning the field flew in every direction
with horror.
c^qjMlrtiwal T^tl
The demon, then, captured Indra and the
Lokapalas and tied down Visnu etc., as a hunter
takes hold of the wild beasts.
it ^ ismremr sptto wcKMMiiHj
Tarakasura mounted on his chariot with his
prey and returned to his abode. The Siddhas, the
9 * 9 II
Gandharvas, the Daityas, the Nymphs, etc. sang
the praises of the demon king.
Rfd^<HH'lfof3«ftRd:l
xifdVirwMi TOTII ? ? o ||
ii
The demon king in company of all those
entered into his city; it seemed then, that the
9 ii Goddess LaksmI, in full possession of the riches
of all the three worlds was entering there. The
city looked like the summit of a very high
mountain.
M'SNHKHfaPlfanl
cfiT: faflW^jqMHI<)faH)f<d:l
Going there he took his seat on a throne
studded with lapis-lazuli and other precious
stones. His coronet and ear-rings looked highly
beautiful when the Kinnara and the Gandharva
began to please him.
^ tTfrjnnt
RiM3iivi<(y<*vidd^5airEr: 11 3 11
***
CHAPTER 154
Taraka commands to free gods captured by,
description of marriage of Siva and Parvatl
^cT 3cHW
Ml^wldldlgK:
^ stFprt ^ fuQdiw: wnf&RTii *11
^5:11911
g n ^ fir: 11ft Iriafrii
^ ^ f^ f a R f d ipttii 311
 Suta said- “O Rsis, thereafter, the
gatekeeper, clad in blue dress, appeared before
Taraka. Both his hands and face were covered.
He knelt before the demon king offering his
salutation to the Daitya king whose body was
issuing lustre like the sun. Then he spoke short
and clear words- O Lord, Kalanemi has brought
the captive gods, who is waiting at the gate.”
H dlgKW 'HI fad Ml
Listening to the words of the gatekeeper, the
Daityas king said- “They should at once be
released and they can live wherever they like,
because presently, all the three worlds happen
to by my home. In other words I am the ruler of
the universe.”
tier ^ ^ tcttii mi
W t ehH<HV«=IH,l
Thus having been released of the bondages,
the sorrowful gods went to have an audience
with Brahma, the preceptor of the universe and
bom out of lotus and also to take refuge with
him. Reaching there Indra and other gods,
offered their salutation to Brahma, placing their
heads on earth and narrated to him the tale of
their sufferings. Then they offered prayer to
Brahma with clear and meaningful words.
^T
TTO j d qirt ^rfllV 9ll
The gods said- O Lord, you are the form of
sattva, form of omkara, you are the first sprout
for the creation of the universe. You are the soul
of the universe. As form of Rudra, you also
destroy the universe at the end. Salutation to
you.
o£jf% qt^T cfj: ^ MfejHI
d W K U ^ i r W l f ^ t i J W K R l ’rM :!
im 5 T ^ F T T rg g R tftrn ^ n
Your form is inconceivable with the glory of
your own, you convert your body in the form of
the golden egg and then divide it in two parts of
the sky and the earth.
fa -a ^ rtiu fld y c b iftd l
<> ||
We people, clearly know about the same that
whatever the age limit had been fixed by you
over the Meru mountain, the same tradition is in
vogue even at present. O Lord it is evident that
you are beyond birth and indestructible. The sky
is your forehead and the sun and the moon are
your eyes.
STTHT: %m: y^H II
'M f a 't f f a H i u g s r : i
She serpents are your hair, the directions are
your ear holes, the earth is your both the feet,
while the ocean is your navel. You are creator
of Maya, and are well known as the cause of the
creation of the world. The Vedas conceive you
as the supreme flame and peaceful in nature.
fc q ^ T R T : y f c l f a g 5J<IU|HJ
u ils iU riw i: W ^ J T T : 3niftcTT:U n i l
rrrat
^ ^M-dH,i
^ td c (T : & iy £ rh l:ll^ ll
 The learned people search you in the
interpretation of the Vedas and after knowing
you, they call you as Purana Purusa. Those
people well versed in the yoga, take you to be
the form of self. There are seven images in the
Sarhkhya-yoga and the eighth one is the cause
thereof, your position is considered to be the
last of all of them, observing this you created
the moveable and immovable beings. Because
of some unknown reasons, the gods have
spoken about those feelings.
ii $3 ii
UM'dWW chrliRl rlTrq^l
^ 5^ ?r«Tts'fcFTfa:
^Hmiduyi^di'usr itarqii $* ii
C. s3 maIa!
^ -mg- g q fe
<jTb osrf^rraiflRmi
^ vRfwwi ? i w -
WcTT TTtHT^ HdM^Mfd:|| $mi
All of them had emerged out of you at the
time of creation and at your desire, they
developed similar type of desire. You are
beyond measure, you are hidden by Maya,
boundless, form of Kala and are beyond the
imagination of others. You are the form of
cloud. You are the creator of gross and subtle
and can also cover them. You are also praised
by them. Whatever is solid and ancient beyond
them, you have been known by them as well.
For progressive people, you are the past as well
as the future. You enter in every element and
then appear out of it, and remain present in the
same. Thus O Lord, you have the endless form
and are known as the god of gods. O Lord, you,
for the devotees like us serve as refuge,
protector as well as the helper.
faRkmmi: IfS fT 9lglluinfaeblRuiHj
'<T^H)faRgl4ymifHMI«iHIWd:ll $^||
The Devas thus chanted the praises of
Brahma and waited there to get what they
desired.
Tjg ^ d l fclRfsKg TTTT 'HrT: I
a m w ^ H is ftf$?njji $v9ii
Thus praised by Devas, Brahma became
greatly pleased and spoke to them raising His
left hand.
oERfi^jPfOTTI
^ tWT ?raj mhe|cwf^|<l^ill II
w i^ei sifd'x^^ (w id & iilfa d iiiw i
W n W ^ rcT f a < M $ l
^ o ii
HRhRqratsfir f% *IT O % I
W II ^ $11
Brahma said- “O Indra! how is it that you
are bereft of all splendour like a woman who
has been suddenly deprived of her husband, has
given up all ornaments, is pale and whose hair
is rough. This Agni, though free, is devoid of
smoke and He is not radiant. He looks like a
forest burnt and covered with ashes. He looks
like cinders embedded in ashes. Dharmaraja!
inspite of your being armed with Your mace,
You are also deprived of lustre and seem to be
diseased. You seem to come with great
difficulty. O Nirrti, Indra of the Raksasas, the
tormentor of the enemies! How is it that you,
being the lord of the Raksasas, are speaking so
timidly as if you are pained by the enemies, the
Demons.
 d H ^ g ^ n T h 5 P 9 iT
■
o ^ q f s - H il
s ■jTrfScratsfirf^^cT
fag-diSfiR W TEfalfa: H^ II
0 Varuna! Your body looks dried up as if r q m t l e h < l(t| \fl-l|< ^cjdl

consumed by fire. The serpents in your noose

are vomiting blood.
3 T W W c T ^ m fiT
ctftt * rc n f^ N fc re g R < e f f w ^ R c j R f ^ d : i
5^m fr i
f% ^ fW e r g ^ w ^ i n ^ ii
f t r a r f o cTsnftr

O Vayu! You also appear to be quite w l f e W T « M c |H « K H : l l 3 o ||

senseless as if subdued by oily substance. O
Kubera! Why are you so much afraid? and O Brahma! You know the wishes of all and
even then You are asking us to tell you the
given up your office of Kuberahood.
object of our coming here. You had created the
K iP w jjH H : ^R Tt Universe including the Devas by the division of
c f c R g ’M c l d w f a l R 't f I I the three Gunas, Sattva, etc., in due proportion.
You are the Father of all, inspite of this is there
O Rudras! You are all armed with trident but
doubt in Your mind? You are great and are
seem to have been pierced by many tridents.
placed in the highest office. But it seems You
Who has snatched away all Your splendour? keeps very little information of the Universe.
3TfofwrRTt ■?M: grcst ^ f ^ n w i However, when You are now anxious to hear
3M n )H )^ H I^ T ^ J T q f^ f lR k ll
our troubles it indicates that there is curiosity in
You. Devas and Asuras are equal before You,
for You are the father of them all, yet a father
feels differently for them according as they are
■ p r# r irira fw i
weak or strong, or with or without possessing
special merits.
m m JIKIH^d^Wl^d d M ^ ’MHLIR^II
sraW T cucimRigTiaffEr:
It appears as if nothing has been
g ilw u ^ d ) f< fc M ls tc i< s K i:l
accomplished by You. O Vi§nu! How is it that
your hands have become useless. What is the ■*T k h fa fd

use now in your holding the disc, of the lustre
of blue lotus. O all-faced one! why are you
absorbed with closed eyes in looking at the
worlds, in your own belly?
3 W f a w j y T s ^ J g R R : j|f d 'c » t £ i d : l
d tfJ IIg f g ^ lR ill
On Brahma thus addressing all the Devas,
Visnu, etc., prompted the garrulous wind to
f a d S H f l fKTT f s r f w r *ra?TTII 3 *11
The Demon Tarakasura is grinding the
world after being favoured by You. Had You
made that treacherous being so lofty, fearless
and omnipotent?
Rhrl ^ r^TT 'jRIcTT
3 T ftr w f g f * T : S jc ic b in m c ii

answer; who said to Brahma the Lord of All— faflrTT fifcjHM* c^rnUT:ll??ll
^ jj x R I^ R ^ aT R r O Deva! You have created the Devas
^qiHldHtncl 31^:1 endowed with special qualities to maintain the
universe and to fulfil its missions. illumined by the splendour of his lustrous
jewels. In the beginning of the Yuga, You gave
3TpT
us weapons and missiles; they were not used
W l fain4)J|c(VlloHddH,l before. Now those weapons broke into hundreds
3?TTf^T f^MWJIUi f^Tt of pieces on their coming in contact with the
Demon’s body, just as the mind of a weak­
brained person becomes distracted into
hundreds of directions.
W m fts rrn ^ w i
3TraRff^TSTOTTfT IT C W : cb<$M:l

H«yydVII: cRi dWliHfslN:U34ll

^ r ^ r a t % trt: 113* 11
We are able to enter into the city of that
hater of the Devas with great difficulty and after
uR^fuddMpiiHc)^ ^eWTTSrarft ijfiTcr: n great humiliation when our bodies are covered
The celestial world is ordained by You for all over by the shower of dust there.
the Devas who partake of the sacrificial
offerings; but now it has been laid waste like a
great wilderness by Tarakasura. The mountain
that was made by You as the King of the
mountains, on account of its possessing all the gtf itittt «rrawi!*oii
good qualities, is now looking lofty and has W t^TfW^T TT?T«B^I 5 ITfWT:l
touched the sky; it has become now the Tt M W w crp-s^n
habitation of the demons; Tarakasura has
broken down its summits by his thunder-bolt,
and has made it as his residence. Its caves filled ^ 9
^ t e r i i •>$ ii

with precious jewels have been plundered. O Deva! We cannot help speaking before
Many demons live there. them. That demon allots us low seats in his
IT dfi< *RT assembly and reprimands us severely after
holding a cane in his hand. He chaffs us by
saying ‘Devas! You are held in very high
3WRT?mT focpT esteem and you have accomplished all your
objects. So you speak little.’ When the Devas,
fatlH^fdMRdRjclc'HHII 3^11
out of fear, converse with the Daityas in
fgfqfq?TOTf^t flattering tones they chide us again saying: “The
Devas are talking too much.” Sometimes, out of
VlO<McJ|UJ Tict sport, they engage us in some work or other.
Why are you now afraid of Tarakasura? What is
TTTOT ^Id^fMc|Mm!:ll3\9ll
the fear when you are sitting so close to Indra?
0 Deva! Our old mountain has, out of fear, Tarakasura belittles us in these ways and O
accepted his supremacy. He has now lost every Deva! all the seasons are dancing attendance,
thing of his former grandeur. Whatever wealth with their forms incarnate, on him and do not
we had, the mountain has given that away to the out of fear, abandon him inspite of his
Demon. Now the ten quarters are being committing so many sins.

w rg w a n ^ cTi*T
The Siddhas, the Kinnaras and the
Gandharvas sing melodiously in his house
without any remuneration.
y^RrnUehi
cijThWiqRwiMI'S'SII
w t ct?t w w ^ i 's m i
fcJIrM^d: ^cU fa^fiirll
T O t W : f a d | J « I T * £ 3 l :l l '# 5 l l
He does not give alms to beggars and he
does not consider who is high and who is low
and thus does not reward merits. He is the
destroyer of well-wishers and friends and
deserts him who seeks shelter under him and is
the refuge of him who has abandoned Truth.
Thus we have described some of his
wickedness. None can describe fully his
misdeeds. Only the Creator knows it in full. On
hearing such words of the Devas, Brahma said
smilingly-
arcjsTCTrcgjt irtifaip 7 i$ ::i
■JTC5T g s s : I T H lillfM H T c n f ^ r p ^ y n ^ n u v a i i
a boon by virtue of his asceticism, but I have
skilfully managed it. He is a most powerful
Lord and can consume all the three worlds. He
sought his death at the hands of a seven day’s
old infant. This babe, illustrious as the Sun, well
be bom of Sankara and when he will be of
seven days, he will kill the Demon. The Son of
Siva shining like the sun will be the annihilator
of Tarakasura. At present, Lord Siva is without
any consort.
fpiTEFPPI 5%TT ITT f ^ ^IdWlldl
rlW: H cfiTW : W im ^ ll
viHfi|W|fd <T m ci cTTI95tsfW^qf?[|
W^^TRT: IT f*TT 1 | ^Idbilfdim ^ll
Vjujyi'UTPj
fdlchctilH fafSv&H ^WITTim^ll
I spoke to you before of the Devi with raised
hands. This Goddess will be the daughter of the
Himalaya. Her hands will always be raised to
grant boons to others, and the son bom of her
by Siva like a fire from pieces of wood, will
destroy the demon king. I have formed the plan.
The demon has yet to enjoy a little store of his
splendour, you should, therefore, be patient for
some time to come.

w i t c k <?i^ t fe rfc t: i
irnp<t yfum^vi *j«iwVi M k ^ m m m i

r R I T : ITTORT IF3TT
cTfTt TRfa
fr? lt ITHTTT 'M'MRcldHh
IT g era f ^ R T : im g m iT ^ i

it im f^ irr w r : ^ ifira t s rfa s jfa n ^ ii

Mt T O TTf^WTI^ ftdlMgHJ

(TRgil^T ftlFrTT IT ^TTI^IWt ^fc|<^lrll

<rt qmn)cKi Hwrefonm sti

ir m r t g i t z r o q k : ? i f i t « r r a B i ^ :i m o i i
i)T ^ |4 |J jT h c (I^ W I H^TI
3rTHt MlfuAn ^=ST: I# T f II ^ $11
Brahma said- O Devas! This Tarakasura is
not destined to die at the hands of any one in the
world. His destroyer has not yet been bom in
the three worlds. That demon has been granted
On hearing those words of Brahma, all the
Devas returned to their regions after which
Brahma recalled into His memory Ratri1 (night)
that had emanated from him first. At that
instant, the Goddess Ratri appeared before Him
and the Lord thus addressed her-
1. Ratri, one o f the four forms o f the bodies o f Brahma.

flrorafi: n?w>i4
dWh-^oq rq<4l ^fc» *JUJ «fol4*M 'Pea<l*^im4ll
Brahma said- “ O Ratri! the great work of
the Devas is pending and O Goddess! You,
alone, are able to do it.
wrart qm u< *d< faf^ d:i
d-wwidw ^ w isH faw jfd ^ rc:im < ?u
ITrt IT ^TfaRTT rTW cTTOEW RW M : I
ITrft ^8fT^?TT jj ^TTII ^ o II
ITT TJWT gilMrll c(4)
The demon Tarakasura cannot be subdued
by the Devas and has now become a source of
torment, like a comet, to the Devas. Siva will
beget a son to destroy him. Satl, the daughter of
Daksa was the consort of Siva who consumed
Herself out of wrath, for some reason.
Rm vV iw 5% tt ■fltawiEn'ln ^ *11
fai^or ^ w w i TtRsryj^i spicM H!
h m i^ Q m vIh w fa & y fc k tii^ n
ehRiq^gjM ftcirw lrll
TOt: ^dHdM^WSfam ^Tt H^idci: II ^ ^ II
IT ^fawjfd %?TI?T cTTI9rPT fcHI¥l<*:l
She will be bom in the house of Himacala
from his wife Menaka, and Lord Siva, feeling
the pangs of separation from His noble consort,
looks upon the three worlds as deserted and is
practising austerities in the caves of the
Himalayas where He will wait for sometime in
expectation of Sat! and where by Their united
glory, a valiant son will be bom who will
undoubtedly kill Tarakasura.
SlIdMbll f ITT W <W i$l W ^ TTfiR h l^ ll
fdi^lecbftcJdl 7TT<2 HH^TrTMITTI
TOt: ■pHrmrt: im f r : 'Jw i^ K ^ ii^ m i
f srfqrar: i^ r r cHcw m *) st^ ti
dd'bfa lt?nTt 'HbM-kiH* jrf?T ^ T ^ ll ^ ^ II
TOt: ydTt)4)W^lr^<diyRhobHU||
faHircl-yi toldoM) W flTCqt TOT * T p ^ | |
T ^ f lS F t W d -H Id : ^ u | I^ R T I
TOt f^RT vi4wi fa u n ) ^M <W tn s4 ii
rft ^Wt TO: ITT ebftfll ITcftl
v3
Hill^fd TOSf d-d^MM^ ^T:ll^<?ll
s^HR4bA|(d *t Fdfcfad^fdMfedHJ
it ^(c(«<fd ct 'giRtrnFPHTRn^ii ^ o ii
O beautiful faced one! Satl, soon after Her
birth, will, by Her previous Samskara,1be in the
expectation of Siva and will practise severe
austerities, when they will be united. There will
be no difference between Them at that time.
Even then, the destruction of Tarakasura looks
improbable. When, after their marriage, both
will practise again severe tapasya and after that
when by their union, the son will be bom, that
will be also to destroy Tarakasura. You should,
therefore, interfere with their amorous
enjoyment; after a short quarrel, the Devi will
go to perform tapasya. Therefore, get into the
embryo of Satl’s mother and make Satl’s colour
black. Siva will, then, after marriage, chide Satl
out of joke when the latter will angrily go to
practise austerities. After this, when they unite,
the son, bom of Her from Siva, will be the
destroyer of demons.
c^nfir ^-dctu ri'ichg^<4i: |
1 HWt ^sSjt)M JJU |y$|4||||^||
d r^ -in m em ^ w tf ti
<f*T cNWWI ^fyWiiKchlRuftll^ll
O Goddess Ratri! You should also kill the
invincible demons in this world but You shall
not be able to do so unless You shrouds the
body of Parvatl, and Her qualities penetrate
1. The faculty o f m emory, mental im pression or
recollection, impression on the mind o f acts done in
a former state o f existence.
within You; You should, therefore, do exactly
what I have just told You.
#rjiT yfdHrw^iivssu
djW cllft ^ I T ^chHVII
w nw r f ^ t r t ^ r i r e t va'isn
<*m«i(in1in9mi
When this will be done, that Devi after her
asceticism, will be know as Uma. Afterwards
when the course of Parvatfs asceticism is
complete she will assume her fair complexion.
Your form will be known by the name of
Ekanariisa, on account of some of Her qualities
being imbibed in You. O Granter of boons! The
people will worship You as Ekanariisa. You
shall travel all over the world and will be
worshipped under various forms and You shall
gratify the desires of all persons.
^K dcH I 0*jc)ifcfa:i
3<lshlPn*fiSdlchKI T p rf^r t! ? i^ :||V 9 ^ ||
t f t f r fg?Tt TTTrTT ^feTTI
^ tt fadfiH ifafdii^ii
You shall be worshipped as the Gayatri
prefixed with ‘Om,’ so the knowers of Brahman
will worship You. The Kings will worship You
as Orjita Akranti. The Vaisyas will worship
You as Bhumi, i.e., mother like the mother
earth; the Sudra will worship You as SaivI, i.e.,
the better half of Siva and the sages know You
as Forbearance and Clemency to those who
follow rules.
m •fifd’kfayPJuiiHi
c5nft?T mfui'^©^niiv96ii
m -gfo: -Qci^TRt m t&i :
<at chlRfadl c h lR id ■qff:
You are the great path to logicians and
moralists; You are the great Siddhanta in all the
objects in question and are perfect. You are the
desire in the hearts of all beings. You are the
salvation of all the beings and the way of all.
You are the Fame of the renowned and You are
the forms of all the embodied.
trhkHHi
rcr ^ ?iiPi|:<sI<*4uiihji c ° u
<H)dl famfcHiMjl <£*11
You are like Rati to the sensuous, love to the
happy, splendour to those who wear ornaments
and the subduer of wicked deeds. You are the
delusion of all intellects, the soul of those who
perform sacrifices, the tide of the ocean and the
pastime of the sportive men.
^ f^rrarti
wwHJhtii <s311
% w lu tP d c n fir 3ri
y^cbim nitwPi fS ra e n q r? w t:ii< s * ii
You are the essence of all things, the
protectress of all, the destroyer, the Kalaratri of
all the worlds, the night, the giver of satisfaction
to the embracing friends. O Devi! You are thus
adored in the world under various different
forms. O giver of boons! those who will adore
You or sing Your praises will get all their
objects fulfilled without the least doubt.
W%IT d ^ r ^ d l ^dl^fH'.l
^rrmr rpf tj?
The Goddess Ratri thus adored by Brahma
went, without any delay, to Himacala, saying, “I
will do as you order,” where She beheld the
handsome Mena sitting on the side of a wall
shining with jewels. Her face looked pale and
smiling and her breasts were high.
 fafa^|l|g < sM ^^K IcH lfM tTTqi
i||hfaj|U|N4^<MRl^fadlHII 6^9\\
35^gR^trT5?5TteW#Wq;i
nfui(ilM<IUM'lfd4^M'l<*yc»)|fV^ II6 6 II
«<flufagRi.aiff mhnmRcik^i
^jR4-^^|ch'M^7t^VI^IW<uW^ II6 <?II
<tw: g j^ iT 7^ t^ r r a r t ii <? o n
h i^ k rt ip rr^ £ w r w w j l i
MHixU’ffiHI ^0<l« jd x |^ ll^?ll
J||<ScbU(i«^MH^'MJla^ g^:l
feif^lforETi m t ^TT ^ U ^ t ^ ll^ H
Tifr:
sB^ur ^d^R^ii,?'«ii
anfg^TRTt m-mmhi §ptt <t ^i
3TT^q^f% <?mi
A serpent shaped necklace, with a golden
amulet, containing within it high class drugs
and electrified with mantra was hanging round
her neck; the room where she was sitting was
illumined with the light of gems; various
medicines capable to satisfy one’s desire were
scattered there; the bedding of fine cloth and
plushy cushions were spread there and the room
was scented with high class perfumes. When the
Sun set, night gradually set in Mena’s blissful
room. By and by, the person felt sleepy; their
beds were spread; the Moon began to shine
distinctly; the birds made a rustling noise and
the public squares were haunted with ghosts and
goblins. When the favourite couple embraced
each other and Mena felt sleepy, the Goddess
Ratri entered into her mouth. By and by, Ratri
entered within her womb and coloured the
embryo black and remained there till delivery.
M t 'jHldjfdyiui^nNPlRftyil
W ■g# w r STfEJcT lls5KftlH.il ^ 5 II
Mena gave birth to Parvati, the dear one of
Siva, the Lord of the universe, at a very
auspicious moment.
WW g illW HFri ^IIUJ^MI:I
3W5RTfeR: i r i U<MUPl3rRre:||<?V9ii
HK*|Uimft cT^T w f a q TTpTI
?TRT xf ^HTH.H ^ 6 II
The universe rejoiced at the birth of Parvati.
Even the dewellers in the hell felt the celestial
comforts at that hour. The wicked beings, the
venomed serpents became peaceful and well-
behaved.
MillfdHTtfft #3TWmgR!R*TtvfiTTI
vj>
cHlfeldiyW-5: Wl^dPd ibHlP WII<?<?II
Tt M l^lfa f w t XT q m s ^ T I
vrsm g< sw vif g m 'l^ i:ii$ ° ° n
^cj^dMifHdMRmchguit^idr^ci
vnfciM W f?nfq ^rn $o $n
rTtriftr -gqfar 'MikiditiuiHi
dPw^idiRi i w ? ii
The stars and the planets became more
brilliant. The Devas felt exalted. The flowers
and the herbs of the jungle became sweet and
tasteful. Pleasant wind began to blow. The sky
became quite clear in all directions; and through
the glory of Parvati the whole cultivation of the
universe blossomed and the asceticism of the
pious sages, carried on since ages and ages, was
fructified with their desired objects.
fcKJjdlft xT Vl^lftl JTTffifcr OTf^TI
^ gw n rrs^ ra^ ii $o ^ ii
The forgotten Sastras (weapons) made their
appearance by being recalled to mind and the
sanctity of many sacred places was enhanced.
 Thereafter lord Visnu, concentrating his
mind in the battlefield, took up the bow and the
serpentine arrows in his hands and aiming the
arrows at the Daityas, he stretched the cord of
the bow upto the ears and shot the arrows
thereafter in the battlefield over the Daitya
army.
Pifafctottisi
TO ^ ii
He shot fire like twenty arrows at Nimi, ten
at Mathana and five at Sumbha, injuring them at
the same time.
feoyqufa uf^um
sp st 11 ^
Then getting enraged, he shot an arrow at
the chest of Mahi§a and with twelve sharp
arrows, injured Jambha. He then shot eight
arrows each one of the remaining Danava
warriors.
dcriisra ^JT *lyyf^dl:l
q^TRT: W ^ll ^11
Observing the proficiency of the shooting of
lord Visnu, all the demons were immensely
enraged and uttering the lion’s roar, started
waging a terrific war, making all the efforts.
TF8TOR W ^ -qfprTff: II ^ II
At that point of time the Danava king Nimi,
shooting the Bhalla-arrow cut off the bow of
lord Vi§nu. Then Mahisasura cut off the arrow
held by lord Vi§nu, in his hand with which he
was going to shoot at the Daityas.
d II ^ II
Jambha tormented Garuda with sharp-
pointed arrows and the mountain like Sumbha
pierced the arm of Vi§nu by his arrows.
Trtfgn^r
m ■q?T?^ll^ll
When the bow of Visnu was tom asunder,
He picked up His club and, after brandishing it,
struck Mathana with it.
d m m H i f if M s M f a t e k fd n y ii t^ i
m H IV W R r ri MI«SHlfMe»ll ^ 1 1
But Nimi smashed the club to pieces on the
mid-way by his arrows and it was shattered like
the prayers made to a destitute person.
m n ? T p tf * rtr f e s n r ^ R ^ d - q j
?T MMl^iyj %rpr fqfirgfg^T <Hd^|| n II
Seeing this, Lord Visnu took up his dreadful
club studded with precious stones and violently
struck Nimi with it.
II
dnw R i
TT^TT TPFFT: M fg V H f II ? o |L
VIcfrOT
Pi<i<t>d d m n i a r a w f t * ra n i ?
At that time the three demons smashed that
club while in the air. Jambha threw his club at
it, Grasana his sharp-edged spear and
Mahisasura his trident. They shattered the club
like the entreaties made to the wicked.
cTT « lf e * J lH u W i W : I R ? l l
Visnu, seeing the destruction of His club,
threw his trident bedecked with bells at the
demon Jambha.
ijfkrtrit ymntcw fvi^ifa<y fa&fefa:iR3ii
The Danava Gaja, seeing the trident coming
flying into the air, caught hold of it as a
righteous person grasps a piece of good advice.
srrroi
c rm y n i ^ ^ i r 's i i
tnrf5i5i^5reT oiiiH criich ^Rrar^i
Then the Lord enraged took His ponderous
bow and shot Raudrastra at him. All the
universe pervaded with the power of that twinkling of an eye before the Daityas could use
weapon and the whole sky was full of arrows. their arms.
'gfi&TT diuM M ^r «rg:i 3FRTT vll’dM'Nn^'W
3[gT dc^l^lrU j ^ h V-UhV § T :II9 ^ ii ^I^VTTTR jj ehM<U3HJ
ggjRRTf ^di^fdPldKUIHJ dc^ltftcW ?ft: W
id fg ? ^ 113 311
3T^ fd W lt^ d ^ :! dsh cum^ni^r-
ehlcmusi^tHtft^q^ 9411 yi)KHI^HfMdlf4dl^M,l
When all,the quarters and space of the earth
were covered with arrows, then the general
Grasana came and discharged his Brahmastra chUdWf d^<*<iHMHHII3*U
which drove away the effects of the Raudrastra. After use of many divine arms by the
On the Raudrastra being thus rendered useless Daityas the Kaladandastra became appeased.
Lord Visnu let out His formidable Kaladanda Then furiously enraged lord Visnu has seen his
weapon, the terror of the whole universe. weapon worthless, he aimed his famous quoit of
dlwfg tttot: w r r arati the lustre of thousand suns, hard like
thunderbolt and of sharp spokes, at the neck of
*ranir w ^ 9 9 11 the commander of demon army.
ddJldilVHId fdtfY*«
d^ifctifui fo n iR HHUcWfa ^ On ■HdlrMHI W dl^:l
When lord targeted that weapon, a terrific HIVIdjd-dKfad TTETUt
wind began to blow and the earth began to
quake and all the demons were at their wits’
end. Seeing that invincible missile, the haughty Then all the demons, seeing the quoit
Danavas discharged various kinds of weapons dashing through the air, tried their best to thwart
in the battlefield. it, but could not check, it as the decree of fate
HKWUirei TRRt cannot be evaded.
wsk ftfa: w rsrai Tnrr^i
s3 d*Wdd4
W rf TRTT^T 9 ^ 1
Wr*M^I^(PldKU|M|| 3 *|| w t r r f t 35x13
To thwart that Kaladanda weapon, demon
Grasana used his Narayanastra and Nimi his
Cakra weapon, subsequently Jambha used his snrnr
Ai§Ika weapon of arms. W&T
^ricrer That unconquerable fiery quoit violently fell
t^mSJIWrHdKUlldl down on the neck of Grasana and severed the
neck of that demon, that Cakra went back to the
fltd^u^d 'flyw
hands of Visnu besmeared with blood.
^ y rn rrr y J M i> tw ^ ii3 9 ii ^ arhTT?^ ■qp^rrnt
The army of the Daityas with billions of mAcbM3iivi<i(ycbvidd‘il5sim: 11 *11
elephants and horses was destroyed in the

Thousands of Devas began to roam about in
the firmament seated in their Vimanas. Brahma,
Visnu, Indra, Vayu and Agni also felt extremely
delighted and began to shower flowers on the
Mount Himalayas. The chief Gandharvas began
to sing and the groups of nymphs began to
dance.
dfol^glrH^ 31# Roy«'ydMIUN:l|$o^||
■tfftr: W R l^ t W i r n p
w $ : w n^raF j^rii $o c n
The great mountains like the Sumeru, etc.,
manifesting themselves in human forms
presented themselves to the Himalaya with
offerings of various articles and all the rivers
and the oceans did similarly. The Mount
Himalaya became adorable and pleasing and the
Devas after adoring him returned to their
abodes.
3Mq<£MN41rcllfi| fouraiWlKtMII
ij.dfiMd^ ^cWU^HJl m i l
m m
(cjjtl*) ■Jlldl *prarc?i^Tii
3WTW -g^T <jJrfTT ft%?R^I
i|«l$U| <J WTRTO ^TW:I
yia n u fld i m w yfdg^i w fa rfirii H ^ l l
m $: ^cmyT5jrMi<*vim^H.i
^ f^i#r ?re;: *ter 3tg:ii n m i
Parvati, the daughter of the Himalaya,
endowed with the good qualities and the
modesty of the Devas, the Gandharvas, etc.,
began to thrive and conquered the three worlds
and adorned them with Her beauty, intelligence,
fortune and good qualities as the LaksmI
(fortune) of the ever-vigilant sages thrives. At
this moment, the clever Indra thought of Narada
for the accomplishment of His ambitions who
suddenly appeared in his mansion, when Indra,
instantly, leaving his throne, stood up and
received Narada befittingly by offering him
water and washing his feet. The sage also duly
accepted his hospitality and then inquired after
his welfare.
drcfWHJrt f£Rj»% l
ddhHU<^«wt ^ ^clldRd'l t^II ^ 1 1
Indra said- O sage! now the germ of the
welfare of the three worlds has sprouted; so you
should cast off your lethargy for the fulfilment
thereof.
w it ^ ^ i i
rTSMT ^T3TI ^ qMlldHlfaHII
#5T r ip m : U ^ < W I$ f & lk d lH J IU < ill
Although you know everything, still I beg of
you, for one feels gratified after making his
object known. Please, devise means so that the
daughter of Himalaya may, without delay, be
united with Siva.
II aw nuirinfw i <RTsm & t ^TTO[:l
spicn^ fBM v1nW vH*iii m ii
On hearing those words of Indra, Narada
bade farewell to Indra and instantly went to the
Himalayas.

gf^TT ^Tt g f t : l l * 9° II You are always sanctified by the ascetics

w yfavd ^ r t w r a t im ^i
^crt f ir f f t r ^ r f ^ p t n *? *n
The Himalaya, himself received and saluted
the sage at the gate adorned with creepers. He
then took him inside his mansion and seated
him on a throne of gold.
Mfjl'W’l ■gfteTTr fHMyi<ldd^fd:l
w f diwjqid w ^ra^RTII *? 9 II
practising various kinds of penances and
shining like fire.
3 T O I fcWHlfH W ^ c|m fa< |p |U |:|
fa ff?
The Devas, the Kinnaras and the
Gandharvas scorning their Vimanas reside in
your realm making themselves quite at home.
3TjjT aRTtsftr ^l<rl*s, 1R2T W {JT:I

farfira^gcfTi 3i®n# ^ R T ^ s ftr ii *3 o ii

O King of mountains! You are indeed
ftflrT WTO: # f : ^c’dHHU^Cl blessed, for in your cave, Mahadeva, the lord of
the universe, is practising austerities, and is now
g P lW ^ < N H * 4 ^ ^ > V IH W^TII * ? * l l
in Samadhi.
On Narada’s taking his seat in the beautiful ^ t h d f d ^craf TTT^t fJRTI
mansion, Himacala adored him after offering
him water and washing his feet. The sage
■ gfqf^ nm i *3 *11
accepted the host’s offer of hospitality. Then Tg-^iifHM RdiRcbii
Himacala very gently enquired after the sage’s FF5jfT$rnmgi^' yfcidyi R i ^ h h h *3 9 11
welfare and the latter also did the same. m f w t ■gfer: -sftwr
dc(|x|
^ g T 5 r t ^ r e t T lf?T T f f t # r i w W^TII * 3 3 II
snrfscidiRdi: ^ ngiPRi cfcR* mfuiM<a^dl3<fH:l
tttot *>«iuii -dsrrafriii * ?m i HSWHlt ^ ft R fa d ^ fd :!! *3*11
jjUlluHi ^IcUlt'idR^rll
« y?id i xf -fo m iTTOtsTztfsraii r* h\ * ? ^ ii wwt fyR^dRi-di fw r^Hci^R^<*iii*3mi
^ H^FTPT: 9v^Tt^TR^I g^TgTRW M(HH<^d^p4UIH,l
*t w f ^ ilMcfcddi fw rrn * ? ^ n T jf| i t r o r ^ fw r f w u R tttii * 3^11
Narada said- O Himacala! You are the store After Narada had thus addressed him, Mena,
of all goodness. Your caves are of wide expanse the consort of Himacala also came to meet the
like mind. You are the mightiest of all the sage. She bashfully took her seat along with her
immovable thing and hold the crystal water daughter, attended by a few companions. With
more clear than the mind. I do not see the end of her face covered, she folded her hands to salute
the belly of your caves and I do not see a store the sage sitting close to Himacala. Seeing her
of riches elsewhere. There is not the same the illustrious sage showered his nectar-like
charm and Lak§ml even in Svarga as exists benedictions on her. Then the daughter of
here. Himacala began to gaze on the Muni with a
very curious mind when the sage very gently daughter’s body and waited with feverish
asked her to go to her father. anxiety to hear the verdict of the sage. Himacala
also appreciated the question put by His noble
<etj% ijfW
consort.
ttrtt w t g f s R f iu ^ ^ ' a n
R H dH H ) g r e i s fte re q n ^ :ii y s m t
Then Parvatl went and sat in the lap of her
father by throwing her tiny arms round his neck. q- ^TtS'WT: P d c ^ d ll

Her mother then said, “O Daughter! salute this to wnMRr=nRf^r:i

sage.
f if in g ^ tm ^ ii ^ 1 1
KFTcRT WWt S R I y u jd H J
Afterwards Narada smilingly replied. He
fr^ rR T f WWt ~ m \ c U d M p M p id H H I I I ^ 6 1 1
said- Her husband is not yet bom. She is void
By saluting him you will get a worthy of any auspicious marks. Her hands will always
husband.” Hearing those words of the mother, be raised and her feet will go astray her shadow.
the daughter of Himacala covered her face with What more can I say?
a cloth.
cTRRT T f a r a ' f e l R I
H c jjd N m y i^ e h U d l M * |p |R : l l ^ ^ 9 1 1
WW: W WT IJWT fT^TII ^ II
Hearing such words, Himacala became
^ rffTt <IWlP) W broken heartedand he lost all presence of mind.
T^JT ^ l l f t d W ll^ o ll His eyes were moist with tears.
She shook her head but did not say anything Q M d ljd N
when her mother again said, “O Daughter! you
salute this sage and I shall give you a beautiful
toy of gems that I have kept for you since a long ^ r t d lc W M lp M I ^ H IU jfd V W I^ T II W II
time.” 3rnftwT w f c j fw r w frn n fw ^ i

f rfrTt r R u f t W^TI ^ s r P f i j : IT ^ R n s i r a ; : i i V iV \

T T « im ^P iwt ^ 'Mpmmhj
Hearing those words, she instantly got up ^ d ^ l d '* ! : l l ^ o | |
and raising her clasped palms made a bow to 3 T 0 ^3 T t ^ l U ^ l ^ i l d : ■ g q u f w H T O : l
him.
Mlj H W n f t^ q t lTTO?ril ^ ^11
^ jj d ^ l M id i jjl
d ^ if^ id l m
V R ^ 'W T : ifNl^viftwiHJI
arpuf^R : ?taT: Trrf&R: y n d fw d i:ii
VKl<Hi^U|Hi <J § ehi^chf^l
M^Kd* ^TTEFrT ^Tt ? JJ^f$U|:|
th ^ u iiJ s m y H d fH fl^ iP g a i^ ii II
?trai dP^-d Tjflw f ^ T f I
In that condition, Himacala said to Narada-
w tw 5q i w n .11r ^ i i
“This world is full of defects; its ways are
*rrf?w: # p # f t w r r mysterious. The flow of creation must go on;
After Parvatl had made her salutations, her there is, no doubt, a Superior being who ordains
mother gently enquired from the sage through the destinies of beings. The effect comes from
her maids about the auspicious marks on her the cause; but, thereby, the cause has no
importance attached to it. So it is clear that the
father is nobody to the son. The beings are bom
on account of their past karmas. Egg-born ones
become again egg-born; they may also be bom
among men. Human beings may be bom again
as reptiles; and reptiles can become again men.
These superior births are according to their
greater merits (in Dharma). It is owing to the
difference of Dharma that differences of castes
and As'ramas take place.
ww w f r ifr gf% :i
M W fa t f f e ^4<*fdJU5l:ll ^*11
3TcT: g^rf ? T T ^ f Ip fr T m : 3l?Hw:l
MifuRi jiteRwrfa HicbJiiuimi^i^ii^mi
The orders of Brahmacarya, etc., are
established in their turn to make the world
flourish. If all were to attain the highest in
virtue or vice how would the world prosper?
The doctrine that creator has ordained in the
Sastras that one should beget progeny to be
saved from hell is simply deluding people.
fgrf|?TT
cTRJ ^TCTTII^II
No progeny can be bom without a woman.
Woman are by their very nature meek and
weak. Woman cannot study Sastras.
gRIT
All that has been stated in the Sastras, are
quite true. The karmas yielding great fruits are
repeated often. In the Sastras, at many places, it
has been said, that a girl is equal to ten sons.
Tjfir MlPlchi
g^T T f | f S W fq jjf :<slElel(&fill
If she is not modest and good, she is the
cause of pain to her people and is useless. The
birth of such a girl who is a source of pain and
disgrace to her parents is always repented and
regretted. The woman who is blessed with her
husband, sons and wealth, etc., is completely
fortunate and the one bereft of them is
extremely unfortunate.
m xiht>di^ w n ir ^ im ^ h i
3 # -pnfiT Vi^lfM Trfffa ^ 1 1 ^ OII
You have described my daughter as
possessing inauspicious marks consequently I
have been astonished, disappointed and
distressed. I am being burnt with anxiety.
3^-d^yi ehhoiww uwft wm dHj
^ "g^ii $n
Though improper, I am compelled to speak
this to you. O sage! You better be kind enough
to obviate this misery of mine regarding my
daughter.
gHJTT fHUJIIdl M H H toW H JI^ qTII^ II
My mind acknowledges defeat in things
where I have no doubt and which are all settled.
The hope of good fruits is deceiving me.
% W T ^5RT
^(su4Wb ■HrMldHlfH'H^idH.li ^ 3 II
The woman who get good husbands give
peace and comfort to both their paternal and
maternal families and their lives become
^1911
crowned with success.
-HrMfrl: *c(|u|| nf?f: f%?n
w m fg^T i p h TifmM g ^ R i i ^ -sii
ggr fronsRt srtf: MRniui)£$idi t%:i
m *i)fadMA|?H Hrft 3rfgfgrTH.il mi
II
M hI « 4 n ^ u iq (^a:i
^gg w i ^ngf: Mtcurm: %i i i i
It is difficult for a woman to get a good
husband. Without virtue, even a tolerable
husband is not obtained, because, the natural
course of women is to enjoy the company of
their husbands for all their lives. The husband
of a woman inspite of his being poor,
unfortunate, illiterate and void of all fortune is
like a God to her.
<3RTT ^ m(ti: lehrll
^ f :H iR J I ^ ^ 1 1
rr -q^l
^ IT ^T ^ oillcjjtf
Dharma without any effort, unlimited
pleasures and wealth to maintain one’s life, are
all found in husbands. O Devarsi! You have
said that her husband is not yet bom which is a
most unlucky and unbearable thing. You have
also said that her Lord is not bom in the
universe of three worlds which has caused a
great agitation in my mind.
rTS^uf gwmum! fg^rn^<?n
rW rfiT
4 tJ H ^ cTT ^ t RT ftr S ^ T I I ^
W ^ M ^ I W I & H u f t rcCM lrtll o q f o r l l R y i h l %}9 ^ | |
^ n f t r I f a lT T 1TI7TT ^ § n R w ifd ^ : l
i5 t^ ^ rfW ^ T :ii^ ? ii
ifNfRienW^: Mfd<rtrMlj¥mH*{J
cfer ^ tt^ t ^ 11
The auspicious sings of men, Devas, etc.,
are found in their hands and feet and you have
described my daughter’s hands to be always
raised. The fortunate, the rich and those who do
not accept presents in return for anything, have
no such hands. You describe Her feet to be
astraying which also indicates a bad sign and
has caused me disappointment. The signs on
one’s body indicate separate fortunes, husbands,
sons, wealth, fortune, life, etc., But O Muni,
you have said that my daughter has no such
signs.
ccf ^ IT*f fcMHlPa HcJraFTfir WZRT:I
-pnfir {jftviiin dMdld ^>*11
O Sage! You are truthful. You know all my
inclinations. I am being deluded and my heart is
breaking.
fr^cR^T f w : #=Tt -q?l5:<slE(r|R«n^l
HKti;
^frsn^sftr <5rt -§:!&
^ n R fe v id w i^ ^ifir
After saying so, Himacala held his peace
and the Sage Narada, astonished at His speech,
rejoicingly said- O Himacala! You are driven to
anxiety even in midst of good fortunes and all
good luck.
fiTT ^ f t t W t {^LiRPtfBdiqj
yUlQdl f^TROtll ^\9V9||
^T^ffiTtSI^IT: qf^STT ^RT^rfj HjHrncil
o II
q it ^rmt m^i^ cTi
TR^T: W rT: ?TR^T ?TfT: XR^8RII ^9dll
O mighty mountain! You have been
deluded, because, you have not been able to
interpret tmly. Now hear the hidden tmth from
me. Be careful in deciphering what I have said.
Her Lord is not a bom one. Because Sankara,
the Eternal Lord, Protector of the past, future
and the present is never bom.
r R ^ M<£i¥l« i r i * U h<*i f ^ ll ^9<?II
3TR^ sf^IT flfc^ld: ■H^Wi
fgWT^t ^TT ^TRTr H H M lfd^lcRtll^oll
TRTO MN'MI ^T?T fc(wj ’cTlft' ^RTl
3TT?q^ ^ f^W 5fFT WdTRtsfa ^ R ll \C ?ll
He is the refuge of all, the Immutable and
the God. Brahma, Visnu, Indra and Muni are all
subject to the cycle of birth, death and old age.
They are the playthings of Mahadeva. It is therefore, no marks can express that; therefore,
through the wish of Mahadeva that Brahma is Her body is void of marks. The reason of my
the Lord of His domain and Vi§nu manifests saying that hands will remain aloft is that this
Himself in various ways amongst different Goddess will always keep Her hands raised to
bodies during different Yugas. The several grant boons to the Goddesses, Devas, demons
incarnations of Visnu are effected through and sages.
Maya. Otherwise Atma never dies. £|yj| Mlrh rT^T Ml(^ •W**9l«1iaMRmiRlH'l I
TOR 'jfWMHW fa±jm<J|*q ^ T ; | 3TC3T: IJTJJ TTRTSnfq cfl^ kb vI h ^tIMII *<? o ||
-W& w 35SRtll * 4 ? II
rRoft M U ^IV IIclW I: W i s H ia W M ll
sr^nf^iraTRTts^ raltd'd: i fm p x iT t T O fo»fl<mfu|chlPdfa:ll *<* *||
fra ? T : m R c ^ 11*4311
<«liuj4 nirfr ^R^T5iR:i STiqf g m ^ w q fto ril *^ ? II
'U f a w jf d xrfw : a ^ t s w wmOt f tw r : l l *4*11
^FRt rftcfitqrfw ^ d T
O Himacala! Even if the birth takes place in f?I^t HlcHuta MMch^fd: 11*^311
immoveable things the soul does not perish.
From Brahma downwards to immoveable wusiT ^Rnf^RTfgRTi
objects like trees, etc., are subject, wwt farfira^TT ^ ^ x m i
unconsciously, to the pangs of birth and death. ftW T T II *^11
Mahadeva is free from disease and death, fixed,
The reason of my having described Her feet
immoveable and is never bom. He is not subject
as astraying is that Her lotus like feet will shine
to old age and is free from all diseases. Rather
with the radiance of Her toe nails where will be
from Him spring all things. Such Mahadeva, the
Lord of the universe, will be the husband of reflected the shadow of the crowned heads of
your daughter. the Devas and the Demons. She will be the
consort of Mahadeva, the Lord of the universe.
<4§rn W TRT rT^I This Siva is bom as the mother of the virtues of
dWlft c)|cKJW fSwR'UVHH^mi the worlds and the progenitor of the beings, and
‘^fStcbl ip|F: is shining like fire in your lap. You should do
exactly what would facilitate her union with
y ^ IJqcfR-qruiy* ryi'cfc: 11*4^11 Siva. O Himacala! a most important work of the
arRT^mrrto^T A m w w Devas is pending at present.
^ IU ||< * K : a^lfft y fa s f t ilr lll * 4 '9 II

d^UI TTI^ qif^T tU TR^ I T?cj sgm %|

y v il^ T b 'd H W I ^ jT lH *< d i ^ T l l * 4 4 l l 3TTWR ^ i)nmfdw<m *<?mi
3rTRt m fuA n ^TT fl
^ s j f w n *4<? n irtsfir W i t ^ ii *<? s ii
Now hear why I said that she- Parvatl was Suta said- On hearing all that form Narada,
void of marks. The marks on the body indicate the mighty Himacala considered Himself as if
longevity, wealth and good fortune. She is full bom again. Afterwards, making His salutations
of everlasting infinite good fortune and to Siva, he very delightfully said to Narada-
f^Hc(|jc(N TJI: ^T^ur mgra %W W TT <mV{\\ ?o5= ||
When Himacala said all that cheerfully,
MM IH K g g ^ T iT H c R W f iP T : g^nil 3<?V9II Narada replied- “You have done everything
and the work of the Devas that I told you before
fenwHhfcM -gfq^m ri is also a great work to be done by you also.”
PdMIdH rJHguii 3nftmtsfw -Hy^fdH.11 W c II Having said so, the Sage immediately returned
3 T R ^ f^ g R T T g rf T ^sg^T
to the Heaven where He met Indra in his
mansion. On Narada’s taking his seat, Indra
qTSqgiSlfa $rUHI Jlfd'MHlfddKUl^ll ^ «?||
said- “What is the news,” in reply to which the
^ d M M y lV I : w r d < J |U |H i f d x llT O llI ? o o II sage related the whole history.
'M d f e lH T P H Jd M M lU ^ 1 HKt; dc|N
d d l W l 'i l f d -cilMcxj H g iy ^ lR o ^ ll IPpi ^rj grfet cRTCT <£dMd %l
H 4 d fa > g f K ^ 5 ? f q g T O T W T ^ f w i I "wrtsirgqf^RT: i n o ii
fftri ^ddni i ^rt ^ 0 Narada said- “O Indra! I have done what
rra n ftr ^ g ^ f r c r w r * r y t « < i i i d m j was necessary, now the rest has to be
accomplished by the God of love.”
^ rtid ld IT ^ n f t l l ? o ^ ||

Himalaya said- “O Sage! you have,; indeed, -gfTTT cfe^P^HII

rescued me from an awful hell. You have lifted gRTTfTTRT ITOTTT ^ ^ lc ||JJ Ic h V U -M H : II ^ o ^ | |

me up from Patala and made me king of all the
seven realms. O good sage! now my name is
famous as Himacala, but you have made me
posses all the moveable good qualities. Now I
have become the store of good qualities and my
heart is dancing with joy. I do not know now
what to do and what not to do. The divisions of
duty are inconceivable. Even Brhaspati cannot
describe you virtues. O Sage! to have to
privilege of meeting the sages like you is very
rare and propitious. Your conversation is highly
beneficial and soothing to me. Through your
favour I am blessed. I am guilty; yet you all
have made me the abode of the sages and the
Devas; now be pleased to command me
thinking me to be your most devoted and
obedient servant.”
cm t w y ^ f n l d s ro ti
^T I jc f lg jjf lc n f q ^ t«
Ifojtfcdl # j ^FTFT
it t m T i^ ra w rt
w rs fire ft it ■ g f^ r^ rfe s t ^ n n ^ i
i r i p i f ct^ t f$nr it w Ww gfami
OTcTW I%W: ITfarTRTt ^ ^ 3 T :l
f <t c[gT w s : nr^nTii ^ o ii
3 q ^ r ^TT <3T Srfr ^ fSRRj
HHNdlPy <3 %f^T WFTtWHII 3 3° II
dil«ll«ich^d cEf fTS Hlch-H<i
f$nr miR^^mi tr^ m i
^WT -q^TT xfa 55§IT^T gsfoll ^ HU
At the same instant, Indra thought of Cupid
whose banner is fish; he instantly appeared with
His consort Rati to whom Indra said fondly- “O
Manobhava!1 what shall I tell you particularly
because you originate from the mind and,
therefore, you know what is in everybody’s
mind? You can fully espouse the cause dear to
the gods. Bring about the union of Siva and
; I R o ^ ||
Parvatl without any further delay. Array
Tffrl yourself with Madhu the Vernal Season, the
? i r o m i king of all seasons.
1. Mind-born, Cupid.
 than to make weapons. Every man has some
particular capacity; but no one can possess all
stara M^JdlutlSST w i #<T: ¥ld*dH>l ? *9 II
the capacities.”
When Indra thus besought Cupid to fulfil his
w r t gjm: w ft w n f^T :i
desires, afraid Cupid, holding of five arrows
said this word to Indra - ifd^Thl SPTWI^ TOj jj II 9 *<* II

mm Hearing those words, Cupid instantly went

to Himacala in company of His wife Rati and
3FTOT ^ r m m r yfa^H crM ln-iJii the companion Spring season.
f :'OTS£r: f% ^FIHT*Ttll r * 3 II

Cupid said- “O Lord of the universe! Lord ■q?rat ^ % PltehU|| TFRW a ^ ^ ^ l l 9 9 o II

Siva is unconquerable by my resources which d^Kl^c) f w fjp rr *1^1
are terrifying to the Munis and Danavas and do
you not know this? ^ a^?TtST TRFHT^II 9 9 *11

ilid: TOT?: cFPTtsfq f? H^dl MfSMJI 9 * ^ ll TT^rwhTii ? 9 ? 11

f g s ^ ^ f e n t m^nhihj
f ? ' ^ * 4 : w h r w r a T :i

sisnfsiw w AirH^ Hy^fedHji ? *<*11 WTO fafa^Vllfa TTTOtf%ffwTOq;il??3ll

MMKK«I 3rfw f a f a ^ d lH J
fosmr I4iuifui TRTtwrf^r wi
^ g ^ fw q fe w :ii? 9 * n
w tcr ^ r n t g n ^ T O g r: ir ii

!d£|q chii^dl W T R fT 3 ^ T ? R
fggv?qwraRsn^ iw z t ■q^i

V ls b W y c | M liA 4 d :I R * V 9 ll
You know the glory of the mighty Siva very
well. Perhaps the blessings and wrath of the
great are also great, there is always greatness in
the great. You have thought of your'advantage
in the enticement of Siva. This is not right, for,
such schemes against Isvara, launch one into
utter ruin. It had been witnessed many times
before that. The intentions of the beings become
known and those who are over-anxious to gain
their ends, do not attain their ambition.”
yist> d c (M
<fd<*W ^ W J : l
f^ rr ^ 1
w rsa f ^ f ^ ? r : ii 9*411
Hearing those words, Indra said to Cupid-
“O Lord of Rati! we are your Superiors here.
No doubt, the ironsmith has no other power
S f o q i f t ? T W i WTOTFT f^il-llrM H : I
TRrerarofarfiT: i r 9 5 11
Arriving there, He began to think of the
means for the accomplishment of His mission.
He thought to Himself that the minds of the
great who are engaged with immoveable
determination in doing great works and who are
energetic, are hard to be shaken. He also
thought that it would be better to move His
mind first, and there by victory would be
certain, the work of the mission would be
achieved by the shaking of his firm resolution.
Before, many persons accomplished their ends
by changing the minds of the opposite party.
Unless jealousy be aroused, anger does not
come in; and without anger, envy, the roof of all
attachment, does not set in. He said to Himself,
“How should I direct fickleness, jealousy and
anger to disturb His mind? Those, who are
enduring and contented, do not know my
influence, but a doubtful mind is sure to be
changed. A doubtful mind is always restless,
then the beginnings of success are seen and
great obstruction is placed. I shall, therefore,
interfere with the asceticism of that fixed-
minded Siva. I shall place tempting things
before the Lord.”
TTTRWrnWjII ^ ^ h
With that idea, Cupid went to the hermitage
of Siva. This hermitage is the essence of the
universe. It was surrounded with tall trees;
altars were there; peaceful beings occupied that
place. It was adorned with flowers and creepers.
All sorts of moveable beings reigned there.
There the Ganas, the attendants of Siva were
moving to and fro.
vq 33<?n
3 3 ° II
$ddl^f*M£H
lfa<H
4 ft^r¥ldH
4 J
3 3 * 11
The bull was bellowing on the green verdure
of the tableland on the peak. Cupid saw the
three-eyed Siva as the incarnate of the
Beautiful. He also noticed that the Lord Siva
had matted hair on His head, of the lustre of
saffron and was adorned with terrible serpents,
and with cane in His hands. He was sitting there
as the great hero. Kamadeva, the god of love,
gradually advanced and saw His lotus like eyes
half open and intently gazing on the tip of His
straight nose. He saw that the lion skin was
hanging from His shoulders. It was oozing
watery juice. The snake, with their hoods raised,
were curling round His ears and were breathing
life fire. His matted hair came down to the
ground to the cup consisting of skull and his
TumbI vessel. He was seated on the coils of the
Vasuki, navel deep, and was holding the tail by
His hands. The snakes were ornaments’ all
round his body.
3H*T: sF<raTHT^rai 71^:1
cmt jchHji 3 3 mi
<*>uU-£ui tT^TT TR:l
VI^<Wqyi*u4 -qft M^WWHJI33^11
O T T 38T^%TT W IT O :l
i=RT: ITT 33^1
Uml&WlcHI <TI8?f ^HR^Rcxfqurtl
d d W ^ ctt ^TTrT: ilc^fafedlVW: II3 3 6 II
dfvi^H d'cftfrgTt M^Hlfr*TchlH.I
ii 3 3 ^ II
f^nrrr tr^ rfw n W T w rnm r^:!
IT W ^TJEITH II 3 x o II
i ^ T T f l n k : ITtSST g T I R T S T I R p q g i : II 3^311
irwnsiT ? ito :i
He approached the Lord silently where He
was sitting on the peak with trees all round and
black bees buzzing. He then went through His
ears inside the Lord who, afterwards under
Kamadeva’s influence, became enamoured of
the daughter of Daksa and then involuntarily
His Samadhi vanished. He tried to collect His
mind but Cupid began to throw obstacles. Then
the Lord, knowing Himself to be betrayed by
Cupid, most angrily summoned up His
Yogamaya and His presence of mind and cTTT sicft 'j|'i|<!^dlc4^H'j|'wiid^c;^*^ll ^ $11
despised the God of love and again plunged
Ugcbft tWf ^ f R W mterfMI
Himself in His Yoga. Cupid began to be
consumed by Yogamaya, the cover of Lord’s ebif^HifilM f e w t wtic^ ir ^ ii
asceticism and Cupid who was full of anger, By the opening of that Eye, sparks of fire
came out of His body. began to fall in showers and Cupid1 was
3F[*imtS8r fo^OT WpU instantly burnt and reduced to ashes when the
Devas cried out “Alas! Alas! What is this.” The
fire of the third Eye then appeared terrible as if
it would bum the three worlds. Afterwards, the
hih hi^ ui Mch<«d'Ji:i Lord distributed the fire of Cupid amongst the
mango trees, the month of Caitra, the moon, the
PVMW ^ W I I # ^ W C IR * * !!
flowers, the black bees and the nightingale
Tim ^raiDTt f%qt^r: i allotting them each different places.
CRT: eb{Uiy^ I ^ r q c m i^ m i ^ dl^lWiEl^H ^JT HTwfoT:l
< m ^«fa.£M ^w lslgdl¥H :IR M II
m : 3nj^i<^iciHi w ra rm ? ^ !! fswrfK^tawsri^rajTt

gfelchr^iytsiirHch: I

He also consumed the arrows of Cupid

Cupid, taking His stand with His friend the which rushed to and fro in the form of fire and
spring season, made an enchanting arrow of a occupied the place where the remains of Cupid
cluster of sweet smelling flowers over which were distributed before and became severely
the gentle breeze was blowing; then He hit it at tormenting to the people. It also occupied the
the heart of Siva. At that hour, the Lord was hearts of sensuous people and began to bum
deeply struck with this greatly enchanting rough there day and night violently and without any
arrow and His pure mind was shaken. Though hope of remedy.
He was firm like a rock, yet He felt somewhat
EWHIM Tfr: 3jt eRFTT Wl
distracted. But by His great will force, He
restrained himself and seeing the great obstacles TTf^T nfwifeldTII ?< ^ll
outside, shouted out with anger a loud sound 'jPTPT w t fgcTRR^l
“Hum.” Afterwards the third Eye of the lord
ijfrjarai Thjir g f^ rt ' ^ kmiihu ?maii
became ablaze as if it was going to consume the
world and a terrific fire of wrath was produced. rffii qrnft M<^di

a i w r a f £ f e :l
cT Mlti'Jii TffT: II ? k<i II

TlftcTt^FW^WDf cfa|fX4<i|ch;l He was reduced to ashes by a fiery glance from Siva,

in resentment o f his inflam ing him with passion for
ii "R on Uma. This legend is a favourite with the Saiva
Puranas, and is told in the Liriga and Kalika, also in
oq^WTcr ^IHIgchl<y^<:l the Padma Purana.
 jii5( lin r tot^ttoto
TO: VKU^TiJ TOrsgoiFTH 3 II
Seeing the destruction of Kamadeva, His -O
TO TSTO ^ S9
wife Rati, along with her brother the month of
Caitra, began to weep. After a long period of
TO TS^ HHNJIdi
waiting she eventually went to the Lord by the
advice of her brother; and getting hold of the TOts^ %
blossoming creepers and the mango twigs and
rubbing over her body the ashes of her lord, she
TOts^ foaiscH^Hmlet^l
spoke to Siva with bended knees-
TOtsIjJ ^Trj|Rmriyc;i^
to : srarc rp fm sm i
to : fv ieii^ PHW'Uiy
3TRTWTFT ^ (W-
s3
to : fridwug Tntqwri
WUgTPTRT TOfS^T jTKT^I
to :
<pi-
<pi w ^Tb^MN<MII?Soll
MM-MMHN TO: IfcTFn I 9 S S11
TOT ViiWTy
gW T R PI
•TTTtSW
\9 ^ 1
t o : y ftr & T s i
tots^ ^
TOtSTjJ ^ra^nf^TOTSRTRT
TOfr*§ tTT$TPTFn5nmTII ? ^ *11
TOtS^T <pP{ll9S^II
Rati said-1 salute You, that are free from all
diseases. I salute You who pervades the ^<M4MI<RWKe|4-
universal mind. I salute You, Lord who is all
mind and who are worshipped by the gods and
rcdfq^fH W t M
who are always merciful to your devotees. I
salute You, Bhava, Bhavodbhava, Cupid, the -q|^TII 9 S <SII
God of Love, has been defected by You. Your My salutations to You, who are beyond Kala
vow is very firm; You resides in the forest of (Time) and Kala (Digits); pure nature is your
Maya. Salutation to You! ornament, the great annihilator, the destroyer of
toTs^ j TO: frram Andhaka, the great Protector and without
attributes. Your attendants, your Ganas are very
TOtrej gTfcnrai terrible; I bow down to You. You have created
TOfojJ *IHW TO: ^TPTI different universes; salutations to You. You are
TO taf ft 9 S 9 II the Creator of various worlds; You awards
reward to good deeds; salutations to You. You
My salutations to You, O Sarva, O Siva, 0
are the head of all; salutations to You. Your eye
ancient Siddha, O You who are great Kala, who
is never destroyed. You are the enjoyer of
are all the Digits, who gives highest knowledge,
sacrifices; You fulfills the desires of the
Salutations to You.
devotees and removes away the attachment of
TOtSTg WcbMebrillrHIW this world; salutations to You. My salutations to
tot You of infinite forms, the most wrathful, the
one decorated with the crescent of moon and the 39TcT
magnanimous. Your glory is immeasurable and
You are adored by all; salutations to You. My
salutations to the rider of the bull, the destroyer 3T^- 9n
of Tripura, the fulfiller of the devotees' Sankara said- “Your husband will be bom
ambitions, the great remedy of everyone’s after a short time when He will be known as
troubles, the Lord of the Creation, the Greatest Ananga.”
of the great, I am at your mercy. You are the
great Acarya, that is, teacher of the rules of $riJrhl fvK'HI Cl'S! HlR^I eblMdcri'flTI
conduct of all the beings, animate or inanimate; inrnTtTm 11^311
You are the Creator of all the beings; You are xnftr dgvfi ^ tt jr ^tti
great, dear and immeasurable; You holds the
Moon on Your forehead; I take refuge in You. ■qWoqyMNW f^rTT ^raTIRV s^ll
Hearing those words of the Lord, Rati
saiuted Him and then went into the enchanting
TFT:
v5 groves of the Himalaya. There, in the beautiful
fa r fo n spot, for a long time, she wept bitterly over the
^rTtSTTT: ^cftfte^lR dlR ^II destruction of Her Lord. She desisted from
ipj: fw^TT: K m : firaiuri committing suicide only by the words of Siva.

^TWT’TO^iTTr

O Lord! Grant me back the life of Kama. W fa jf ITgrTt T^RTT M : 11? V9^ 11
None in the three worlds, excepting You, can ^FTm ^ FT FR rP?T n^ofaTTO:!
restore Cupid to life. You are the Lord of the
dear ones; You produces the dear ones; You \
9 \9 '
have created all the objects high and low. You Afterwards Himacala, prompted by the
are the only Lord of the universe. You only words of Narada, gladly took his daughter at an
auspicious hour to the hermitage of Siva, after
seem to me the merciful. You are the Lord of
performing all the necessary ceremonies and
the three worlds and You drives away the fears
dressing Her nicely, making Her put on
of the devotees. handsome ornaments, decorating Her hair with
IJcT <jcim flowers, and followed by a train of maids.
IjpT: Vi**. fs^T

jpfor ^Ich^clU^lO <*1d^H fit ^gT w f fn ft:l

My< 'pR^TlI 9^9 *11 ddWWI n tS ^ x s id J R ^ II
Suta said- After Rati, the wife of Cupid, had
thus prayed the lord Siva, the latter was greatly gnftr ^ n f& t ^nftr T tf^ i
pleased and sweetly said- *r% gjRnt ? c ° ii
 Crossing through the dense forests, he found
a weeping damsel in a beautiful grove on the
Himalayas. Seeing such a lady of unsurpassing
beauty and of extraordinary lustre, weeping so
bitterly, he was astonished and being curious
went to Her, and said “O Kalyanini! Who are
you? Whose wife are you? Why are you
weeping? It appears that your grief is great.”
HT ITijI
fJlftH.ll ?66\\
Hearing those words of Rati, Himacala
began to shudder with fear. He thought of
returning to his city and became ready to carry
his daughter in his arms when Parvatl said
through her maids.
V ld ^ d lc ( w

!|>l<Ull| f% T R R q cbRUI^I

O hearing such words of Himacala, the gW ^ ^ IT Mfcr4c)<lll II

crying Rati explained to him the cause of Her wmfa: urartstfte ft d w d :i
wailings.
^ sit cT^r <? o ii

fjRPTI<3RT:l
i f t tit f a f e
q fq ^ : *11
nKlclRq^^l'qFT PlRviWMry f w : I R 6 ? l l
cHTf^T 3 W 5 ^ F T IW I

w ^T: gjft’H nft ^ m<2T 5 ^ 1 1 ^ <? ? II

ir 6 i ii
3Ti f w t T O if ^ 'M-M'klgHII
^ W fr r f^ s ir a X ll ? 6 * l l
jjg te t g r o ts g ^ q fW ? r i
cdc^fd r I M q fa n t SfeRSIT tT^T^RT: I
g ir o f r a r t < 4 < u iife d :iR < im i
She said- “I am the wife of Cupid.
Mahadeva is practising austerities in this
mountain and He has reduced my Lord to ashes
by opening His third wrathful eye. Afterwards, I
sought His shelter through fear and began to
pray when the lord said that He was pleased
with me and that my husband would be restored
to life and one who would repeat the prayer
uttered by me would get his objects
accomplished and advised me to desist from
death. Relying on His words I shall keep my
body anyhow till then.”
rT^T <r<4l ^ T : IT R jrw )fa ?T:l
M |U||qi^l<M % IJrFT q q f t f e S r T 4<(ch ^6^911
Parvatl said- “What have I done to win to
good husband? What is the use of having this
unfortunate body? Desired objects are obtained
by asceticism and there is nothing impossible
for an ascetic. The world suffers pain in vain
when there is such a way to fulfil one’s desires.
Death is preferable to living the life of the
unfortunate and not practising asceticism. I
shall, certainly, consume my body by
austerities. I have no doubt, that by this practice
to Tapasya, I shall attain my desired object and
so, I shall certainly practise penances.”
ylm iM ug I^fgoFT sr:!
cfT^T ^ Is W c fu U jm ^ ll
Hearing such words of Parvatl, Himalaya,
the king of mountain, feeling affection told her
with emotion.
ftqcn-JcTTcT
trfw q s m diqch gtr;i
o ~ o
ir^ar f i
in fgqtsgt qcR%cr ^d n ift^d isfq - <m\?<? m i
 rTTOTvT rPUTT rtsf^T W f W5RI[I
TT^irrig^lfinEnfiT rffi chi 9 ^ SII
$ r^ T h l § ^ ^ r l 'J l l l
cRT: T f k l ' d ’M lf a g t § f |r T t »V>Vi'H ^ T I R < ? \ 9 l l
c R T f5 * d R ^ fc^om c(IM 'H<^HCH^HnH I
3 ^ f? f ^ T t r f i T r F R T M : II ?
3 ^ f? r tot
s9 O ^ f c i b y f d i
firfis *f mRmhimi yiyRiwjfd fgf^TT^n ?
Himalaya said- “0 Daughter! 0 Uma! 0
Capala!1 Your body is too delicate to bear the
brunt of asceticism. Do not make such an
attempt. Tapasya is very hard and painful
indeed. What will be done will surely come to
pass without fail. Even without any attempt,
future things suddenly come to pass. So, O
daughter! get up; let us go home. We will then
think what ought to be done. Even at this, the
daughter did not agree to return home. He was
then plunged in anxieties and at that every
instant, a voice from the welkin was heard “O
Himacala! Your daughter will be known in the
world under the name of Uma and Capala. Your
daughter shall attain by her mere thinking, all
the desires.”
f^ T § <^TOicbiyii^ gii?raTU3<:i
3T3?HTT fcT T ^ T f 'j H I W i y W T f ^ ^ l l 3 o o II
Hearing the words created from space,
Himalaya, the purely white like Kas'a flower
gave her permission and returned to his abode
after taking leave of His daughter.
f u lf il ^ y V w J iu w ft ^ ; i
^ < g 1 * 4 iH -jM M l § fTOcTT TO TTSfjrTII 3 ° *11
f^ o y q u jH d l< ^ u f
1. M oving to and fro, Unsteady.
f^cqjuaqut^fl 3 ° 3 II
lT C T 5 R 8 lr r ^ : 5 ^ : fa c ia l I 3 °"#H
g ^ r o ^ r e g ^ ii3 o m i
<i II Suta said- Parvatl went to practise
austerities to a beautiful part of the mountain
impassable even to the Devas. Parvatl
n
accompanied by Her maids went to that peak of
the Himalaya that was very beautiful and
resplendent with various ores, blossoming
creepers, Siddhas, Gandharvas, herds of deer,
and various birds, buzzing of the black bees,
cascades, trees, smelling with the aroma of
flowers, having beautiful caves, groups of
chirping birds, adorned with Kapla trees, gay
with the flowers of all the seasons, loaded with
various kinds of fruits, illumined by the rays of
the Sun and full of different kinds of animals.
d^lM V ^ -M ^ IV IK si w f t s H sR d T sK H J
m 'U y i y i d '^ t f H j i 3 0 ^ 1 1
H T H IM U W M I*lu? M H l k m H l f o d H J
d * H 4 < l f t l W T H T w m f q - rT # * 5 ! T I
■^?TT ^ c ^ ffo ^ ft f^ ^ g r fT II 3 o c II
f^:HldMliHI^KI W ?TT^t WHJ
Vld^H T|ufnidT?i|Tl^m 3 o <?||
P k I 6 K I V ld cPTOT R rfs f: I
She saw a big tree with many large
branches, having yellow leaves, flowering in all
the seasons, adorned with all sorts of flowers,
and various fruits and bright as Manoratha.2 The
Sun’s rays fell on the tree and it seemed that the
Sun was also overpowered by the brilliancy of
the tree. There, Parvatl discarding Her
ornaments and dress, donned the bark of tree,
and began to bathe thrice daily. She passed a
2. W hose w ishes are fulfilled.
century living on the leaves of trees, another
century on the fallen leaves of trees; and
observed a fast for another century. She thus
continued Her penances observing similar
ordinances.
<TfT ^ yifuMfcWMt-Sf^RTII 3 *o II
riw: m m WkT:i
Then the creation began to tremble by the
power of Her asceticism when Indra thought of
the seven Rsis.
^ «gfcdlWd:ll 3**11
M ^ai
feref g *i^di*g m ^rrn 3 *? 11
713?: JTtaTeT spicrt: si4Whhi
fesnwrl cTtfr srrr rnzirr
?TW TO : cb^^n 3 II
They appeared before Indra with great
pleasure and were adored by him when they
asked him the reason of his having thought of
them Indra said- “O Rsis! hear my object.
Parvati is practising severe austerities on the
peak of the Himalaya, and I want you to fulfil
Her object.
M: «HNd^°ui <eKlfedl:l
d«l^cMI g#E% fa<&WldftfedH.II3r*ll
3^TFIrSr MH'MWWyt 'RfTT^T^I
gfr ^ sraftitT: gjnr: ew w ilsftn 3 *mii
dljelM ^ yH'w il JlU cT R j^ l
dW dl 3TF2T VeN^II^M 3 *^ II
fag-rbl dt: M|c(iJcyfa*frMdHJ
MVHl^rdl^ d i ^ThMltHMlR'd:!! 3*^11
3qfeWT: ^Ml^ThlWd: 3F§q$TTCTTOcT:!
^<WI $dHHMi<agHH3*6H
Hearing which they repaired to the spot
where Parvati was practising asceticism and
said to Her- “O Daughter! what is your wish?”
Then Parvati bashfully said- “It is wise to
observe silence before the great sages like you.
Those who salute sages like you are purified by
you and you question me right in the face.” She,
then, offered them a seat and said- “After you
have rested and when the toil of your journey
has disappeared, you better question me.”
HT <TdlfeRlclrM^IH fefRrT: I
<Jc(NlRri|y<*IVII^HlHIH ^ 1^:113*^11
r^cRcfT sRTRqcfc T fft TTR
'm g d W Ifc j tfhTRT rT R T : U h W ) W I I 3 9 ° H
jfK d iy M d i 3TfHT: fT C W T I
mftr w rii^iR rftii^^ *n
g ^ R res n ste m g p w u
w rm sriforri %i^ii 3 ? ? 11
Hdloi'lfmwif ctr^uW % ^f§H:l
^ r g ftg n n w 113? 3 11
<iMI^^'MI*!M lc(i^n»jc(pt gKiP*m:l
g n f t f ^ T T H H I< *K |H ^ M tfim :ll3 ? '# ll
^ k U N iH K ttlH W W P d f|d » ? H ,l
q^rc(i*ivmi!MdMHr<w^lir<:ni.ii 3 ? m11
c R iJl^ d y iH *IM I TRTT^ g | : l
Then she worshipped them according to the
prescribed rituals and though Uma shining like
the Sun, cast off Her vow of silence for a while,
she again held by her peace of mind : when the
sages began to question Her with regard to Her
object, She putting on a smije, bashfully said in
a gentle voice. “You know the hearts of all
beings. It is pleasing to hear words when they
express what one wants most dear and sweet to
one’s heart. The beings are always eager to
attain what they hold dear and love it most.
Some clever persons resort to divine means;
others resort to various pleasant deities and
ceremonies as ordained in the Sastras. But my
mind always rushes to attain my dear wish, like
a barren woman desiring a son; or, one longing
Heavenly flowers.
 3t i fg^r w ^ j a m i i 3 ? S ii 3cTT^WWTW ^ it
jrrspf m & R t § w f r i XJ^rRi; l& wm Hlchyui^l
^ < i^ < tH u ?fd M < m « i^ w i^ H .ii 3 ^ n m^iPm g^rnm nH W ^ii 33^11
H i ^nfq- cJUuiPiuihj Pud^lRd ^ ^RTt fgSRti
g^nH m ^vi in^Tt fsrarqji3 9 ^ 1 1 3ldWrtllH^ T* ^PHranSrTORII^^oll
f fw frt q v iw a :i 3n^nr mfifcrr ^ ^ w r r ir%#*T:i
^MM^Tg^r: jfrf: Msbmrtl^dl^chqil3 ?<?II 3tpt% «n?n gnik ^ % n 3**11
I am now making earnest attempt to have Hearing those words the sages controlling
Lord Siva as my husband who is naturally very Their mind and realizing her object said- “O
difficult to be attained and who is moreover at Daughter! There are two kinds of comforts in
present engaged in His tapasya. This is very the world and the first one is the gratification of
difficult thing indeed, for how can Siva devoid the body; the second is the peace of mind. Lord
of delusion and passion, devoted to asceticism, Siva is, by nature naked, ferocious, dweller of
Whose actions cannot be discerned even by the the cremation ground, the carrier of skulls, a
Devas and the demons and Who has consumed hermit, statue-like in action, a beggar, mad,
Cupid not very long ago, be attained by a girl fond of collecting ugly and terrible things, and
like me?” inauspiciousness incarnate. What advantage
will you get in having Him as your husband? If
you, perchance, wish the gratification of carnal
f s f e j j j T p r dlekyfa r T & f STTcq^l
desires how can it be gained? He is the source
VI<UWI*H I T O l ^ d y y i P l fo ffW :ll 3 3 ° l l of fear and an object of aversion and censure.
gfff 9T IT f f y c im i P l^ u ly m ;!
He is the wearer of a necklace of gory heads,
adorning Himself with terribly hissing snakes,
cfTTMt TRf f^l<faiq:ll33*ll living in the cremation ground, moving about
IPTtT^tT et>l«hl<l ^ T ^ T f > 5ra H f:l with His ferocious attendants. How then can
you expect to derive comfort from Him? Why
do you not marry one of These, viz.,- Visnu,
^ ire r ¥i(Uw ^ rfir^ftT uimdHj the protector of the universe, the destroyer of
the enemies, adorned by the Devas and the Lord
of Laksmi and sacrifice; Indra, the Lord of the
^el^Thet^lVUThehMH^d^NUII^ I
Devas; Agni, the giver of every thing; Vayu, the
soul of every being; and Kubera, the Lord of the
riches. And if you desire the happiness in the
next world in another body, even then the
3 3m i Devas are capable to give you that. There is no
?R < R d ytg?RTtS^RT^f^TT^I chance of getting any happiness in this world or
in the next from Siva. Again what the Devas do
qrat m * ¥ iu H : ii 3 ^ n
not possess, your father has got that; so by the
^ejdHi P ifa a r fo ^ r : « cS<*im ^ i grace of your father, you can get happiness
^ftjsrtt *r: w n: « 4 ^ ;h p { ii3 ^ ii without any trouble. So it is useless for you to
undergo so much trouble. You will have to
m n ^c)U|» TF3TT ye)M qPwi^1^T:l
undergo sufferings for the attainment of Siva
^w r i^ajrnt gOTTsr <et w i g f o w f a u 3 3 6 11 and no good will result. Even a trifle sought
with great eagerness becomes unattainable.
Only Brahma can fulfil your desire.”
TTTjj ffiRTT #*3TTI
^ R rR l^t II 3 ^ ? II
Suta said- Hearing such words of the Rsis,
Parvatl got very angry with them and with red
eyes and trembling lips said.
giT gg ^ tttti
f^MiidlWciK: W I r 41(^1:113*311
TJcT TIT ^2T
Devi said- “How can those who hanker after
unreal objects and are subject to vices, be
devoted to a high Deva? What pleasure is there
in getting an unreal object? And what pain is
there when one is devotedly attached to an
object? You are on the right path and yet how
do you come to such a contrary conclusion. You
should know that I am a fool and I want to get
an undesired object.
JMlufd*Wl: ■gi sjcRT: «cfc*f?fa:i
^ ^ ? n w 'jRrf: T n jq ^'sm i
3TTSii
fep f ^ % "f^RT:II 3*^11
You all are like Prajapati and see all things;
but it is quite certain that you do not know that
eternal Isana, the Lord of the world, unborn
unmanifested, of immeasurable glory. The
Devas, Visnu, Brahma, etc., do not know Him;
then what use is there in judging of His essence.
f^f&Trnri
w yclkdHi ^*6n
Ml^»d: I
g*sr w ^'iA 1y#fcn:ii3*<?ii
But are you not aware even of His glory that
is manifest in all the beings, and all the
Universe? Whose are these forms- sky, fire, air,
earth and water? Whom do they manifest? Who
has got the Sun and the Moon for his Eyes?
f e f ^ra^TT W T W : I
^ ^cJT M b S T U T II ^ o II
Tmra ^ w trfir ^ fgrci
gr^r -qi^st <*^i*wiidl w n & : ii 3^ V\
cbV'MMI'^ldl T O 3 W :I
tR ^ : g^OT: p t ^lRfd4?H^<*l
Whose phallus do the Devas and the demons
worship devoutfully? Do you not know His
glory who is called Mahadeva by Brahma and
Indra, etc.? Whose mother is Aditi and who has
given birth to Visnu? Narayana and other Devas
have been bom of Aditi from Kas'yapa. Kasyapa
has been bom of Marlci. Aditi is the daughter of
Daksa.
nA fenft wf fo*ri
Q<U^|TclU^oM Rjf4^ft|dl^ll3^3ll
giW Mi$di?icbi:i
f gghngt tiffs?pFRfgiSTTii3^ii
wm t o ! vranfefHi
Marlci and Daksa, both of them, were bom
of Brahma and by praying Whom did Brahma
get His birth from the golden egg? By whose
meditation, the part of Prakrti was agitated and
was tumred into the golden egg? From whose
Third Prakrti1, the slayer of Madhu was bom?
Whose Buddhi has created these six vargas2 out
of their own Karmas?
^ ra g fo ^ ra is iT W n T t S ^ r f v iF R ;I I mi
^r: -^dciifH^i
9T?M: Hlchcb^dlHII^H^II
“Brahma, of unmanifested birth is not bom;
1. Third Prakrti, i.e., Tamasa.
2. The six classes o f objects o f wordly existence.
by His power He disequilibriates the Gunas and
creates this material universe. Brahma is the
lord of the universe and has extraordinary
powers.
fg§ffnjcTT^Tr TT5Q a ^ q ^ H I f |l
f^rc ^nr#ir:n^k'sn
^ r:
W T t 4 t vrt-MM<UHrMcb:ll
Visnu and other Devas assume different
shapes by their extraordinary powers. Visnu
also enters others' bodies through His Maya and
does the uttama (excellent), madhyama
(middling), and adhama (inferior) karmas of the
world. The world is liable to perish and to be re­
born.
3T2T HHl’MuIl WFft W m ^ l1 ^<*11
cT^fTrT: ^ HHIH<*K<*4J
^ J T l^H il Kuft f^c)VllrmiH.II 3 S ° II
% -m 'R^cTI
w i i f t faM<ldlft T F q % ll3 S * ll
The fruits of Karma are also various. Many
classes of men are bom in it by virtue of their
deeds. Narayana relying on and propelled by
His shadow takes various kinds of births and
that shadow impels people unconsciously to
actions. Being thus impelled people, like
lunatics, consider what is good to be bad and
what is bad to be good.
c-fiebW °4jc|gftM TRTI
s w M ib rtM IH l fatujU ) P l« < lls id :ll3 S ? ll
3 M H lfy d H W lR d 33IW HII
^ ^ f f^ f^ l l 3 S 3 II
^ ^F R m w nftr cm
^tfgqT «nf Ti^a ggf%F53!T^graf%ri%%ci;i|3^*11
< w RlrH qi: w 5T^ raf% fS[c^ fc lM S k lll^ m i
So Visnu is the sole cause of the so-called
Dharma and Adharma seen in these created
customs and usages. Though this Karma,
Dharma and Adharma is beginningless, yet in
ordinary bodies, it is not seen of long duration.
You also have not seen the beginning nor the
end of Visnu. Corporal bodies perish
somewhere and are re-bom at another place.
M Sometimes they die in the womb, sometimes,
they live up to old age, sometimes, they go on
up to a hundred years, and sometimes they are
nipped in the bud in their early ages.
W H J: f W t T T t^ R T : " ^ q i F R : l
'jftfad') ^ f e w ! dfMlrHlSlR 3 ^ 1 1 3 ^ 1 1
“One, who lives a hundred years,issaid to
enjoy a full life and issaid to live for an infinite
period with regard to a short-lived man. One,
who is bom first and does not die early, is said
to be Amara (immortal).
3 T ^ g l F T f q 5 R T aglcr T R ff:l
U drH^iW ^ ^ t ? ^ % ll 3 5 ^ 1 1
rET % N lR 4 H l h j H H i a 4 ^ f r f l | f u | |
d^lH ^y <|^ yct^fHHI-Wc^'Mfdcbl^ll 3 ^ 6 II
q i? VI<=I^hi^:I
f e e t W " d T C fu H H l f u n i TR T t f ^ T I I 3 ^ 1 1
In this way, the Devas like Visnu, etc., are
said to be immortal. Who can attain such pure
bliss and powers in this universe so full of
various wonderful things? I do not, therefore,
feel inclined to marry the Devas predominant
with trifling transient glories like Sattva, etc. I
shall only marry, Siva who is the most supreme
among the Devas and all the beings. This idea
of difference is the special characteristic of the
worldly people.
ylck^cbl-MfRswliJi -q^TT W'{\
w r a faiHsKMi ^ ^ -fm rtic h ftii^ o ii
* n & a 4 * H ig H i < n rt w o t mi
■q^a i t hm^i^ST ^ t q f 5 t 7 l f g v < i d c f j : l l l 3 ^ 9 *11
 I take refuge unto Him, the Lord Siva whose s T F n g m f i r t w rt g # i
intelligence, strength, extraordinary power and
3TrTwrg m gfis&rr ^ tfo w rg %n 3^411
excellencies are greater than those of the great;
beyond whom nothing exists, from whom all 3tfrt f r o W ^ifrtsftr fggrcgfoi
this universe has originated and whose good ^ c w i gM T - j r g t P i R ^ - m n 11
qualities have neither beginning nor any end.
This belief is firmly implanted in our hearts.
gfiT 3T (dB^W Mf#qw$T:l When you, who are full of intelligence and
Tig fq^Trg cfER ^55TT yfacKlw<*lll^?ll morals, have made such an attempt to get Siva,
then He will certainly see to it. Siva will
This is my determination; it is very strong
undoubtedly accomplish your object.” Parvati
and seems to be contrary, and the sages offering
again adored those sages on their having said
me advice may go or stay.”
so.
n g g R W s i y m f ? w i tt^ i
3SJ2J
-O TTTWtcTT: W(t ^£T:II
-O II
M ^M lfadlcilH fafg& MitWHJI 3 c 0 11
Hearing such words of Parvati, the sages
were overcome with emotions and spoke to the
^ ire r ? ifT T 5 tg q ii
ascetic Parvati in very sweet words.
JIV IW IV lM y T c fly H d R d f a d c b H r a q j

ft:? I« c fI^ iy R H H M M Id ^ ^ M

d^m y>M «dl ^ jfr g m g g m fx rR iri

yyi^fd ^ra^ngriferaT^ii 3^*11
The R§is said- “O daughter! It is highly:
astonishing. You are the incarnation of pure
undefiled wisdom; be pleased with us.
i <r fg^r g g wrg
^lfWI?TT:ll II
arfgn^g <rgff * m ^ s g •Mfe^fdi
cwifcon^ 3r*n gifa T ^ g ; g g ^f?r: ^ 1 1
gfcstf ~m ?g frrfr^t fgqri
grat ^chi^ni'^i <ro*g8ffg$j ggi{iii3^'9ii
We are very pleased to see your firm,
unshakeable faith in Mahadeva; at this, our
inner natures are highly purified. Indeed, we
could not realise the extraordinary glory of that
Mahadeva. We have come here to see only how
firm are you in your Tapasya. Your object will
very soon be accomplished. As the radiance of
the Sun and the jewels is inseparable from them
and as the purpose of writing is inseparable
from the letters, similarly you are not apart from
Siva.
w % f i g : ^ g T fg % r: g T n frfte n q ii^ ii
grgr ^ gif^qqi arcni
g g ft^ ig irrr: w a g w n g g n q j i ^ 's u
^y<chi4 M ^ f < d i : i
cg^g ^ g m ^ n ftg m m ^ ^ M ii
fcffRt g frg m n g rg ¥ 113^11
The Saptarsis, then, went to Siva. They
arrived at a beautiful tableland on the top of the
Himalayas. There, they saw that the tableland
had put on the yellow matted hairs and were
shedding showers of the knowledge of Self; and
the mountain was holding the garland of
Mandara it its hands composed of the swarms of
bees. There, they saw Siva’s hermitage and the
Lord with His conscience purified by the sacred
waters of the Ganga, with His yellow plants of
hair, wearing the garland of Kalpa flowers and
surrounded by a swarm of black bees. There
they found all the animals in a peaceful
disposition. The cascades of water were also not w H ic h f ^ c iiR iH : ti ^ ^ m i
agitated. The attendant Vlraka was standing at
M : f * T ^ f $ R I T : -9TRTT T J T O : ^ S T m fo R T I
the door with a cane in his hand and adored the
seven sages when the latter said that they had *4-M«JlR rRTt f g T :

come there to meet the Lord Siva on some great
business of the Devas. They said that they
wanted to see Siva for the fulfilment of the
purposes of the Devas. He was to be their
intermediary, so that they might not be put to
unnecessary delay. He was to kindly inform
Him of their arrival.
TTSElt 'R if *KlfaHWi<r)l
Vlraka gave them seats and replied- “O
Brahmanas! You can meet the Lord after He
has finished his bath in the waters of the
MandakinI and finished His Sandhya, wait for a
while.”
After a short while, Lord Siva after finishing
His bath, took His seat on a deer skin when the
attendant Vlrabhadra bowed down and meekly
said- “O Lord! the seven illustrious sages have
come to see you on the errand of the Devas and
they are eager to be ushered in your kind
presence.” At that, the Lord made a sign to
Vlrabhadra to let them come. Then Vlrabhadra
beckoned to the sages standing at a distance to
come in.-The sages, with their matted hair tied
up into a knot and with long deerskins hanging
on them, appeared before the lord with folded
hands, and approaching Him, removed the
celestial flowers presented to His feet by the
Devas, and bowed down and touched His feet.
Lord Siva cast an affectionate glance towards
them when they gladly chanted His praises.

The Rsis waited and remained fixed on the

3Tf?T fKTTsrf W tc T TTTORt
spot like Cataka bird during the rainy season to
get drops of rainwater. n ^ S R tS T ZT ? TJTf s i f e s i f a l

W<SI^I3PlHc)lR^ebd:
3<^ll w rh ciM^l P i^'ryrllR ^II

<rtTfofcrt *ii Thus Munis said- “O Lord Siva! we are

highly gratified, so is Indra. The lord of the
ScJM ^ II 3^011
Devas is sitting before us. What better fruit can,
mm j: m one, practising a hard Tapasya, expect than
fort y^iRvi agw ^i^fas^fai one’s getting Your favour?
fo gc^dchlffui era e^HHMmn i l l ^ l l M RIrERft E R R R t

^T hl efU^UI M^lrmil T O WT dMWfdl

rm M^VIMi ^ rf^TII ^ ^ II ^TTFjltsftr
f t m s c : 113 c 11

f a n f e : n 3 ^ 311 This Himacala is blessed whose daughter is

practising devout asceticism to get You.
rc|<l«l4l4^3l^ <rlMMHlPjHI«RI:l
Tarakasura, the annihilator of the Devas, is also
f a f a l ^ f c c h l f a g t P l f t y r e q f o g f o f i r : II 3 ^ * 1 1 blessed for he will leave his body through Your
<tf4Mlfui>^l(^HWI<*^Wl Wd: I son.
 hence, You are pure and undefiled and You do
take no pride in good deeds, powers and
?Tftt mR*4 I ^ f t ^T:l
Vibhutis.1 We are blessed among the corporal
beings, otherwise, how could we have met
You? Now this is our prayer- That our desires
may be fulfilled by meeting You. Now it is upto
Brahma and Visnu, who are now being
You to act in such a way that this universe
highly tormented by the power and influence of
which is now in trouble many come to peace.
Tarakasura, are also blessed on account of Their
We are the messengers of the Deva Indra. We,
contemplating on You, the Destroyer of ills.
consequently, bow down to You.”
cdcjfy^'iM fa w t
RAyR<«i cri
ngifadmyyiiU^ebHj

$d|cH|dH
fch<rlld cIMi fcJ^K^HiNrHl^o
>9 o II
O -O 'O
iT O T FT R 3 ^ : 1 1 * o * | |
3MTH T&m
The seven sages expressed their prayers
^ FR IT M n m t cT^T sweetly as a good farmer scatters his seeds in a
1 3T ^clinch well-ploughed field and then bowed down to
f^ f^ ^ ^ -a^cT: ferTii*o^ii him.

You are described to be the Doer of many f o t f c ^ T clcft T H l t ytfeMlMshMlshillH.!

things under many forms. The stupid persons
chant Your name only under various words.
You are the only one who knows all about the
Universe; else You would be known as pitiless.
Or, it can be said You knows nothing of this
painful world. For You are actionless.
^ Jid m n £ c j
^ tt tracer era 3SEmi
^ fciEici ^h
w i a ^ SRTcTCT: VUlRuii
gjxt cdra'^lfdRy ^TET (VM d^«:ll*omi
Hearing the meaningful and sweet prayers of
the Rsis, the Lord smilingly said like Brhaspati.
^l4 ■dciin
^ cHlcbfdsiHW g^rt
^TlcTr TTT^r^rPT +l^ictcbPi<«\MU||;||*0^11
«rMycr*fu6dl: ^c|cb|i|Myadl:l
foT ccuQt ^diR^ fercT 3>l4 fc(dl^(c1^ll*o\9||
HI<*iiNWJ|-doMi fgfmTJT fe^ftrr:i
^ ^ s n f d c « W IU d lcM ^ f w T : 1 1 * 0 ( i l l

Sankara said- “I know the excellent work

arc?# tn ftg t ^isit
w i% 'm 'r^diji m>id^ii * o^n
<*>R«t*tafll ^iRT^TTT el'MHj
And if You do remain indifferent, seeing all
these pains and troubles, then, how can we call
You merciful. You do rest on Your yoga-maya;
that has cropped up for the preservation of the
world, and that a daughter has been bom in the
house of Himacala. You are also doing your
best to promote the cause of the Devas. True!
Every one is anxious to fulfil God’s purposes;
but though one desires quickness, yet there is
some delay here. It is necessary, that the wise
1. Superhuman knowledge.
should follow the rules and customs; for the M ^ lc H c W lg J^ lR d fgSRt cTf^RTT^IU^II
ordinary people will follow that.”
g ^ r o * g Iw jt f p w ^ r :i
^Trg^ftcTRjJ fgMinpiHj
q R i f d a d M ^ K e h ^ l l '* ^ ! !

Mena said- Though the birth of a daughter

* 4\
49\
P9ic i< i: 3TtrlT: c c m fe iflill *0 9*|| is highly meritorious, yet, what people do not
Hearing those words of Siva, the seven like, has just taken place with regard to my
sages saluted Him and went to Himacala where daughter. One ought to marry one’s daughter to
they were adored by Him with great hospitality a man who is well-qualified as regards his
and endearment after which the sages uttered a family, birth, age, beauty, good qualifications
few words hurriedly. and wealth and who does not himself seek for a
bride. How, then, can I give my daughter to one
S3 3ST:
O whose only qualification is his asceticism. Now
^Tt -qp^l do according to the wishes of my daughter. The
Munis then replied in words suited to please
<*T?ftd^ llfg t uRchftl women.
H-i'M
O :
^ i^ ui^ m I w n r :iu * * i i
T fc y4 n c H h *S *c | V l«h < W I
The sage said- “O Himacala! Mahadeva, the
Lord Himself, asks for Your daughter. You 3TniKW HM KI® Ji^lH<s(l^
should, therefore, make over your daughter to iJW H JiJlPl *Tf<t -m ^ drtllH^ f a r ^ l
Him in the presence of Fire. The great work of
w tt W IT II * II
the Devas is pending long since, and you should
fulfil it for the salvation of the universe.” f< o i||fa q f w r f w W t R ^ I

m yici^di m t^ -fo r 11* 9 o 11

3nsfcr^%cp^i 1**911
cRTf ifaT oF^T y|c(M
Hearing those words, Himacala tried to
speak, but could not give a reply distinctly,
being overcome with emotions. He mentally
approved of it. The clear Mena, then saluting
the Munis, began to speak out Her mind, deeply
affected by her love towards her daughter.
^rrarer
^ftrpfcr
P lR u il H w f a YfrTiTTI
The Munis said- Hear now about the
qualifications of Sankara. The Devas and the
Asuras worship, with great devotion, His feet.
Whoever wants anything, gets that from Him.
Therefore, this girl has practised severe
austerities long since to attain Him. She, the
Devi, will be greatly pleased on anybody who
will enable Her to attain the fruits of Her vow.
Having said so, the Saptarsis took Himacala
with them and repaired to Parvatl.
^ p T T II*9 *H

y w w i g r o : f w g - fluu-4w «w m dH j

^T:l T W fjR t ITT W cHRTT ^ 1 1 * 9 9 1 1

cxwwiPm ^<tt ^ tt gi<ywd:ii's*mi ?TfT: Mlfui^n gfr ij^bqfdl

drffMWdql STft 33T gjft Mdiwfdl c R P T $ fa c R R & ftR TT TT^TFTcTT: 11 * 9 3 11
 fw w T(^5 ^ 1 WT: WuRiMII'tf ^11
The sages sweetly addressed the auspicious
Parvatl who was radiant like the Sun with her
fire of asceticism. They said, “O Beautiful one!
do not consume yourself any more with such a
rigid asceticism. Early in the next morning Lord
Siva will accept your lotus hands. We had first
gone to pray to Your father and You should
now return home with him.”
^ J tT>TrTTO: TT3T f%R*T ^Tl
■«T ^ c ft f f e T W W t l
%T#5TTII * ^ ^ II
Hearing those words Parvatl exclaimed-
“Oh! Tapasya yields fruit,” and instantly went
to Her father’s home considering Her asceticism
as accomplished. There she felt a single night
like a long period of 10,000 years and became
greatly eager to meet Siva.
OTRRT ftlfr ■qrrt yi4& TiW :ll'S^II
Afterwards in the auspicious moment in
early morning (Brahma-muhurta), the dear
friends of the Devi performed various
auspicious ceremonies, adorned Her body with
various ornaments and took Her to a temple
filled with auspicious things, where the seasons,
incarnate in their proper forms, worshipped
Himacala.
gracrr cjifi^uyi-H-t.
^ ^ ^idHHIJl'Hl'MHIII*? ^ II
The wind accompanied by clouds came and
began to work as sweepers and the Goddess
LaksmI came herself in all Her riches.
cblPd:
flRTrofbni^nTt 7RT: iTtRRf:ll*3°ll
amsqt M^Mryar f^aftafsrerof^mii'K^ii
w ^ fa^TT:l
fefTrer^i ylw*! 11* 3^11
Lustre and affluence pervaded everywhere.
Fortune and success reigned. Cintamani1 and
other gems, Kalpa trees and trees yielding all
desires, appeared in Himalaya’s room. All the
mountains and Divine herbs presented
themselves there personified. The Rasas2 and
the ores also turned up there and acted as
servants.
TO: fqfeHT: W R ^ ^1
qfBMWMc|«i^lU33ll
The rivers and the oceans and all things,
moveable and immovable, also went there
personified and the whole Sthavara and the
Jangama3 worlds added to the lustre of that
mountain.
fefSIT < l-«m K 'H M '^ ll*3 *ll
The seers, the serpents, the Yaksas, the
Gandharvas, the Kinnaras, and the Devas, all,
came to the Gandhamadana mount, well
arranged and became the attendants of Siva and
assuming beautiful forms, began to arrange the
mandana (head ornaments).
Vl4wifi| MldWii g^srcrt fading Ml* 3 Ml
y U14| Wi [Rd tfTaR I
chMIHMIril xliyu^ l M & 4 s(^ d ll*3 ^ ll
1. Cintamani = Philosopher's stone.
2. Rasa = Sap, Potion, taste, delight, They are six in
point o f taste, v iz - 3*I^> d=tui, fcltti and
They are eight in point o f sentiment, viz. sjITR,
^T, WW: I
^TTF? TfIT: But som etim es their number is nine by the
W to being added and som etim es is also
added making them ten.
3. Immovable and m ovable property
 g ift ^ *r *t ^ ti
? ^T ITT < T & w J R ^ i d ll * ^ l l
Brahma very lovingly decorated the plaited
hair of the Lord with the moon and infused love
and generosity into the fire of the Third eye of
the Lord. The Goddess Camunda tied several
garlands of heads on Her neck and said to Siva,
“Please, beget a son who may be the destroyer
jf Tarakasura and thus I may be gratified with
the blood of the demons.
UIR^JhRsMHh ^ h h M u ih j
srjPTTOTOT ijir '^rwt
Visnu, then, stood before the Lord Siva
holding the crown decorated with fiery serpents.
RsmRiRjwhi
feRtjfa H N W I:
ijf?r ^tgvTT5R5T ^p r t : gnkn1^niT:ii**^ii
Indra held before Him the elephant skin,
Vayu nicely decorated the sharp homed
Nandlsvara and the Sun, the Moon and Fire
(Agni) inherent in the eyes of the Lord and the
witness of the actions of all beings enhanced
His lustre.
f e w w ntrrarw
TR^TTiwmt ^ q ifu H III** ? II
MifiPT: grT sfc w i$ : n w & n
w gifwTOTiw: grf t^uiikcyiiHj
<RTTtertlGhdkMH M^HdRl'JiHl^ll**^!!
«TTTTT#rp- i r a mgra ^?ra:i
^ d ^ U | MnT^R^rfoTTH W 6 II
Yama, the Lord of the departed, waited,
holding mace in one hand and the silvery ashes
of funeral pyre in the other; he put on the
wreath of skulls on his neck and arms. Kubera
presented to Lord Siva various kinds of
ornaments studded with precious stones. Varuna
presented an excellent wreath. But Siva did not
mind it; he put on the bracelet made of furious
snakes and His two ear-rings were made of the
snakes Vasuki an Taksaka. In that way, all the
Devas went and said to Vlrabhadra “Please
announce us to Siva. Now let Him be
decorated.” Afterwards the seven oceans
became ready to serve as mirror. When Lord
Siva saw himself there, the Lord Visnu bowing
down on His knees said to Siva “O Deva! You
do look exceedingly beautiful in this Your
Jagadananda form, the form that gives great
bliss to the Universe.”
■qTrR: ^oiJM^dWI
chK'ilSqfnfd tlK'U^T W ^ rre ^ IT II* * ^ !!
dd'WKalRdi MgfcKii*Hi:i
Tfw: M<4f1d UTHT MdHlt^dlll o ||
At this time, all the Devas sent the Divine
Matrkas1 to Rati, the wife of Cupid, who
brought Her to Siva and said “Rati is standing
in your presence; but she does look well in that
Cupid.”

wmf&Rii
1. = The D ivine mothers said to attend on Siva
9Emfrht richRvit d i^ r* ' ^ i ^ i i * * * ii but usually on Skanda. They are generally said to be
8 in number, viz., ciKiel, <^131
- ^ lyivil^di WR^RT%fg?TT gsrai
^ [R t ^eT ■■gjrjwgi qRTCm but
^ Jiuiiyiyn ^ w t ii* * m i som etim es they are said to be only 7 in number, viz.,
y>^b4m^d <er qt ^#r i ^mrct ^nrft
^ Hide 11 and som etim e their number is
f^ rm ro t ^rtter :! ! * * ^ ! !
increased to sixteen.
 cRreat eim ^^dm ^vraTi
should also move calmly.

Hearing those words, Siva gave Her hopes, fxR lfe: y « jy is w u ^ d :l

raising His left hand and felt anxious to see the f?T T ^ T : y c h f i d < d c h V <
face of Parvat!. O T T ft

cqpri t n g n f c ^ i

IT ^ S K H V I^ R cl J |e b U 4 i ^ ||' s t ^ ||
Then riding on His lofty bull He made a sign
to His ganas to march slowly and made a move
towards the abode of Himacala. The earth
trembled under the weight of the followers.
gR|dM^M«&f?rg7:
8RTT5T: ? ra f^ R T W n t5 ^ lr T
W r T 'TT 3T W ■HcJiiM II
The road became very dusty and Visnu’s
ornaments became all covered w'ith dust. He felt
fatigued and sat down under a tree to take rest.
■swT: i f f :
fggiirqwT^iTfw: 11*^11
Bhrrigi, the attendant of Siva, is taking the
broad mouthed skull for Siva; he is so much
absorbed that he does not mind his own body. O
Yama! It is useless for you to hold a club
instead of a human skeleton. Being encumbered
with the horses of chariots and Matrkas, Siva is
going slowly. The Devas, attended by their own
follower, are marching separately. The
^ II
Pramathas, the favourites of Siva, have already
marched twice the distance.
M cH faffferra^-
g j^ iq e c l'ji^ d fa$K yufc'tR r:l

■ p tssr^ ^ feg w r sfc r i

-O
ITCT: ^ q I H i nV
3W d

f^ r^ R T f o lf o f e q f e <*w<*
ih m ^ m frnsRT f ^ ? r : I i *
M^iuicfi: g^KT PviHtMq
TO: m i p w r o f r f f r e ^ T i
f^ x j|4 ^ fa iJ d H ^ d lj'M H II 6 II
O Devas! go on your own vehicle, with
* 11
camaras and banners streaming in air. Why are
you not paying heed to the tunes in your songs?

^ TTcqwt

■ W 'H lfdchl: W

He began to say- “Please move on quicker, TJSpcft sn p T T O T ^ % l ! II

do not tarry in way,” when Vlraka, the son of
H d H d H d -H d d R W I
Siva, said looking scornfully- “O roamers in the
sky! What beautiful thing is there that you are w rf« T T fM w a m i

delaying? O mountains! Go at a distance, O

oceans! Convert your waters into stones. O
y ^ R W £dM <i|c) 7 f t e ^ ; i u ^ o | |
Demons and Pretas! Clear out the mud in the
streets. Ganesvara, and others do not be restive.
The patient Devas are watching. Devas! You
 jptt: gfr faillfadl: WTTtTta ?f%T-
yy^Hl^cbfilfd rlrSrd^ll'tf^ll
3mt <j«iReuRid<wi Treras

tpi# PiRvwvrlfauiRui
M*)u^ g|rRqnRTER:ll*^?ll ftRifgm <gRcrn^T sqeR:ii*ssii
sprt gjsr gsuT: nf^nrt Hearing those words the Devas, enjoined by
SoR^r % fafa^y[faPlfe(dl:l Vlrabhadra, drowned the universe with their
music and joy. The oceans and the clouds both
q UPRt tyfa^W M lRdl q
began to roar. At that time, Himacala was
M ^dl: Rbftld XT ^#H i^cbl:IU ^3l agitated by the quick march of Siva.
ffMsraa^mf^^Tisrt
ddlfccj, fchfijfd ^ jprtftdH J
q jqrfasraraswrc
qnr ^rrii*^*ii
The Kinnaras, ornaments are making noise
too much. The Gandakas are moving swiftly
playing quite in three respective tunes
harmonious to each other. Why do not the RtdiRidi^ureRiyi^ciuU
singers, the Svangavadins go in front, singing
harmoniously? These pleasure loving Naga men
are singing various songs illustrating the praises
of the Lord. Why are the voices of the celestial
ladies heard on this side so often? Various ?ft m^ iP iR ^ k
tunes1 are being played- Muraja, etc; but why
iraTgiTfrg?T: ii * s s ii
not even one Murcchana2 is being heard here?
Play on your tambourines and Vlnas directed by Afterwards the Lord Siva and the Devas
the Gandharvas. Play your various kinds of entered in a moment the mansion of Himacala,
drums.” which was conspicuous with thousands of
golden gateways and streamers, having many
houses studded with various kinds of precious
stones, floored with Vaidurya gem, trickling
with showers and cascade waters, the squares
1. The fourth or first o f the seven primary notes o f the
looking charming with Kalpavrksa trees,
Indian gamut so called .because it is derived from the gleaming with white, black and red ores, the
six organs. It is said to resem ble the note o f a pathways shining white like Laksmi, pervaded
peacock.
with the odour of flowers diffused all round by
*i«m= Mean time in m usic
the wind.
2. A duly regulated rise and fall o f sounds conducting
the air and the harmony through the keys in a t MfdVWMJllrtl(^H)cH4
pleasing manner, changing the key or passing from
°MI=hHdl
s9 q rjt RrfWtf:l
>9
one key to another.

lM l(ddm ^T f^W ^II*V9o ||
All the citizens became very eager to see the
Lord Siva on His entering the town. The elderly
matrons became anxious; the people thronged
and rushed to and fro. The streets were over­
crowded.
^ h *<> i ^ v -n d g n fa rj;
The Divine ladies peeping through the air
holes were looking on the huge crowd; and
hidden in their own garments and ornaments
witnessed the lotus-like eyes of the public.
< * |W j R s l H l ^ d M U ^ W
ry rh y y l W IT ^ T ^ l
ehlfil^N g^T JMtlHI
H f e "RT
TT^ M>Hlefa>
chlH^ *<*<(*}<* fsTfjr^l
W W fER?Fsrf^rn^l i * ^ 311
tP T ^ H ^ c q fn tt^ a
WsIc’Ah ^ < ^ l
g n f t ^ d o ilc J K I M M ^ I
^fdiclVII^R^ 1PT^II*V9*||
¥ ^r=r n ^ n r Q i u T
JIIH M ifliq ^R T R 5 U H ^ I I * V 9 m i
^ IT TJ^
y ^ M i l d d j : y ify itftrfti
« rra ffr ^ a s R t s T T m ^ f
T T P fa j ^ d 1 * < U ||4 |||* \ 9 ^ ||
Some were showing off their beautiful
ornaments. Some, putting on beautiful
ornaments, abandoned the company of their
maids and began to look at Siva. Some maid
said to her mate “O Companion, do not be
restive in having a glimpse of the Lord. He
himself consumed Cupid and has now of His
own accord felt inclined to enjoy the company
of woman.” Some woman knocked down
during the bustle said to another burning with
the pangs of separation from her husband.
“What are you looking? Do not speak, out of
mistake, any love expressions to Siva.” Some
woman would not see Sankara on account of
distance; but said after some reasoning “Siva is
here where Indra and other celestial Devas are
standing. Other ladies began to salute Lord
Siva, taking their respective names and praying
for desired objects. The worship of Siva bears
fruit. Some lady exclaimed- O! There is Siva
whose forehead is adorned with the Crescent
Moon. Indra, the Lord of the Devas is
II perspiring and is going ahead of the Lord
making way for Him.
TJ^ IT XRTOgtsiT^rET
WT*T *<yfgd^*
fifif ^f?f^||*^V 9||
kl-HfaygrRTT 'JMHIliJ
¥i<*<*wwuufeftiTRn
IRTOrT W t #5:ll*V9<SII
O! There is Brahma, with matted hair and
wearing deer skin. He is whispering something
in Siva’s ears.” When the Lord reached the
Himalaya, the Divine women raised the
following chorus “Through the union with Siva,
the birth of Parvatl has become fruitful.”
cTWt fewfaiyq foy*4r^R dH j
■q^RfcnrWWT 'JcW ^lsH ^M H JI'S^II
 MTbMML|R*4>K
X |^ « W 3 T : ^ ■ g n ^gfT
^rf&r u u » H i-ira unlfaRfd ^ ^ f:ii* d ? n
Afterwards, the Devas saw the house of
Himalaya and were gratified to see the mansion
designed and built by Visvakarma looking
majestic with its pillars of white sapphire,
decorated with golden chairs and pearl
hangings, resplendent with herbs and beautified
with many pleasure gardens and lakes. They
thought that their minds and eyes had become
blessed with that wonderful sight.
f^ P T c J c jfr lfo fT T # O T T U f t f t f e T : l
T & m f a rf iR T ^
V lefal
Hari then went and stood at the gate, so that
any body might not enter. The rush, in
consequence, was tremendous; his armlets were
broken and powdered to pieces. Then Himacala,
meekly and appropriately, adored the four-faced
Brahma, who repeated all the mantras and
performed all the marriage ceremonies, making
fire as witness.
^TrTT ^ J r T T ?fcTT
T ^ M fd : fe ^ R ru iW « III
d < M { lfu | W T f r ^ < l^ < d < lfu i r n i ^ d m i
T jq " te llj* H d l^ « d f - H W V I I H H
sra T 3 ^ t J 'M l d m 'U m i
'J j g t a t i
w n f t zf qfd^ifui q H iw rm fr m
c ro ft n r n m i t
f^ sn fn |q w m < u n f H
W d ^ g f d f d ^ if u i jra w : ^ y M ^ d : ! ! * ^ ! !
MfW w ot
Siva, then married Parvati. Everything was
performed without any hitch. At that instant, the
King Himacala began to bestow lavish charities
on the deserving. In this marriage, Himalaya
was the giver. The four-faced Brahma
performed the part of Hota the Lord Siva was
the bridegroom and Uma, the representative of
the universe, the bride, and all the beings, along
with the Devas and the Raksasas became fixed
with attention. At the same time, the Earth also
brought forth new produce and herbs. Varuna
appeared before Siva holding various gems.
Kubera brought ornaments of gold, pleasing to
everyone, for the Lord Siva. Vayu began to
blow gently to soothe everyone. Indra with
i * 6 3 11
garland round his neck and with arms decorated
with many ornaments spread an excellent white
umbrella shining like the moonbeams, over the
lord. Then the Deva Sankara adorned with all
ornaments, enhanced the delight of all the
beings.
^Tj^eSy{sills' 'JMnil'tf $11
f r f e *dd*d* tll*<??ll
:ll* < i* ll
1* ^ ^ 11
^ebl<klfe«b ^
PlRil-jlH ^{^^f3nlf<d: II * ^ * II
: II * 6 5 II The chief Gandharvas began to sing and the
nymphs started dancing. The Gandharvas and
the Kinnaras danced and sang exquisite music.
^ 11* 4 ^ 1 1
The six seasons appeared incarnate to
participate in the universal rejoicings and
danced and sang. The sportive attendants of
Siva paused on the Himalaya, after being
^ ti
exhausted by their pastime. At the same time
the Lord Mahadeva fuifilled duly all the rites of
the marriage in conjunction with His noble
consort Parvatl.
ararmt $nri m
On the completion of marriage, the Lord
stayed in the Mansion of Himacala along with
His consort for that night. The Gandharvas
entertained them by singing and the nymphs by
dancing.
(Vfsnfcro:i
^rPTPT » K < P lR e H ^ 'fa
He got awakened early in the morning by
the praises of the Devas and the Daityas. Then
the Lord Siva with His father-in-law’s
permission started to the Mandaracala mountain
in company with His divine Consort, riding on
His bull swift like the wind.
■ g itw d ? r a ^ R r ^ R : i
^ *R t
After the departure of Mahadeva and Uma,
Himacala felt very lonely and dejected in the
absence of Parvatl as often is the cases with the
father of the bride.
v r c H -n (U |^ (ic b 6 l< ic h l^ i
*g><i!gfa ^bldeh<llg<
f^y(^dW <fHc|^ifdVI^ ’* 3 ^ 1 '* 9,6 II
Then Himacala bade adieu to the Devas
entered into His city naturally resplendent,
adorned with Gopuras made of jewels,
beautiful internally with diamonds, gold
other precious gems.
d< ^ m i|< ft E m s h spTttfflgTI
C l % *TII *
Here, on the other hand Mahadeva with
Parvatl sauntered about for a long time in the
charming groves and solitary forests of the
mountain.
rRTf «fil^ ^dchlHI Pi").: ^ d l l l o o ||
^ks TIRt:
v ld 'J llim o $11
^ u f ^ « 4 i m y * # H T -d R d i cFp{l
flp r fr g i w M *T?fr T im q q ^ ii o ^ ||
g jR i sbUdl cT
v rti^ oyi^ f v i c i i y ^ i w d : i r l r 5 ^ 3 ? s g : i m o ^ i i
c h l ^ l l d f d V n ^ ^ F T ^ iW ^ T I
E n m i R i ^ *r fiid m g : im o m i
In course of such pastimes, Parvatl felt
inclined to have a son. She made several dolls
and began to play with them in company of Her
maids. Sometime Parvati rubbed scented oiled
mixed with powder over Her body and made
with the dirt of Her body a human form with an
elephant’s head on his shoulders. Parvatl
sportily threw that son into the Ganga river
where he became enlarged in body. So much so
that he extended himself as big as the world,
when Parvatl addressing him as son called him
to Her. The Goddess Gahga also, at the
sametime, addressed him similarly whence he is
known as Garigeya; then the Devas worshipped
him and Brahma named him Vinayaka and
made him the head of all the attendants. Ganesa
and was thus bom from Parvatl.
and ip : sK te t p i s f d ie iftfr fti
and
^ pT FT C T im o^ll
and
Again, Parvatl longed for a son and began to
play similarly. She planted a sapling of Asoka
for the pleasure of Her son and took very good
II care of it.
 q «&ti»TKT t gifir frd q ^ H W fll
cRTt yRifa: slVmi ^ET:l
^dlft sratft lM°yi ITRJWT w lw yi^im odll
The tree soon grew by being watered and
looked after so carefully. Then once on an
occasion, Brhaspati, the Devas, the Brahmanas,
the sages came there and said to Parvatl- “O
Bhavanl! You have been born for the benefit of
the world and all desire the birth of a son.
W l: rfraf»: rT «^ l
aigwJFjJT: w rr ^d=):im o<?n
3TpTw f iRlkr « ^ r « l
THH^Ri d i
^ u i i ^ yjdwlm f^ im * o ii
Most of the creation seems eager for
progeny. The people consider their births
successful by seeing sons and grandsons. O
Devi! What object can be gained by creating
and rearing up trees like sons? Those who have
no issue usually become dispassionate to the
world and try their best to obtain Devahoods.
Now you ought to set a value on actions like
this.”
TJcf Pux& *T: chl<4<$y:l
3*t
Tjfo *HT #gW lf^Ttim*?ll
Parvatl said- “One who makes a well in a
place where there is scarcity of water, lives in
heaven for as many years as there are drops of
water in it. One large reservoir of water is worth
ten wells. One son is like ten tanks, and one tree
is worth ten sons. This is My moral and I am
prepared to protect the universe to the same
end.”
crer «k<hii ^ *311
Hearing such words, Brhaspati and other
Brahmanas returned to their places after
saluting Parvatl.
ita ^tsfxr M4dlrM'j1l4J
MifuHi
When all of them returned to their abodes
Mahadeva gently took Parvatl by Her hands and
made Her enter slowly into His palace.
fgrr$RTl^5FH
She went inside the mansion which was
pleasing to the mind, the doors of which were
decorated with hangings of pearls, the walls
were of gold; it was full of pleasure courts and
looked most enchanting by the buzzing of the
black bees over the floral wreaths.
faid <l£ld y 'ftdiJSffififlfafdchMJ
§i|foiy.M y£ldm : HI«4ndi^dH.im*\9ll
yiiifdchw^^Rch^ii i<*<j11
3HI<dHfdylriJI fsETTCTf^l
^ l ^ l f ^ ^ - r l T O O 'lfafaffidm i^ll
«sl|{3tKld*ll f t ^ y M d * ^ im 9 o ||
^ ftrfwtl
c ij^ 'r a d i M ft ftr%«yRl<|d1ll k ? *11
JlthUd'lWsI ^ej)vi^a<4lw<ll
M l^d^^ivKW <li]^^llTa<:im9?ll
dx^rdl eb^chl^ef) f*i*dRfd TlfTHJ
1 9^ n
There the Kinnaras were singing, the whole
place was well scented and the peacocks were
sporting, the cranes were throwing out their
notes, the pillars of gems were dazzling with
lustre, the parrots were sporting on the walls of
lapis lazuli. At some places the ladies of Yaksas
were playing on lutes and sporting. The
Kinnaras were constantly singing and dancing
at various places; cranes and Sarasas were
moving at other places; at other places the
pearls were reflected on the floors made of
gems; and Suka birds thinking them to be
pomegranates were striking them with their
beaks. Within such a mansion, Siva and Parvati
began to play dice. When both of them were
engaged in play on a floor made of Indranlla
pearl, there was a tremendous uproar all at once
and the delicate Parvati enquired out of
curiosity from Siva the reason of it.
^1% 'gfarfwi
WT?TT:
Then Siva told her- “O astonished one! My
dear attendants, the Ganesvaras, are sporting on
this mountain. You have not seen before them.
MrMHlmHMTHI tPT fUT ^T*TFRI
chimam qgVmgi m a w ju iiP m u im ^ ii
Those excellent human beings who have
won my pleasure and appreciation by observing
austerities, fasts,-'celibacy and pilgrimages to
sacred places have now acquired my Ganatva
(office of attendants) and they can assume any
form at will.
< * > 4 f a f 3 w i r f r t r a i f a c lH V Ilf c H IMj
foctRaises? PirM T^ll ^ ? i, II
?U T ^ s b rts m
^ crat
They are full of enterprise; they are highly
energetic and endowed with great forms and
virtues. I am also astonished at their deeds.
They are powerful enough to annihilate the
universe including the Devas. I may forsake
Brahma, Visnu, Indra, Gandharva, Kinnara and
the serpents but I cannot live without these
attendants. They are all enshrined in my mind
and they always play in this mountain.”
■MIcM^ f^TT ^T: M ^< l:im ^o||
^<*yilu|^i|iij ^THTRT: f^nrft|fr!T:im^$ll
HHiai^ fafrfMUI:l
*TTaKqtf JNchufe
W im ? * Hearing that Parvati felt astonished and
leaving off play began to peep at them through
the air holes. Some of them were lean, others
corpulent, some tall, others short with big
stomachs, with their faces like those of tigers,
lions and elephants. Some of them were like
sheep and goats. Some had variegated features.
Some were blazing like fire. Some were dark,
others yellow. Some were gentle, others grim.
Some were of smiling disposition. Some had
black and some brown hair. Some were like
birds in appearance. Some had faces like those
of the various kinds of deer. Some were dressed
in the Kusa fibre and skins; some naked and
some of deformed appearance; some with their
ears like those of the cow, some had ears like
those of elephants.
HgHKI sHvtpTT fteiHMIUMIuU4:|
fakwe)i«Hu*<ii RoWJ'i fcrascrcitim^mi
11 dluileHd^ish ^gT HMI^IH<fe^cbl:l
JiuV ndiw ii ^gr stere
 Many of them had many faces, many eyes, ^c^cim
many bellies, many hands and many feet. They
H H W jT H W jf: I
were armed with various kinds of divine
weapons, wearing various kinds of divine cllM^H ^R=TT <f^dl*H: 11^ 911

ornaments of flowers and serpents, endowed fr^ t tra<r$fd:i

with various kavacas (amulets), pervaders in the
heaven, players of the Vina, dancers at many
places. Seeing such attendants, Parvati said to
Siva.
7TTJt?IT: * f d y < s M l d l f e l W R : R b M l ^ c b l : !
The Devi said- “How many attendants have
you got? What are their names? Please, mention
one by one to me.”
astfonsOT iiw rraT
< H e (H i - ? R % Wl
TjraTOT^rchHlTlHcbi WdlHMd^<*:ll II
3T^r teHIMI fa vTC FfT :l
? w t % ^cFtnf T $ g if § :ii i^ * i i
Parvati said- “O Lord! What is the name of
that attendant who is covered with buck skin,
clean in person, wearing the girdle of munja,
with a loop thrown on his left shoulder, looking
so sweet, wearing the wreath of stone heads,
with handsome form, beating his arms with
slabs of stone and following the Kumaras. His
tuft of hair on the head in waving a little
towards his left. He is frequently attentive to the
songs of other attendants. What is his name?”
3CTTET
n TTCf cftTcHt ^fe -g^gfiRT:!

Siva spoke- “O Devi! He is Vlraka, i.e.,

fcrmsN f w w nf*R :i Vlrabhadra. He is my great favourite. He is full
of many astonishing qualities. The other
Twn: c n w gi^'W H iim 'aon Ganesvaras pay him great respect.”

i 1 3 F r a ^ g n T F ^ f t ? re ^ ii w $n |<JVIW W f ilT f t Mqiftbuai Mll^d*l

Siva said- “These Ganas of various name
and fame are a Koti in number i.e., in all, they
Parvati spoke- “I also long to have a son
are innumerable. They are most valiant. They
like him. When shall I be blessed with such a
pervade the universe. They become pleased pleasing son?”
with and enter into the sacred cities, roadways,
old worn-out gardens, abandoned houses,
bodies of demons, infants and mad men, and the TJWTJcf W RSW H>JHH^dch:l
cremation grounds. They indulge in various ^raT t o ^n&M^im'u'an
kinds of sports along with these and drink frffRT ilM'lHmy f e w ^Ullr^cbll
steam, froth, smoke and honey and eat all kinds
dU'«H±MMI^I 5%IT f|q ^ T :im ^ < ill
of things. They also inhale air and drink water
and are addicted to singing, music and dancing.
They are numerous and cannot be counted.” w i ttuttM T ^ rllim ^ ^ ll
 Siva said- “This son is the giver of comfort
to your eyes. Let him be your son. Even this
Vlrabhadra will be blessed by calling you
mother.” Hearing which Parvatl sent Her maid
Vijaya to call Vlrabhadra in. The maid hurriedly
coming down from the upper storey said.
“O Vlrabhadra! come; come; you have
Em 4 m m attained My son-ship; Mahadeva has given you
over to me as son.” With these words she seated
him in Her lap and kissed his cheeks and
f g ip t § #IvTTimHo||
smelling his forehead, caressed that sweet
^Th^TbMIMIUIVIchHl speaking Vlrabhadra. Afterwards, She
d4l^'Md^HMWIo)Vi«*:imk$ll decorated him with nice ornaments, such as
girdle of bells, armlets of gems and garlands.
Then she put on him peculiar kinds of leaves,
MWKftHsl il^ d iT h l^ P w ^ fd tll II flowers, herbs, white mustard etc., as prescribed
Vijaya said- “Come here Vlraka. You have to ward off evil sight.
incurred the displeasure of Mahadeva by your IJcfMT?!*! 4 )c|M fKcfT W
restiveness; and what will Parvatl think of your
sports.” hearing which, Vlrabhadra, casting
away the pieces of stone and wiping his face
gently, accompanied Vijaya to enquire into real <iuU*m-dl
cause and went slowly and took his seat near
Parvatl.
t ^gT S l^ d H H j^ ll^M -^ RTI
dgsnyp! c ^ i i ^ o n
P iR^ h n finr MEjiejufarnm^ii
Seeing him come, the Devi Girija got down.
At the sight of Vlrabhadra, the Devi shone like ^fHietaggKi: ch^un Irissgim^ $11

irnnfw •qsjriTi ?u
the petal of a red lotus, milk began to flow from to fii^HjriRfci
her breast and She most lovingly said in a
gentle voice-
jh4jiu1: w n w r i
« iih ^ h Ih i *« ifa y y h 11^311
TT^ -qr^T a^gRt ^ ^d^MuilS^f

R ^ u m ^ R 4 MMdlfM&dll
mi(h <*i rvu w if|d T im ^ *n
Mfe^mvii^i Wvw4 <iNifui

Afterwards, She put a mark of Gorocana on

|ui«W^<3l<l^'HJu!l :i|i^ 5 ll his forehead and a garland of ornamental leaves
on his neck and said- “Now go and gently play WTTrWTercTWT <|U||^4dl WMrlf
with your fellow attendants but do not be rash.
Remain for some time putting on a necklace of
serpents and remain dirty. May you be ever 1% 5 ;ig ^ T :ll ^ II

victorious on mountains, tablelands, over trees,

elephants and your companions. You should ^ sg ? rim v 9 o ii
never enter into the swift running stream of the
Ganga nor should you go in a forest infested ■RT^sn HlcbmHl^lkWdl
with tigers and lions. May the Goddess Durga ^ iT :im v 9 * ii
be pleased with this Vlraka as Her son, out of cJl<eh H^IUII m?
the innumerable attendants. The welfare asked
by one’s own father and mother is obtained
after some time, it is sure to bear fruit in some I'tH 'Tflflll II
future time. Vlrabhadra, the lord of the Ganas, srrtRgftr ftw
overpowered with the idea of being the child of
Parvatl began to say to his playmates. “My
mother herself has decorated me with all these ^ l*K1l*< £l< U i$h u iicth iH fl:llkV 9 3 ll

ornaments; She has put on my neck, the garland ^ U j x c h i l^ f d

of Malatl flowers with Sindhuvara flowers W m rrt c R lS n fa ft d^M«U4rt|eb> MUIM lfMd
interspersed with grey dots. Who is that most
^ < H * < K ^ m i|c ||H I^ fwnfH^TTPftw-
skilled musician among the attendants with the
musical instrument in his hands whom I may
give this toy that is in my hand.” fdHVlI«S^im\9*ll
ITtsftr d l^ U ||d lH Jp i^ 4 l -qtsft
'ji^MwirM'Jid m : a fe c n s rc r gfa: im b
^rtsftr qifgimlEraT cftrcr: jri?i$raT
3nrRT:im \ 9m i

Afterwards, Parvatl, in company of Her
maids, began to peep at Vlrabhadra while he
was at play, through the air holes from south to
west, from west to north, from north to east.
5 T O 3TT
W<r<4^dl Silt
Hlchdl&g^-
g^RR^II ^ 6 II
Suta said “It is highly astonishing that even
Parvatl, the mother of the universe, was also
deluded like that; then what mortal being would
not be entangled in the bonds of filial love with
his son?”
After that the Devas and Lokapalas entered
within to meet the Lord Siva when the
attendants of Siva ride on the Vahanas and
made a parade with their arms and weapons.
Vlraka, also took up one axe and exclaimed,
“who will be cut into two by this axe? Who has
called the cruel Yama into his memory? Say. If
you remain silent then I understand that you all
are afraid of this terrible weapon. When I, of
terrific appearance, am here, no one can effect
anything with any of these weapons.” When
Vlraka was expressing thus, the Devas desisted
him from his purpose, saying. “It is quite
useless to wound the feeling of the Lokapalas.”
Seeing Vlraka to be so much attached to the
Deva-Deva, Parvatl advised Vlraka to bathe in
spring water, to walk in the Devi mountain and
gardens, to sleep in the house covered with
flowers and not to go on the tops of high peaks
where wind blows very violently. The high
golden peaks, the golden low lands, and the
cave of the Gandhamadana mountain are full of
many valuable things. All the Ganesvaras used
to dwell there. Its various places were well-
bedecked with Mandara flowers, leaves and
lotuses and the pleasure resorts of the celestial
beings. Vlraka used to roam at those places. The
ladies of the Siddhas used to drink the nectar of
his face. If Parvatl could not see Vlraka for a
moment, she used to become impatient and
constantly thought of him. Vlraka too, then
remembered his good fortune. It is this Vlraka
that became the real son of the Devi on some
future occasion. The creator of the coming
world created Vlraka out of fire. Vlraka was
very fond of Divine singing and dancing and
was, therefore, respected by the Ganesvaras.
^f5FT3Tf^ ^ T W T ^ ri
(imehlq H<rftrT:im'3\9ll
Sometimes, he used to play in mountains,
where lions roared; sometimes, he remained in
the mines of jewels, sometimes, he played in
Salatala forest; sometimes, the pleasant-
blooming Tamala forest; sometimes, under the
trees, sometimes, in waters lull of lotuses and
having a little mud; and sometimes, he used to
remain in the pure auspicious lap of his mother.
Thus he spent his time in childish pastimes.
Sometimes, likeSiva, Vlraka the lord of
Ganesvaras used tosing with Vidyadharas in
the groves, with all paraphernalia and
amusements.
H«hl¥«l -Mrll
At this moment the Sun, after illuminating
the half world, went down below the horizon to
some other distant land, the Astacala mountain.
4 ^ 1 # ijfr -qt %
fojlrcnTCT V9 II
ftriWKlfad: ng?RT:l
<4ldb4Jd:im<Jo||
oqd^ifd ^ild'iRsici «^:i
fcHMH^Idl W'jHr=)M^<H^im<i *11
The Udayacala and the Astacala which are
the mountains on which respectively rises and
sets the Sun, the former helps in the beginning,
and the latter in the end; but in the heart of the
Astacala really lies embedded firm friendship.
The Sumeru Mount which is daily worshipped,
whose base is wide and which is very lofty does
no help to the Sun, the door of real service, at
this time. This sort of behaviour is also present
in the waters. So the intelligent beings should
make use of everything. The Sun, too, at the
end of a day, entered into waters; but He did not
feel any need for those when He had considered
his own a short time previously.
#5T PMWlcMfa *HffcTdl^im<S ? II
In the evening-time, the Munis feeling the
absence of the Sun, suppressed their grief and
looking towards Him prayed for His speedy
return.
cbi<jwi £«HW?:im<J3ii
Then the veil of darkness spread more and
more over the universe just like the mind of the
wicked becoming enshrouded in sin.
MdHdfcfu|i4,U|KH^^fddfafd^>l
HMKri^fa«'H^5*i-c(mfc(svqcbt^|
«vllchlchlu|c»>Mi?i H^yThlchrimchHlI £ Ml
g^nhrciri^vh^ifgrTRi^if^cTn^T^i
t r f ^ W R : ¥l3ffiR^dl^d:im<i5ll
Then, Lord Siva went to sleep with His
noble consort Parvati in His mansion, the walls
of which were shining with gems on the hoods
of snakes and over the bed was a beautiful
canopy; and on the floor was spread a white
cloth shining like moonbeam; the border of the
canopy decorated with various kinds of gems
and pearls. It was moving to and fro by the
gentle breeze; on account of the lustre of gems,
it seemed as if there arose a rainbow.
vifvrnlfafadMiitcwi y f ^ R d 'i k u iim ^ n
PiR^iuyrHdmi^fi
drgsrra tot *1^lH<*HKjdHj^<s<Jii
When Siva began to sleep with His neck
touching the arms of Parvati, His white lustre
looked extremely charming and the goddess
Parvati, gleaming like the petal of a blue lotus,
looked dark under cover of night. At that time
the lord jokingly said to Parvati.
xjg:cialiVKlycbViddMl5S!im:ii ^*11
'k'k'k
CHAPTER 155
Quarrel between Siva and Parvati
^ fld iR w i irf^rgr <rfhi $11
Lord Siva, after his marriage once said to
Parvati- “O Slender waisted Parvati, you
having the black complexion, on embracing me,
appear like a black female cobra serpent
entwining a sandal wood tree since my body is
of white complexion.
*K ld ^ H W ^ rbl *>RUH«H-UI cTSJTI
i^tHldlRkl ^ ifll ? II
You appear as the blackness in the sky
beyond the moonlight and are polluting my
vision like the dark night.”
f rfrfiT fq fe r r c R qrb<*U<i| flH lfe H II
At these words of lord Siva, Parvati, atonce
got herself separated from his embrace and her
eyes became red in anger. Then with a furioi
look at her face, she said.
^ dM
mR : ^ |£ ita mR ^ c!I
7 F T r% HTTgt
O T ^ fn ^d ^ tl ?WMH: ^ T ^ lim i
^ d lRq fe w fw fe l
n f e ^ tjct: Ts^nfg cETfw <lmch<iyiii^ii^ii
The goddess said- “O Candrabhusana, a
the people have to face the result of the act <
foolishness committed by them. The selfis
person surely gets insulted in the crowds of
people. The reward which I had desired to
achieve after a prolonged tapas, as a result of
the same, I have to face humiliation at each and
every step. O Siva with locks of hair over the
head, I am neither wicked nor awful, but on the
contrary you yourself possess visa (poison)
having all the evils and are also known as the
refuge of the man.
qwrrsfq ^RT ^ SHT^T %|
fd-JlHlfd ^ ld K K ¥ llr M * :IH 9 ||
 'RTOT? Mglehl^llvi fg^T:IUII ^ H imcmAn fafsMiinj
I am not the teeth of Pu§na, or the eyes of rrwre w ir : f e r n v*n
Bhaga. I am well known to the sun who is None should ever joke with anyone, who
divided in twelve parts. You are implanting gets offended with what is spoken in love and
your own demerits on one, creating headache affection or jest.
for me. You have addressed me as Krsna, (but
«fd«si1Rldll
you forget that) you yourself are known by the
name of Mahakala. gsta tr^f&T n fg tiiii ^ u

w w ? qftfygrgi iiw w g r a : yich<mfuHll

^nf^r ^ m R ^ iii %n ylrMin ^ n

Therefore, I now, discarding the lust for life, Siva thus coaxed Parvatl in many ways but
shall go to the mountain for performing of her wrath did not fade out. She snatched herself
tapas, because I believe that living with a away from the embrace of 3iva and prepared to
wicked person like you would be of non start immediately.
consequence.” ctcst sRRsrr: gjfcr M<r*^:i
crerc TPTrEi A ra ra t: "piftr ftg:ii $tiii
$oii
Then listening to the words of Parvatl which rT2JT f :l l $ < j l l
were filled with rage, then lord Siva, spoke
The Lord seeing Her mind fixed on going,
sweet words filled with love.
angrily said, “It is true, you are in every way
3oTFEr like your father. The several limbs of your body
PKN<Wc|| appear like unreachable tall peaks of the
Himalayas with clouds embracing in the middle
fSerarerai? HimteKiHH m i
and trying to reach to Heavens. Your heart is
Lord Siva said- “O Girija, you are the hard to attain, as the unfathomable interiors of
daughter of the mountain, therefore, I am not at the Himalayas are hard to be traversed.
all inclined on denouncing you. I have spoken
*lfd-iJI£fctWWRi 3^«Tt sffSIT M l
these words with my mind filled with devotion
for you.
fachrM: ftfcsr ^cT gjrqqri feMvWlill W II
g>p4fli rrafi? *T^ 5^:11 II frrfT?t #T3IT W^TI
O Girija, in my healthy mind, I never think *T «^><^W^<III 9 o ||
of your alternative. In case you get so annoyed Your body is very hard, owing to the
with me then I shall no more cut jokes with you.hardness of the rock in the Himalayas; you are
h4c)I<1 ^feuilfa ^ ^ fw d l present at many places and that is derived from
the hilly forest land; and your crookedness is
f^R^TT TPWTt {fadfcl M'Ml^lHtll^ll
from the zig-zag lanes thereof, and you are hard
O Lady with auspicious smile, shed away to be served as the cold and snows of the
the anger. Look here I am lowering my head Himalayas are hard to be bome. In short, all the
with folded hands before you. qualities of Himacala are imbibed in you.”
Parvatl, thus addressed, shook her head with
fury and grinding her teeth said.
*tt Pk i - mh TjfrrRr
cranrftr p u ^ e h U is b id % ii ? *11
o9T^3lfc>El*Fi|$d STFRT I ^ R R ^ I
^T^ftrn 9911
dyi IchHTtH 3M WcfT %I^U| ?f|
h h ^ i?i w ir
fttJuM chmfHrdl^l ^ f^Tirn f%TTq^l
^«Kcii fgmf*jiiiR*ii
Uma said- “Please do not despise other
worthies by trying to find fault with them. You
are also full of faults on account of Your bad
company. Your crookedness is derived from
Your contact with serpents. You are void of
affection like Your ashes. Your heart is more
vilified than Moon by Her spot. You are inferior
even to this bull in understanding. What is the
use of talking more. You are fearless by living
in the cremation ground. You are shameless,
because, You are naked. You do not dislike
disguising thing on account of Your constantly
wearing skulls and mercy has left You once for
all.” Suta said- With these words, Parvatl left
that place.
9T5Rqt ^ F I W : S3FT: I
3eT M ld'W fa ^ T i SITrarTT:
cTl<ch|
alqra TTRT: fcb^dnM ^nfTT eJ>fMdl*mill 9^11
3T? ttWH^IWliM sRRTf ^ d ^ d W I
^ ^friwj fVRslil-dMirHB cc|<yl^d:ll 9^11
At that time, the attendants of Siva made a
noise and Vlrabhadra running up to Her said,
crying, O Mother! where are you going leaving
us alone? Saying so, he threw himself round
Her feet and said- “O Mother! what has
happened? Where are you going so angrily? If
you go away so ruthlessly, I will follow you;
else, forsaken by you, I will throw myself down
from the peak of the mountain where you may
practise penances.”
3WTRT ^ T i J R f V lfo iH II
39TcT c5U<fc Mlrll y?l«h TTT fS T T : II 9 <i II
V M m id jfd d R W »R f TOT w i
^ p cRfsnfa gjI^IT <T^JII ^ II
-fMil^ckdi F ^ n i f iR d i ^ imPifedii
^ ii
W ?HT: chRbillft ^T jfl^^Ml^qi^ll 3 o II
’Mldl'MI T O S R ^ R ^ I
SK<8TT c^TT 3iT3fr H^T <*$ii-c(c|Ji^uii|| 3 *||
M ^ chlFdrtlidVla)(M^
^gT TRfeggrra % r t o gjraiii 3911
W T O grfwnfir
On his having thus spoken to Parvatl, She
said after fondling him with her right arm,
“Son! do not be sorry. You should not throw
yourself down from the mountain nor should
you accompany me. Son I tell you what you
ought to do. Siva has despised me by calling me
Krsna (black), so I shall practise austerities in
order that I may become fair complexioned.
This Siva is desirous of woman. After I go
away you should keep guard at the gate so that
no other woman might come. O Son! If you
find any other woman coming in, do report it to
me and I shall at once arrange about it.”
TJcf i r f i ^ f d IT W a H im d H JI^ II
H l r H l ^ l l ^ d l f J ^ ^ l f c j d l ^ i J lfl^sct<:l
^ T O I T S f yfu iM ril r f T O R ^ I I 3 * 1 1
Hearing that, Vlrabhadra said- “I shall do as
you say”; and then he cheerfully set himself to
carry out the injunctions of his mother, after
duly saluting Her.
ffif sfrTOPJ' 'TfTW'ff «|jHk *ivhc1 THT
r:ii^m i
 CHAPTER 156 no other lady meets Siva in seclusion. In case
Secret consultations between Kusumamodini any lady meets Siva in seclusion, then you
and Parvatl and other related events should inform me atonce.
fiTSgra TOtSf yfasilWlfa dctf^HJ
-*tt d^T tii sptpt wPiR ^ p ^ ii^ n
tpt ^dinn $11 The future course of action whatever is
required shall be managed by me.” At these
Suta said- “O Rsis, while moving forward,
words of Parvatl, the deity said- “I shall do so.”
Parvatl came across Kusumamodini fully Thus speaking she retired to her auspicious hill.
beautified. She was the friend of Mena, the
mother of Parvatl and the chief deity of f m a R srormfs^ar
Himavan. ^ymHiPMci w i i ^ i i
fiiRfdi On the other hand Uma- the daughter of the
mountain, reached the orchard of her father
^
Vlt<l^l4<*KU|^| ^ T I I ? II through the sky way, like the lightening in the

Plfeu m <j«U4dlH.I3I
Looking at Parvatl, the mind of
Kusumamodini was overwhelmed with
affection. Then the deity embracing Parvatl,
said to her, “Where are you going, O
Daughter.” Thereafter Girija narrated to her the
row she had picked up with Siva, and then she
thus spoke to the deity, who was comparable to
her mother.
f e t $wif«ro3re*j ^ tt
■g&r: yfayM ^ tm crater
sky.
cTrTT
ifrfr WTf^TOTHT ^HllMdlll <?II
eMIgKpKlgrfl ^fusciyllpHll
T?eT «l«(^dl m (M T <iol|c|fe|d||| $o ||
Reaching there she discarded the ornaments
and clad herself in bark garments. She was
served with Pancdgni during the summer
season, lived in water in the rainy season, in the
winter season she slept over the bare ground.
The wild roots and fruits served as her food and
sometimes she remained even without food.
Thus she performed meditation with devotion.

3ktrt ^ scRcsnfa fern § rri PiR^di

sRreft irar^T:iimi arsrai^r ^ ^ r: wi

•H dd P u l I
deb-yidl <uiW :l

fonfor: grRai < ^ h £|ii ^ n

Uma said- “O Blissful one, you are the deity awiTOwrfrj: fa^nf?n-:i
of my father Himacala. Therefore you always ¥ d^Mlril &l4c|RyidHU II
dwell here. Besides you are immensely attached TRF5FHTI
to me. Therefore the action which I am going to
^ fifW nnfsR ni
take now, is being brought to your notice. You
should take good care of this mountain in every anfejchK ftgcT rnr:
way making all the efforts, quite carefully that w m MRalfcd:ll $m i
 In the meantime a demon named Adi, the “You will die when your form undergoes a
son of Andhakasura and the brother of change.”
Bakasura, who was quite arrogant and strong ^ ^cq^46l«iw:l
besides being invincible in the battlefield, was
dfWchkrl f *11
the enemy of the gods. He was always in search
of a loophole with Siva. Finding that Parvatl
was engaged in the performing of the tapas, T=tlw ^?T: w j i m i i
having been reminded of the death of his father
at the hands of Siva, he reached the place of
Siva, who was the destroyer of Tripura. JiulvlH Tifgrgtssr »j<KWiii93ii
Reaching there he found Vlraka guarding the ^ 3 T ^ t ^THT M^I^CI
gate. Then he started thinking about the boon PlR?i '^S^tR:ll 9*11
that had been granted by Brahma, bom of lotus.
At the time of the killing of Andhaka, the f«5IT TTRTT
enemy of gods at the hand of Siva, Adi had y ci^ H y ^ d H .iR m i
performed tapas for a long time. Then getting ■gwRrt c^ w i ^ hj
pleased with his tapas, Brahma spoke to him
reaching near him. RtR?! frj<jad:lR 5 ll
f e n ! <HcW)fcd rTTOT ^ ^ilPleb^l
9V9||
tp n n ? ii
Getting that boon, the Daitya considered
“O Demon! what do you desire as a fruit of
himself immortal and afterwards in order to
this asceticism?” The demon said- “That I be
immortal is my wish.” hide himself from Vlrabhadra, he transformed
himself into a serpent and without being noticed
by Vlrabhadra, crawled inside where Siva was.
^ ^ fcf&lrll Then, that great Asura, leaving off the disguise
of the serpent, masquedered as Parvatl in order
TTTtfTOTTII *^911 to tempt Siva. After making his form
Brahma said- “There is no one exempt from exquisitely alike Parvatl by his spell, he put on
death; every embodied being is sure to die. You sharp and strong teeth, and made up his mind to
should, therefore, seek your death through some kill Siva. He went near Siva in the form of
means.” Parvat! putting on neat dress and ornaments.

^ WktKUIWrail II M-ilMHl PlR^dl ■H^<cjqdMt:ll9<ill

^ Riftgfr q frf^r:i
fg :
fgffolt m m t^rr fa rW iR rant
q ^ fd b ijfd lR o ll 3TIHT y^Tlel^l ^ R tii 3o II

The demon said- “I may only die when Then, seeing the horrible demon in the form
there occurs a change in my form, otherwise, I of Parvatl, He became greatly pleased and said-
may live for ever;” hearing which Brahma said O Parvatl, You are well-dispositioned. I hope
 CHAPTER 152
Terrific battle of Visnu with Mathana and
other Daityas
dfwfefa^d ^ HIcMWdhl
f l w m ^n^T:ii $11
Suta said- “O Rsis! at the killing of
Daityaraja Grasana, the Danavas, setting aside
all the war traditions started fighting with Sri
Hari.”
nfgvljjvi^: WhklfiT: 'fui^fill
d^lM^ST ^TRT^Sr^: yifrftRAc* WII ^ II
At that point of time, they were fighting
using pattisa, musala, noose, club, kunapa,1
sharp arrows, cakra and s'aktis.
Then lord Janardana, who fought in an
astonishing way, using the arrow's like the fire
flames, reduced all the weapons shot by the
demons in hundred pieces each.
cTO: SmiTTWFIT ^RcfT W ^ R T :I
^ Totimi
?r?T
ITiRn^rf^fr %rETT: ^ T : k II
At the destruction of all the weapons of the
Danavas, their minds were disturbed. In this
way when they were unable to receive any
further weapons in the battlefield, then they
started fighting with Janardana using the dead
horses and elephants as the weapons. Thus
crores of Daityas started fighting with lord
Visnu, surrounding him from all the sides.
cnpf^T c4qf5«JJ: fafer*JHf3TtSsra^l
rT JltxiW T^ll ^ II
1. A spear.
At that point of time, lord Visnu, who had
been fighting taking to many forms, his arms
felt fatigued. Then he spoke to Garuda- Do you
feel tired in the battle?
<4SHXKlbfa ClSllfg T|I!WW 1ST 3rf?TIIV91|
MtujHI C II
In case you are not tired then you carry me
to the chariot of Mathana. Remove yourself
from the battlefield for two ghadis. At this
command of the powerful lord Visnu, Garuda
reached the terrific looking Mathana.
t^ T w t ^ i^ m i
3TOR PviddlulH
drtigi<nEi^c( i^ jw (¥ H ^ i!^ ii$ ° ii
3 ^ lfv n # W rRTT5 ^ R R T t l l $ $ ll
Mathana the lord of Daityas found Visnu,
holding s'amkha, cakra, gada, before him, and
he shot a bhindipala and a sharp arrow at the
chest of Visnu, who ignoring the demon’s
attack, injured the Daitya with five arrows,
which had been sharpened by rubbing them
over the stone. Thereafter he struck ten arrows
stretching them upto the ears and wounded the
Daitya’s nipples and the centre of the chest.
fegt *R«*|uUebU4dl
■*t g f# iTWTFT Trir? totii ^ ii
^ ^r t £ t *n ft- q R v iu n fH c jj^ ii
fem rm T^f^nr Ehf^^iyfuldls^ffii ^ n
Having been thus wounded at the sensitive
spots, by lord Hari’s arrows, Mathana, the lord
of Daityas started shaking. Then regaining
strength after two ghadis he picked up the
parigha and shot it at Janardana. Lord Visnu
felt giddy with that attack.
 TO: ^ mUTTS aqra^:l
TT2FT O T T t o f e f B m m f t T O : l l $*11
n w m ^ranrT5xT^f m i
d f ^ r ^ tjf d ^ < J |4 y i l f t f f a l l $ m i
Thereafter the eyes of Madhava started
burning in anger. He took up a club and with its
strike, he crushed Mathana, with his chariot.
Thus Mathana- the lord of Daityas met with his
end as the mountains are shattered at the time of
dissolution. With the fall of the powerful
Daityas, the Daityas felt disheartened as if the
herd of elephants was caught in swamp.
3T^TT^ <4<4^ 41: ehRuil M l
dd^ d[H^MfrWlfaNII^II
Trgn-yl # ife: ■^craig«THMifwja:ii $v9ii
By his fall, all the Daityas were fearfully
dismayed. Most of the proud Danavas got
depressed like elephants stuck in a quagmire
swamp; them the terrible Mahisasura
indignantly came to the battle-field depending
on the strength of his own arms.
He began to inflict on Vi§nu the blows of his
keen trident and hit Garuda on chest with his
Sakti.
TOt ggtf 'M^WHy^lPl'q^l
^T:
Afterwards, with his mouth wide open like
the cavity of a mountain, he wanted to swallow
up Visnu along with Garuda.
fqq^fqrt^l
^<imw R < ^ < ^ ^ n h : ii ? oii
The mighty Lord, also realizing the intention
of that Danava, filled his mouth with His divine
arrows.
trftwnsr diufly ji^ ^ : i
ftw $11
IT JtaluUfngfll trf|'^f5Ti^rafin:T:l
trfr^TOn^Tssr: mmw ^t ttrr w ii ? ? ii
He discharged His divine weapons
electrified with mantras on Mahisasura which
knocked him down to the ground; he fell like a
huge mountain; but he did not die.
nlejq TjfTO ^gT JTtclTcr ^ jVicci
m^ mi^ gsr ^m tfTW TffrriR^ii
4lft|&wi: W rB tsfn ^ T I^ p ra iP tH II
3f%5 MTtfect Tar 'taJIW IrH tf-U ^ dH JR'SII
Then, Visnu said to the fallen Mahisasura-
“Mahisasura, you are not destined to die at my
hands, because, Lord Brahma told you before
that you would die at the hands of a woman.
Stand up, therefore, and save your life. You
should instantly retire from this warfare.”
« ^ M I^ $ i)$ fi< riH H :ll^ ll
£nfer mftiMi *nf&r 'fog^i
TTHj xjgjR «R: VKfcyiVftfaNl'WHII^II
When Mahisasura thus retired from the war,
$£ll the demon Sumbha, biting his lips with wrath
and contracting his angry eyebrows, rubbed his
hands and took his bow. He put on the poisoned
arrows and pierced Visnu and Garuda.
-*t fasi4l*n <j<syfenid-
wtiw feroj 7RvS ^T ^T :l
$^ II
dlu1^H^rviyifHct,iyl:
y R y w ^ :ii ? V 9 ii
irt «rcufaiwiiR<sii
Afterwards that brave Daitya began to send
forth hard volleys of fiery arrows. Then, Visnu
there is no false appearance in the love. You
have come to me after realizing my motive. The
whole world is blank to me owing to Your
separation. You have done well in coming to
me. It is well worthy of You.”
Then, the Lord came to know it to be a
devilish freak and keeping His form hidden,
took the Vajra-astra and hit it on his private part
and thus killed that Danava.

Rl'brlHT^II^I H<l^dll
The demon thus addressed by Siva and not cd<4H{gi^cTl ■gKteRrfifepTlvRTI
knowing His glory smilingly said by slow
3 W I^ ! f ^ T fy ^d lll 3 II
degrees-
Vlrabhadra did not know the destruction of
the demon in that way and the Goddess of the
W TW ? rT^Tjf dlrd’Wiril de)ldH4J mountain seeing the demon thus killed in the
T fej S iH T r = ^ P i c b ^ l l ^ ? l l
form of a woman and not realizing the full
situation, sent the news by the messenger Vayu
“I had gone to practise severe penances to to Parvatl, when She began to seethe with
gain Your affection, where I could not find wrath. Her eyes turned red with anger and She
myself well owing to my being away from You felt fearfully agitated in mind and pronounced a
and that is why I have returned to You.” curse on Vlrabhadra.
TraR: ebiRirtiiujMyK4i<u ffw sffaricPt anfegsrt
HgftrcTFR:ll33ll
Hearing this, Siva became suspicious and 'krk'k
smilingly began to think seriously on the affair.
CHAPTER 157
g ifa a i h Ri W q<o<3dil
Parvati’s curse on Vlraka and boon to
3 W IH I< *IM I W M fe W W R T T T P T II^ H Ekanamsa
“Uma had become angry with me and had ctarara
gone away with the fixed resolution. How has
tT R R u t T O M ^ fa c fc H c lld J
She now' come back without fulfilling Her
object? This is my doubt.” fari%di^TT: 'sfriTT w f x w Tftfeftn $n
?f?r arf^rjTR f e r n ^ i WFnrT TTW ^TT 3f5T ^ c |f^ ? d ll
^ ^ mi ^K«4Vll f^lHT TOT ^fabilfall ^ II
Siva now noticed the marks on her body in The goddess said- “O Ganes'vara Vlraka,
course of His speech and did not find the mark since you disowning me as mother and
of a lotus on the left region of the ribs. Instead overpowered with affection of Siva, have
of which, there was a bundle of hair. provided an opportunity to Siva to meet another
woman, therefore your mother will be quite
rTtaTcF? <TTfet ^cf: fW 5R^I harsh, devoid of love and affection, foolish,
tM m re n t ^ i i w d :i i ^ ^ n heartless, dry like the ashes or a rock.”
TRJ d M ^ ^ I rnrMTviHfew ciU*w Fv ih m i
fakwi <241^^:11311
 This is known as the reason for the birth of
Vlraka from the rock. In due course of time the
same curse became the cause of many stories.
tJcjyoyyyimiAii P i R |J s4i u « * m <h i
After the pronouncing of the curse by
Parvatl on Vlraka, her anger emerged as a lion
out of her mouth.
f f% ? : ch'ilMIW)
^ " W im s lld d M lk ll
The lion had a terrific mouth. Its shoulder
was filled with manes and had a long tail which
was raised above. It had horrible fangs on both
the sides of its mouth. Its mouth was open and
the tongue was moving.
oil ltd IW)
oilcJ^Jd W t cT^TII ^ II
Its waist was quite thin and was in search of
someone to eat him up. Thus finding the lion,
Parvatl tried to ride on the lion.
Ttrai rPPTT ^ to lj£ )fl< m :l
3TT3FTTOT5n^ rT^TI
3TH[i4lciw ^ ? T t R tR ^ t W S W f*RTI 1^911
Observing the feelings of Parvatl, lord
Brahma arrived at that place, which bestowed
all the fortunes. Reaching there Brahma spoke
to Girija in clear voice.
irw ra
gflr i r ip m r R r f g n r ^ t
fa Wdmfrlchrl VIWM^lS II6 II
Brahma said- “O Daughter, respecting my
words, you should stop this hard tapas. Speak
out your desire to me.
c)Wirc(<lR|uIc(0\fHuiTrtq|(o»rt*^|| ||
Which is the unachievable thing that can be
given to you?” On hearing these words, Girija
spoke to Brahma- the preceptor, her long
cherished desire in clear words.
^<=yc(M
TOT ^b*>u||H: trf?R% ?TfTT W l
TT TTt V-MIMH^ufld WgTT: 5fcficfpqcr:l| *o ||
W T? cbWlcbKI xf WfTI
The goddess said- “I as a result of my hard
tapas have achieved Siva as my husband, but he
usually address me as a black woman, which is
insulting. Therefore I intend to be of gold like
fair colour. This would enable me to be his
beloved entering in the body of my husband as
a limb.”
iw r^ lfw JTtcnw ebMHUW:l
I
Listening to these words of Parvatl, Brahma,
bom of lotus, said- “All right. You achieving
your desire shall become the (left) half of your
husband.”
ddWrUM ^ n V k M H ^ H J I *3II
Thus receiving the boon, Parvatl discarded
the black skin resembling the blue lotus.
rapETT ^TT W I^TT f^TcRTI
dTH^-ddl sf^fT
f^ t *mi
Then her skin became bright and she was
%i blessed with three eyes as well. Then she
decorated her body with various types of
ornaments. She clad herself with the sari of
yellow colour, holding a bell in her hand. Then
Brahma spoke to the goddess having the
complexion of blue lotus. .
MTHT ^d^cilrc^efeHVII W ftfa l
^T13^ Rif: ^sn1: shtai&iM^II *^ll
^1*3 H5i<aoi:l
w ^ ^<«*i4 gferR rn
 M a i r i l *TPT :I
You will not be able to guard for a long time.”
Since then I am very alert and will not admit
^n?T f a f f t ctfET W R r a i? l^ I : II \6 II
you in. You had better retrace your steps.”
Brahma then said to Ratri who was shining
eJU*yinil
like the petal of a blue lotus- “O Ratri! you
have become blessed by the contact of Parvati,
and the lion, produced by the fury of Parvati, ***
shall be your conveyance and it will be marked
on your banner also. Go to Vindhyacala where CHAPTER 158
you would do the work of the Devas. You will Parvati’s prayer by Vlraka
be known in future by the name of Ekavamsa.
“O Goddess! This Pancala Yaksa is given to
you as your attendant. He is well up in various P lR ^ d l W if ■ R f^ F T T I

kinds of Maya. One hundred thousand of Yaksa F W f ^TRTT ^ R t c W W r t H ^ I I $11

attendants are following him.”
s u rfa w r c f e m
S l f a y w l f d rtf i r f t
^ t ft f iiR v iif e f c q n $ s n
y « T lf p :l
Vlraka said- “O Lotus eyed one, Parvati my
affectionate mother has commanded me like
that. Therefore no other woman can enter the
house.”

^ II ? o ||
qr w cngif w m rorii ? n
d iy c IN W W f c J jf S w iR u f t iJ J
At these words of Vlraka, Parvati started
q cT S ^ ilrWRTII ? $11
thinking in her mind, that the women about
^SIT W R t ^ dxjfild f ^ l whom the wind-god had informed me was not
^ tI ^ t xnfM: II ? ? II actually a woman but a Daitya.
The Goddess KausikI, thus enjoined, went to f& cT c f a e F : W T W shlyM dd-M II
Vindhyacala and Parvati also went to Siva after faFvETrT T j t : S F T : * t e m * f i R $ : l l 3 l l
fulfilling Her object. Vlrabhadra, who was
standing at the entrance with a golden rod in Having been overpowered with anger, I had
hand, challenged Parvati and taking Her to be uselessly cursed Vlraka. The foolish people act
an ordinary one addressed Her angrily. He said- similarly, getting overpowered with anger.
“You have no business here. Go away. A g rrifr fw n

demon had come in the appearance of Parvati to amRfe-SRTr^iarf ^ Vllftddrilsi^l

deceive Siva whom I could not see sneaking
fe M fld n % a )n i ^ w t fcm<£l^:imi
inside. He was, however, killed by the Lord.
The glory is lost by anger, while the anger
destroys the stable fortunes. Therefore, I have
1 % m cW M W VW l d j y i l l f a ^ f lr T ; I I ? 3 II
pronounced a curse on my son without knowing
^ TTST:^t the facts. A person possessing the adverse
3 ^ S ;T < I W l f a JT ^ ? T T T W t | < ! ^ l l ? * l l
wisdom has to face misfortunes.

After that the Lord reprimanded me severely ctWcb Jff?T ^ I r l'f lll

and said- “Do you not keep watch carefully? H'wH«'wlfaebl>U| c^H IJ^feN III^II
 Thus thinking, Parvatl with her lotus like
face, displaying shyness spoke thus to Vlraka.
3T? cjfteR ?r TM tn ^ 5 ^ ^T:l
<t fgwf=r:ii 5 n
xnr trr 35 ■arrant
TrtTrTT ^tTT M<il'jMHIIIV9ll
1RT ?RTt5^jfarf2^ cjTti^ ^r^PifHrll
mOu^vi I f^ iu n
^ fqgifqg W : TTFT: s ra tfa
nijwiirH m ebW4wPdd:ii<?n
The goddess said- “O Vlraka, don’t be
doubtful in your mind about me. I am the
daughter of Himacala and beloved of lord Siva,
besides being your mother. O Son don’t be
doubtful because of the grace of my body. The
fair complexion has been bestowed on me by
Brahma. I was unaware of the story about the
Daitya, therefore, because of the living of Siva
alone, the entry of some other woman (was
conveyed to me) because of which I had
pronounced a curse on you, which cannot be
made infructuous. But I am going to speak out
to you the means of getting free from the said
curse. You will soon be bom as a human being
and after establishing your task there, you will
soon return to me.”
f?TTST § rRTt c R T W t TJufaTTO : I
<JdM|R5di£uf^Rl rf fsnvVMIHII *01|
Suta said- “O Rsis, thereafter Vlraka with a
delightful mind, bowed in reverence to the
mother having the lustre of the moon.”
del I'd
T fR p t ¥K<JIIJ Mc|rH<rl
era Ttftsfw ■■wri^kHifyifau n n
>jHlfd 3i: yuidlRlHd
^Tt M !
srnfa ^ ter cjio^ld -^tsirrr
m i i *311
Vlraka said- “O Daughter of Himacala, O
^1 Compassionate to those who seek refuge in you,
the nails of whose feet are rendered more
lustrous, with the reflections of the swords of
the bowing gods and demons who adore you
with crown studded with jewels. I offer my
salutation to you, you are the destroyer of the
misfortunes of the suffering people, you are
shining like the sun and have the lustre
resembling the mountain of gold, with the
curved eye-brows resembling the serpents, I am
at your mercy. O Parvatl, there is none else,
who can confer boons on devotees so quickly,
as you do. Siva does not care for anyone else
except you.
5OT <cwfagdlll **ll
You have made the mandala of Mahesvara
with the strength of the yoga, with your body
quite invincible. You are the destroyer of the
relatives of Andhakasura. The gods have
initially adored you.
fadUdNdHl.&lcMiHI-
^RM^iyjKM<ajRsadll
qd^yfaftH M gl^lll W l
Your locks of hair have the white
complexion, which full on the shoulders; you
mount over the huge lion with gigantic
shoulders. You have reduced to pieces the
terrific demons with the fire like Sakti emerging
from your mouth and the long yellow arms.
Pnifen ^Rft ^ ^ < ^ 1
(c(<<(rl c(|<44^
s3 'jqcl^l'jvrqrl-
Sctftrurl rfcT I O Devi! calm down and be clement to me. I
yuimujg
^ ^ra^crt^ii $v9ii
<nfriaWd<fN4)
frT c^ p g J
WJTWWP2J ^iffHI-
TflRZWraRT:ll $<£ll
“O great one! by great yogic power, You
have converted Your body into another
unconquerable body like that of Mahesvara and
have become His ornament. It is You who being
praised by the Devas, have killed the friends
and relations of the demon Andhaka. You rides
on the great lion with long white manes rising
from his shoulders. You destroys the great
Asuras by Your extended hands, reflected with
the fire emitting from Your sharp weapons. O
Mother! the inhabitants of the earth call You by
the name Candika, the destroyer of Sumbha and
Nisumbha. You are the only deity to be
meditated by the people of the world who bow
down to You. It is You who are earnest in
destroying the demons who create great riot and
disturbance. O Devi! I bow down to Your
manifestations in the heaven, on the aerial track,
in the blazing fire and on land, O unconquerable
one! O unequalled one! O dear one to Siva! I
salute You. The ocean full of waves, the fire
and thousands of serpents cannot cause me any
harm when I utter Your name. I am at Your
mercy and have no craving.
c M U M ld f^ lW HMMH
H f d t f c ) l ( d c b t f l ¥ l i |^ H : l
m •o iPTrRmssAii
■Hflfl fy ic l
salute You. O shelter to Your devotees of firm
devotion! O Bhagavatl! I take refuge at Your
feet. May Your unending shower of mercy fall
on my head. Forgive me. Now assume Your
peaceful form.”
TTWT f cfiTt nSpTTI
y fa^ l ^TTcWII ^ o ||
Suta said- When Vlrabhadra prayed like
that, Parvati became highly pleased and
cheerfully entered the apartment of Her Lord
Siva.
ITT^t ^tT^t
Wcbl^lci Jj^|Udl^4«*:IR$ll
The Vlrabhadra sent back the Devas, who
had gone there to make Their obeisance to Siva
to Their respective realms.
w f^rafcr:i
sbl^dlr^Tbl ^ ■tRTPIrn^ll ? ? II
He said to Them “O Devas! this is not the
time to meet Siva; the Lord is enjoying the
company of His noble consort.” Hearing that
the Devas returned to Their respective regions.
^ 3 ^in<gfcraHyT:i
A thousand years passed away thus when
the Devas deputed Agni to make enquiries
about Siva.
^ tw firferaT w i r ^ ii
 and began to sport in it and took up lotuses and
made head ornaments. Afterwards, she stood
rtMeirg ag?l^: 1% fe^tw rf^rT:ll?m i
there and felt inclined to drink its water when
■?Tcf ■icii-q the Krttikas having finished their bath, took its
iHrHM rqrjinl Ic|H4<1'tHlTc)idJl|Ma^l water on a lotus leaf and came there. Parvatl
cheerfully said “I will see this water resting on
??feR: Mlo^rHcJf^<rMdal4nif^dH.II 9 SII lotus leaves.”
Agni assuming the form of a parrot saw
chRiehl
through an opening the Lord enjoying the
company of Parvatl when getting annoyed, Siva ^Tw rr ^ ?t Tftf: ^»rat ?rfamfdi
said “This hindrance has been caused by you TJ3T: WKWtIIHI W c|4dlHJ
and the essence will, therefore, get within you.”
Agni thus addressed, swallowed the semen- faiaUld: y&dft ^pnq^ll 3*11
virile of Mahadeva holding it in His palms. PiRmii 3ST
cHiM<4d cn^h<RRaFrafgr^T:i ^ 1 1 3 mi
fciMlthJ '3I3T ^ 4 tfl^R : ?RT: II 9^911 rTrR^TT t oR^I
fartrl TraiTTSPtl lister § ^rwifdii 3^11
rrf^RTTt M ^ ld fsTOoT dgql'JH^II 9 CII Hearing such words of Parvatl, the Krttikas
sJlryiW^MehHM said to Her “O beautiful-eyed one! If by virtue
of drinking this water You bear a child, then he
Agni gratified the Devas with this in return
would be renowned in the universe after our
when the semen-virile of the Lord gushed out of
name. If you agree to this proposal we shall
Their stomachs and flowed close to the
give you this water.” Parvatl asked how the son
residence of Siva where it formed into a pool of
bom of Her could be theirs?
melted golden colour where the golden lotuses
sprang up and birds of numerous varieties 3 tB T t # T 3TT W * ^ d M p l £ < d l :l

began to chirp there. rRTSTT W:II3V9II

rT5|r5n 9 %M w fa
^FTPT < * % * l f a g l m m : e M e b l^ H J TTtH5 Tff^frT dRM'Wd'Klf^H-H^^II 3^11
M d<*<Ml<t>d¥)<sKIII 3 o || ^angr wwt ^ n t '^(yyw :i
■<JMfaai ddWW W tfflll Pl^ShlHK^Hr^ qTrT: y4wl<*(ci^i *<<*>: II 3^11
mpOTT *T rTrTfqfofcTOfSTqil 3 *11 JWTebWHIcblC Slebl¥l*H<*iW:l
3nR>q^ifd*|: aRMT: M^A^fd^Bl'ffHI ^dfttftfV^lRbVJH: **3m :ll*o||
<J rTUft ^tTII 3911 Hiift'g ^riii'gifrHni'Ch^chi^sic);|
?M^eiw w n ftr f w t w :i ij,dwiwhuuii^ei: ^nmsnfir
3S p% H <J>fdebl ^ t T ^ r R R I I 3 3 1 1
When Parvatl said that, Krttikas spoke- “if
Parvatl, hearing the renown of that pool you agree to this, we would then make his limbs
extending to many Yojanas and its crystal beautiful and perfect.” Parvatl said “Alright, let
waters shining like gold and beautified with it be so.” Then the Krttikas joyfully offered
lotus beds, went there in company of Her maids water to Parvatl which She quaffed. Afterwards,
by virtue of that draught, a son was bom to Her farT T# MlcbVIIW:!
out of the right side of Her abdominal cavity
T^chAqj Mrc(| ^ITOT^f^ll HII
who was a lustre of all the realms. He was
resplendent like the Sun, armed with a sharp Again on the fifth bright day of the month of
trident blazing like gold. He had six heads and Magha and Indra taking them to be auspicious
was shining like gold. He shone as the destroyer for the gods, combined both of them into one.
of the Daityas. Thus Karttikeya was bom. He rftT: qgymifafaTftl 3HJ:I
was known by the name of the Kumara.
I ^ ^ ^ M I W»^:ll ^ II
ngmiui fnrrowft
On the sixth moon day of the same month,
¥i<fyeb¥idHn')sszira: I
abhiseka was performed by the powerful gods
ieieic besides Brahma, Indra, Visnu and Surya, as the
chief commander of the gods, as Guha.
CHAPTER 159
Birth of Skanda and his praise by the TRPTTc^:
Siddhas fd ^ :l|V 9 ||
fgen^r -yyid^uyy: 3rg:i
At that point of time lord Sanmukha was
properly crowned as the chief commander of
the offering of sandal paste, flower garland,
Suta said- Before the excellent faced auspicious incense, toys, umbrella, flywhisks,
Kumara, the destroyer of the enemies was bom,
ornaments and decorative material.
he was effused in the form of semen in the
mouth of the fire, after which he emerged out of f l ^ ^ -?TsRt fd^dl^ll 6 II
the left belly of the goddess tearing it.
yiKsiifa: STTTfinT: II ^ II
?m srTfo«C T : T O W : f d ^ j d l l l ? II Indra then gave away the girl Devasena, as
O T t f^TTWrs^ # ^ 5 tFWsNI his bride. Lord Visnu presented Guha- the god
of gods, several weapons, while Kubera offered
4<K lid¥iH3: ^ '< * 3 : *iR^iU5T fe K T :ii3 ii
him ten lakh of Yaksas.
The Krttikas1joined together with him after
his birth and the six heads were fixed to the six ^ g d iy H ^ ^ g ra s ^T^nTI
trunks; for these reasons he is known as Skanda,
Visakha, Sanmukha and Karttikeya. ^ ^ MRdK^-dUHJI II
w ^ r a r f ^ r a ^ i i n il
^ M d w A ^ii vKchi-Aimi The wind god offered him the vehicle, Agni
On the moonless day of the month of Caitra, gave him his lustre, Tvasta gave him the toys,
in the vast forest of reeds, the two infants besides a cock which could take to any form at
having the lustre of the sun, were bom. will. Thus all the gods presented, delightfully,
the best of gifts to Skanda who had the lustre of
1. The six stars. The pleiades represented as nymphs
the sun.
and acting as nurses to Kartikeya, the God o f war.
 fWREIT T O t T O S t c U c fl4 v ilftf}

W ^ l u if t q q n f f l t « j< a q ¥ l: '§ T T : l l * ? l l f e m r o n r t w i o q q ^ i i * \a ll

Then all the prominent gods, kneeling over O one of high resolves! The enchanter of the
the earth, prayed him with the following stotra. mind! O You are irresistible in fighting; Rider
of the beautiful peacock in war; we salute You.
The keeper of the lofty banner! the best among
TO: fTCRTO the blessed, the fulfiller of the aims of the good;
rT W » i ^ d < M d | i j | we salute You. O mighty one! You are the
present and the future forms of those beings
who are devoted the karmas; we salute You.
T O tS ^ cf MUyyehlH^MII *3 II
f e l M iJtfMld ^
frpHFTRFRUTRT ^
c g im H rw r: i
T O t TUt W P M I
WcH'
T O tS T J ^ s A n f r m s c H l i l

T O t s ^ T jg ira *x ii

The gods said- “We salute you, O

V i^ ftw iifM J i d 'K i i i : i s n i * < j i i
Sanmukha, you are highly radiant and
illustrious like the rising sun or the lightening. On being thus adored by Indra and the other
We offer our salutation to you again and again. Devas, Karttikeya looked towards Them and
You have been adorned with various types of said “O Devas! do not be afraid of anything. I
ornaments. You are preserver of the universe shall kill your enemies. Be free from all your
and are terrific for the demons in the cares and anxieties.
battleground. Salutation to you, O Guha.”
o
cPTTT
TOtojJ slHltHWJIiTSra
cF 3TO ^jcT f ^ c T T : l
TOtSTf ^
q am m sq f? i g t f% rf^ R t x r r ^ n ^ n
tot faviiHWHHHHm
O Devas! also tell me what object of yours I
TOt f^TTWRT ^IsMIAJII ^ II
may fulfil. I shall fulfil your wish even if it may
You remove the danger of the universe, be difficult to accomplish.”
salutation to you. You are always ready to
shower your grace, salutation to you. You have $r^Ttj|<d ^TT #T HUIdifltfq:!
spotless and vast eyes, salutation to you. O TJcf TTF d f t ? W H f f l : I R ° l l
Visakha, you perform huge vratas, salutation to The Devas thus addressed by Karttikeya,
you. bowing down their heads before Him said
T O t T O ^ t S ^ tR tfT F T Guha, the high-souled with devotion.
T O t T O ^ S 'S J < u ? W m i TOT «c|^M{^HH^I
TO t-q^Tl^rai^Fr 5 ^ 4 ) j p j t 5 < t^ ii< ta fd c h )iH :i

T O t^ l^ 7 e T n ^ f« r^ ll W l ? s rts tf 9 *11

TOt TOt

TO: 3nHldM'J|rll<4 ^5^1 ^R TFT S F f f i t ^ R R t S 'q T ^ M I 9 9 M

 du<*w crqrafa mFIW: obudchw t i
“The demon Tarakasura has destroyed all
the Devas. He is most valiant, unconquerable,
wicked and wrathful. Please, destroy him. He is
our terror, this is our only desire.” Hearing such
words Kumara Karttikeya said- “I will kill him”
and at once accompanied the Devas and
marched to kill Tarakasura.
ii ?
I T § *l<etlsM^r4 f t & i t 'h1 m<^ h : i r ' * ii
Then Indra, getting his refuge, sent his
messenger to deliver his blunt message to the
demon king; the messenger went to him
dauntlessly and said.
fcT 3cTTcT
R c ) ^ f d :l
dKcfiRp dr^cdl ydVlcl^n ^ ^ I I R m i
rERlTI
viiyeh^sir iPrrRtr
3crra ^ct Ha«N(y'gf?ra;:iR\aii
The messenger said- “O Tarakasura! Indra
has told me to inform you that he is the lord of
heaven, and, O Demon! I am his messenger. I
have told you what he directed me to do.
Besides this, Indra has also told me to inform
you that he is the king of the three realms, and
as you have tormented the world, he will now
punish you.” Hearing those words the demon,
whose prosperity was about to vanish, said with
great fury-
rFTTcJ)
c[£ rf '?ra> T 'flf VldVH W l
^ ri'w ii fc^slrl yitf) g«HrllR<SII
Taraka said- “O messenger! tell Indra that I
have seen his valour hundreds of time in
warfare. Is he not ashamed of himself. He is
veritably a shameless creature!”
licWr+i fm ^ ^R^:l
qFrarassnr: misfit 3 <?11
facT: n *EKt ^tScJiWl^Sirart WTT3RT:I
ftftrTlft W p r f t II 3 OII
Hearing those words the messenger returned
and Tarakasura began toponder. He said to
himself- “Indra would not say so without
311 having got support of some powerful ally, for I
have several times subdued him in war. We
have conquered him thoroughly; now all on a
sudden how has he got another’s protection?”
Afterwards, the vicious minded Tarakasura has
seen many inauspicious omens.
f lk w *T cleWyilM IHIWJII 3 $11
WcbMlc|«Wi«lHi kHMdl *T
p W mfni^ w r s w i^ p ^ T : 11^ ? 11
d < fd^3 ^TJTT^I
i)|c)^ydiyUdKUIrcbKW'trcbdlH-ll 3 3 II
^ 11
W^Hl<i|^<l(^fd<irjidlH,ll 3*11
cri- ^uipiqoji fgsrd^hRif^n^ii 3 mi
HHMIchd^d|iwi*^HIMlsSlin.'(niq;i
fechivii^iiRtctiKi c(4Pi4d<'vkr^ii 3^11
d ^ ^ a ^ Id ic li HHIcdglfHHlf^d'i^l
# tt ^ t: carc%cfi^n^v9ii
IT cT^T kbli^M M H IT :!
3T^: «B t^al«ii ^ w ^ f a f t f s f c i i ^ i i
ddlij'fllgi^l "^TSTT^
i ^ i w t i i ^ 11
He saw the shower of dust, the fall of blood
from the sky, felt the throbbing of the left eye,
the drying up of the mouth, delusion of mind,
the turning dull of the lotus faces of the ladies,
the ferocious beings making inauspicious
sound. Afterwards, he saw the army of the
Devas advancing in chariots with tinkling bells,
streaming with lofty banners and flyflaps,
having a multitude of singing Kinnaras in its
force, with the warriors wearing garlands of
celestial flowers, armour and weapons, playing
on various kinds of music. He saw the armies
getting dusky-coloured on account of the dust
rising from the hoofs of the marching horses.
The banners were flying on their running
chariots. The wonderful chariots and camaras
over them were looking brilliant. The bards
were singing praises of the Devas. He saw that
army from the terrace of the mansion and
anxiously said to himself- “Who can be such an
extraordinary warrior whom I did not subdue in
war previously.” Afterwards, the demon king
heard the following sharp words uttered from
the mouths of the bards.
^l^tfVlftfi^iilfdRlsH ^^yu^<U K 'tR T||
fa ire r fsmt y*H<»itear<chii
wj *flA-kh yuiiftqii
fire q'ffMdlcbUchluiMiH
y<*HH)<*dK<* fitfd*1l^sKdK<*hd*|l
WI WTrf W W
O Vis'akha! O Lord! The Redeemer of all the
realms, may You be victorious. O Skanda! O
Son of Gaurl, O Vibhu, wearer of golden
ornaments, conquer. You are the only who can
uproot the enemies by Your mere sport. May
You conquer. O Skanda! O Bala, seven days
old, the Dispeller of the grief of the three
realms, conquer. You are the Destroyer of the
Tarakasura, the Lord of the demons, conquer.
You are the destroyer of the sorrows of the
world! May you conquer in every way.”
?f?r flt*4irHi TT?m<iui lartiM qr^Fr-
<4B*i(Si=b¥iddn'lssgra: ii ^ 9 II
ickie

CHAPTER 160
Battle between Skanda and Taraka and
death of the demon
He heard the bards of the Devas saying “O
Kumara! You are shining with the lustre of ^driK ch: ^ggf^T :ii
unequalled prowess. By Your mighty valour
you are well-skilled in the arts of warfare, w t k snrnTt m & i diHi^Ryd^n *n
victory to You! You are pleasing like the Moon, Suta said- “O Rsis, listening from the
the Destroyer of the demons like the fire! caranas of the gods the story of the birth of the
Victory to You! O Rider of the chariot drawn child, Taraka was reminded of the words
by a peacock. O Karttikeya! the fingernails of spoken by Brahma about his meeting his death
Your feet are being rubbed, by the coronets of at the hands of a child.
the kotis and kotis of Devas, victory to You.
«nf V<flffKH^I:ll
You are the lord of the pure groups of the lotus­
like heads of the Devas; It is You only who are n fc w fc k s h im y trR IT II ? II

the unbearable conflagration fire destroying the Then he, without wearing the kavaca,
whole family of the demons, victory to You. moved out of his palace alone on foot. At that
point of time his mind was overpowered with can a mantra with small number of letters, not
grief. yield big results.”
chl'fl}fin-p3T $r3T: fnrft uiTtidrtM ysUHji
^Tim srra?r c^EhIhji 311 fR V T M c)^uim>yc(-#ffl|| <* 11

Then he thundered aloud- “O Kalanemi and

other prominent warriors, “Though because of rRT ^15415 ehlfri^j^SmiRgl II II
anxiety, your mind has been confused, still all
of you should rush towards Skanda, capture him
and fight with his army.” cPTT gatant ^cSTgra^teWFTCTf^ll $$ll

fWTT ^gT tflMU|T$fa: II While Kumara was so talking, the Daitya

Then Taraka with a terrific appearance,
looking at Kumara said- “O Child, do you want
to wage a war?” In case it be so, then we shall
play like a ball.
^TT R ^RcfT ^gT W fR f^T tW :ll
^ Wqisfctf^Fftll k II
You have not yet witnessed the Danavas,
who create terror in the battle ground. Because
of being a child, you have no far-sight.”
<pRteftr dMuw
^ ^ ftw zirtll ^ II
On hearing this, Kumara, delighting the
gods, marched forward and spoke to Taraka
standing in the front. He said- “O Taraka, I am
going to explain on your interpretation of the
literary meaning.
shot a mudgara at him. Then Kumara, using his
powerful infallible Vajra, made the mudgara
infructuous. Thereafter the Daitya shot the iron
bhindipala, but Karttikeya the destroyer of the
Daityas, held it in his hand. Then Sadanana,
shot a terrific club creating horrible sound over
the Daitya. Getting wounded with the club, the
Daitya started moving like the Himalaya
mountain.
^ rr pN i c f c iw N<ar<tf Tot 11
fcl*d4|imy g«syi 4 W T: <*>IHI R *i*i« :ll $911
Then the demon took Sadanana to be
invincible in the battlefield. Then he started
thinking that his death has surely arrived.
grftRT f dMIHl<W chlH^fifJTl W : l l
Hi ^ 3: Tm^reai^ll $3H
it y^ fU ^ yi ^ i c m w w § f a : i i

R w r ^ :ll <uivftu^Rj HR: 3»T^: fv icflyiltll $*11

ittot J ! h h I ^< w c e i : ii

The fearless warriors remain unconcerned ^nTTTFT SJSTT qm^rill^fn^dW jjll ^ II

with the literary interpretation in the battle yiuiHch{U|l inm <iHc||^c):ii
ground. Do not neglect my childhood. As the ^cnfcuflfedl^gl f>*TTI: ehlMHlfet^lqJI II
cobra may be quite young, but it can always be
drib^ dU qW iq
troublesome.
dd^ ftnidU Aw inSdl: ^<<*ad«I:ll$till
WTCdSffij f?T^:ll
g n ^ fip p a r: itht^r r r t ^ i t : ii
ST^ T Tf R TF5T: f% t ^ ^ ^ ll< ill
foptSEW ^ 5 rT ITTRTrT: II \6 II
No one can cast his gaze at the rising sun.
Similarly I am the invincible child. O Daitya, Then Kalanemi and other Daityas who
created havoc in the battleground, found flying away and vomiting blood turned on the
Kumara in rage. They started attacking him. Of battlefield, rushed at Tarakasura, holding a
course their attacks had no effect on Kumara. Sakti javelin in His hand adorned with a
Their efforts in shooting of the weapons became bracelet and shining like gold, said “O wicked
infructuous. Thereafter the Danavas who were one! stop, stop. See this weapon and today
thorn for the gods, well-versed in the warfare, count yourself among the dead. If you know of
quite strong, started showering the spears over any better weapon, think of it not.” Saying so,
Kumara, besides other gods. Inspite of the He threw his Sakti which, making a jingling
terrific weapons shot at Kumara, the Daityas sound, rent open the rough heart of the demon
could cause no harm to him. Then the chief who fell down like a mountain blasted by
demons all clever in warfare began to strike thunderbolt.
Prasa and Sillmukha weapons on Kumaras, facbluUicbdlNjfiii'l fe««lRslHW U|:iRmi
v)s9 c\ ' '
though struck, did not feel any pain. That battle
n fw r tr^ r tW T ^ II
destroyed many Devas when Karttikeya seeing
them in distress angrily took up His arms and Mm^dll ? ^ II
began to cause disaster to the demons which IgSRT: MUMd ^ T : *U-dyif}Hiydlll
made Kalanemi and other turn their backs on
i ^t^ 5?gg^ :m '3ii
the battlefield. Many demons were killed and
many fled. t^ y ifM c ri i r i ^ t: Trfw n

mTJUsT Tt TR?t f^zri
<fi*TTT TT^TT ft y H c M < *'n ic ':||
fanpi nftu ^oii
At that instant, Tarakasura seeing what was
happening, turned up with a club decorated with
the network of gold; and violently struck
Kumara Karttikeya with it; His peacock struck
by this, fled away.
fgT: W T R IT ^ T : IT? IR 6 II
$^ II The coronet fell down from the head of the
dead demon, his turban was scattered and all the
ornaments were strewn. The Devas were
jubilant to see the fall of such a formidable
demon. At that time no one, not even one in the
hell, became sorry. The Devas were entirely
free from sufferings. The Devas along with
Their consorts prayed to Kumara Karttikeya and
returned to Their regions after showering
blessings on Him.

(qnm TOf gvTgwWT^II ? $11 ^ T 3i^:

^If^T ?|H^<*lV}ui II ^T: gssjf M ^ m fd :ii

feg fm i j ^ l d e ra te forra^rii ftP T : y ) M i < b i f d i ||o ^ ,iid ;v lH :i i

ffTtsiRiir tRn vi«*rtii u ti nf^f^r^ii 3311 f o f a s r f a ir% :{ s i(d c i(3 d :ii 3 o n

r f <RT: ^ ifrR 1^f?F3T 3ff?TII iR A im iiiw ^T: w ^ii

ITT d ^ H c ||jJ|||| it ■grR: irfi%RFnf?nt%rTii ? $n

d H H i o s n firp R t w t w * fa d rq n

n i |: it trqrnrtsjf w r t w n ^ drM <H f^ST IT^T «cScbm <H M

Kumara Karttikeya seeing His peacock tT m^HT SuqmzT il^TlI: II ^ ? II

 The Devas then said with glee “The wise cRT: xT i p i u f ^ f |l l
who would read or listen to this narration
HIT jftfTtS'McMW cTTOT ^Timi
relating to Kumara Karttikeya will be
illustrious, long-lived, prosperous and
handsome. Besides this, they will have no fear EjM M HlidufH ?IT^ % 7 'M lW d llim i
from any one and will be void of suffering. One
who will read this after his morning sandhya
will be liberated from all his sins and become ^ R T E (R T W t:H ^ II
exceedingly rich. The recitation of this is -HHlt-wami
specially beneficial to the young one suffering
■goffer # E it s r ii ii
pain and to one connected with state craft. This
narration yields to all the fruits of their desires. ^NNaf*rf*T: i n i imf^f^TWTii
Such devotees at the end are corporally united {m In R t: T n g g fw iIT t iM :ll< JII
for ever with Kumara Karttikeya.” ^TFcRTJi;: 3TfrTH ^cT: y ^ ^ q |q j^ :||
dlieheWt
WT S ii
II ^ o ||
With the control of his mind, sense organs,
*** performing of Brahmacarya, tapas and the
CHAPTER 161 following of the rules, he please Brahma. Then
Brahma possessing the lustre of the sun,
Tapas of Hiranyakasipu, arrival of mounting over a shining plane driven by swans,
Narasimha in the court of Hiranyakasipu
accompanied with Adityas, Vasus, Sadhyas,
Marudganas, the gods, Rudra, Visvedevas,
Yaksas, Raksasas, Nagas, directions, Vidisas,
fe<uyehf¥IM|cSsiHII rivers, oceans, constellations, great planets of
Hl*k«i cMT WmfaRnFHHII $11 the sky, the Devas, Brahmarsis, Siddhas,
The Rsis said- “O Suta, now we intend to Saptarsis, the auspicious Rajarsis, Gandharvas
know the Mahatmya of the killing of and apsaras, reached before the Daitya and said
Hiranyakasipu at the hands of Narasimha, to him.
which removes the sins.” You kindly narrate the yidlsf^M VBRI5T cPTOFR ■Hsld II
same to us.
gR cR?! ^ ^ chlM M M ^ II$o||
IJcT 3cfTEI
Brahma said- “I am pleased with the tapas
g iT f% T n^u-McbfyiM: 3nf:ii of the devotees like you. Let you meet with
^ H m i^ ^ M y c h K IT ■ q i r n r : I R M
welfare. Now you ask for the desired boon in
order to establish your task.”
^ I d i J y ^ l f u i ^ r a i $ V l d l f a W II
fe<UiJehf^WM
^ H c im l Wrar^RTfhgrTgrf:ll3ll
^ q ^T<^KI8TITT:II
Suta said- “O Brahmanas, during Krtayuga
in earlier times, Hiranyakasipu the ancestor of ^ t n ^ T : fm v i'M i ^ t ^ t w t ii $$n

the Daityas, performed enormous tapas. He W?T 3T ^ TTTw h MfMdlM^II

undertook the vrata of silence and taking of
gfa; TT W T R 3ffiTT cJT T^T fcTT W I I $911
bath, he performed tapas for eleven thousand
years standing in the water.” ^ Tm^tu q vitel^i P i R uh ttts^ t ^tii
 q ^ U T ^ g if u T ^ f^ T T ^
^4|(4^c||<i,: ^rmt c»|^dlVW:ll
■gfac* *imR$t w ^rarfor fe rf cjvtii **11
3ri istasj gjn^r w n t ^ t:ii
«R^J *HTSSI$Tt r*M^Nl(yM:ll *MI
Hiranyakas'ipu said- “0 Best of the gods, I
should remain invincible from the gods, asuras,
Gandharvas, Yaksas, Nagas, Raksasas, humans
or the pisacas. O Grand sire, the rsis should not
be able to pronounce their curse on me. The
weapons, the mountains, the trees, the dry
elements, nor the wet elements should be the
cause of my death, nor should I die during the
day or night. No one should be able to cause my
death. I should become the presiding Yaksa of
the sun, moon, wind, fire, water, sky,
constellations, ten directions, anger, desire,
Varuna, Indra, Yama, Kubera- the lord of
riches beside the Kimpurusas. I seek this boon
in case you are pleased with me.
f^sjT grrwRT m<ji ^rTR<raTsspTT:ii
w q rt m ii
Brahma said- “O Son! I grant you all these
extraordinary boons sought by you. You shall
attain them all that you desire without any
doubt.”
U c i y c W l J f ’M J H l s H i m i c h i v i T i p f | | |
tlFST j W tfglftHlul^fadHJI *'311
After that, Brahma returned to His realm
Vairaja, through the aerial track accompanied
by the Brahmarsis.
rmt ^cngr irs ra f is f a f a : w n
C K M <H f T R m R F ^ f W T :! ! *411
Then the Devas, the serpents, the
Gandharvas, and the Rsis, etc. hearing the
nature of the boons conferred on the demon by
Brahma went to Him.
e fT II * 3 II ^cIT 3v£T:
cKM<HI^N^(s|byfd qt3fT:ll
drtl^Viy fafa-rMdlHJI *<?II
W gT ^ F B 3 r a jS T R r tT S J r E J I ^ R f ^ ? T :ll 9 o II
Gods said- “O Brahmana! By virtue of Your
boons, the demons will kill us all; so You
should devise some means of his destruction. O
Lord! You are prime cause of all, You are
Supreme, You are the Creator of the Devas and
the Pitrs. The Kavyas and Havyas, offerings to
the Devas and the Pitrs, are ordained by You.
You are the unmanifested Prakrti. You are wise
and you are self-bom.”
U < W )c b (? id c n ^ R t S p [ T J M |i |f d : l l
a w ro w rra • y ^ ^ y m « ^ R r : i i 9*11
3 T ^ t f ^ T R ^ T M T S t cHTO: T H c ^ l l
faroi: gferiwn ? ? 11
Hearing those words of the Devas, Brahma
consoled them with His nectar-like words. He
said- “The performance of asceticism is bound
to bear its fruits; and when his merits will be
n
exhausted, the Lord Visnu will kill this demon.”
d^rdi fe p n crra^i ^ h£ m| mhh : ii
^ ifH f g m ^ j ^ d l:ll93ll
m ^nsr W r: ■tftewraw jrtt: ii
c |< ^ H ^ f $ 5 T ;ll 9 * 1 1
Hearing those words, the Devas and the
Brahmanas joyfully returned to Their realms
and Hiranyakasipu on getting those boons
became proud and began to oppress the people.
He greatly disturbed the peace of the
honourable sages who were practising
austerities and following the tme Dharma,
remaining in their Asrama.
3 T T S I^ f M^mMll^^ yHlo^rydddl^ll
T ro f^ r w r g r :ii
 ^Rg;ii 9^11
d(4<l(?HThylRd: *My*id:ii
^clT: II 9^911
After conquering the Devas residing in
heaven he brought the three worlds under his
thumb and directed his engines of oppression
towards living in the hermitages and persecuted
those who led virtuous lives. He then began to
interfere with the rights of the Devas by going
to heaven and monopolizing their share of the
sacrificial offerings.
W gM O T II
^cjilUll ^TT:
VKUij ^RTJT
d i ^ g ^rtcrh;ii 9^11
The Adityas, Sadhyas, Visvedevas, Vasus,
Indra and other Devas, Yak§as, Siddhas, Dvijas,
Mahar$is went to Lord Vi§nu and jointly
offered Their prayer to Him the great Protector
of the refugees, highly powerful; the Deva of
the Devas, the Eternal, the Yajnapuru§a,
Vasudeva.
Hi<ranr ^FWFT ^c||Wl W T W ill
^ ^ 5 r^<Ui|«*,fviU TWtll 3 o II
f t q: m.*ii eiim yt>:ll
ct % q: ^ frtrm ii 3 *11
They said “O Narayana! O illustrious one!
We have come to seek Your shelter. O Lord! do
kill the demon Hiranyakasipu and save us. You
are our Protector, Guru, You are the adorable of
the Devas like Brahma, etc.”
3W t eft <WI«T<RJI
^ T : u fa ^ d mfcR^II 3911
^Tjnt gR ^r
<it^ (hs^ hji 3 3 n
cjsj 3 n j:ii3 *n
Hearing such a prayer, Visnu said “O
Devas! Cast aside Your fears. Go back to
heaven, do not delay. I shall kill this haughty
demon with all his attendants and give the
Kingdom of Heaven to You. With such words,
Visnu bade adieu to the Devas and resolved to
kill that demon.
"m W ^ M3Nlg<i£K W T^R^II
feiU ^chfvi^H ^FTFT II
^JTOT ^IW><I*R: W T chl^ld rTmT:ll3SII
Then the mighty armed undecaying Visnu
took the assistance of “Oihkara” and then with
his assistance went to the demon’s place.
Shining like the Sun and the Moon, He assumed
the form of the Narasiriiha (the lower half of
human form with the upper half of the lion).
fKcTT^R M il
HufteH c fw mf&T TJTfomn^ii
dd^MV^d W TRTmT^ll
yjchmjjdi ^rgt Qi^chfviM): -^wrq;ii3<iii
fawluif ?ldM^4MMdlH,ll
c^iarA <*m*uri M«j4t'jnfci^di*{,ii 3 9 11
^ { IV lt< * ,c M M IiJ d fatil<*>U |j f^rat "fU T ^ II
^VUguiddlf W 'JcM-dlfad ^R TTIU oll
At that instant, Narasiriiha chanced to see
the most beautiful assembly of the valiant
demon. It was full of every blessing, divinely
beautiful, 100 Yojanas in length and 50 in
breadth. It has all the desires and wealth; it was
aerial; it could go wherever it liked. It was free
from the sufferings of infirmity, grief and
decay. It was full of lustre and prosperity and
firm. It was located amongst enchanting
surrounding such as beautiful gardens, etc.
 f e W fe%)*jiuiiu gfsidHII ^IVIHsll: UeHHI^<«llRfui:ll
^RnferfRngrsTT w i m i j ^Tll'tf'? II

a r a w i^ is iT v id * u R f a : 11 * ? 11 ^T vM
sbMlfui <y<*Pd <J>HlPl ^Timoll
'
f^ T T ^ T T O fW T MeWlc* o M ^ d ll nifd^Tldifn Hi«Ji(fn ^ m ircrfiT ^rn
< fv n = ) d l R o ii< i* t y ^ < m u * 3 ii im rar w t it 3rg:im $u
IJIJT3T 1 ^ 5:T§T ITT ^T?TTWTq W *P^TII Sweet scented garlands were in abundance.
^ g fiw it ^ t wht m MiydPd It was full of trees bearing flowers and fruits. It
was ornamented with handsome floral wreaths.
There were beautiful pools of water within The water was nice and cool during the hot
its precincts designed and executed by weather and warm during the cold weather.
Visvakarma and the trees of gold studded with Various kinds of trees laden with sprouts,
precious stones. Besides all that, there were flowers, fruits, leaves, creepers and clusters
charming awnings of blue, yellow, white, black
were circling the wells and the tanks.
colours and hundred of creepers loaded with Narasimha saw many such scenes there. There
clusters of blossoms that looked like the waving
were sweet-smelling flowers, juicy fruits,
of rows of clouds of various colours. In that beautiful pools and Tlrthas.
place full of light and pervaded with the
stupefying odour of unsurpassing sweetness, w r t : ^ifijRT:ii
there was a total absence of grief, and it was full Irfe: ^Tim^ll
of comforts. There the sun, cold, hunger, thirst n ^ r M ^ i r |s r ij M : ii
and decay were not visible. The demons were
sitting at such a place of beauty and comfort. ehK U 3% *dl^: ITTT^: f th f c r im ^ ll
fe ^ :
^T H T ^h> q^> cT T f e f e ^ l f i w n ^ : l l

I < P s t f f e ^ T T IT T # ^T^FTT I T ^ T I I X m i
^ylMJlldlPl *mHlfa*>dlPl ’ETim'XIl

f t lf i s H W Ic R re W T II
He also beheld many reservoirs smiling with
nice smelling blue and red lotuses and
beautified with the lustresome swans,
It had various and beautiful architectural Karandavas, Cakravakas, cranes, Kuraras, etc.,
forms and was supported on wonderfully and various kinds of other birds echoing with
extraordinary bright pillars. The self-luminous the notes of cranes. Besides those, He saw nice
Sabha eclipsed the sun and the moon by its creepers with highly smelling blossoms
radiance. The Devas and the men were supplied embracing the mountain tops.
in abundance with their objects of desires there.
Nice and tasteful victuals were also in plenty ^M3<R siiR ui1:ii
there. (jjjdH eS d i^ hhpjhwki ^ n m im m i
IRf rT cjiim: Jl^il ^ (<o^| ^dcWVlteb*HHI: JJrtmfrHebl^HUll
TUf3J SnjfT W ^^T T K m ^^ll*V 9ll ^ ttt % tt: irorgsn: ^ ^ T ^ f r i T g ^ T r i m ^ i i
fiRTJW ^n^tT: <M^R^chl:ll
gmt Titwiifa irftr rrn*<iii r|U4chia MHl^l:imV9||
 He also noticed the following plants and Tinduka,, Parijata, Nimba, Mallika,
flower trees there, viz., KetakI, Asoka, Sarala, Bhadradarava (Pinus Deodora), Amalaki,
Punnaga, Tilaka, Aijuna, Nlpa, Kadamba, Jambu, Lakuca, Sailavaluka, date tree, Coconut
Vakula, Dhavamala, Patala, Haridraka, Salmall, tree, Harltaka, Bibhltaka; Kallyaka, Drukala,
Sala, Tala, Tamala and beautiful Campaka. Hingu, Pariyatraka, Mandara, Kundalata,
Similarly, He saw in that assembly various Patariga, Kutaja (Holarrhena Antidysentrica
other kinds of flower plants and the dazzling Writia Temetoria), red Kuruntaka, blue Aguru,
lustre of Drumas (Trees of Paradise) and Kadamba, Bhavya Pomegranate, Vljapuraka,
Vidrumas (Coral trees). Saptaparna, Bel and various other trees were
there. Sweetly humming bees were there. Asoka
bSHriRT im ret Tff&KTTfJ7T:ii
Tamala, Madhuka, Saptaparna (Alstonia
Scholaris) and various other trees were covered
with shrubs and bushes and enhanced the
beauty of the garden, tanks and wells. Besides,
^ f e r a 5 T f*T T :im < ?ll
various other creepers and forest trees with
cjrHH|afl?J tr w : leaves, flowers and fruits were on all sides. The
3 T % i« i(d ^ < i)l:ll^ o ll branches of some trees laden with flowers and
fruits were hanging on other trees and various
g iR ^ ild ta c% T 2 J » K < U 3 :I I
birds Cakora, Satapatra, intoxicated cuckoos,
S im H cP R d sa i $ (r M k j< * l:ll^ ll Sarikas and other birds of red, yellow and
various other colours were cooing sweetly
there. The couple Jlva and Jivaka were looking
141^^*1:11^911
at each other with great joy and satisfaction.
TT^TTfr^TfW TJrl^T:
riw im ra t fs^uWviM W < l II ^ 1 1
I tKI: 3><06chl^cj •ilrti3ai<it>RT: WHI^^H
efttfspl: nR^d't farfemTTUTTT*R:i
3HwMu|cb*in3: f ti y i^ f a d f U ^ llt io n
w w fe u y iU i^ d iw y iii^ n
3TT#^JRT^ ^Hc^iiqiurd:l
d U H IS J H H H J^ H d l< ^ d l:ll
RcllchiPl^ f ^ r f<oi||W<Um^lH9^||
wrouifea' |q T :ii^ m i

FT?n2J farfgen=FRT: ^ ^ T O H l W : H
T3^ rf « [ ? O T gn^jJT f R T : II ^ ^ II
HHmn
9tM 4)Hl^dl S R F 3 R T «M *dd: II
^cFtTT: VlnM^lg M -dcbtf*HyiR<*l:l|^till
^ d l% W c r f % M ^ M I :ll
w t w n iw tiK M Ii|J|d l: W T T :ll^ < ill
Very many tall trees of various descriptions
were there. Besides, many kinds of other trees
such as Aijuna, Asoka, Varuna, Vatsyanabha,
Panasa, Nila, Sumanasa, Candana, Asvattha,
:llti9 ll
f|n rq g rf^ ^Tl
The demon Hiranyakasipu was enjoying
there in the company of hundreds of women.
His garments and ornaments were wonderful.
He was seated on a seat covered with cloth
shining like the sun measuring ten hands. He
was wearing wonderful ornaments and his
earring were sparkling with diamonds, etc. A
gentle and soothing breeze laden with perfume
was beating at the place where the demon was
seated.
 fe o iJ d N H i f h n f q ^ n p N ^ W T T : I I V 9 3 l l «Rc|U|| cfrfi4|iH: ^ dRd9ldl:ll4 9ll
fe w t xf H k - i l ^ r M f a i ^ T T I ^ H«yc|<i: ^HTT;
f ^ a n s r ^ frw E T t w i n M

zJi TKTT W feO T T ^(dlwdll TWTH ^ R o tw R ^ I: |

d lfr^ V fl W ^ J T tM # r T S m iv s m i
■qrTT: -M ^Jy VfSJT^TT
T F 3T R i% T tF 5 Ic F f^ T j J l ^ l l V 9 ^ II
did# 4 M^l<ill| I^<u<4cj,ivi4 W ^l
Various Gandharvas attending on him were
singing beautiful songs to him and he was
adored by the following nymphs- VisvacI,
Sahajanya, Pramloca, SaurabhaiyI, SamlcI,
Purijikasthall, MisrakesI, Rambha, sweet-
smiling Citralekha, CarukesI, GhrtacI, Menaka
and UrvasI and thousands of other Apsaras,
They were also wearing garlands; and they
were great speakers and had attained boons.
They were valiant and free from death. They
were clothed in nice divine dresses and all of
them had chariots blazing like fire; their bodies
were like Mahendra; and their arms and bodies
were ornamented with various armlets and
ornaments. They looked like mountains, and
were of golden colour. They, along with other
demons, were adoring Hiranyakasipu.
f s r f e n ^ n ^ :!

experts in singing and dancing, were in ^ fad lfjl fcct: T l% :ll< im i

attendance on their lord, king Hiranyakas'ipu. cTPTT W * T t f ^ ir e m ^ T T : M«5dlMMI:l
pT: ^ H«KldTTOSnilV9V9||
f^<Ui|dMM: ^ R c)l*< y M Jim :ll< S S II
d M M f r m e f e ^ u i -^TW^ftSST I
(^<ui<ehrvm>4sni

^Rf<fPq W cTPT TWR:ll<iV9||

f a y R iR is r w f : !

'ffC B ^ TT fq m T ^ f d j d l ^ l l

y Vi li w : fe T W T I TT ^ IliilM : w q t
ftw : wraHgr n^icfcH:ii<soii
^ y ra W T O t w ily c im i t r f r f c i
c b H c h fa H d ^ K ^ d lf
III 4*11
f^fddH?t ^ ■gTnfspfr
trJ^RcH3|TCt ^ ^ fH d * U ^ |;|
The sons of Diti who were all famous, were R f d ' J t y ^ v i ^ f f ^ m u i^ ii 4^11
also waiting on Hiranyakasipu. They were
hundreds of thousands, such as- Bali, Virocana, They, all seated in various kinds of
Prthivlsuta, Narakasura, Prahlada, Vipracitti, Vimanas, looked splendid. They were gleaming
Mahasura, Gavistha, Surahanta, Sunama, like gold. Narasiriiha thus saw the great
Sumati, Vara, Ghatodara, Mahaparsva, Hiranyakasipu, the Lord of the Daityas who
Krathana, Kathina, Visvarupa, Surupa, Svabala, was shining with uncommon lustre like a
Mahabala, Dasagriva, Bali, Meghavasa, mountain. His body was radiant like the sun.
Ghatasya, Akampana, Prajana, Indratapana. His like in wealth, in splendour, in everything
They were seated in groups wearing brilliant else, has neither been heard of nor seen. His
splendour was in keeping with his greatness.
ear-rings.
The valiant demon king was seated on a throne
of gold with a necklace round his neck like a
lion with perforated work of silver and gold all
round him. The hall of assembly was decorated
with variegated roads adorned with altars and
studded with gems and nice windows. He was
attended by thousands of demons shining like
the sun and wearing garlands of gold.
¥uwnVji>y:ii
CHAPTER 162
Description of the form of Narasimha by
Prahlada
IJcT 'id to
ffiTt ^£JT UglrMH ehM^shfadmdHJ
^11
^{uychfvryl: 5 ?: qm 4)4dnj
f^ r 9 ii
<T^gT ticrtylHPHMMcif
f^fwdl f^<ui(cbfviyariT:ii3ii
Suta said- “O Rsis, thereafter, like the fire
concealed in ashes, finding lord Visnu getting
concealed in the body of Narasimha, like
Kalacakra, Prahlada, the powerful son of
Hiranyakasipu, visualised the lion with his
divine sight, understood that lord Visnu had
arrived. The lion had an unprecedented body
bearing the lustre of the Sumeru mountain,
Hiranyakasipu and all those present there were
shaken and upset.”
3i'6Mrf)5nt f^ST fcMUHMHJ
$c«M<MUi Uyidld ^Tt tm iim i
Then Prahlada said to Hiranyakasipu- “0
Lord, you are the foremost of all the Daityas.
Your form of Narasimha is unheard of and
unseen. Who is the divine entity, bom of
unknown means. Who is the divine personality
that has arrived here? I apprehend that your
terrific body is going to cause the end of the
Daityas.”
^ T : W : W R T : ■h R ^ s J <TT: I
fpT^R M lR iJ N g r % ^T R T II ^ II
^ tn s r mi
SR^t ^WlStcr ^tT: WK: VI^TlMfd: II vsII
I find in the body of this lion, all the gods,
the oceans, all the rivers, Himalaya mountain,
Pariyatra (Vindhya) and all other mountains, the
constellations, Adityas, Vasus, the moon,
Kubera, Varuna, Yamaraja, besides Indra- the
husband of Sacl.
t R kTT <c)4|^ed W IS J dMl«HI:l
qPTT ^TT: RlVINISJ T i p #qfWTT:IUII
h it tl
W I c K lf u i ^T i r a t t n r t l & J W I I 9. II
s ra ig r i r f t w t s w f r :
f d M H V Id * Jch )u fl 3& =T ■qcftT: W l l ^ o l l
fw•osR ^ T ra w T :i
Marudganas, Devagandharvas, the Rsis
engaged in tapas, Nagas, Yaksas, pisacas, the
valorous Raksasas, besides Brahma and lord
Siva are lodged therein. All of them are rotating
in the forehead. O King, all the moveable and
immovable beings including we people, besides
yourself surrounded by all the Daityas, besides
the assembly filled with numerous planes, all
the three worlds the everlasting lokadharmas,
besides the entire universe is lodged in the body
of Narasimha.
y^mfejra-
W gW * T tW T fftW iS J I
 <JdJld*IH £I *jfd4fdSJ

T % T IT rit rT cTtTf ^ tSTII $ ? ll <* m ^ i * rra m frt f y w jx i* m t o t ii $<? ii

fa k w w y H l ^ g n f l f i & m i ii ? o ii

g n w crafo rRTfTT M'Hcd rTSJTI

h1^ y-dimfeKrumHj! ? $11

At the same time the Prajapatis, Mahatma dWoii -qsR grnTHMy ^ < hj
Manu, planets, yoga, trees, disturbances, Kala, dyiyfd^di ?rf% ^ w ii ^ ii
Dhrti, Mati, Rati the truth, tapas, forbearance,
3TC5T W n t f^ T T M l
Sanatkumaras, the great, Visvadevas, all the
R§is, anger, desires, delight, confusion and all gjIIR a?!T?R ^ tC[Tf ^ a ^ T ^ lR ^ ||
the Pitrs are lodged in the lion.
cfer: fe < u W ¥ iy : 3m : I W ffr w t Tf M -qmTSTt TJT^II
3gr=r it ■>wnfini:ii $ *n

Tft^T ygldlW d'jMlRyjd:! mwimh w r t c n w g n r o w ( i

^ ^ t it?t?t: gj% ^nrt c t n ^ c i i $mi 3T^ Mi^'Md ^ ilWWfdgdl irfw:ll?mi
Thus listening to the words of Prahlada, 3R5T ^ r f v n ^ w w rdm rTI
Hiranyakasipu the powerful lord of Danavas
spoke, commanding all the Danavas. He said- w w i n d da»i^dH.ii 3 ^ »
“O Danavas, you capture this animal with an WR Ml
astonishing body, or otherwise in case there be M^WH JHWimfa*uAlRV9ll
any problem in capturing him, you better kill
Udl-M-Wlfui R oM|(h %Ui|chfviJiW^I
him.”
3Tf3RRf%^ ■<hfV9lt^RcJlgfdH,M?4ll
^ <Md4|uii; -gf T ptt w r f ^ m i
Like the pouring of the sacrificial offerings
TTf^PFtTt II in the fire the demon showered the following
Hearing those words, those powerful missiles on Narasiihha- The deadly club,
Danavas began to ill-treat Him in all sorts of Kalacakra, Visnucakra, Brahmastra, the
vicious ways and became ready to torment that consumer of the three realms, the wonderful
Narasiihha with their weapons. Vajrastra, the two other sorts of Vajrastras (dry
fir^ TT? f a c i a l h<R^ and wet), the formidable trident, club,
tit TTOT H°lf $Olnlet>:ll $\9|| Mohanastra, Sosanastra, Santapanastra,
Vilapanastra, Vayavyastra, Mathanastra,
iro ra t 1 P P T R M fllW c b fv i^ : ^ 1
Kapalastra, Kaiiikarastra, Sakti, Krauncastra,
Somastra, Brahmasirastra, Sisirastra,
Then Narasiihha after sending forth a loud Kampanastra, Satanastra, Tvastastra, deadly
roar, opened wide His mouth and began to club, Tapanastra, Samvartamastra, Madanastra,
break down that assembly. After the assembly Mayadhara, Gandharvastra, Daita-Asiratna,
was devastated, Hiranyakasipu boiling with Nandaka, Prasavanastra, Pramathanastra,
rage attacked Narasimha with his arms. Uttamavarana, Pasupatastra, Hayasirastra,
Brahmastra, Narayanastra, Aindrastra, WlfHfasr II 3 *11
Sarpastra, Paisacastra, Ajitastra, So§anastra,
Samanastra, Bhavanastra, Prasthapanastra,
Vikampanastra.1 ?TrTRtf^g- ^ 1^:113911
Spears, nooses, swords, clubs, huge fiery
fw iT F T t^ R m :!
trees, javelins, bolts, rocks, staffs, burning
Sataghn! and various other weapons were piled
on Narasiriiha, one after the other. They did not
wave a bit; rather, they remained firm like the
MW4<IMiy ^Hl'«*fqg W R:II3°H
thunderbolt of Mahendra.
As the sun overshadows the Mount rT engT: w w i w
Himacala by his rays during the hot season,
similarly did the valiant demon Hiranyakasipu ^ ^ ^ llV lP ld ^ ll :!
overpower Narasiriiha with the weapons. The yHfiril5^anqigctj|i||;
angry demons drowned Narasiriiha with their f w n f w ta f ^ o t w : 1133 11
missiles as the Mount Mainaka is buried in the The demons circled round Narasiriiha like an
sea. encircling fire, holding their nooses and massive
bolts, etc. They with their bodies and arms
straight looked like TrisTrsa Nagapasa (noose
1. Visnu-astra, Brahmastra etc., were all different
formed by three-headed serpents).
arrows that were used after reciting the prescribed
mantras. M ost o f them have been described in
previous chapters so only the few new ones are
explained in this note.
■grw ^^iw rra^TT
= Lit. the w heel o f time. Deadly quoit.
= A particular kind o f m issile. = A ■pTT $dWlPl fdVIIHy^T:ll3'*ll
destructive weapon o f the thunderbolt, = A
m issile which bewitches the person against whom it
is used, chHM i^ = A particular kind o f m issile,
^>§;*K‘3l = A m issile w hich subdues the adversary,
R lfw i’M = A m issile that produces chill to kill the
foe, <i>u i'il^i= A m issile that shivers the foe,
= The m issile com posed o f the bright disc o f sangyS Those demons looked like a multitude of
trimmed off, T O M = The m issile that produces big-winged white cranes with their gold and
heat, = The m issile that produces pearl garlands hanging on their handsome forms
destructive clouds, HK'tlW = The m issile that causes
dressed in yellow robes. The armlets and
intoxication to the foe. UHaRTFF = The m issile that
earrings of those agile demons shone like the
divides into many, '5R2RTC3 =The m issile that causes
rays of the rising sun. All the demons were
excessive torture and destruction, S'MR’Kl'H = A
particular kind o f m issile, = The m issile
inspired like Vayu with vigour and energy.
sacred to Indra, W ? R 5 I = A m issile that creates
fiends who fight and devour the foe. ^Hl'M = A
particular m issile. 'li'H iW = A m issile causing a
deluge, TRSdmi'W = A m issile causing the enemy to frfW r
retire. = A m issile causing palpitation and
^dl-ychK W i^il 113s 11
unsteadines to the foe.

a ^ ;|
qra^TTift ^FraT^TRTTO-
fWT: ’STfTf^TT ^Mdlp|c)NH:li 3^911
Narasiihha covered with the dangerous
burning missiles of the demons looked dark like
a mountain covered with big trees and clouds
showering incessant rains, and with dark caves;
but like the mighty Himalaya. He did not move,
inspite of so many blows; He remained firm and
steady.
ipTT:
iiyiujii: «MKc(iRy«raT:ii3<iii
At which, the demons began to shiver with
fear of Narasiihha blazing like fire; they were
agitated as the waves of the ocean become by
blast of wind.
ffr sTmirW
flM^wfychVlddMlSSJIFT: II ^ ? II
***
CHAPTER 163
War between Narasimha and Hiranyakasipu
w aarra
■qrt: wrmsrrgg' n<*<iyfifdNHHi:i
cR r6 fsr^ w i:ii $ii
a r f^ H g n r e r a T ii ? ii
Suta said- “O Rsis, many of the Danavas
had the heads of donkeys, dogs, crocodiles as
well as the serpents. The faces of some of them
were like wolves and the pigs. Some of them
were like the rising sun, while other had comet
like faces. The faces of some of them were like
the crescent while the others were like the fire
flames.
o M lR d l^ l W ? T :l
f t ? M T ^ TFTFH Tg 3 II
Some of them had half faces, while others
had faces like the swans and the cocks. Faces of
some of them were quite broad, which appeared
frightening. Some of them having the iron like
faces, were rolling their tongues. The faces of
some of them were like the crows and the
vultures.
Hifcigchi e^yuMlwyifgvig^yfMHi: i
H S W I^ is liy R l ^ R ^ T c | ^ R d l :l l * l l
Some of them had two tongues in their
mouths, some of them had curved foreheads,
while others appeared like the comets. The
faces of some of them were like the great
planets. Thus the Danavas were filled with pride
of their strength.
V ld « c |b 4 u iw w ? R 5 f f g f a :l
3 ld ^ w ^ oqsit «l$<u£limi
qm iH K W N R $ d U * l l : l l ^11
?T ^ n ^ w f e r r :i
*H|^|cbl¥l y^lldl ^ T^IIV9ll
They had the bodies like rocks. They could
not wound the lion even by shooting many
arrows on him. Then the lord of Danavas,
breathing heavily, started shooting terrific
arrows. But the arrows shot by the lord of
Danavas disappeared in the sky as the fire flies
disappear over the mountain.
d d y s h lftl f c c illf t s f c t e J f m f e d ! :!
ij^ l'M I^ H iy M d lH d lP l ^ ‘ K t d M l i l l
^ u id f e R d « d :l
Then the Daityas, having been filled with
anger, started shooting divine arrows over
Narasiihha from all the sides. On the other hand
with the falling of the cakras the sky looked as
if the sun and the moon were shining at the end
of the yuga. f^9TT facbturf ^ yald «ch < l f c fll *<S II
Uedfui dshifui iWRTI Afterwards, Narasiriiha with a loud roar tore
ilWHj^Ulift ?r^r il l *o II up the demons as wind does with the leaves;
when the chief Daityas flew up to the sky and
d * ifui favwwifn ii
showered rocks from there and the whole space
fern n n became full of them and they fell of the head of
All the cakras with rising fire flames were Narasiriiha and gleamed like so many fireflies.
swallowed by Narasiriiha. At that point of time,
d < ^ W r i^ lu il: 3 ^ : Iw r fT ^ T H J
the cakras entering in the body of Narasiriiha,
appeared like the sun and the moon besides S TR lfaficI TT^T^II II
other planets entering in the clouds. q w t ^iHiimm^riflyi
^T: ^ 9 °H

?rf% ^TtTT yidVr^dfSBWT^II *9 II Then the demons covered Narasiriiha with

niHma-nl ^ifniH'Xjqwi^l the rocks as the mountains are covered with
rain. But even then the demons could not move
s p ra tw n *3 n
Narasiriiha as the violent ocean cannot move the
Thereafter, Hiranyakasipu- the great Daitya Mandracala mountain.
shot a terrific Sakti at Narasiriiha, which was
resplendent, extremely powerful and was
shining like the lightening. Then finding the snTTi^R^nTraTf?T: M I^ < iy )rH > 4 ^ :IR *ll
resplendent Sakti approaching him, Narasiriiha W T T : M'oiJdl yKlRd^M^II: ■HR-dd:l
broke it into pieces with a single humkara.'
W ? *FqT -flT arm fa fa w ^ fc r c rfa ra t w tt % : i
fc c ^ d lll **ll
q ^VlPd W m ^ (HMd’d'lifHVi gfoii93ii
The Sakti shattered by Narasiriiha looked qt^ldl q ttrirg fiw ;l
like the planet with flames falling on earth.
^ ^ s ifd ^ M ^ i -g fir i m r a n i 9*11
HKNijfdi: f% ^ T M T T ^ ig ^ T :l
<jg£t *r w f ^ i
HldtrMHMHIVIHI MIHdWlH^-llll II
M w m n H cii^ yn lR d i^ ii 9m i
The bright line of arrows, appeared like the
H * ia fd :l
garland of blue lotus flowers, looking graceful.
-yypyra rt
U F riT di<yci^ui a ^ ra ^ ra m m d c b H ji 9s 11
doA^MrHlRddi^Uimiund -RRkTHI^II
w t yfd^ dN i g iT R R t ^ fir 1
3 T ^ T # T O fT ?t ddWlsi w ^ : l l 9 ^ l l
cTrftSVHcnJ 'WlTRlT: I
T O T "JSt# rTI

W ^ y i Mp^d'l R c (|*< ^ r a ^ f t l l 9 4 l l
d^VMenl f% W mfdrl^l
fa fw t ^ T ^ ra rm i

1. The sound hum (esp. expressive o f menace or

Q v n i ^ i T T fi f t w n f t ^ i 19^11
contempt etc.; also applied to the trumpeting o f an After the shower of rocks, rain poured in on
elephant, to the roaring or grunting etc.
all sides and from all quarters to kill Narasimha. facrufai zf ^ ic n ^ n fcciicbci
The whole space pervaded with those fearful <fTUJT g i ^ s r Tt cTOT H a ^ J r T ' f U f f p l l l 3 ^ II
torrents but they did not touch Narasimha. After
the showers of rocks and rain proved The Sun turned pale. The evil spirits,
ineffectual, Hiranyakasipu let out fire conjoint headless Kabandhas, began to haunt in the sky
and the full moon along with the stars began to
with wind which Indra warded off by rain after
be eclipsed.
which the demon created pitched darkness with
his Maya. The universe pervaded with darkness
under the cover of which the demons again TOW n R ^ ik lll^ ll
began to array themselves with arms, when The Sun went below the horizon and seemed
Narasimha shone forth like the Sun, and the to spread his rays and He was visible also
demons saw the three wrinkles on the forehead frequently in the sky.
of Narasimha which were the trident mark
W s p rfr*T T 4i y f e l d l : l
looking like the stream of the Ganga flowing in
three directions. ytnw agiRdaPi *21^:113411
R R r ^ t:i Seven fearful suns of the smoke colour were
visible in the firmament. The planets were seen
n n u iic h ftn j fa d u if: ^ r o t 1 13 o il
to reside in the horns in the Moon.

?T%Tt Mlfedl^ 'rolrlHlfWa^ll 3 R II

-m % jm i^ < i:i
TRM?: tRftGifT:!! II
w ^ ifn ^ i w w R h i tt? t : 1 1 * 0 1 1
cwt #mgcqitWT?hnT:i
v r y M I: w rrm ^ : I
W -trwr ^RT: II3 3 H
^KN^HIVIIil TTfwnff ^T«FR[<TII*$II
% tt^t: q ft y i^ y p f t l
Sukra and Brhaspati were situated on the left
H Wf SjrTRT W n g ^ ll3 * H and the right sides respectively there. Saturn
3R r||U|Tj<^||J? fiM :l and Mars and all the stars at the time of
dissolution of the universe arrived at their
W : <l*IM(d<R^:ll3mi
places in the horns respectively. The Moon also
When all Mayas raised up by the Daityas did not welcome the asterism Rohini,
were annihilated, the demons went for shelter to indicating, as it were, the destruction of the
Hiranyakasipu with a heavy heart who burnt universe with planets and other stars.
with rage and determined to destroy everything.
At that hour, the whole universe was covered
with darkness (Tamas); and the following very 3^ T : y^fHdi^K Aiyi^si4n*?ii
strong, fearful winds began to blow as ominous k l # -q t n r s u jc jiJd ^ f u i d ^ l
sings- Avaha, Pravaha, Vivaha, Udavaha,
Paravaha, Samvaha and Parivaha; and all the 3TOFFRT§^T fag&MI ■qm^TT:IU3U
planets and asterisms visible at the time of the Rahu began to shadow the Moon and
destruction of the world began to be seen in the meteors began to fall on Him as well as on the
sky. Moon. Lord of gods began to shower blood and
meteors began to descend from the heaven and fa fa ^ r M ld l ’5TTTT yl<Pi^Hi:im ?ii
there was a fearful clattering noise.
T^Ff WWrTT: -H^f^ldl:!
^ |* t t : TEctfw ^1 fa n iv u q c b in P ftid u im ^ ii
TTOHT: ^ d l^ r a q w ^ | | * * ( |
In the afternoon, the shadows of persons did
The trees blossomed and fructified out of not change. In the store-rooms and arsenal of
their season. The creepers also did the same to Hiranyakasipu, honey began to drop from the
contribute to the other inauspicious signs for the upper floors and at the same time many signs
demons. indicative of the victory of the Devas and the
destruction of the demons were visible.
m>
4 : W d^d g i
Trf^TT chUIMHMi UglWTI
(hh« ^ ru * m i
wmw 11 * 11
w i n # n f ^ P f ^Frf^r ^ti
g d tv w H i
3lf?RT: y 4 < c|H i
'HHTfafer w m im m i
Fruits were produced from fruits and flowers
Along with that valiant demon, the whole
from flowers. The grave appearances of images universe trembled; the multitudes of the
of the Devas began sometimes to wink, powerful serpents and high mountains began to
sometimes to laugh, cry and shriek. Smoke tremble. The four, five and the seven-hooded
came out of Them and They began to bum. serpents agitated and exhausted, hissed out their
3 T rM : TCTW ^RJIST I fiery venom.
<13T

The wild deer and birds mingling with the H ,H iy < s i: chiRn-iW 3^ 1^11 11
tame ones started a fearful noise in that fight. w W f qPTT I ^MdltfSeM: TW:l
yfd ^ H iP i "crwrnnrr ^ c b m i; imv9ii
q MchlVlPl f^>TT <Tfi>UJfn7TfWI:ll*4l! Vasuki, Taksaka, Karkotaka, Dhananjaya,
Elamukha, Kaliya, Mahapadma and the mighty
The water of the foul rivers flowed upwards
Sesa and Ananta with thousand hoods began to
and the particles of blood were diffuse all
shudder with fear, though they were very firm.
around in the several quarters of the sky.
< l H W 'd 'i 5 d ^ i r f q y f a c f l m u u f t w i
eiHWctil q w r t gshRi
cT^T tTIWT cR fn jm fir WRTd:im<SII
Jlu m P l ^ riu ^ n
The luminous beings within the waters
The adorable trees were neglected and not supporting the universe, began to tremble with
worshipped. Huge trees were knocked to the rage.
ground by wind. M l d M d H d l R u i :!

' - g &Cvm t ®raT q u R c ^ i Q<u-4cbfviM ^ri|<d<il y ^ B c ( | ^ a q ? t T T i m ,?ll

3TTTTT^Trr ^ f ^ ^ l l ^o\\ shfeliaKlg ^ 3 ^ 5 T :l

^ w fM t 4m c W T IIS o il

wJSFTRiwfin: w t t <gsr g j r t f i ^ u j i ^ u h w P i h ^i ii

a rfn o it ffcfqri^rra ^ n u it k w iiN w i ^ n r ^ i^wmi W g f t m t ii^ ii

 miucldl ^ cWT :I dUMcH'KUSJ Tj^rr -q?RT: ^pT:l|\9$ll
'^Ttafl' ^ ? 11 ^hisjisj wdi^lcbi: wi
- i w rfau n^li sftiTT: Mlu^sJIJgr <*ftf#IW iyfHH<*l:ll^ll
^$MT<fi)urf cTSTT ^ ciuW dlll^ ll cTaNrfufl2J xfhr^^r ^TWSl:
■Rft *IH^1 ^ (T O
snfgfa T&&i niW TT#fora;ii^ *ii 3FTC<*WR <4<4|«i ^kTTTTTI
ip t f w "ggnfermfe^i P«^xiKum|«r feychiu? TrctsTq;ii^*ii
■JT?R^ <rftferij vlH<*HH¥l)fadHJI^II
TJtR *lVI*<U|^ft(c^<MiH|ch<^| fctfrKgfaclll^mi
W IT O ^ P IM gc^T: *TII^ II
■prr t^ T fe^iar w raT: «hif¥i*)*Hi:i fagJcdlrtlcSd: sfiMHWd:
^ ch ^ ^ u i i f a e h f u i f l u l l ^ \ 9 || f^IMT ^ HfRTT II
l^rraf?rern^Tt foy<**5um
Besides, the fiery serpents in the Patala t^ tT: ^ T R ^ T W P ji
regions trembled frequently. The wrathful yM luim nil: ^ftl|\94ll
Hiranyakasipu at that time biting his lips with
fTSTT ^fl^lcldl -dlfil ^4^U[|R4ebi"u<fl||
rage stood up like the Adivaraha, the Boar
incarnation, and caused the Ganga, the Sarayu, TT^rFTT mf^Tra?j t^ t: iiiv 9<?ii

the KausikI, the Yamuna, the Kaverl, the
KrsnavenI, the SuvenI, the Godavari, the
Carmanvatl, the Sindhu, the oceans, the
Sonatlrtha, the Narmada, the Vetravatl, the
Gomatl, the Sarasvatl, the Mahl, the Kalamahl,
the Tamasa, the PuspavahinI, the Jambudvlpa,
with the golden Banyan or Indian fig-tree, the
gold producing Mahanada Lauhitya, the city
Pattan inhabited by many of the Rsis, and
inhabited by the brave, Magadha, Mundl,
Sunga, Suhma, Malla, Videha, Malava,
Kasikosala, the realm of Garuda created by
Visvakarma and looking like Kailasa peak, all
to quake.
<rhdi4t hIP^mi w t t : i i ^ ii
3 ^ r n^ivin 3%?r: w t Rr r ;i
^4*ctijj PiR^ai d K i^ g r TTEfrT:!
yij^1fdw< rnfta ^id^MM4 ^ n r i i i o i i
Aifow^fd p q r th t ^ m :i
t l^ s t II 6 $11
qpyw* y ^ iP u i M^dHi % h rra r:i
dMIlRrWf'lVl'l ^ W 5l l ^ T f T : l l 4 ? l l
He also stunned the fearful Lauhityasagara
full of red water, the Mount Udayacala 100
yojanas high encircled by clouds looking like
golden altars; the Ayomukha mountain adorned
with golden trees, Sala, Tala and Tamala
plantations; with beautiful flowers and trees and
bristling with all the ores; the mount Malayacala
diffusing strong perfume; the countries of
Saurastra, Valhlka, Sura, Abhlra, Bhoja,
Pandya, Vanga, Kalinga, Tamraliptaka, Ondra,
Paundra, Vamacuda and Kerala. He made the
groups of the nymphs, with the Devas tremble;
the mount Vidyutvan, 100 yojanas wide
shining like lightning where there was the
inaccessible hermitage of Agastya Rsi inhabited
by the Siddhas and Caranas, echoed by the
cooings of various birds, decked with flowering
trees, with its high peaks soaring high into the
Heavens like the Sun and the Moon; the
wonderful Rsabha mountain, the mounts
Kunjara, the irresistible Visalaksa mount! The
river Bhogavatl, the mounts Mahasena,
Pariyatra, Cakravaha, Uttamavaraha, the golden
town of Pragjyoti$apura inhabited by the
wicked Naraka, the mountain Megha, and other
sixty thousand mountaina all to tremble.
The Mount Sumeru, glittering like gold, the
caves of which are incessantly full of the
Yak§as, Raksasas and the Gandharvas; the
mounts Hemagarbha, Hemasakha, Kaliasa were
all shaken by Hiranyakasipu.
front xi yR am idm i
P iR s^ i^ w y ife w iiu ^ ii
y^nrfdRTRsN <wt 3^rr^rT:i
^qioyqcSdsN' ?WT ct "^U]cbl RlfTMlitill
^ w Rm rt ^ tt ^ rn^ rew rii c c 11
^u: -h-hmui; irat:
The lakes Vaikhanasa with golden lotuses,
the Mansarovara surrounded by swans; the
mounts Trisrriga, the river Kumari, the mount
Mandaracala, the mounts Uslravindu,
Cadraprastha, Prajapati, Pu§kara, Devabhra,
Renuka, Kraunca, the mount of the seven Rsis,
the smoky mount; all these and other countries,
rivers and oceans and all the realms were
shaken.
#E T T T $J ^ % i n : M l d M d t f 'd l f c R : !
muiw«ii Tift f r # i i y H i M i ^ v r m y n i ^ o i i
3 3 z f t t 'M WdJUST ^ l |c u f o < * f a d l : l
^T^t t o ® fe<u^*fvi3Wii %
Kapila, Vyaghravan, the son of Mahl, the
sons of Satl residing in the skies, the dwellers in
the lower regions; the Raudras, Urdhagas,
Bhlmagas and other attendants of Siva were
also shaken by the demon. Afterwards
Hiranyakasipu took the club and the trident
assumed a ferocious appearance.
^MdfcHPlMfqt #TJcT <?? II
<cuRRPd^i # cr
d < I^ H ^ I^ H ( d < | i 4 f t f r T t 'g f i r i l 3 II
The demon, shining, moving and roaring
like the clouds, the enemy of the Devas, rushed
at Visnu when Narasiriiha supported by “Om,”
jumped and tore the demon with His pointed
nails.
1# W 3 JT H S J W T t T O g f
3HH2J fensr
T O S J ^trT T S J M ^ lu ld lS J
'm : K w i f^fd^m vn^iii >s ii
At the time of the destruction of the demon,
the Earth, the Time, the Moon, the sky, the
stars, the Sun, the planets, the directions, the
mountains, the rivers, the oceans were all
delighted.
M : y M p (d l ^cfT c m t8 R T :l
■Orem farfsw ^ huR ^P k 33:1
IjtA d h iR ^ P d M<ld < f d < l ' j R T : l l ^ ^ l l
 Afterwards, the gratified Devas, the Rsis and rahasya, Paramagati, Paramapada, Parama
the Gandharvas, jointly praised the Eternal Deva. You are Paratpara, Paramapada,
Visnu. “O Deva! Your Narasiriiha form is Paratpara Deva, Paratpara Parama Bhuta,
adored by the learned, knowing the highest and Paratpara Parama Rahasya, Paratpara Parama
the lowest.” Mahatva, Paratpara Parama Mahat, Paratpara
H fta T E T Parama Nidhana, Paratpara Pavitra, Paratpara
Parama Danta, the great Ancient Purusa.”1
WT ^ W t# # ^ T fq i :I
•M^i-ch-nT xt h U h i
IJe^ekdl f w W U ftd W * :!

W ^ xf T R xf ^
HKM U'l s^Wlcj, 7RT: 31^:11 *0311

T it TF3 W T { ffe jl
Tl^rg ^ry*dlbdm<^ rll

ttt snf xr
*01 <r|Jl(H { r ftf t’S R :!! * o * | |

r c p ii^ a i ^ ttit^ h i 9c n qrftri c p ^ r: wnfsraT ^ f n ^ i

Trt y i< U <h m sf^r

TTtrmt ^M*4i^i<y w f t

t i t xT w t t t t t t xf g m t ^ i
^addiui -qi^T ^dfrtiH W M II
3<oHTt)JI<Jj(d^c(: 1 3 R « JR q f r a i ^ 3 l ^ : l l * o ^ | |
T it T jT W T T R T TTfw W

c g r a p jz i y-lllllH .ll <? 9 II

U i ^ l f t T it TI^ ^
Tit Trrwrfq Tit xt ^rqj
T it TJ-< W lft T it Xt ^ E t
^gunpiZT
T it M U 4 l f t T it T F^ P t
T it TTTW rftl T it M^TdH.1
T it T T < ^ l f t T it T tn u q ;
Thus praising Narayana, Brahma went to
Brahma-loka and afterwards various kinds of
music began to be played, the nymphs began to
dance. Visnu then went to the northern coast of
the ocean K§Irabdhi, where after establishing
jjiiu n jj| *o o II His Narasiriiha form, He assumed His old form
and returned to His realm riding on Garuda and
seated in a magnificent illustrious chariot of
eight wheels.

« * in i4 < « j <j < i u i h i i * o *n

T it i H W l f t T it f t s j R 'kic'k
T it < H W l f t T it T l f e ^ l

T it i H W l f t T it x( ^ R T

TcrmfTJzi 341uiH.11 *0 911

1. The highest attainment. H<H^= The
Brahma said- “O Lord! You are Brahma, highest God. Minn 3= The highest formula.
Rudra, Mahendra; You are the foremost among The highest sacrifice. The highest dharma.
the Devas. You are the Creator, the Destroyer, m<h 4|'I = The highest yoga. ^<lui A n old man.
the ultimate source of power to all the beings. A n epithet o f Visnu WTWt^= The highest element.
The sages declare You the Paramasiddhi, h<s<sj= The highest Brahma, The Supreme Being.
M<-Hc(iun = The highest speech. = The
Parama Deva, Paramamantra, Paramahari,
supreme secret. W t “nfcT = The c h ief refuge. m<h ^
Paramadharma, Parama Sarfra, Parama Brahma,
= Final beatitude t tTtTcl f ^ = Supremely chaste. H<H
Paramayoga, ParamavanI, You are Parama- = The supreme = Higher than the highest.
 CHAPTER 164
Emerging of the universe out of the golden
lotus
gfart ldW>U| xfl
^11 ^11
gSf
gst zf IwmI a^fg; ?n
The R§is said- “O Suta, you have narrated
the glory of Narasimha in details. Now you
speak out the other mahatmya elaborately of the
lord. How could the universe emerge out of the
golden lotus and how could the Vaisnava
creation start from the lotuses?”
IJfT
^ g r xf •uPygw mgirui ifg ^ T :i
eHyWHjl 3 H
Suta said- “O Rsis, listening to the glory of
lord Narasimha, the eyes of Manu, the son of
Surya, blossomed.” Then he put up a question
to lord Kesava.
ToO M
gsj TTT%-q^ra^ ^ W M 'jHT^I
'3TRT^RT^Timi
Manu said- “O Janardana, when in the
Padmakalpa, you rested in the deluge of water,
then how could a lotus like universe emerge out
of your navel?”
iroTwreRmFr w r a : ■HMHwPyi
35^ XT^ST ^cIT ^ T : nf^iWTT: HTTIimi
In earlier times, when lord Padmanabha had
been sleeping in the oceanic water, then how
could the gods and the Rsis emerge out of the
lotus emerging from the navel of lord
Padmanabha?
*jUdd*d^ ijfa's q-anqfrlisn
fe R T W p llf d x f aRTFT^T i m ^ : I I V 9 l l
fe i? T T g r a ^ fd s jfd m ^ i^ ii: i
g s i w t o m r 'J F i g r ^ P i R s i h s f t ^ i i 6 11
O Lord of those well-versed in yoga, you
kindly speak out the entire yoga, because I do
not feel satisfied with the hearing of the glory of
the lord. You kindly tell me, after how long, the
lord goes to sleep? For how long does he sleep?
How is the time of his sleep fixed? For how
long does he sleep and after what period he
wakes up from his slumber? After rising from
his sleep, how does he engage himself in
creation of the entire universe?
SMNd’MWIc«W^c? m n fh
gsr fo r htck ynidHH.ii "
O Great sage, tell me the names of Prajapatis
of earlier times. How was this Sanatana
universe created?
eb«^c*,|U^ ^
n y iP iH H H w a i< * iv m ^ d ^ i
l ^ t 7T f f ^ M ^ lfd R fM ^ II n i l
3TOT fgfimrerm ^rmfg^ii n n
At the time of delusion when all the
moveable and immoveables beings had been
lost in water, when all the gods, demons and
humans are reduced to ashes; besides the Nagas
and Raksasas get destroyed, the fire, wind, sky
and the earth disappear in the universe, then
with the disappearing of the Panca-
mahabhiitas, there is darkness everywhere, then
in the water of empty oceanic water omniscient,
lord of the Pancamahabhutas, immensely
illustrious, gigantic in size, best of the gods, the
lord well-versed in the yoga taking help of the
vidhi, how does he remain intact?
*jTpt TTTgi
cIt^ R t £lf% HKWU||rq<*HII ^ II
 sngsT Narayana and I shall tell you as I have been able
$ * ii

O Brahmana, I intend to listen to the entire to form some idea about Him by the help of my
story in detail. O well-versed in dharma, you limited intellect and from what I have heard
kindly narrate the glory of Narayana. O Lord, about Him. Even Brahma, the Creator of the
we are seated before you having been filled universe, is not able to know His essence.
with faith and devotion. Therefore you kindly Narayana is the mystery of all the Vedas; He is
speak on the subject. what is proved there. He is the mystery of the
Maharsis, that for which all sacrifices are made;
the Tattva of all the seers, the Aim of the
'HUKIUIW aq^RT: srarrr cfcf thinkers, and the Hell of the wicked; the
d d ^ M ^ W '^TT^t lfef*T&ril ^ II Adhidaiva, the Daiva, the Adhibhuta and the
highest wisdom of the ideal Rsis. He is the
Lord Matsya said- “O Best of the solar race, Yajna as described in the Vedas Tapas as
you are very much inclined to listen to the glory described by the poets. He is the Doer; He is the
of Narayana. It is quite proper for you having Agent, He is the Buddhi, He is mind. He is
been bom in the race of Narayana. Ketrajna1.
y 1 i ijehalfci fe^n^Rti
0l^|UIMi rl cR'fri spsjT t fUglHWIHn ^ I I 3TM: TT^fegif^ fcf 3T$TT TJeT ^TIR^II
W rT cPRTT
cKM : TTTcjgj T O *T 3ST Ttm m Wl
MilVK-yd: y l M T - J j I < y I $\9II q rTr’TTtTH II
Hear about it as stated in the Puranas and the ■^T SR^TH IT^ fec»><|fri xTI
Vedas and as heard from the Brahmanas. I shall nT5WI-c*)l<ild cqigj^^nii.ll ? U
tell you what Vedavyasa, the son of Parasara,
n^c(ia Pi<^di:l
illustrious like Brhaspati saw, by virtue of his
great asceticism, in his vision.” cfrfiT ^ T cTrficST aq^TT? d^sfcTlfii c T r ll^ n

rl%S? ebyifauilfa <J«ll¥lRb -qSIRjft:! He is Omkara, He is the Purusa, the Great

■qfsjil'3 M Vl'W^fMMI^Ul '^TrTETr: tl
W . ?TI<f TTt H I< I^ U ||ri|e h H ,l
i p ® ^ s r g n ^ ^ jf ? r w ? ^ :ii^ ii
f e g ^ H T c T ^ t TCTgf^TTTTHI
Instructor, the Great Governor, and He is the
II
only one, He is the five Pranas,2 He is the
Eternal undecaying one. He is Kala, Paka
(friction), Pakta (awarder of fruits), the seer and
the study of the Vedas, He is this Narayana

rfftFHt <Tt Tt^ UcSdtf^HIHJ

1. = The Supreme Lord, = The highest
c m irq f^ r f%R?T xT feehRuilH.ll ? o || sacrifice, : The highest element. <+k + = Doer.
= Place o f orign. S p 3TSiR= An epthet o f Visnu.
2. Prana, Apana, Vyana, Udana and Sam3na. Vacaspati
^rrafij^R t *T 1<*TT TnTTf9uiTH.il ? $11 Mis'ra in Samkhyatattvakaumudi expain thus :
IT 'q # '^ fH ^ a W T lil: eficnit f e ^ :l ^ ^rmr ■RrampnfiRT^g^frT:, 3tch: ^ if^ T
1J S W I F J ^ - xrT##T:, W T l '3^RT
^T: w ir ? n
(Veda Vyasa said -) O R§is! There is no one WOBR?IT?RTf5RT ?RkstIW?5JFI:,
other than me and the chief Rsis, who can TORT ITCR: 3RR:
comprehend and adequately realize the Highest T:, HTH: 11
Deva and there is absolutely nothing beyond <RI ^ ^ sn^cr
Him. He is the Doer of everything. He is the
yfoiN Rd ^ W il l *11
Annihilator of all. He is the Creator of us all. He
makes all work. He remains above all things. All the Brahmanas are engaged in following
We are all in quest of Him and we all adore and the high class dharma. The Ksatriyas remain
worship Him. busy in the matters relating to the ruling of the
kingdom and to please the people. The Vais'yas
t m&i
take to agriculture while the Sudras render
^T: ch ^ W R J rR'TTT:! service to all the three castes.
fogT f HKI-MUl; i J d < * i T ^ i ^ tt Tnfsfen
■qrHrJj d<^d*45£T Tit ^ v iF o r t i h ! t* j h h i h j i n
^ R T M<qfa4 rT
In that age truth, cleanliness and dharma go
^f%f%R=rmrrt on increasing and everyone follows his
jjWeR: respective dharma, practiced by other castes. O
All the narrations, Srutis, etc., tend towards King, the people in this age, lead such a
Him. He is the Universe. He is the Lord of the virtuous life, and the low also keep themselves
Universe, who is also known as Narayana. He is following their own dharma.
Truth and Immortality; He is eternal past, future
jfif&T d tJ y ^ ifti ^di^ifagtesRh
and the present, the Purana-Purusa and
Omnipresent. d 13 *3 *1 1 W T fgJJUTT m R < *1 t 4 ^ II ^ II
?f?r ylnirU* aqfigrnit fi^ r ra s rtf: Q M mT ^ r a f w : i

^ W Im s m f n ii

^ rtr a t f ^ f w ^ l f % d u i ^ r l q- tw fu
CHAPTER 165 ^ 4^ * 11^ 1:11<iii
Arrangement of all the four yugas TrqT ? l d l ^ H l f a f 3 k M I ^ o lR lR Jd ll

xRErrafji: ■w^'Mifui f The Tretayuga lasts for three thousand
WFT m^rSRTt WSIT fg^OTT if^T^TII ^11
W«nJPudl: IRTT *IT ^^*rR ciT :IR Il
Lord Matsya said- “O Son of Surya, the
span of Krtayuga is said to be of four thousand
divine years and its sandhya is of eight hundred
divine years. In Satyayuga, the dharma stands
on all the four feet and adharma is there in one
part alone. The people bom in that yuga are
devoted to their own dharma."
i r o n s f s t % g r w m fa s i i ^ R i i i ii
divine years and its sandhya is of six hundred
divine years duration. Two feet of adharma
exist during this age and the dharma has only
three feet during this age. The castes become
vitiated with regard to their functions in that age
and the disturbance weakens the varnas. This is
the cycle of Treta age, I shall now describe
Dvapara and you please listen to the same.
cTW dl<3^5<Tt W I f s *p T T f n ^ ^ l l II

fen : f w r srftrcT TFsiffft f e n ^rm m ^ illf u iH l W O T ?W T :l

^btirqfiRflT i?3T: f^RTTMI^II ^ fd c h i: ildH^Hii n il

 mcqt i w : 4^WSl4Rolfa*>f<y|d:l
f^ni n n Tier y^«M4*d II

f p i
9RTtwm^TH^ in ft ^m 44n *311 ^gT cTteWTTffer:II9 o ||
O Manu, the age of Dvapara is two thousand ^ddni w wign^Nt
divine years and its evening is of four hundred
years. In that age, all the living beings were
stupefied with rajoguna and the people become
jealous and mean. Dharma exists only two fold ■q^rtnt 4m w r i
and adharma is three fold. In Kaliyuga, the two (d4j4)FHJidni ^ -grErnt f f w wsrrn 9 911
fold dharma becomes extinct gradually. The
HgWrmfd: XffT ^rllPl
Brahmanas lose their spirit and become luke­
warm in their duties at the close of Dvapara. vrt^loH^iUIIJytii % R t -q^ll 9311

The fasts and vows are discarded.
crar I ^ atfm
w w ri'd sgt
wi4*4:
tTR^i:ii *mi
The age of Kali is a thousand divine years
and its evening has a span of a couple of
centuries. Adharma has four feet during the age
of Kali, while dharma has only one. Tamoguna
overpowers the people and they become
sensuous during this age.
Adl(d«lfe«b: =E%vT
HiRdchi si^Thi: e r r ? n r tnqgr:ii
The period of the aforementioned four yugas
is 12,000 years, when that period elapse it
makes one day of Brahma. On the lapse of
Brahma’s one day, Isvara feels inclined to
annihilate the creation on finding it apathetic.
He destroys all the Devas including Brahma, the
demons, the Yaksas, the birds, the Gandharvas,
the nymphs, the serpents, the mountains, the
rivers, the creatures like scorpions, etc., and
various kinds of insects. He also destroys the
five elements.
d id n 't
^JccTT cfT ^: JIlfu H i M IU N IH H .I
3 ^ 5 T H T g % l R * 11

fe n ^ ^ ^ tn The destruction of the universe starts like

that when Visnu in the shape of the Sun absorbs
3TTwnrt f^rahr:
the eyes of all the beings, dries up everything in
^ n r k t 4m ifg q ^ rii u 11 the form of fire and sends forth heavy rain in
The people of Kaliyuga are full of vanity the form of clouds.
and egoism and do not feel any love towards ?f?T y ln ir^ TTgrjWt
Jlvas. None of them is predominant with
Sattvaguna. None is truthful. The Brahmanas
'k'k'k
become atheists, conceited, void of attachment
and follow the duties of the Sudras. During
Kaliyuga of asramas are upset and at the end of
the age, the Varnas also become mixed.
 CHAPTER 166 The tongue, rasas, greeziness and other
gunas are absorbed in the water. The beauty,
Description of delusion
eyes or sight and happiness, all merge into fire.
3crrg
■pr^: wnsr %1T •H&di 3 °TT:I
HUI*IU|| a^nft
71^ : site tt isii^d
w it r ii ^ii
The touch, prana and efforts like gunas
Lord Matsya said- “O Son of Stirya, merge in the wind. The words, hearing and
thereafter Narayana, the great yogi, taking to other sense organs merge in the sky.
the form of Surya, dried the ocean with his
< H l* M W I (c H lfv id ll
sharp rays taking to the form of the sun.”
tftT: MWrofar^ f W wf?T:l TRt ffiggr n fq t aNetfa' ffT:ii^n

M<jdHt TffFFT ^ 1 ^ 1 3 Tf$qfa:IRtl

<RTt v i r a W F T i W i T : M R d iR d :il? o ii
f^T^T -q^r <«ldHI^I
m m h^hhi^ h Twnrq;ii 311 In this way lord Hari made the Maya in the
world to vanish in two ghatikas only. Thereafter
Thus after drying all the oceans, he also
the element which is treated to be the mind
dried with his rays, the water of the rivers, wells
wisdom and Ksetrajna, in the form of fire
and the mountains. Thereafter, he tearing out
reached near Hrsikesa and with the rays of the
the earth, peached the netherworld with his rays
and he consumed the best of the nectar like lord, rests over the branches of the trees with
water of the netherworld. the help of the wind.
JTTfoif f ^ l e ) i ^ H i * u w m r § £ M y iu s !i^ ^ n f a w :i

dru4n<RKIff 3TT^% fM ftR :im i ?T rraT ^ f iii n il

Thereafter Puru§ottama Narayana, having While struggling with the trees, there
lotus like eyes, dries up all the wet elements in emerges the fire which is turned into hundreds
the bodies of the living beings including blood, of flames.
urine etc. cfc^T ^cT: :1
ctiqjfeT ^W^cTT (qg-cu-ibRgn 'fl'KiJ « q 4 d ^ H j ^ t c ^ l d |c ) ^ ^ U ||f H * n i ^ ||

f d M H if n w ^ n fn T id fd y ifn w i

Lord Hari then turning to the form of the •q rft r r a r a u f c n f t r n f t y ^ f u i i r t s ^ u ^ 11

wind, shaking the entire world, pulled out all
Thereafter the fire with its flames
the five types of winds like prana, apana,
surrounding all, starts, burning every thing. The
samana, udana and vyana.
same fire, burns with its flames, all the
^TUTT: ^dl^cl xf mfq $1 mountains, trees, shrubs, creepers, grass, divine
TOT W>t TRtt W TJtJTT: II ^ II planes, several cities and all the places fit for
taking refuge, reducing them to ashes.
Then all the gods, the five Mahabhutas, the
smell, the breath and the subtle bodies, all get sTPftpsi rI?T: :I
absorbed in the earth. iimw ^ll^H rr gnfarril
fafT T m itfeTT: 3°TT:I In this way lord Hari, the .preceptor of the
Wt ^f3<4l«h3 vWlld^lfifldl TjnTTtlltill three worlds, after burning the universe also
destroys all the creations.
IW ffg : W f^TT -q^raoT:!
f^oMdlin d ^ m iy irt^4tnji w n
clcf: W l^l WTrKRTTI
fyi^T -qfr ftgfuTWIWTHjl ^ II
TT^T a^g^T W O T «RTI
Thereafter the illusory Vi§nu, taking to the
form of various types of rains drop the rain
water over the earth as a result of which the
earth gets submerged in water. Visnu, after
consuming all the universe, requenches the fire
with continuous downpour, divine rain and ghee
at the end of the age. The land then become full
of auspicious water sweet like milk. It spreads
all over the landscape and no living creature
exists.
usmTdi-yfii finj yfaawfadWmHj
^rnfw l i ^ i i \c n
W RW RT ^ T :l
^ rm Wlft^ch: n q n R :ii^ ||
Tfhmt w m srn r wfejPndfa*M:i
(Jc*,|ufcMH°M|iA #iTt 4iM{jmBRT:IRo||
am 'ift m^ifui ^Jii^cf.iu^iofftn
R g ^ o q rfi SJrB ^ f^ ^ fd ll ? $11
Every being is destroyed, all the essence
merge in the body of Vi§nu. The Sun, the wind
and the space becoming subtler disappear. The
whole universe exists in a very subtle state. At
that time, Visnu drying up the oceans and the
being therein. His glory reposes all by himself.
He sleeps in that wide expanse of water for
many thousand of yugas when none can
comprehend the Avyakta Visnu.
ggN' 4)J|cmj
*T i^ehiulqtqiej JHJ;|
«}>R^dlfd gife?r^ga%iRi?ii
^ s st i w n ^ w in : i
TO R 5TFJH fchPgMl^ ^ R W i;tl ? 3 II
TO: w m : w ?i
y^mPd *jcR«rc ^ j i ^ i
PldlM^ ffaftrRi M^iyR
3n?TTTEr 'W: F R IRh=Rl^m*ll
None can know at that time his manifested
or unmanifested state; who is that foremost
among the Purusas? What yoga he resorts to?
Why does he resort to Yoga? What for and how
long does he remain in that water and what shall
he do in future? No one can fathom all these
truths. He is not seer, nor goer, nor knower, nor
remains with any body. He alone knows about
his ownself or his desires. No one knows
anything of him. After thus absorbing with his
body, earth, water fire, air, ether, the creator
Brahma and the Great Munis. He goes to great
sleep.
M inifycf)$l|dd»ilSS!Tm : II ^ 5 II
***
CHAPTER 167
Visnu sleeps in the ocean
F a t H K l ’M U Ifc K III $ ||
T3RTt ^ tl
(eKMIWj ^ fe^lll ? II
Lord Matsya said- “O Royal priest, thus
after the drowning of the entire universe in the
Ekarnava waters, the illustrious Narayana, in
the form of a swan, sleeps in water. One who
thus sleeps in midst of this mass of waters and
rajas is known as the undecaying mighty armed
Purusa named Brahma.”
3TTr*rcSMM<*,IVU TOT SPJ:I
drHrimwdii 311
 Then lord Vi§nu dispels the tamoguna with
his glory and infuses the mind with Sattvaguna.
ilWWKT m *TR IJW d<<d*IUII ^TTI
This is the real truth of supreme nature and
his true Jnanamurti (true knowledge). He is the
goal of Upanisads and the mystery of the
Aranyakas.
^ d d d H MReblfSdH.1
He is yq/«a-Puru§a, (the lord of sacrifice) of
excellence. Besides him, the other one, who is
also known as Puru§a, he is also called as
Puru§ottama.
% rT ^ cb ll fefT % ff?T
3TWI^ ^TT TOTHS II
Those who are called the Brahmanas of the
Yajna and the Rtvijas, they had also emerged
out of him in earlier times. Now you listen
about the yajhas.
P i t WT elcHlgfldli W
gldKMfa
9^ «wtdi< xf ^3%:!
Pmw*>uft ygirtifd«wui|ci wild 11
ijci^M Nkvta
y^?iH iy(^^5^^TfM r^ii **11
^ t w rr ^ n tfw :l
ui^mfatKfavtmimii
Thus the lord Jagadlsvara, created sixteen
performers of the yajna. They are treated to be
Vedamaya-Purusas who remain present in the
yajna. All the performance according to the
Vedas as well as the Upanisads, represent their
forms.
WpMr^T^ ^ Wl
9j£Rn ?rasn f e n qi<&u^chd^i|ji *311
O Best of the Brahmanas, when the lord was
sleeping in the water, the sage Markandeya
developed a confusion as a result of which an
astonishing event happened.
TTPTf 'MJMdWW fa^n^T
cH^fflll **11
Now you listen to the same. The sage
Markandeya was swallowed by the lord, who
kept on wandering in his belly.
ansmfar yuqift ^dWdniPi wn ii

d<{irtifd^TiU ^ miRJcii Where he in the context of pilgrimage of the

sacred places created on earth visited various
auspicious asramas, temples of gods.
mfiiimmm ripflsi
Tngrfor fenf&T TOftn fgfenfq
illej^d f UKimi^dK W ^TFf^ll *011
VIH^d^ ^-q r i w MI *sn
O King, the lord, initially Brahma who
recited Samagana emerged out of his mouth. MlAu^dWdWW VlA4<W I f&Pi^n:l
Hotas emerged out of his arms. Adhvaryu, from v ^ n rm rii *^11
Brahma to Brahmanaccharhsi and Prastota c(^l^<*|u.ctH>yl ^mr^i
emerged from the back besides Mitravaruna and
Pratiprastota. Pratihasta and Pota emerged mAu^^s^t^RTii *<s11
from the belly; Ucchavaka and Nesta emerged
from the things, Agnldhra Brahmanas from the fe w t w t m m n n
hands, Subramanyam-brahmanas from the
calves and Gravastuta and Unneta of Yajurveda
emerged from the feet. 3 WFPT TTt?: w qrsqw f^ll 9 o II
 He also beheld the wonderful countries etc. it c ra te ii u i i g 4 s rc m z rr g in
Then the sage devoted himself to meditation, to
M U iid l^ H m d i w n ? \ 9 ii
the performance of sacrifices, Japas and Homas,
and asceticism by virtue of which he slowly Getting inside the belly of the Lord
came out of Visnu mouth. He did not know at Markandeya thought of what he had seen
all when he entered in his belly or when he outside as a dream, and like before went to
came out of his mouth. This was due to Lord’s many sacred places full of many hermitages and
Maya. He saw the whole universe under the having many pools and streamlets flowing in
cover of Tamoguna and that vast expanse of them.
water. He was afraid. The sage was then
bewildered and lost all hopes of life. On seeing
Visnu he seemed to have remembered Narayana
and became glad. He became astonished and ^ ■ d M lf w T T : IT ^ « ll^ iu | ( j . 4 e h l: l
standing in that vast expanse of water did not
tR g rc g rrw : w rran ? ii
know whether he was dreaming or deluded.
T jc i ith t t n ^ n l ^ T # m :i
o q W R R m t ‘MM'kftTl TT*TI
xRrf: iraf ^ f ^ r : imtf$RT:ii3on
q c^ym^Th ^ $11
He also saw many people performing
various sacrifices and hundreds of Brahmanas.
g^m: Htg; f%Rn*rafisnr:ii^ii The Brahmanas were all pursuing the highest
^ ^nftr w rt y4d'MHj path of duty and he also found the four orders
tT R 4l< jdfac| w f t u ? 3ii well-established. In that way, the great sage
Markandeya passed a divine century within
Visnu. But he could not find the end of the belly
of Narayana.
^ 3gfwn<T: Vcjiftfd few m ri trt: g ^ rfe ^ r^
fl^ c T IT g ft: frf^T jf t e T M ^ (v id :IR m i ■gjt ^nmmnsTRit ^ ra g ? 3 $11
He said to himself- “What wonders have I d ^ ^ c h i u k ^ ^ 4 U i> u n 3 d i * « A i
seen! Surely this universe would not be so much
3T55RT: g f e c f FTt^i y ^ d f e c l^ ll 3^11
fraught with troubles.” With such thoughts the
sages saw that there was no Sun, Moon and it T jftffw T T fa s :

mountain nor earth. What world was that? w r t n f ^ r a ^ r ? f ^ r a jt^ r a H ^ n p ^ ii 3311

While he was thinking thus, he saw a man
it iw r r ir fw ti
sleeping, and floating like a mountain as if a
cloud, half submerged on that water. He was 13*11
brilliant like the Sun and even in that night he 3Ti||«mfHH d ^ M - M lA u ^ : ^fen^T:i
was luminous by his own splendour as if he was
awake. No sooner the Muni Markandeya came
IT ^ F T ^ H T ? I^ F T rT q i w ^ i e t h j l
to know who he was, then, he immediately went
again into his belly. ^ q g r^ T I^ IT p ^ rT T T : II3 ^ 11
umfag: 3>f$r m<S>u^4Ufafeiwi:i
rr T p fq t w h <^ h h ii ? ^ ii Ml4)U^4t W T <T S W M lf e d : II 3^911
 Then after sometime coming out of Visnu ■
o
mouth, the sage saw a boy sleeping on the
3T? ^ fqm ^5:1
branch of a banyan tree. He was seen playing
all by himself without any anxiety in the 3TTf5R[RTT tftrM : W
universe bereft of creation. The sky was W T ftcTT
covered with mist and the down below was a
^TTWTTOTTT dM-Wld ITOlfW : II * 3 II
vast expanse of water. There were no beings nor
lives there. The sage was much surprised and yi^ui^fadU^Hj
tried, out of curiosity, to see the boy H ^M fad W lU H JU 'S II
satisfactorily, but could not look at Him on
account of His dazzling brilliancy. Then he
thought to himself while floating on the water, I 4t<ici4Hiii*mi
undoubtedly saw him before, but am doubtful as Lord said- “O Son! I am Purana-purusa,
I might be deluded by Deva Maya. Then being Your progenitor. Why do you not come to me?
amazed and struck with horror, the sage I am your father; Your Guru. In former times
approached that boy swimming in the water. your father the sage Arigirasa adored Me with
Then the Lord, in the form of that young boy, great devotion and asceticism with the intention
thundered to Markandeya- “O Son of begetting a son. Then, at the close of his
Markandeya! do not be afraid. Come near me.” asceticism, he sought a most illustrious son
Hearing those words the tired sage said. which boon I granted and by virtue of the same
he was blessed with you as a son. 0
Markandeya who can by his Yogic power see
"RT qn=TT ehK^jfd ?PT: llR'McHWI me dabbling like a boy at a period like this,
f ^ r cuSutfHl'igii spfafacT ^ CRT:II3<SII unless He is blessed by me?”
q ita St: W tfR l ^Ecrfq imtflRT:!
w t Pt f t ^ rt frfa Mgldin:ll*^ll
tiUmuia *rnrsr H W ^ <lrT: 3TT^T Hfcfcijfad: I
mAu^fd myckdr «ra?rqT q q w w n g ^ ii^ v a ii
“Who is it that despising my asceticism Afterwards, the great ascetic, the long-lived
summons me by name? Who is despising my sage Markandeya with folded hands and with
age of thousand divine years? Even if you are eyes struck with wonder most devoutfully
Devas you ought not to behave with me in this saluted Lord Visnu after reciting his name and
way; Brahma even calls me long-lived. Who is Gotra.
it that after practising rigid penances and MlAiUUi 3cHW
leaving all hopes of life courts his destruction
MNiRmi ddHyi
by addressing me by my name?”
^ ^ d M ^ £ f l ^ l l * 4 II
Ijcwmibti t -qfigfq:!
^|cUCTl)^i 3Wtl
<5JT M^lrMH ?RT: W l ^ f d l U ' ? I!
Having said thus wrathful speech by the
Markandeya said- “O Sinless one! I am
great sage Markandeya, the Lord Madhusudana
eager to know Your this Maya in truth. You are
again said-
reposing in this expanse of water. You are in the
 form of a boy. By what name are You known in 3T? ^itfd^ ^frrri w : I
this universe? You must be a very great soul,
indeed; else who can remain in this state.” '?np[isr f^?rt ^Timvsii
3Tj> Tf%:l
3Tf WKlifTJit -h4hivm : I
3T? <4^faufod:imo|| fW R W m ?f%: I
31lRcMc(uh TJW W :l 3Tf JTM: w t d«HlS MiNUl^n ^ II
I am the Sun, the wind, the earth, the sky,
the water, the ocean, the stars, the directions,
3 # i F ^ ?Ts&t cpfon qRdcHCI
the years, the moon, the clouds; I sleep in the
a?? ^iiisug- ^iw iehf wim 9 n milk ocean; I am the conflagration fire in the
^TdlPl ^ddMRslHlPl <TI salt ocean. I drink up all the Havis in the form
frw i^ rf i of waters by means of samvartaka fire. I am the
Parama Purana.
ficTRT: 'O^rTRt fesmt
3T? 'mzr&f ehinnw w m : I

3T? 4m ^RP^oMI ^TT^J q^lujcCI

fm ^ u i)ft | g fg ^ rn ^ o n

iiTir«rq w ih m M * : inrraffmmmi
f e i t r r a i f t t^RT-q^ii^*n
Sri Bhagavana said- “O Brahmana! I am
Narayana. I am the Creator and Destroyer of all. I am the Creator of the past, future and the
I am known as Ananta, Sahsraslrsa, Sesa etc., in present. O Brahmana! whatever you see or hear
the Vedas. I am that golden Person, illustrious about or think about, I am all those. I created
like the Sun. I am Brahmamaya yajna among this universe before and I am creating it now.
the sacrifices. I am Agni carrying oblations. I
*
am the father of waters. I am Indra in his place.
rl^R sW ^ qiAu^dldyK-MII^?!!
I am the Parivatsara of the years. I am the yogi,
the cycle and the end of the cycle. I am present srafer <pTf wr trtri
in all the beings including the Devas. I am the ■cm w w t r ^ w hmh
Sesa among the serpents and the Garuda among darfiHcyThitui
the birds. I am the end of all in the shape of
3T^ch!JtRt r!TT^:ll^*ll
Dharmaraja. I am the dharma of all the
Asramas. I am the asceticism of all the
dewellers in the hermitages. I am the divine
river. I am the milk ocean Kslroda. I am the O Markandeya! I create this whole universe
supreme truth. I am Prajapati. at the end of each yuga, and then support it.
3T? yitsiW*! ^TTGTi WrgTR TT^I Hear about my dharmas by joyfully entering
within My Belly. Brahma along with the Rsis
^ P i^ mi fe rr foarfipT: '*g?r:im^ii
and the Devas rests in my body. I am the
I am the Saiiikhya and Yoga. I am theAvyakta Yoga, again I am Vyakta, the enemy
highest place, the sacrifice, the Presiding Deity of the demons. You attain to me. I an the one-
over learning. lettered mantra and again the three-lettered
mantra. I give dharma, artha, kama; and again I
am the giver of Mukti. I am the giver of
salvation. I am “Om” the symbol of the sacred
Trinity.”
gri$r sfast ■gf^rarnTrii^^ii
it c rf^
fefeicR nRfeidl
?T%i^3njifaF*ritftrat-
SIJ3T
When Lord Visnu thus spoke to that sage.
He suddenly swallowed the sage. Then the sage
rested there in His belly in peace and was
desirous of hearing about the truth of eternal
Visnu. He heard the sound “Hamsa” there,
thus- I am known as the eternal Hamsa. It is I
that remains in this great ocean bereft of the Sun
and Moon and roam about slowly and again
create the world by assuming various bodies.
ymirW
II ^V9ll
CHAPTER 168
Emerging of the five Mahabhutas and a lotus
from the navel of Narayana
a rm : it f a r g ^ *t t w t r t ^ <ro:i
%SKRlr=HrMH> %£ ^ITT frTITWTg^lll $||
Lord Matsya said- O King, thereafter, the
omniscient Narayana, concealing his body,
emerging out of the aquatic animals, while
living in the oceanic water, started performing
tapas.
cfiTt T W n f^ T t i # HtcfeW IT3^I
Mfidl <43)«jdMk fc(JaHfc)’T1Mq.ll ^ II
After some time, the valorous Mahatma
thought of starting the work of creation of the
universe. Then the soul of the universe
conceived of the Panca-Mahabhutas.
cTR factor ltfW5TlBl
frrram cm m ^ sprig ^11311
fqw it^nrmTiT irtsuH irf^rrTRSRT: 1
3TRTIlf§f%r: W ll^ll
At the time of his creation, the great ocean
having been devoid of the wind was quite
peaceful. The sky had already been destroyed,
the water was spread everywhere. The subtle
world was lodged in its whirlpool. At that point
of time, lord Narayana, while still lodged in
water, disturbed the ocean a little. With the
waves emerging out of the same, a subtle hole
appeared out of it.
IT otid^d «41<ui:imn
The wind emerged out of that subtle hole.
Then availing an opportunity the force of the
wind was increased.
fdq^di qwetai ^TTfSE^MtSufe:!
^TPT gfFCRTHTflT nf^Rtl
The wind then kept on increasing its force,
disturbing the ocean very much. With the
increase of the force of the wind, the water of
the ocean got churned, then, the great fire
emerged out of it.
M: it yitoqwra Trrag;: i # t?t g fi
^mFrjRTfW^mrarfsigct W :iiv9ii
Then the fire dried up much of the water.
With the decline of the oceanic water, the subtle
hole was converted into the sky.
a r w ir W r : w 3rr^5"g?prmTw:i
arranrt grgiran^T itwtctmuii
3 n w iT ^ fw ^ t trrag; diyy^ dnj
^gT jfait H^l^dt tT^Tfe*TT^T:ll ^ II
 Thus the tasteful water which emerged out
of its own lustre, was tasteful like the nectar and
was auspicious, the sky created out of the subtle
hole, the wind created out of the sky, besides
with the fire created with the conflict of the sky
and the wind, lord Visnu, the creator of the five
Mahabhutas was pleased.
sTFPJTt 3 r * r a H < t *o n
The lord who takes to many forms, finding
the presence of the Mahabhutas, with the
intention of creating the universe, thought of
other means, besides the creation of Brahma.
ft W i n
The lord selects out of the Jivas on earth,
who is qualified one, for the position of Brahma
for the creation of cosmos, after the expiry of
one thousand Mahayugas.
r^ iu ii ^ifadirmiH.1
f f o a i i -M lpH i y i9 ild lH .il * 9 II
t iw fp iw m i
^ s^rf& T
ddidR+Hltild^ gR<-*jd:l
sFtggr iarfiisRT^ y<M)eb£<jn
trt #5? yyrMiRddiw<n
44^-MMU? 'JTTWTm r^<U-M^|| ^ ||
The one who is a pure soul, endowed with
the power of asceticism and height of
knowledge, having the yogic power and
equipped with all the powers and excellences,
who is established in his self and purified by
many births, is thus made Brahma. In the great
ocean, the great place of pilgrimage, the
infallible Hari, the creator of the all the worlds,
plays for some time and brings forth out of his
navel a wonderful lotus of a thousand petals
shining like a sun.
gd IVW^RddrVl^l'wd^SW-
yMf&ld
PcKMd
That beautiful lotus, looking like the hair of
that High Soul was brilliant like fire and bright
like the autumnal Sun. That lotus of extravagant
beauty began to shine.
'k'k'k
CHAPTER 169
Manifestation of Brahma from the lotus of
the navel
TO
aw ylw di
W t -HcJcHlcbMi nrrnt ^ r m ^ n *ii
^Tt^R faR #!
mi2i^^u1^H,ii ? ii
Lord Matsya said- “Thereafter lord
*3 ii Narayana, created the entire universe out of that
golden lotus.” He was the best of those well-
versed in the yoga, immensely illustrious,
having faces on all the sides, possessing all the
gunas and royal symptoms.
rfcET TO M<mi?f[: if5rateqf?mq;i
HKl'Mumy^ t|# q :ll3 ll
*TTTOT W TOT
% M^jyKJ|<c)W!r<o<jH4dlp4^:ll*ll
The Maharsis, well versed in the Puranas,
finding the lotus emerging out of Narayana,
describe it as the form of the earth. The one
who is known as Padma, is also called Rasa as
well as the earth and that which is quite heavy
because of the essence of the lotus, is called the
mountain.
agitated with innumerable fiery infallible arrows
of that Daitya, cut down his arrows along with
his carrier, the sheep, by His bhusundl missile.
dfM lcJdkjriJgdhccJ
M^lld: TT f ^ R M : l
vAfidfa'W'W *J3T
fgsqm I g f d ^ : 11^ o 11
Then that Daitya jumped from his dead
sheep and began to fight standing on the
ground. The Lord began to shoot him with
deadly arrows. He drew His bow to his ears,
with eyes wide open and pierced his arms with
three arrows, his head with six and his banner
with ten arrows.
r*R )T sc|lH d W
^ ^ 11
The Daitya got troubled and became restless.
Then a stream of blood gushed out of his body
on being wounded by Vi§nu. He lost his
presence of mind, then the Lord said to him- “O
Sumbha! Why do you fight with me in vain?
You are not destined to die at my hands. You
will die shortly at the hands of a maid.”
fqfi® fetnjuj
s to r TTrat t r s i?iTRr: n 3 3 n
Hearing those words of Visnu both Jambha
and Nimi came forward; Nimi took up his
ponderous clubs to kill him. He ran and hit the
head of Garuda. Jambha inflicted his iron club
studded with bright gems on the head of Visnu.
< J.d P H jH K I:l
cjiyify ^ c i i ^ : 3
ViislMch^gyW^II^'XIl
Afterwards, the two Danavas knocked down
both Vi§nu and Garuda; when both of them fell
down on the ground like cloud and lightning;
seeing which all the demons raised a cry of joy
and got up their bows and, putting on fine
raiments, sounded conches and other
instruments with great glee.
3T2T y t f W e l l W J I ^ m +vsU I m •h ^ i ci :I
<uiiTt^Hid4nNci H 5 M q :ll ^^11
Afterwards when Garuda came to his senses,
He instantly flew away with the Lord Visnu
from the battle-field.
***
CHAPTER 153
Dialogue between Visnu and Indra, battle of
gods and Daityas- defeat of gods
# ^T: ^ f l ^ t ^ *FT ^TTS^H *11
Suta said- “O Sages, finding lord Hari,
without the bow, fleeing from the battlefield,
the thousand eyed Indra thought that he had
been defeated.”
f ^ o T t : " g ^ T : M l< * ¥ ii* H :iR ii
 On the other hand finding the Danavas
dancing with joy, Indra was non-plussed. Then
Indra, the lord of gods came to lord Visnu and
spoke the sweet and encouraging words.
33TET xfa aq^t NlcHisqRcjgchH.1
^i$^®R^R3l <|kT: (tb^ll
H'Mri qnmc*n:ll'iSII
rTWRT % W-rM^I
TfsRT
Indra said- “Why are you sporting with the
evil minded Daityas? How could a person be
successful when his secrets are known by the
evil people? When a competent person looks
with neglect an evil person, the latter takes it to
be his strength. Therefore an intelligent person
should not neglect the helpless evil person. O
Lord, the charioteer who attacks first, becomes
victorious.
McGill f^rTi
cjUyiitfl n4Wd:ii$n
3 fM R ^ m r f w t
fcHI?mi<Kii: 31P2T ^ mqch*^l
xf ^STHT {jtlldll
In earlier times while killing Hiranyaksa,
you had acted accordingly. Who was your
friend there? Hiranyakasipu the king of Daityas
was so powerful and filled with pride, but
finding you before him, he lost his senses,
because he found you in a terrific condition. In
earlier times all the enemies of the gods,
reaching before you, had to face destruction like
fire flies going before the fire. O Hari, you had
been the destroyer of the Daityas in all the
yugas.
fl&STTSte TTRHt *CcTfoHJTt
ilciyTMdd'l faayo4ar«£d ■R^fjr:n,?ii
Therefore, O lord Visnu, you become the
refuge for the gods who have been defeated.”
At these word of Indra, the strength of Vi§nu,
with large arms, was especially increased.
3R553T TRW frTT:
And he was bestowed with the highest
rddhi. Thereafter the refuge of all the living
beings and killer of the enemies, lord Visnu
spoke to Indra, the words which were
appropriate to the occasion.
VI«WI IFjJ f? ^TRTW:!
-gg^T iraf^T t ^ j ^ n n n
a^teemf 3jmt *mRct,u
MlWRf gszmt w r *k<fa*M:ll^ll
^1% 3P*T mFFttcRTJI
: ■ h 4 *K 1 M ( T a ft f c H I I T f :ll« ll
He said- “O Lord of the gods, the Daityas
can be killed with the self specified means of
death. They cannot be killed by any other
means. Out of these Taraka- the lord of the
Daityas can be killed by a child of seven days.
He is invincible from other living beings. Some
of them are to be killed by a women, while
some one has to be killed by a maiden. But the
terrific Jambha- the king of the Danavas can be
killed. Therefore, you displaying the divine
prowess, destroy Jambha, who has made the
world to suffer, because the said Danava is
invincible from others, except you.
tr^TT ^prt nwt *pra5TJzgnjigTi
■d%U6cW: frcJT IT^TT§TtimiRsill V*II
Under my protection in the battlefield, you
better uproot Jambha who is the thorn for the
world.”
iPTTfir?^ w n sfri
^ rtr # 4 i *t gmrtsfxr wu ^ u
d ^ * K v i^ i^ ^i<*Riily<i^?fT:i
Listening to the words of lord Vi§nu, Indra
directed to deploy his army. Then Visnu put the
 ffqcRT W ^5 tT ftW T S Wl
I k tr t y^M-d xf 'hmmkhh.ii mi q^midchchniuM TT55RT m TTHST:II

W fa rfw t i s cKRT M*«ilo( S I The oceans near the residences of the

33S f w t i s faness^t s ■qcfa'Hii ^ n demons are the sap of the lotus where the great
sinners are drowned.
^cJMUlHi S % 5 R t S H ^ lrm iH ^ l
TRTCSRRWt -H-d^cfelufcHldl '*T#fl
3TBTST: < J< R |? fo {H i HeJct>mibH«<l:lltill
TTt^RW TTgfar SrSTT: JUftfHI*<l:ll ? « ll
Thus all the mountains like Himavan, Meru,
Nila, Nisadha, Kailasa, Munjavan, The pericarp of the lotus which looks solid
Gandamadana, auspicious Trisikhara, pleasant is taken as the earth drowned in the Ekarnava
Mandara, Udayacala, Pinjara and Vindhya ocean. It is surrounded by the four great oceans
mountain, serve as the abodes of the auspicious on all the four sides.
sages and bestow all the desires. ■QcT m<|i|U|W$ WTRWfST:|
^TT ^TWghT: fffT HJ?T:I «l^d)5T S S 'dW raT R T y i * h < ^ d : ll ^ m i

W « WIN sftfST S?T i faiST: II 6 II
The central region of these mountains is
called Jambudvipa. The only sign of
identification of the Jambudvipa is that all the
yajna-ceremonies are performed here.
ttott wts f^ n ^ m r r w ii
R o i J IW l^ T I fir a R T : f T T S T : TTfTrT: TgcTT: II ^ II
The tasteful nectar like water issuing from
these mountains, is further divided in hundreds
of streams and turned as a sacred place.
Thus for the accomplishment of the task of
Narayana, the earth has emerged out of lotus,
earning the name of Puskara.
IJ d W I^ H U lM ^ : frrft: W T f§ fr:l
w f s f a : 1 ^ :1 1 ^ 1 1
Consequently lotus is called Puskara and for
the same reason the high seers have enjoined
the use of drawing the lotus before the
performance of any sacrifice.
TJS sPTScfT cR f s ^ t smTJT fs fil: I

^ d lft S i f t TR TC S W ilfu l UM-dd:l UcidHi ^ R t W | R R t i s PlfnJrI:ll ^911

y(y|otii4^ f s % i y i ^ M 4 d l : l i ^ o i i

The saffrons stated to be surrounding the Tmrarnrt s w fw r^ fo :i

lotus, are the innumerable hills of metal. W W : W R "F W
s if t t*5 rs Turffq ^rtfnr 5 Hufiim ^FRTS TRlfsfs M^IU^II *<ill
% fk T : vln fad i fd<*f?4di:ii w n In this way, Lord Visnu has created the
The innumerable petals of the lotus are universe with mountains, rivers, lakes.
countries of Mlecchas, which are inaccessible Afterwards the infinitely powerful Svayambhu
because of the presence of many hills there. Visnu again begins to sleep in that great ocean.
qi-twWmurfPi % fqsrarw ?f?T MgN<|u) MSil^elsilg^
% s r t igFrnnt *r Md^-ni s tjt^ s ii ^ 11
O king, the lower petals of the lotus, are the Jtldf
dwelling places for Daityas, Nagas, insects and
germs.
 C H A P T E R 170 were splashing the ocean. They were shaking
Birth of Madhu and Kaitabha lord Visnu, who was sleeping.
rTT rfsT f^ tR ^ ft W W t f e w T

faHWLlfa -q^rfiT ^T^T: I

W T5RTT ^OTOTcT:ll *11 H K W u m q i^ id ^ iR fu R s M I: 1ST3TT: I

eft fg^nr^Tt wrtRTT ijnfti ^ddlPt W CII

TignnB im ry i h^whIii 9 n While so wandering in the water, both the
Daityas found the four faced Brahma- the best
Lord Matsya said- The lord having been
of the yogis. Reaching before the lord, they
overpowered with yoganidra went to sleep.
Thereafter a powerful Daitya, named Madhu found, with the mental command of Brahma, all
was bom, who created obstructions in the tapas the people, the gods, asuras and the Rsis,
of Brahma. The Kaitabha- another Daitya engaged in creation.
Madhu full of rajoguna was also bom. Both the w m w rR n A i
Daityas filled with rajoguna and tamoguna,
ft ^ s n ff^ r o ft ll II
were bom as the form of obstruction. Both the
powerful Daityas started disturbing the oceanic Both the asuras were illumining with their
waters. lustre, were filled with rage, and were nearing
their death. Their eyes were becoming impatient
n>o4HThiuuy<1 %fl3frrra^njfh
with anger.
gpRET wttts 'tot: r«dt«Jilqa^5T:l
Both of them were clad in divine red
3TTSFT ccf fa ^ ld ^ C II *o ||
garments. Their white fangs were shining. They
were adorned with bright armlets, wristlets. lj.glHlT a ic|<Mljj«& % f| ^ ehM H l^ dl
They had red eyes which were kept by them 3 rra iw r ii **n
wide open.
rT? eb2jl<$(c|*d«T c u fy 4 )f^ ld :l

g>: W 3 3 J ^ 7tfH T ^TTRT f a y ) ± l^ ll * 9 1 1

They asked Brahma- “Who are you with a

grnwrfTmfrniftii^ii
eft fe^WI^M*dlfac)lu\c|t{j
cfiHr^lfacl H ^ H J I ^ II
Their chests were thick and the arms were
long. Their bodies looked like the gigantic
mountains. They looked like the moving
mountains. The complexion of their bodies
appeared like the fresh clouds. Their faces were
becoming like the sun. They had the lustre of
the lightening. They looked awful because of
their holding clubs in their hands. While
walking they placed their feet on earth as if they
white turban and four arms seated over a louts?
Following the rules due to confusion, with a
peaceful mind, why are you seated here? O
Bom of lotus, you come here and fight with us.
With the powerful people like both of us, you
cannot live in this great ocean. Who is your
father? Who has entrusted you with this work?
Who is your creator? Who is your protector?
What is your name?”
W ^ TET
sraw: gnf q m T c r n ^ T ^ ii *311
 Brahma said- The one who is beyond
thinking having a thousand eyes, the said
supreme Purusa is called unprecedented. But
who are you? Therefore I would like to know
your names and functions.
>0 (s Nd
Supreme Being, the incarnate of Sattva, the
great controller, the author of Sattva, Rajas and
Tamas gunas, the Creator of the universe who
only begets Sattva-bhutas, will destroy you.”
w racf sfaTT^ <^4m fi^dH .I
cJTf HKNUll gr^T f^RTrgWraTII ? $11
fM W rfl cfcTORq cfT f^T d l^ V llR d M :!

a rra n t f^Rj r r w w eisr ^ii $*11 ^ H l f H d l ? 1f - n f y c | T T t e ^ l l ^ ^ l l

<'»1w4lM^MMI^NluiW=H%fll At that time the powerful Vi§nu stretched his

arms by His Maya while asleep and both the
iT ^ R rq ji ^ 11
demons were caught and drawn in and they
Madhu, Kaitabha said- “O Intelligent one, looked like two monstrous birds hanging on His
there is nothing better in this world besides both hands.
of us. Both of us are pervading the world with d d W M I ^ d ^ l ?T^T ^ IR T rR ^ I
rajoguna and Tamoguna. Because of that we
tr r w y fu iu ry i w r a ^ i R ^ i i
are beyond the reach of the Rsis. Because of our
possessing the humility and dharma both of us H R fe W f ^ T T f t c d l M * M-bMl-dMH.1

are invincible from the living beings. w m i c i i xrrf% ^ ^ fe g n n n g ;i 1^*11

31|c)Miyg|ri ^1 it # f3 i(:)W tW i

d d ^ iM M id ic iie im m ? T :

-m -g^r m « * 1 ^ cn Then both the Asuras saluted Visnu and said

clrl^rat farf^RTSril $*311
The whole universe trembles with our fear.
We are the givers of artha, kama and Svarga in
course of the sacrifices during each Yuga.
Those who attain comfort, pelf, happiness and
fame, always adore us. We are happiness,
pleasure, beauty, fame and every other thing
what can be desired.”
“we know You to be the Great cause of the
universe. You are Purusottama, protect us. We
are ignorant. You are the image of Sattvaguna.
We have come to see You. O Deva! Your sight
is not fruitless. We are eager to seek a boon
from You, and we salute You.”
irf trf^ r ii ^ n

>9
f | |? r <=tt i T f r w f t i

ww em ii u ii T?t # f e w ftr^ T :ll? ^ ll

■q: ^mf?RrRrmnsr: wi Sri Bhagavan spoke- “What for do you seek

i'JiyWM'Hi&g ^r: WT $"?ll a boon? You have completed your lives. Do you
wish to live longer?”
^rnf^r n rf^ R N rc rftT wi
IT ^ ^ gfabijfdll ? O|| O Cs O
Brahma spoke- “I have acquired Yoga with ?rfw?wt g s r ^ i
great practice and am full of Sattvaguna; but the ggj ^ ^cTT "R^TII ^ II
 Madhu Kaitabha said- “O Deva! let out
death be at your hands, at such a place where
others did not before experience their deaths.
Grant us this boon?”
'UfattWI ^ cJTHjl 9 II
Sri Bhagavan spoke- “I speak this truly that
both of you will be bom great in the future age.
Do not be doubtful about this.”
•WHIddl f e w : ^^Teft W
w s r d lc Cs <*H t
(W 3 msDn 3' ° II
Having said so, the Lord killed under His
thighs both the demons who were the
originators of Raja and Tamogunas.
***
CHAPTER 171
Emerging of the mind-born sons of Brahma
f^ T W WT W f ^ t 3T:I
^ unrfsra:ii *n
Matsya said- “O king, Brahma, who is the
foremost of those well versed in Brahman,
having been seated over the lotus, engaged
himself in severe tapas, raising his hands
upwards.
Tcnftrenfr^:i
WS y ^ l^ jR c li^ M R II
At that point of time, Brahma, the abode of
all the dharmas, illumining with his own lustre,
was dispelling the darkness. He appeared like
the sun with the issue of the rays from his body.
3jyRj£Mmwi4i
3IMJIIM *ll<INl4f M^NVH:H3H
Then Narayana, who bestows welfare to the
people of the universe, being illustrious and an
acarya of yoga, arrived there in a different
form.
yi^nNi4[ % qfdni<KrnKl str^uii cr: i
3'mejfa M^WI-ft Wd-dl ^Tifdr’T^II *11
At the same time Kapila, the intelligent
acarya of the Samkhya philosophy, also arrived
there. Both of them were being adored by the
sages of the region.
eft HIHI^W * 9l^lU|n[dd^yH.I
II mi
f^TFTT ^Klf& ld:l
mqnfT: «chdHI w
Both of them were experts in pravara
adored by the Maharsis, and were the followers
of their own paths. Reaching there, praising
Brahma, they said- “O Best of all, the creator of
the universe, adored by the three worlds, leader
of all the living beings, O Brahma, you are
lodged over your unshakeable seat.”
frcfT 9lgirwilSd4^lfcHI
frdctWlchl^-M g%:ll\9ll
Listening to the words of both of them,
Brahma, well-versed in the yoga, then created
the three worlds. This is the tradition well
known about Brahma.
w y*4d4lRdc(l^fb|:l
WWT elHddid^ft WMWToqqr^ii ^ ||
dgllUiyTbc)|44H«: -p :|
f% $4*dd ^JWi^(t|:ii<?ii
At that point of time, Brahma, produced a
son for the welfare of the universe. At the birth
of mind-born son of Brahma, he stood before
quietly. Thereafter he spoke to the unborn,
imperishable Brahma, thus, “0 Fortunate Rsi,
i you tell me, what type of service shall I render
to you.”
W tara
-q T*T cbpMHl w HKWUIM4JW«III
eT ^ W d ^ T rj M ^IM rl II $ o | |
Brahma said- “O Intelligent one, Kapila-
the great sage, as well as Narayana are present
before me. You better act on the tattva which
they speak to you.”
s lfiiu i^ 'W :
^ c R T t: f % c E l t f e ^ n ^ f k : l l $ $ l l
Learning about the intentions of Brahma,
then he again got up and stood before both of
them with folded hands. Then he said- “I would
like to listen to your command.”
s fH u id ljd W
r l ^ T <TjJ T R W g F T T I I ^
The lord said- “O Brahmana, the truthful
and imperishable Brahman, is of eighteen types.
What is true, is the highest? You better follow
the same.”
TJrTpit IT f^TWJTqi
^ m 9^raWI^n^3RTTII $3 II
Hearing these words, the son of Brahma,
went to the north and with application of his
wisdom, he attained his degrees in
Brahmahood.
(RTf $511 ^ HIH
iritt xf Mgimmi $*n
rTrT: IT t5 « (l5 > c^ ilcH 4 f e i e h i i f n f a d i n ^ l
ftd w g y m * rrat w r a t « g M f ^ i d : i i $ m i
Then Brahma created a second son from his
mind who also asked him the service that could
be rendered by him. Brahma also told him to
follow what the two preceptors advise him and
by their command he went down to the earth
and began to study the Vedas from them.
sT^TTWfr jj chdeji-^cjST yfaicTl iTW:l
3TTH x f xtttt ^ : II $ ^ l l
crfw vffa ^ ^ d lilH ^ r t lf :!
q ro rt wi
MIMfrld W W d ^ A d H W jtfd H I
J S T ■W'Ml5 r a ? f 3 rf iT : ^ll*iM l 4 ^ l r m : l l \ C II
In time he attained the highest position.
Brahma again create His third son,
I
Bhurbhuvah- the knower of Samkhya in the
same manner, who also with the directions of
Brahma went to the two Preceptors and
obtaining knowledge, acquired the highest
position like his two elder brothers.
d H J ^ I WdlWHI T O : WlRd'l Tlfw^l
HUMUIST ^ rT tW :ll $<?ll
Then the conditions of the three sons of
Brahma are described. Narayana and Kapila
II
both returned to their abodes after taking with
them the three sons of Brahma.
tfcic'i eft TTcft y-rhl 51511 Wchirt^ci f^l
rffit mWhh n fe c T : W T ^ T ^ ll 9 0 II
q rRTt 5I 5JI li.1
VKliWi cmt 'ffraf WdJlfcdSl^'iTFTII ? $11
Brahma commenced again His rigid
penances, after Narayana and Kapila had left
Him. Then Brahma, in course of His practices,
did not feel any comfort and happiness, for
those [whom he had created] were single. He
created a beautiful woman from His body by
virtue of His tapasya.
wwr f t w r ^ri
y^VliMlrMH) ^ w r f H l c b y ^ im i l
WT W cTOSTq I
cRTt M F T T ^ f^ T TTT^raf d^MfadiqU^II
She, by virtue of Her austerities, equalled
Brahma and was gifted with the faculty of the
creation of the universe. Brahma thus engaged
in creation, first created the three-footed
Gayatri, adored by the Vedas and then the
Prajapatis and the oceans.
TJrRT: ^TPKi^jr^jrfgST:!
3T3TRt H te T f a r f % :^ :ll 9 m i
He also created the Vedas from the same
Gayatrl. Then, He created those Prajapatis who
were like Him and through whom this universe
and all the beings have been created.
yeSq^fed g ire q rcrr sn f ^ t f t ii
-qftfln# W g^RrJT fFfi ^ T l
’ ftrHT ^ p r f^ lT 9 'flu
^ c d ^ d fn ^ c l ^ TT:
jRTt w fc r :iR < s u
The highly ascetic and the most illustrious
son, named Visvesa Dharma was begotten first
who was followed by other sons named, Daksa,
Marlci, Atri, Pulastya, Pulaha, Kratu, Vasista,
Gautama, Bhrgu, Angira and Manu. The highly
wonderful Rsis have followed thirteen paths of
dharma.
3 ^ fd R fd < ^ : aSMT 3 FTFJ: f lr ^ T 'R^T: I
w ra k m i
w W T R T R t f%rgrrr 113^11
The twelve daughters, viz., Aditi, Diti,
Danu, Kala, Anayu, Siihhika, Muni, Tamra,
Krodha, Surasa, Vinata and Kadru, were bom
of Dak$a. The sage Marici produced Kasyapa
from his lustre and Daksa gave his twelve
daughters in marriage to Kasyapa and gave
twenty-seven daughters, that is, the twenty-
seven asterisms beginning with RohinI, to the
Moon. Brahma created the five maids named
LaksmI, Marutvatl, Sadhya, Visvesa and
9^11
Sarasvatl who were married to Dharmaraja: the
Consort of Brahma, of great beauty and having
the form of Kama, stood before Her Lord as
Surabhi, when He with the view of producing
cows for the benefit of the world enjoyed in Her
company when she gave birth to many smoke
coloured progeny of huge bodies.
qrfRTKTnjra^l^TT Ml^6
?T ‘S^ TT S3RTSJ R ld l^ H JI 3^11
<l<Hi&e|OiiT^ct ^ T ^fff rTrT: ■H^rlUl
z&itssf ii

?mn fT w %t?tt Tin 9 <?11 a rfli^ g r wrftr ftfFT: 113^11

iR H T $ J qeld 'j)! ^ l^ ctjlc^ V I TgcTT:I

tR ^ : 3 ^ P T : W RTTO T f t fn f a : f e n i^ o ii
dw iM cj w g t w TTrat # 11*011

g^lT ir^IRTT ^TRTT: rT^Tl TTfiglSr TOT tTFJT: ^ W T : T T W 5 ^ T T :I

^^rarfnr *r ct^t t 3*11 3T3T1^ <J ! M d ^ d l^ d y-d q ^ H **!!

<)fgu^r<\fa ^ctTfnr ip n f a arm sT: t o w f W T W i: ■Hyf&idi:i

rl$M H *xddl m s iT w "RrTr ^ pTTH 39ll em for^ lftiTO T 3IPT 13T&TT in S TP S T iT R R TII'l??!!

^ H ftrTT frfn ^ rr: xp ri All those sons, dark like the night and
sombre like the evening clouds, began to cry
TJrlT: W ^ 1 % t T J^ S F T TTTffell 3311
and despise Brahma; and in consequence of
^tTT w g n fe 4a< *i4u iii their crying and running away, they were
■Mi^Mi^dl tRqt gjra^fq#ii3*n named Rudras. They are- Nirrti, Sambhu,
Aparajita, Mrgavyadha, KapardI, Dahana,
t it % rn w iw T m f w r i
Khara, Ahirbudhnya, Kapali, Pingala and the
ddW W 'W cislSJI % t H tcb q 1 ^ d :ll3 m i most illustrious SenanI, these are the eleven
Rudras. Yajnesvari cow was also bom of that 3rf*% ifd^Tfd: in fer Wl
Surabhi cow as well as the lower animals, goats,
3TtTT VK^Fa W ijg?f W ^ ? II
swans, high class drugs. Dharma produced
Kama from Lak§ml, the Sadhya Devas were fd<M ^RT W fevaici'Q t|ld dWTI
bom of the lady of the same name Sadhya. s ra ftt tot front ^ rim ^ ii
*T TmeT ffti xTTCJT? rWTI fJRT cTTSt ^ rn ftt "q^qsmq;!
^ cMT t MdHHMHjmXH

gfaajx) feTR W fa^lHVIltMdlcirm H t x d d l TJTT TJrTF# T O W T^I

gr&t ^ *T srfcfr: f t im m i

<ggrct>iPd: a^nsjT Hl<*HM^dl:l Agni, Caksu, Ravi, Jyoti, Savitra, Mitra,

d*lciij jidi q-ramnr t fn ^ n * m i Amara, Saravrsti, Sukarsa, Virat, Vati,
Visvavasu, Mati, Asvamitra, Citrarasmi,
SR t WT ^ fe M gcTOoq^i
Ni§adhana, Huyanta, Vadava, Mandapannaga,
fosrrag w 'flVrater^n * ^ n Brhanta, Brhadrupa and Putananuga are the
Maruts. Aditi Devi gave birth to the twelve
Adityas from Kasyapa.
W T WW 5 I f T P ^f«TII*\9ll
( d u j j ^ i^ a i ^ re n fr i r z J ^ t i f o n
WFjTTOWI
w r firasr sR^t yidi tig wim ^ii
fspgroi srofengr ?fw ff?r: 11* c n
SKVllMl c jR a ir w R c ftc h -H : I
Bhava, Prabhava, Isa, Asurahanta, Aruna,
Aruni, Visvavasu, Bala, Dhruva, Havisya, 3TTf^ TFT iK W r i f i

Vitana, Vidhana, Samita, Vatsara, Bhuti and cnr: Q R d W iP M ir o r f t i

Suparva were all bom of Sadhya through
Dharma; and similarly, the Devi SudevI gave
birth to the eight Vasus, viz., Dhara, Dhruva,
Visvavasu, Soma, Apa, Yama, Vayu and Nirrti.
It is also heard that dharma begot from Visva,
the Visvedevas.
TT^ rfl
fcUHMebe^Wl W W :I
^TI<J <H c)|^ fdjd^ri||-ci|^|i|dll ^ CII
They are Indra, Visnu, Bhaga, Tvasta,
Varuna, Aryama, Ravi, Pu§a, Mitra, Dhanada,
Dhata, Paijanya. These are the best of the
dwellers in heaven. Aditya begot from Sarasvatl
two sons who were gifted with highest
attributes and were great ascetics. Danu gave
birth to Danavas and Diti brought forth the
Daityas.
gn^TT § t W ^ ti§ t i

M^dd'l ^ R R ^ r n ^ l l ^ *11
Visves'a gave birth to the mighty armed
Dak§a, Pu§karavana, Cak§usa, Manu, Madhu,
Mahoraga, Vibhrantakavapuh, Bala, Viskambha
and Garuda, illustrious like the Sun. Marutvatl
gave birth to the Marat devas.
3RI^ITO T!lt3IO T; ^ W H C im ^ ll
H rfw WTRT t ^R :\
w ^ r r m w t yuyni ^ m rW ti ^ o n
^ iw n : yJ'MdlPl filVINI^W I
tt^ tw
Kala gave birth to Kalakeya Asuras.
Anayusa gave birth to fearful diseases. Siihhika
begot Grahas; Munis gave birth to the
Gandharvas, Tamra was the mother of the
Apsaras, Krodha gave birth to the Pis'acas,
Yaksas and the Raksasas.
' -O
feqcIT x ||U M M d ll^ ll
Surabhi begot quadrupeds and cows; Vinata
produced Garuda and other birds.
Frrarr:
And, as fruits (of devotion), Kings acquire
Kingdoms; poor men get riches, a man of short
life gets longevity and people desirous of sons
are blessed with sons.
^TT t<STC<MI 'chlMUdwRl Wl
TTT^ ff fefesT W T fem p Trfit S R lft xTII $ %II
Devotion to Visnu begets the benefit of
sacrifices and of the reading of the Vedas, all
desires and the benefits of asceticism, various
kinds of riches and other virtues.

Kadru was the mother of the mountains and <4^l^hlH<4rl faFifeT daflCTllcijycKl^cifJJ

the serpents, and in such a way the universe IT^ fe^ FT H^T mW < * ^ :I|V 9 o ||
multiplied.
y i^ d q ?t p t ir^ p r
cT^T ' I TTTWT <M*AII£qlch i W R : l
TTCf mW < * | qFT Tn g ffa 'l W T : I
TITfqfa: W |M N ^ R d :ll^ * ll
eb lfSd ^ M^mMI fd ^ $11
W
s9 OT: s3 TRIT fe tuv3
i|R
^ : JPT:I
He attains what he desires. O King! one who
listens to the glory of the lotus, forsaking
0 King! In such a way the lotus Puskara waseverything, never gets any pain. Such is the
produced by Visnu and the creation emanating description of the lotus creation which I have
from it is known as Padmasrsti. I have thus described to you as narrated by Vedavyasa and
described the glory of the lord Visnu- the the Srutis.
Puranapurusa before you, and the Rsis, all pray ffw 3l)H lrKl qT^gj
to Visnu, the Prime cause of all.
^HryRl<*VlddMl5SErra:ll $V9$||

a ra rw IT % c f ld < H I:
CHAPTER 172
t o xt ^ # > 11^ 11
The gods pray to Visnu against the atrocities
One who hears this Purana, specially on the of Tar aka
days of the festivals, goes to heaven after
ic ||x |
enjoying all the best comforts in the world.
farEop# fe sm sr xt g *ti
w m errarr cFPfaTT xt
% U 3 d xf c (% f i« J ld 1TT^5 xTII $11
^T: ^ 5®IT <T ^V9||
One who please Lord Srlkrsna by sight, Lord Matsya said- “Now I shall speak out as
words, and mind is shown kindness also by the to how, Visnu achieved the position of
Lord. Vi§nuhood in the Satyayuga as well as that of
Hari. How did he achieve Vaikuntha, among the
TF3TT XT cWf T n w m R m SR^I
gods and the position of Krsna among the
^ ) U | | ^ q ? r x T T ^ : p r a j m : IJ W t T S J T I I ^ d ll humans.”
 % d^MI <*4uii Ti^qr I contact of those great souls, the eternal Brahma
was divided in many forms,
Wr9cfftnR; WTTSJ ^ ^ II
feaft:
Listen, the moves of the Karmas of Isvara
f t c f e ^ 11 II
are quite deep. Presently you listen to the past
and the future incarnations of Visnu in a The activities of lord Visnu in the universe
realistic manner. are quite surprising which I am going to reveal
before you.
a rs jrR t -5T T^er J ig : i
m cjT?mn ^ ^ ti
HKI-UUI) i T R T W W I I 3 II

H K W U T i SJ^TT s fR R T fc ^ tH F R 'A 3TT #W M ^ T f o s E T R T : *W|lRdK<*mi|:ll II

^ % ^Rcjt ^Rr: i r i
h it g ig s r irm s r in s R tfp q f? r:im i
^TTJIT^ Tl^lk «l|^H<RI8TOHII ^ 1 1
The illusory Vi§nu is also known as
Narayana through his manifestations. When the O king during the Satyagua, after the killing
eternal god himself engaged in the form of of Vrtrasura, the battle of Taraka was fought in
the world in which the invincible and terrific
Narayana, in creation, he himself appeared as
demons, Yaksas, Nagas besides the Raksasas,
Brahma, Vayu, Soma, Indra, Dharma,
kept on destroying the gods.
Brhaspati, Sukra etc.
^ e fs z m R T fcw<sii: T^ti

^TciR w m ^ rw jf jr p ji w n
TJTT f a w j R f a T g m f o r : 11 m i
Facing such a vast destruction, getting
Visnu was also bom as the son of Aditi as a deprived of the weapons, he became
result of which he is also called Upendra- the disinterested in war and mentally took refuge
younger brother of Indra. with Narayana.
u w f e r n f ^ T T : M ^ c h K U l^ i
TJ^RvRR facdu|||j-Rcl7x!iu:|
^riKMcX^yi^ll ^ II iJ T ^ R T t T O W ^ I I II

There are two reasons for the omniscient At the same time the clouds covered the sun,
Visnu, to have been bom of Aditi. The first was moon and the planets in the sky. They were
accompanied with terrific lightenings,
to grace Aditi and secondly to kill the Daityas,
thundering aloud at the same time.
Danavas and Raksasas- the enemies of the
gods. >ujfej£ortflrn y)<(H^U<*iRui:i

3I5IRW 5TT ^ 31^: I 3 H lW ^ n fa * d l: j r a f : W tT T W :ll **11

3< r«^ M'Jimd'l^iitiii gHd'l-MIVlfny^^JIHHlPl^: I

The lord who is the supreme soul, first of all i t : ^ y l ^ i ^ ^ m M f M c i i u R H .i i ^ ii

produced Brahma, who initially created Then all the seven types of winds shattering
Prajapatis. one another started blowing with the dazzle of
the lightenings, the clouds filled with water, the
H ^ T R ^ rn T F ^ I
fire rushing like Vajra and the shaking of the
g |? f T H W T W 'T I I 6 II
wind blowing with the thundering sound
Thereafter, the best of humans were together with other disturbances, the sky
produced in the dynasty of Brahma. With the appeared as if burning in flames.
 ctw y jw w P m
RoMlfn Xl fenHlft MMd^cy?T^t xTII
^\
d94
s9j|W T T ^ HlebMi *fecTI
^ glowing like burnished gold, His complexion
34<*MdPd WTTf&T dffM^dJldH^rOTII $V9ll
mw w from ^ q yi^wd feiR i
fdRulyMRf^lHT q % s r fe?Tt ^ T II \C II
Thousands of meteors began to fall. The
Divine chariots also fell down on the ground
after being tossed in the heavens. It looked as if
the annihilation of the universe was in progress.
In course of that terrible, calamity the lustre
from every one’s face was gone. It was pitch
dark, and the ten directions were under cover of
dense darkness.
fe^?T ^ f W cFTFTt chH^yicHjftddll
iM dlchl yT<ui dH'Hl^dlll II
d iJm lyi^ irftfa T R it w
m : ^ k v U jw u t fe a t $ u jic|M i£ R :ii?o ii
The Goddess Kali wandered about in the
sky, when even the Sun was entirely covered
with the massive folds of darkness. At that time,
Lord Visnu dispelling the huge piles of
darkness by His arms, shone forth with His
glory and His blue appearance.
d H I**T $ q ftq d H lg ch d ^ H J
^jflTT ggtTT xfe <£W|fac<lrTcW|| ? $11
^HMldlWMi dHcbW^MUfl^l
yi||^<*Kc(^N ^4|Wl[HRldli«ldH.II ? ? II
xim 1cb<H^<I^^VII^IdHill 3311
xi^i<if*<uii^hd RiR<*efMcJ)^dH,i
*K<*Hp*d«b< VKivHfeMyiRuiH.il ^ ^ ii
f e u jj^ t ^ im vH s f r p j vn ^ ii^ i'H H iR m i
The Lord shone like the sombre clouds, soot
and the mountains; His body looked like cloud
and collyrium. Even the hair (on his body)
looked like clouds; by His lustre and
appearance He looked like a blue mountain. He
II
was dressed in yellow and wearing ornaments
resembling the colour of the smoke arising at
the time of the destruction of the universe; He
had four arms; hence, His shoulders looked
more yellow. His shoulders were broad,
wearing a diadem, armed with high class
weapons bright as Heavens, majestic like the
mountain, having serpent like arrow in His
quiver, and Nandaka axe and Sakti; holding
conch, quoit, club and the lotus, He looked like
a mighty mountain, forgiveness is the base
whereof; Prosperity its tree; the Sarriga bow is
its peak.
«4H)<*MH:e&RT ^ 11
:i The celestial ladies formed its leaves and
various chariots, trees and rainwater, its
oozings; and in such a way, it became the
illuminator of all the realms and the source of
rejoice to all.
qRifemqfe^iT
feSTligiRITRTSr ^l^dH<l3U|HIR^II
HchlfvidMN^H
Knowledge and egoism formed its essence;
the chief elements formed its sprouts. The
numerous variegations were the leaves, the stars
and planets formed the flowers, the world of the
demons formed the trunk of the tree. The Visnu
mountain thus appeared in the world.
yHKI«*KPl^U T1OTT?IW(I
Tj$M^P|^fed4N 3 ^ ii
It looked like a huge reservoir resembling
the ocean resting on the Rasatala. It was
covered with the massive network, even
difficult for the lion to seek his rescue and t HKl'MUiq-^afa-qi
adorned with birds, animals and various beings,
^lisAcj cTTg; ^Rhc|rH(HHII3'3ll
thus conducing to the common welfare of all the
Lokas. Adorned with the aroma of modesty and ^=r ^ r ;i

wealth, the unspeakable endless Bhavas ^ n fe iT ^ f^ n 3 4 ii

(feelings) formed the waters thereof. The
manifested Ahamkara formed the froth; the
planets and stars formed the bubbles.
3 *11
*RT MrWIU||<*|u| V M Y I|^ 4 d H J
Then Narayana, looking like such a vast
ocean, the Lord of the Devas, the Giver of the
boons, the Most Clement on the devotees, the
Giver of peace, seated in a chariot streaming
with the banner with the symbol of Garuda,
became visible in the firmament.

3 H ’d<R>MMrti f^RTtnf 4^1^113^11

lR[?n*R?Tfht
s Mr ii * o ii

^ <£>dl§rR: ^ T : V ls b ^ < lW :IU * ll

In other words, the stars, the Moon, the Sun,

gleaming like the Mount Sumeru bedecked with
the starry flowers, the Dispeller of fear, seated
cbH^l)M*m4ytf 4\d4Fd^pHHjl 3 ^ II in an excellent divine chariot, the Lord Visnu
The elements were the crests, the asterisms was visible to Indra and the other Devas on the
were the bubbles, the Vimamas were the birds, aerial track.
it was agitated by the clouds. All the men and ji<
uvk g r ^ r ?Rtnq- w t ^mT: i
beings were its fish; the rows of mountains f a w j^ d H U ^ H
formed the couches; the three gunas were its
faHIVIN c^HcIRi T W $ \
eddy, the regions were its alligators, fishes, etc.,
the warriors were its creepers and saplings, the 3TIW ^ II * 3 II
snakes were its reeds, and the twelve Suris were Hcrra W r : «ra:l
its great islands. The eleven Rudras were its ?TTf% 5T5TH ^ -tTT *TWT W : II * * II
cities, the eight Vasus, its mountains; the
f^RTT ^FraT: T l i ^<rhcR
Sandhyas formed its waves; and birds formed
the air thereof. The demons were the crocodiles. ^w fw M ^ r <irfaTT:ii'smi
The Yaksas and the serpents were the huge ^TT: yi^l^dPMdHUMJ
fishes, Brahma was the supreme valour, the rRTCrPT: W d P ^ i iJ ^TrlT ?g JT :ll* ^ ll
women were the gems, Sri, Klrti, Kanti and
s c n p i fyraT yvn-diSJ
LaksmI were the rivers. The Yogas and the
great festival occasions found their origin and
end in Him. The Devas became consoled at the ^ yviMiyiP^
sight of such a Narayana. n ich c|j|^ ^ii:ii* 4 ii

Seeing Him, all the Devas with folded hands
shouted out victory, took His refuge, and
explained to Him the whole situation; when the
Lord determined to put an end to all the demons
in the war and said to the Devas- “O Devas! be
calm and do not fear. I shall now conquer all the
demons and you shall possess the Empire of the
three realms.” Being pleased with such nectar­
like words of the truthful Lord, the Devas
returned to Their regions, and after that all the
darkness was dispelled and the clouds were
dispersed. Pleasant wind began to blow, calm
reigned in each direction, and all the stars,
regaining their brilliance, began to circumbulate
the Moon. The celestial fight of the planets
ceased, the oceans became calm, the dust
storms subsided, and peace in all the realms was
restored. The roads became clear and the
threefold Devas looked bright and cheerful. The
agitation from the rivers disappeared, the
devotees came to their senses, the hearts and
senses of the townsmen became jolly.
didyitchi
WTiracfi:imoii
JRpsraf: ITfrTT
Maharsis started the chanting of the Vedic
hymns loudly, without any sorrow or grief, and
the fire began to accept the sacrificial offerings.
The Universe became peaceful, and the
Dharmas were again established. All the beings
became elated, and all the Devas hearing the
resolution of the Lord Visnu to destroy the
demons, became highly delighted.
dHehlK^I*)
faHHrUfacbVlddn'l&MIAI: II $V9^ II
ie'k'k
C H A P T E R 173
Preparation of war by the Daityas and
Danavas
cTfTfS^Rt fauJJcM: 3prr c^nsr ^R3rr:l
x ra ^ c iiii fu ro re ^rn $11
Matsya said- “O Son of Ravi, thus listening
to the encouraging, fearless and appropriate
words of lord Visnu, the Daityas and the
Danavas made enormous efforts for getting
victorious in the war.”
cblsHM-M faHirdl'Md^’MHJ
-ychf?Md*4^i^JiH.ii ^ ii
y iifad M ji 3 ii
At that point of time Maya was desirous of
victory mounted over such a chariot which was
made of gold. The indestructible chariot was a
furlong in length, quite spacious with four
wheels. It had long and beautiful yokes. The
small bells fixed to the chariot issued dangling
sound. It was covered with the hide of
rhinoceros. It was decorated with beautiful Jcilis
of gold and gems.
f d c q i^ d u f U s H M 4 l m k H l f < d H jm i
It was painted with wolves and lines of birds
and was the store-house of divine weapons as
well as the quivers. While moving it produced
the rumbling sound resembling the thunder of
the clouds.
^ <«|chV k f t l jhh Immhj
JKIMRy'HM'uf J4f3M>dfi|c|l^c|Hjmi|
The best of the chariot had the best and
beautiful axle; besides the strong middle part. It
was vast like the sky and had a large number of
clubs and the parighas stored in it, as a result of
which it appeared like an ocean.
 been yoked. Tarakasura mounted over such an
excellent chariot.
y g d l c b & d ^ d iT T f ^ r f tm T ^ T * T ll^ ll
W H fro fk :!
'I'^'S.rHHelMN CM*lRe<■ci'HHj
TO3 ^W H :ll r*ll
^rfrg^re^ut
Virocana filled with rage stood at the front
^HUiohivR f ^ i t « t h u v i u n IH I
of the army. He looked like the shining
^ fd y ^ u n ^ i^ ft ^ '^di^mT^n 6 n mountain.
It was covered with gold, having the gold ^R5T:l
banners, shining like the sun and resembling the
Mount Mandaracala, painted black like the terft yMHw1chM^:ii W i
snake and tiger spots, drawn by gigantic bears Hayagriva, the best of the Danavas, drove
and was the breaker of the enemy chariots. his chariot forward accompanied with a
Seated in such a majestic chariot, the valiant thousand chariots.
demon looked like the sun rising from
HTTOt yHfcStihK^^^dJ
Mandaracala.
3TTT?: WGT M I ? ^ 1 ^ :1 1 *^11
dUyrsblVlfaWK |w t W ^l
The demons Varaha, immensely extensive in
# rra n rw ^ T S T h Ih i^ ^ im m ^ ii 11
bulk, with his bow drawn measuring thousand
kiskus, came to the field like a mountain
(dfafiaiREMui Ji^-dfMc) cmr^Tii *o 11 pushing on his chariot.
^ T T T ^ n r < P vidM J 13TRT fg^KMPsH'Klt TftT3T ^TrT^I
a r m t : T i f t i : T ju f ■5 ^ : 1 1 * * 1 1 i m ^rs^ran^rarii
Taraka seated himself in a lofty chariot of The demon Khara came charged with great
gold looking like a mountain and made terrible conceit and wrath, his lips and eyes throbbing.
noise while in motion. It was made of the black
(BTgr WR ^Wd:l
iron with a hump. The rays were shining in the
chariot tearing out the darkness. It thundered <wc(d^g qRdshm *411
like the cloud. It had the openings covered with The valiant Tvasta, riding on a chariot
the iron net and was filled with Ksepaniyas, drawn by eight elephants, went round the army
parighas and Mudgaras made of iron. to see that all the phalanxes of the demons were
T irc h m f m fa d ^ < ^ T t)* u d & :i
ready.

3 fr c m r % < r m ^ j t o j ^ i i *911
(civfcitri^cisN' %lcic|>usc'i^Ui:i

Besides it had enough of spears, pas'as, big

thorns, frightening tomaras, besides that the
battle-axes. < S K im f a c h « R :ll? o ||

3SRT %RTt ^ted^rH cl T F ^ I
W W W •^SSqTft^trm^ll *3 M
To fight with the enemies it appeared like
Mandaracala, in which a thousand donkeys had
Virpacitti’s son, the demon Sveta, also came
with his white earrings, Arista, the son of Bali,
came armed with rocks, and began to use them
as missiles.

a^gFTT ^RgT^ra- M ^TIPTII R *11
^ TfgfW^T:!
-M W W : S H W * r e ? T W :IIR R II
snfo w t^R ^cii^im^i
jj ^ h '1 ^ uII^:II?^II
The demon Kisora came with his fresh
energy and looked like the sun in the midst of
dark clouds. And so did many other demons,
wearing armours. The demon Lamba, fully
bedecked with hanging pendants, shone forth
like the Sun, through the mist in his army. Rahu
also came biting his lips, gnashing his teeth and
with eyes disturbed with anger.
(jy iw a fa it n ? r a s :i
37^ ^ W T T W ' M W TftnR'SII
Rahu stood before all the demons smiling
and many other demons came riding on horses,
several others came riding on elephants.
^farUK'lg’MIdU: if^T*^eim<c||^l:l| R m i
3TRWYRTT cfpT: cTWrq^l
^ 11
rTw r f w e l : fviHiyyHiJ|UM:i
M R y I c h A W %^rfT:IIRill
Many came riding on the lions, sheep, bears,
mules, camels, boars, several ferocious looking
demons came on foot. At that time, the demons
with only one or half a leg, in their eagerness
for war, began to dance and began to terrify the
Devas, showing their hands and holding clubs,
parighas, stones, musalas and other terrible
weapons in their hands. Several roared like
happy lions and came waving their arms with
glee.
W : Tj-frw rn i
fysh^w yidHifa: ?rasntsr'g^':iiR<?ii
Those demons armed with clubs, Pasa,
Prasa, Parigha, Tomara, Arikusa, Pattisa,
Sataghnls, Satadharas, Gandas'ailas, iron
Parighas, discus, etc., began to cheer up their
own armies.
'^'Ell’ilchfllcJl^dH,!! 3 *11
t^ W rrT t
g R g frrftc ^ ^ T c l^ T I
w e ^ r r f i ^ r a ^ i i 3 r 11
Thus the demon army, full of conceit and
perseverance, looked furious like clouds, and
assembled before the Devas. The thousands of
the infuriated demons looked shining like the
wind, fire, mountain, water and clouds, and
became mad for war.
t^rnnrt
1il«Hry(ycbVldd*4l5?ZIW:II *\93 II
k k k
CHAPTER 174
God’s compaign for war
TTIrJT 3HTTtT
fo m r ifsR^TI
*j<iuim fii fg ifli sjnjii *n
Lord Matsya said- “O Son of Ravi, you
have heard about the vastness of the Daitya
army. Now you listen to the size of the army of
the gods, particularly that of lord Visnu.”
anf^iT srcrat 3T%rr ^ TTgraefli
IT^TT: TTRTTI^ IF^RT ^raWT^II R II
 At that point of time, all the Adityas, Vasus,
Rudras and both the Asvinlkumaras, together
with their respective army men, wore the
Kavacas.
UTOOTt: IJlfs q ^ ll^ ll
^TTRT T2T: UcSq(yyc|U*;y ;|
^qd-dqRb^ drim i
Thousand eyed Lokapala-Indra, who
happens to be the leader of all the gods, first of
all mounted over Airavata- the elephant of the
gods. The chariot of Indra too was made to take
a position in the army, which moved with great
speed like Garuda the best among the birds. It
had beautiful wheels. It was decorated with gold
and Vajra.
ciMigcRTu^; qcJdlRd g n ^ :ii$ n
it itse ^t
fe n tnsra# iw r:ii^ ii
Taft ^d4R)HlRMI
I f ^ 4 : < }R ^ f o W : II i l l
The group of Gandharvas and Yaksas, were
marching behind them in thousands. The
illustrious members and the Maharsis, were
offering prayers to them. It created rumbling
sound like Vajra, having the lustre of lightening
and the rainbow was surrounded by the clouds
which moved at will. The illustrious Indra,
mounting over the chariot goes round the entire
world. The Brahmanas engaged in the yajncts
praise the same at the start of the yajfias. When
Indra mount the said chariot in the heaven, the
trumpets of the gods start blowing and hundreds
of apsaras collectively perform the dance.
ifep r HHKI^H TFjPTHf W lf o :l
frfit f T O p f r T qH)qit>d<*UIIIHII
The chariot has a flag embossed with the
figure of serpent Se§a and looks graceful like
the sun. A thousand horses having the speed of
the wind, were yoked in the chariot.
IT W K d c H I «nf?T TTHt tnrrf^RT rT^TI
f^ F T : n R ^ d ! #3RTTII *o II
At that point of time, the chariot which was
guarded by Matali, looked graceful like the
Sumeru mountain with the lustre of the sun.
' s3 s3 “s.
W M T f^ ra
Thus Yamaraja, together with Kala, holding
the danda and a club in his hands, frightening
the Daityas with his lion’s roar, took his
position in the army of the gods.
S3 -O w t:i
v i i - q T h ^ s i i l f w q ; d 'l i i q i i e p p n ^ i i
it ? w : i i ^ ii
The four oceans and the Nagas with their
moving tongues, were adorned with conches
and Keyuras studded with gems. They were
holding Kalapasas in their hands. They were
mounted over the chariots driven by white
horses which looked bright with moon rays.
They were engaged in thousand types of sports.
M fu iV illM H M c lM ^ R 'U K in id 'l c R : :ll * * 1 1
w i: <dHlc*,wdRygi^i
Wrftil
f r o m m : s m :ii* $ n
TT3RTW T: « lq M K N lfijK 4¥*Jdl
fg in w m I s r a 'f t 1w : i i
IT <W<M:
The handsome Varuna also appeared in the
field, along with the four oceans, serpents
lashing their tongues, wearing garlands and
jewelled ornaments, armed with his deadly
noose, riding on the horse shining like the
moon-beams, dressed in variegated coloured
robes; and awaited the hour of war. He then
appeared like the oceans agitated with billows,
Kubera, the Lord of the Yaksas, the Raksasas,
Kinnaras and the riches, armed with a club,
made His appearance seated in his Puspaka
plane, with Yaksas, Raksasas, Guhyakas and
conch shell and lotus etc. His carriers were men.
3 ^ iu m riw : TTT^nfefcr f ^ : - ^ n r n
TTsfaai: w e n y : fofTTW crfgnJT:l
w r: -Hc)iiH:ii n horses and holding in his hands weapons
cilehMldl Mgl«MI:l
w f ^ e i s i H 'w % ii
TTHrafr^T W lfW 'llfm il
fssraT Tf?*Tfa:ll 9 ^1
H u4dM irm il
tTOIT 9 911
mW TT f^W .II93U
The Lord Siva came then riding on a very
big bull. Indra took his stand in the east,
Dharmaraja in the south, Varuna in the west and
Kubera in the north. The valiant Dikpalas
guarded their respective directions as well as the
army of the Devas. The God Sun also came in
His chariot, drawn by seven swift horses having
beautiful reins, moving round the Meru,
illumining the Udayacala and Astacala
mountains, and giving light to all the realms,
adorned with many rays, shining with His own
lustre, the Lord of the twelve Adityas thus
graced the battlefield.
fvifvKi^l
W M W l($dd;j rPPRT: ^ R I I 9^11
vjifdmqTyyi oMifn tttk t tw ti
3?inyVi y ^ iu ii PisiwMyd^i ^ 119^11
'Ji'id: w ? sift '^frcET Trsnry w t i
<4^^Hc|i: TTm f%WTnt fw ^H 9\9ii
The demons beheld the Lord Moon who
came to the battle, mounted on a chariot drawn
by white horses, adorned with white and cool
rays, pleasing to the worlds, followed by all the
Naksatras, the Lord of the Brahmanas, the
Dispeller of nocturnal darkness, the receptacle
n of thousands of herbs and nectar, looking like a
portion of the universe; and riding on white
causing cold.
m 3TM: TmsRTRT W 7T faUrT ^J!
9o ii
Hlctii^c^R^srcTRW IRill
W ^Fm t ^ ftrJf TTkf%^#ll 9^11
c i^ -d q v g^m ftfrtjrq;i
^rhnt ¥k 41Ph h ii 3 ° ii
TT y ^ d iy ^ 'g w : cTSRTTI
Vayu, the creator of fire, the Lord of all, the
omnipresent in all the seven tunes and the
sounds, the foremost of all the elements, the
formless, the easily accessible to heaven, the
producer of sound and five-fold Prana of all the
beings, the life of all, bursting with his own
force; also joined the army of the Devas,
followed by clouds and caused great pain to the
demons by His violence.
W t R c ^ i^ fa a iw p lt: W l
fjRT:
w m Rcfl^iuii rjfioii^-dmi ^113311
^ 113*11
 The Devas with the Gandharvas and the
Vidyadharas waved their swords, which looked
like serpents that had lately cast off their skin,
and thus began to play. The gigantic serpent
Lords, infusing their venom, into the arrows of
the Devas, made the smaller of their species to
bodily merge into the arrows. Many other
Devas armed with huge rocks, trees, etc.,
became ready to hurl them at the demons.
^T: IT
^ I d : 3 W : ll3 m i
IT H f lT *< jy R y jd :l
^UJuJlc^'M^cn^TT ^TFT: y ilP d e b < b R g lll3 $ ll
arf^nraiT^Tt ^rai w w : i
The highly powerful Lord Visnu, from
whose navel sprang the lotus who assumes the
form of fire for the destruction of the world, the
eater of the sacrificial oblations the cause of the
entire universe, the giver of Peace armed with
the club, also adorned the great field of battle
with His Garuda like the rising Sun on the
Mount Udayacala.
oFT^T gnrfi c tw TT^mil 3 t II
Visnu held his lustrous cakra in His right
hand; the discus looked like the rising Sun, as if
ready to destroy the enemies.
He held in His left hand the huge club of a
black colour ready to annihilate the enemies;
and He held other weapons such as Sarriga bow
etc., in His other hands.
Me<H|(y<*ymid H ^ I I * o ||
w t^ u r fqfggq fgnfer^i
3^dK «M ft»jTh
M^UII<j'dyTOf ^T T ^dH ^U |^||*^||
(viRsM
fa r fe r e r a in qT jpr^ferra^i 1*311
W ^dshtelcM ^H
m f w r n g f ^ q M fuu^n «TR5(cTTII**ll
^i?TranfsTirTfjrP{i
sfhTRreir u rn
y d u i^ u ^ y q i i p j f •drRtTPT^I'<\ 9ll
i i n ^ w n Tg^sr iptt% tt: i
TOTTRrRng^r ih i £ p {ii * 4 I i
Lord Narayana rode on His illustrious
Garuda the son of Kasyapa, eater of snakes,
going more swiftly than the wind, agitator of
the sky, roaming in the air, looking beautiful
with snakes in his mouth, looking like the lofty
Mandara mountain after the churning of the
ocean, who had shown his valour many times in
the fight between the Asuras and the Devas,
with his body having the mark of the
thunderbolt of Indra hurled on him for stealing
nectar, having crest on the head, highly
powerful, ornamented with golden ear-rings,
having garments of variegated leaves, looking
like* a golden mountain, shining with the
splendour of the gems on the hood of the snakes
that he held in his mouth with his wings,
looking like clouds with rainbows, over­
spreading the heavens, and with red, yellow and
blue banners streaming in the air, of huge body,
the brother of Aruna, and the best of those who
roam in the air. Riding on such a Garuda, Visnu
made His appearance. The moment Lord Visnu
appeared riding on His mighty Garuda, all the
Devas and sages followed Him and began to
sing His praises with verses, all Mantras.

rT^JT<T[fa%^ WMe^dl
3?rt dicHJMU&im o ||
Kubera, Yama, Indra, Dharmaraja and the
Moon went ahead of the Lord, illumined by the
rays of the Moon, and at the same time
Brhaspati blessed all the Devas saying “Let
good come to the Devas” and Sukracarya
blessed also the demons, uttering their welfare.
demons, was fought keeping in view the
dharma, adharma, pride and humility,
therefore, it appeared quite surprising. At that
point of time, all the chariots were made to
move forward separately. The elephants were
provoked and the soldiers holding the swords in
hands were jumping on all the sides. The arrows
were being shot like the rain. The sound was
being produced from the bows. The mudgaras
were being used in the attack.
snTcresrraiFR ^ ii

TTlr^ efhTWTWnt In this way the war between the gods and
T: II ^*11 the demons took a terrific form. They started
* * "k frightening the universe like the fire of the time
of dissolution.
CHAPTER 175 t^ T :I
Battle between the gods and the Danavas
TO
wtwt w m o i % w i fdMUUld^HI ^CJT ir n jn M W ^ 1 1 i l l
fCRJITWlWli X* *11
The Danavas started shooting the parighas
Lord Matsya said- “O Son of Stirya, with different hands besides the mountains,
thereafter both the armies of the gods and the started injuring the gods. Thus with the attack
Danavas, desirous of victory, fought a terrific by the Danavas in the battle-filed desirous of
battle.” victory, the mouths of the gods dried up and
H H IH *< U |)ad l:I they were placed in a miserable condition.
^ tt^ tt ?ef II ? II

Warriors of both the sides- Danavas and the fW T W jm sPM^II ||

gods, pounced upon one another. It appeared at
that time as if the mountains were clashing with
one another.
d r p ^ ^ x b g^cqqg?T
sm M w R rH ^xfoT f5R^T W:ll?ll
The Danavas wounded them with the
tridents, they tore out their heads with the
striking of the heads of gods, while the chests
were reduced to pieces. The blood started
flowing form their wounds.

rmt iwM ^:i cifadi: ^ T :i

sfa E T TTRTT 1 ( d ^ P a d ^ l l * o II
d dJdO rfS T ■ H M * d d :ll* ll

The Daityas made the gods inactive

wounding them with their arrows. Overpowered
with the illusion of Danavas, they were
Since the war between the gods and the rendered completely inactive.
 3Hd'ldfMclwlfa
w i ^ lu im ^ R ^ H i^ i f ^ n
The army of the gods appeared to be lifeless.
The asuras rendered them efforts less and
deprived them of the weapons as well.
dl^MHi
•?T^r ^r4l'«3c4 «(jiH M H :ll *911
Thereafter, the thousand eyed Indra,
shattering the arrows shot by the demons,
entered the terrific army of the gods.
IT ^TCRTfJR d^Md<Scd ^Ti^TI
dm^Hi^MH rnrt^fTwg^ii *311
He, killing the prominent Daityas, shattered
the vast army of the Daityas and with the use of
the group of Tamasa weapons, cast darkness
over the demon army.
HlcN&iW ^3RT cll^rfq ^1
^itnr T O nf% : H^TOTII **ll
Thus with the prow'ess of Indra, the Daitya
army was filled with darkness, they could
hardly recognise any one among themselves nor
could they find the chariots of the gods.
cRft c^fW T t dMmdMMId^ll *MI
On the other hand, the best of the gods,
having been freed from the noose of the
demon’s illusion, making all the efforts cut off
the dark bodies of the demons.
faWTST tPTTTT
Then the demons of bluish haze began to fall
down like mountains with their wings severed.
d^nl'Md^KM^chK ^ lU ^ l
^cFsR dMl’MdfaeJWel^il *V9ll
? r w t rrrarff ^ ti
W M : y c t ^ N I M ilfa e b fc ld ll
^ IfellR^el^H: w 3 rT ^ n ^ ll *<? II
M iq u M w w ^PTRT M < * y ;|
^ M ^ T # t F r a c ^ i i 9011
^ ^M M I 'gf^TT W S ^rR T: I
¥ l¥ i^ 4 F j|u i ^ T : TRTHT: y K u lfa u n n 9 *11
When the demons began to be annihilated in
great numbers, Maya extended his great Maya
of Aurva fire and dispelled the darkness, and
created fearful fire like the one that prevails at
the time of the destruction of the world, which
started the devastation of the Devas, while the
demons again took up a firm stand. The Devas
seriously belaboured by Aurva fire, went to
seek the protection of Indra and the Moon. The
Devas, burnt by Aurva fire and their senses
benumed reported the whole matter to Indra.
T R ftt TTT3RTT < * R ^ :I
xftfeTT a p i f cJlcHJM^yX"
s g f w f e : ? ra j: d M ^ 4 T T ^ T W T I
3 sf: 9T ?P T r ■ J j r f l : i R 3 ll
Seeing such a fearful chaos, Varuna
prompted by Indra said- “O Indra! Aurva1 has
been created by the Brahmarsi’s son Urva in
ancient times. The Brahmarsi became like
Brahma by means of his asceticism.
<JUdw4PHIU|| f^«TT TT^II 9 * 1 1
1. A u rva- A celebrated Rsi. The sons o f KartavTrya
with the desire o f destroying the fam ily o f Aurva
killed even the children in the wom b. One o f the
wom en in the fam ily, how ever, in order to preserve
her embryo secreted it in her thigh (Uru), when the
child at its birth w as called Aurva. Beholding him
the sons o f KartavTrya were struck with blindness
and his wrath gave rise to a flame which threatened
to consum e the w hole world, had he not at the desire
o f the Pitrs cast it into the ocean where it remained
concealed with the face o f a horse. Aurvanala is also
known as Vadavagni or Vadavanala. It is the
submarine fire.
 Then the Maharsis and the Devas began to
pray to the sage Urva who was shining like the
Sun by virtue of his asceticism.
^RcfT
p gn
3?pf?rfcnE<T f cter
w t ii
T j^ w m ^ ig r ^ w m 'i ^ g # i
g jta rt w n w r c^ iv i ^ w ^ ^ i r ^ ii
cf|Pr femHTm Tfftrf ^nfenrtRmi
i^ch ^61^1 IcdciTDiPi (cH I 'SRETT: II ^611
qnf^r gjRor^i
«T JMIMfd*W0fd:IR,?ll
cf5T c f i f e cT^TFT c l ^ l r M H ^ I r M H I I
c^jtsnrfsi^cT^r (rcTI*ii et ^ l .i i ? ° n
The demon Hiranyakasipu also appeared
there. The Brahmarsis then said, ‘O Bhagavan!
this Your attempt is to root out the race of the
Rsis. You are the only survivor and there is
none in your family and you are devoting
yourself to rigid austerities in the flower of your
life. So many sages are all by themselves
without any offspring and in the same way the
families of the Rsis have died in the absence of
any progeny. The Rsis look entirely cut off
from the world. You have become illustrious
like Prajapati by virtue of your asceticism, but
you should also beget a son for the continuance
of your family. You have renounced
householder’s life; therefore create another
body by getting another soul out of your own.’
it T ^ a rg rfit - g f q f j d c f f M ^ d i f e d : i
rngfsRTJTRTcR ^ f c ^ l l 3 *11
gsjFT fa fed) gift mhI h'i
3TT^ et ifaft:
TTffng W 1JT W rq^T :l
^RFTT ^ Tf?T5n raTflR T^ I
s m u s f g i ^%^RsprfqgTfiRrq;ii 3* 11
3TW^TT 3TfT^® <-dl<^4sllHHW«lll
a r ^ T ^ i r ^ r w : w c n n w chi^mi
cmflT (naPt gcUfa :I
5?ra^ g r^ rii yiyS-Mp) w -nf^ii^^ii
9 ^ ii
Those words went deep into the heart of
Urva who despising these Rsis said ‘the highest
duty of the Rsis, as enjoined by the Sastras, is to
pass their days in the forest, living on the
produce of nature, for a Brahmana ought to
strictly observe Brahmacarya. In that case he
can shake the position of Brahma. The
householders have threefold duties to discharge,
but those of them living in the forest ought to
follow our ways. The Rsis living merely on
water, air, grain and on things powdered by
stones, simply warming themselves in the fires
burning all round them, practising Das'a-tapas
and Panca-tapas,1 all of them thus pursuing the
course of rigid asceticism, seek final
emancipation by leading a life of celibacy.
'tfghwUjllSluiw V # u id Mfa?Tl
TJcPTTf: ^ 3H TII 3^911
W ^Rf f w Ittf <TT: I
^ fW T sT ?ra % i r f w T : II ? 6 II
Hlfw %*T f^TT ftrfefoT f e g f^TT I
^rf^r crcm i^ii
A true Brahmana becomes as such only by
virtue of Brahmacarya, and others, knowing
what Brahmacarya is, also say that fortitude is
established in Brahmacarya. And asceticism is
also established in the practice of Brahmacarya.
The Brahmana fixed in his austerities is really
enshrined in heaven. There is no Siddhi without
it : i
Yoga, and there is no fruit without Siddhi.
: II ^ ^ II There is no higher name and fame then
Brahmacarya which is the root of all.
1. Fire burning at ten or five places.

sr^Rnf imrg%fg?Rci: w i< rc : 11*011
There is no greater ascetic than the one who
strictly follows Brahmacarya by subduing all
his passions.
iy im u w y g r M s ld f s b iJ I I
It is hypocrisy to grow long hair without
asceticism, to pursue any vow without any
resolution, and to practice Tapasya without
Brahmacarya. These three are simply signs of
vanity.
^ c[RT: ^ %iic((cm4<4:l
W U TO T tTFRTt: T r a T : l U 3 l l
Where is wife? and where is Yoga? and
where is the perversion of thought? Great
differences lie between these.
rTTOt sfof ^fcdlrlHIMJ
■RTTOT^RFjlTO^T chAuilH^ II
Brahma has created all these by His mental
power. If one has the seed of asceticism within
him, he can create a son from his mind. Verily
you are the knowers of selves. Then why do
you not create such children by the force of
mind alone?
w m f t f o f a r ’i i l P u i s M s n d n i w f a : i
q- ^TRThTt ctf sldMrb
sn fw ^ - q ? r q ;ii* m i
^ l^ > t f^RT j j ^ k M d ^ H J I' S S I I
XigWTRWTi *T fefoj ^Rlbyfdl
c l^ H I^ M r T W t lU ^ II
The ascetics ought to beget progeny out of
the embryo created by their mind, and your
address to me is bereft of dharma, and is like the
speech of those who are not good. By the power
of my innerself, I shall create a son, without the
help of a woman, after illumining my mind with
the glory of asceticism. I shall create such a son
out of my soul, who would be ready to consume
the creation.
3 ^ 5 rTWlf^ir ^dlVMI
w pt W crRftrmiuiii
cTPire w ot firr^T ^ ihimihi ^ tPfer : i
*nrat ^ r r a t # wrsjcni'*'?!!
farftftkr aftgf ^iMWchis^r:i
M<M<*lMH:imo||
Afterwards the sage Urva, absorbed in his
asceticism, throwing his thighs into the fire
rubbed them with a kusa grass. Then the son in
the form of Fire, desirous of consuming the
universe, was produced from his thigh, by its
own force without the help of any firewood. In
such a way the fearful fire Aurva was begotten
from the thigh of the seer Urva.
3r<T5rnra2jrarcr ftwt frmi
^ wttt ttptii h *n
f^f^TTlf|feg^#fo7TntITr f3^Tt 33TI
^4'MdlfH BPfi* ^ - ^ 5 ^ : 1 1 H? II
That son of Urva said with a feeble voice, to
his father, immediately on being bom ‘0
Father! I am oppressed by hunger, please direct
me to consume the universe.” Saying so, the fire
II Aurva ascended to heaven, and with the
intention of consuming everything all round,
increased itself in bulk, and spread itself in all
directions.
Udfr^-d) WT inTPT^I
3cTM gpJrTt ipTC ^FTdST ^TT fT^im^H
3twt tttetpt ^ fo r w t o p ii
dwldtfci:
Afterwards Brahma said to Urva- “Please
save the universe from the fury of your son. O
Brahmana! I shall assign a very good place to
your son. Have full confidence in my words.”
qfaitai xRqrqsr^ra tim m i
W ld*l^ M I ^ chif^dcd Trwmi
^irg^fiJrf: ■gsT: T R I^II^II
f ir w fqgnr: cit fen rq g ^ i
Urva said- “Today I am blessed. You have
shown me a great kindness by promising a place
for my son. O Bhagavan! what oblations will
my son get when he feels hungry in the
morning? What will be the place of his stay and
what arrangements will be made for his food?
Those things should be arranged in a manner
be-fitting the position of my son.”
WWfaTcf
m 4 i P ( 4 h farer w m m ^ n
tr o t ftcwiRnii ff^:i
Brahma said- ‘This son of yours will stay as
the submarine fire in the ocean and O
Brahmana! I am also bom of water. He will be
gratified to drink it. I am giving the same butter
like water to your son which I also drink in
course of my stay in it.
*pTRT *FTtj W
faclRsfrtfl fa^iu n ^u im ^n ^o ii
lj4li(M{-d<*>lH f yfHHIVl) W f^T:!
^ ^ I 1 ^ *11
‘At the end of the yugas, your son and I will
wander about in mutual company' when we will
repay the debts of those who are sonless. Later
on, the same fire will dry up all the waters.
Besides he will bum up all the Devas, Asuras,
Yaksas, Raksasas, etc., and all other elements.’
iJewR^ft t TTtsf^T: y^d'rctMqu^H:!
TT%car ftrrfr w t^ii ^911
Mld’MldWd'l SfTT ^ 4 ^ :1
*4w iA : W ^tirgr w W TTf^tT^m riis^ii
Hearing those words of Brahma, Urva said-
‘Be it so.’ When the fire merged into the ocean,
after throwing his lustre into his father. Then
Brahma and other Rsis resumed their pursuits
undisturbed, on realising the glory of fire, the
son of Urva.
ffTVilctifVTq^l cf^r d'Mgt^dHJ
3=31: JTOTcTCraffr 'cHcKiidgclW f l l ^ l l
AW q R p : fildlMi^ll^mi
3 era era ^ra -q^rawi
TTTSzfr gnJoTTII ^ ^ II
cFHt w r W i t ^cTRI^H TrRI
^ widj<i'iiii:ii^'3ii
The demon Hiranyakasipu beholding that
wonder of Urva Rsis spoke, after making a
series of salutations. “O Rsi! It is indeed highly
surprising that Agni, the witness of the universe
has merged into you and Brahma has also
become pleased with your devotion. O Great
sage! I have come to you as your and your son’s
slave. Please look with a favourable eye on your
devotee. O Sire! If I suffer it will be like your
defeat.”
39TET
cT-Sft TJTi Ryd:l
d«Wl^ WM&g ^RTII^ill
di*}d HNI 1J^ira TT*T PlIHcllHj
Rri^ERrai^m4f Mra&Tftn ^ u
TT^T cTTTPT ^nTT5fW^m|l
xf f ^ r w irEi^fwiivaoii
^uRedfd rrr TJ^r P R mPm^H.1
jp*: ^ rra f ^ r^ t:iiv 9 * ii
 Urva said- ‘I am gratified, because I have CHAPTER 176
now become your preceptor. I have now no fear Conflict between gods and Tarakamaya
of danger on account of my asceticism. You
should also embrace the Maya created by my
son, who, though without any fuel is more
violent than Pavaka the ordinary fire. This
Maya will protect your family and destroy your
yR&yrira: PvTPviTrwri*n
Matsya said- After hearing the words of
enemies and will be unbearable to the
Varuna, Indra the lord of gods said ‘be it so’,
adversary.' Hearing those words the demon
and gladly directed the Moon to proceed for the
Hiranyakasipu embracing her (Maya) went to
war.
heaven after bowing to Urva Muni very much
gratified.
ttett w rr dT^rnnt f o r w r ^ PjdiWtfiHii r ii
He said “O Moon! Go and help Varuna; thus
carry out the rescue of the gods and the
The mighty Maya, created by Aurva the son

tkt:yfdcT
l4srwif^titer^src:i
destruction of the demons.
of the sage Urva, was unbearable even by the
Devas.
dffMW oyfelrl trS
gncfrT:
1 W t:l
H^TFrrii n 8Jti^ tni^i
Tft < ^< 1 i^f:ii3ii

grfert
^ w i 11^ n You are more powerful than me. You are the
hnt w w ^ r:i Lord of the heavenly bodies. Knower of the
Rasas, you know the place of all Rasa, of
umi^di gftbmPu WT:IIV9mi
universe and you pervade all the realms with
Now Hiranyakasipu being dead, this Maya your elixir which like the ocean, waxing and
had become comparatively weak. Also the sage, waning exits in you. You bring about by your
who was the author of that Maya, cursed him. I

:yiymkw:i
diurnal motion the day and the night.
have narrated this all to you, said Varuna to
Indra; so that in case you want the Maya to be
^^:W M±i:im
i
W
fMT
destroyed, you should let the Moon go with me
to render me assistance, and I shall undoubtedly rdHlRrMM«ll^ fe?T:l
destroy it, with his co-operation, by means of

r:W Ti
cm: y ir^iy i p i ^ t i i ^ ii
water.

*** Your spot, in the form of a hare, is indicative

of your giving shelter to the universe and even
the Devas and the celestial bodies do not know
the full significance of your power. You are
located above the Sun and the other heavenly
bodies. You by your glory dispel the universal
gloom and make it bright and luminous. Your
rays are white; your body is made up of snow;
you are the lord of stars, you are with the spot
of a hare, you are eternal, the form of Kalayoga,
and the final beatitude of sacrifices.
rs( gnfo: cfcikHMNi irm: wmiRniHM
rr^i-y-Ti ttrtt ^ irn r *o u
You the Lord of the herbs, the source of
actions, begotten from water, producer of lotus
and other aquatic plants, most cool, the
receptacle of nectar, nimble, having white
conveyance, You are the beauty of the
beautiful; you are the Soma of the drinkers of
Soma; you are the very gentle among all beings;
and you are the Lord of stars, the displler of
darkness. O mighty one! go with the army of
Varuna, and relieve us by destroying this Asuri
Maya. We are all tormented in the battlefield.”
W arafa 3 ^ $
in * entfftr f?rf?TT
TTcTR; wfen^fydHI
The Moon said- “O Lord of the gods and
giver of boons! on your words, I shall pour
down a heavy dew for destruction of the
demons. See the Demons in this great war void
of their conceit and the store of their delusion
exhausted. I will envelop the Daityas with
severe cold; I will bum them chill and I will
make the Demons void of their pride.”
f^Mch-Tir-yyi: w w :1
Thus saying the Moon showered torrents of
cold, while Varuna hurled his noose. The
demons under the influence of these began to lie
inert and dead.
STETcjfflTTTT^ w if e < H c)H I| * * | |
ir a T fr o ft in f t wt w fp n rrfs F T h
^cK fri^ ici M ^ iu ic f iii * m i
Thus Varuna and the Moon both started the
annihilation of the demons by showering cold
on them. Both those Lords of the waters,
fighting by the store of their freezing resources,
roamed about in the field like the ferocious
oceans.
: JlfaslRc) ifc p ^ ll^ ll
^ ^ ^ P ifitfd iH u ^ ii
TTT^ter w R d l T^tl
I^ IT fqf^K^hl II
v ild i^ iftg d i^ f
Q u ik H ifa d U c ^ -i P upbm ui ^ 1^ : 11^11
^T 5 ^TRT fqM'UdH’Hlfui eh
fdMMlfa fafonfw «Md^d4dPd xTII ? o II
Varuna and the Moon pouring down
showers of rain, like those that descend at the
time of the annihilation of the universe, totally
destroyed the delusive fire. The demons,
benumbed by the cold showers of the Moon and
entangled in the noose of Varuna, could not
move their limbs any way, and they all looked
like the mountains with dismantled crests. The
Moon beams and the cold .showers of Varuna
entirely unhinged the demons. Their chariots
deprived of all lustre fell down tossing from the
heaven.
'*TF3Trat ^ mci:|| ^ *||
IT f t l t f M M f a d d i
 nKMi^ ^ z rat ch^iichlu^miHii r r n
ry^iy4|U||c^TJlf H<r^4^riysa^:l
fFPfFmrafrnf w rraftfe|um n ? 311
fq ffo t -$$r fjftrat fg fa gjnm r^i
JlfelT TTT^rff HWIM^NrH W H IR 'S !!
i n f w ^ : f^Trira^: ^ ra f^ s r w h i
STOFT n?m i
Maya Danava saw the demons in the sky
bound allside by the illusion created by the
Moon and Varuna. He then introduced his
Parvatl Maya which suddenly pervaded all
space with rocks, swords, shields, dense forests
teaming with yawning caves and roaring lions
and elephants, full of herds of deer and wind,
containing huge trees and moving by the force
of wind in the heavens at will. Then Candri and
Varuni Mayas of the Moon and Varuna
suddenly disappeared. And the moment such a
delusion was introduced swords, rocks, trees
began to pour down upon the Devas, who began
to be destroyed and the demons regained a safe
footing.
3 jftrfs © l*w iu \ : f*< ^ e *i|U |H T U t l R ^ I I
fiT O ^ r ra fS T I
s m g ^ trw T T h <WR< s n r v 9 H
3 T F F T T 3 JW T : i f a f e n i f a : ¥ l < * H I $ d l :l
35SRII ? 6 II
Ph4iaih R %11
All the delusions of the Moon and Varuna
were made useless. The Devas began to die of
the heavy sword blows. There was a huge
shower of rocks, trees, etc., which filled the
universe like the heavy rain. At that time many
Devas were powdered by the rocks, several
were divided into pieces by them, a good many
were covered with trees. The bows of many
were broken and they were all bewildered and
helpless. No one excepting Lord Visnu
remained powerful. The other Devas
disappeared.
chic-i?1: chid^tyi'fl': ■HH^<hi<riHi5cil
: 113 *11
Maya demon in that battle waved the rocks
over Lord Visnu, but Gadadhara showed His
perseverance and did not show the least anger.
The knower of Kala, Lord Visnu like the
splendour of clouds at the time of the
destruction of the universe, stood there with
desire of looking the conflict of Devas and
Asuras.
rRTt m o m mcicbmwli
xTlf^ft fawjdlcHH eft MNIMM^fflMII3^11
^ JT TTT m^TT tTFTT ^PTm?TT ^TT?T I II 3 3 II
-O '■
S
' ^ dN
4O'jS| l ^ f y c | a q f^ f t ll^ * !!
Then Lord saw both Agni and Vayu in that
conflict, and Lord inspired them both to dispel
the delusion, at which they annihilated that
Parvatl Maya. Vayu with Agni consumed the
demons, just as beings are reduced to ashes at
the destruction of the universe.
3 N : yyifcldW^ mt>dHJ
sh^S'didPinMril II3 Ml
The wind blew fiercely and was followed by
fire. In that way the Vayu and Agni started their
play to havoc in the troop of Danavas.
MUdrydJdcy zf\
<He|Wi ftn d rtj y ^ -d d :ll3 ^ H
Agni in company of the wind burnt the
limbs of the demons. The army of demons
started to run away. The Vimanas of the
demons started falling down with everything all
round.
 $d<*4fui mggii
W¥<WFI TTSWril ^V3II
When wind consumed the shoulders of the
demons, and Fire has done all his deeds, the
Parvatl Maya disappeared. At that time Visnu
was praised by the gods.
M rhd^l
in if & f i n f in fe fw ii
^ xj M<M^|
^ q4faw\ii3<?n
3TO# W<HM$ Rd|<*>|
% rn fc ra p g f ii * o ii
All Daityas became effortless and three
worlds werefreed from bondage.The Devas
cried out “Victory! Victory!” and all the plans
of the demons were frustrated. The three realms
were liberated from bondage. The Devas were
gratified and the din of “Bravo! Bravo!” filled
the space. Indra was victorious and the demons
were defeated. All the directions were cleared.
Dharma increased and the Sun and the Moon
returned to their respective realms, and the three
realms were restored to their natural state. All
beings started their work with good conduct and
brotherhood.
'5T?n% *T
arfavTsFSFT TJrqff fERFT gdiyA ll^ll
Tj\
Every one began to perform sacrifices, sins
were subdued, death was curbed, sacrificial
oblations began to be poured into the fire, the
Devas ascending to heaven began to survey the
glory of the sacrifices and all the Lokapalas
returned to their quarters.
r|xrf% MIMch^UHH.!
Mtafwii
qtf argrf t t t c ^ I i
a rm # rr ^ m i u x i i
Wl
URT %IMh A n IT 3 r fll* m i
cTtlilT ^R % l
Ascetics flourished, the sinners declined.
The followers of the Devas were pleased and
^ ii
those of the demons became sad. Dharma
reigned over three-fourths of the world and
adharma existed in only one. The path of virtue
flourished and the people became righteous.
Every one began to follow his order of life and
the kings began to devote themselves to the
protection of their subjects. The sins of the
universe were subdued by the subjugation of the
demons by the Fire and the Wind.
%cTT HlcbRdl'CSlT d ^ r t ^ d f e n I
^ MIWlfH'fd
ehlH^fd fw n # ! SW i^dl
'jiw iiiebK y gi*: i i i i
tF ^T fw fe^fr M£K^dM<3d:l
¥ldM*<ui)<yi: ?rd«ng: W RtH 'S'?!!
VldvM: i w : ^ W d :l
^ 'R f f w f% ^ rs r f g i r r a r a ; : n o n
5 H l« w w < fd w iR gg:im *n
The whole universe became radiant with the
lustre of Agni. Kalanemi hearing about the
violence of Agni and Vayu appeared on the
field. He was wearing a coronet shining like the
Sun and was bedecked with tingling armlets and
ornaments. He looked tall like Mandara
mountain; golden coloured; he had hundred
arms, hundred faces, hundred heads and
appeared like a mountain with hundred peaks.
II

f^RTfiraTORt
fl^SRT WTTTTW^Rt f^Tt StfTI
The Devas were all very much terrified.
Maya, the lord of the Asuras then embraced
II
him. Kalanemi then with Visnu looked beautiful
like the Mandara mountain. Indra and the other
Devas were deeply pained to see the demon
Kalanemi advancing as if the death of all.

H*^m<U|^ufH f*f^T*lfHd<*^U||immi "RgRTTnt dKcblH^^

ii ^ ii
s f ^ n u ^ T c^trrr g g w ri
^Hgr^rgmgf%g59iftf?r f ^ i m ^ i i
He appeared like a blazing fire, measuring CHAPTER 177
the sky with his massive arms, kicking the Conflict between gods and Tarakamaya
mountains with his feet, driving away the heavy
banks of rain clouds by his breath, with his eyes
knitted , persecuting the Devas, covering all the w i i *ii

directions, looking like the messenger of death. t ^£fT ^ ^H^RT:I

He, stretching his arms clustered with heavy
^ u a y a w 3 T i u * i .i i ^ i i
fingers, addressed the demons, saying
“Demons! you should all get up now.” He ^ ■tnmngthmT:!
overspread all the quarters with arrows and 11311
seemed ready to bum the Devas.
rt cbM^P-l ^ fg^RTt <*IH^fadH,l o p Xf Tjferarn^l^ll

He looked to enemies, like death at the time ^ f m tRr^nssy^isMi ^ 5 g r:^ T : m 11

of the dissolution of the universe. All the Devas
% <J ^ fg T ^ g t r f W T : l
were bewildered to see Kalanemi in the conflict.
■q^TRIRt g r w #4^11^11
^%rf:
3?ftgt R b V lU H s H W ^ c l rT||V9||
■^TtS^rajT: Wn^ngftff(TOT:l
w f e a r T O n ^ T i c| cm4M) w n jrti

All the beings were looking upon that

persevering Kalanemi like Narayana; he began ^H3T: *T n j: d^dH J

to roam on the battlefield pacing his very tall

legs to the fro and thereby raising wind and
rolling as it were the firmament.
TT^T MftMThWdl ITTtl
t^T: yfawjRd T n^:n^oii
y id 4 1(5 r: v id H l(^ w ^ « < ^ 11**11
m fe rfirt ?ragT tw :i
Matsya said- That highly energetic Asura
W*TRT ^gT <*Mfacim<HU ^ *|| Kalanemi, in the midst of the demons, appeared
growing in strength like the heavy rain clouds
gathering in strength after excessive heat. Then
the chief Danavas, like Maya and Tarakasura
and others, seeing Kalanemi were encouraged
as if they had drunk the nectar; and stood up
and made an advance; and all the demons
casting off their fears and knocking off their
fatigue, cherished Tarakasura’s victory and they
all congregated in the field to resume fight, after
duly holding a council of war. They arranged
their phalanxes and the principal demons
forming the vanguard of Tarkasura also turned
up dauntlessly. All were pleased to see
Kalanemi. The chief generals of Maya came off
gladly from Maya’s side and joined Kalanemi,
Maya, Tarkasura, Varaha, Hayagrlva, Sveta the
son of Vipracitti, Khara, Lamba, Arista, Kisora,
Svarbhanu, Camara, and Vakrayodhi, versed in
warfare and learning and tapasya, also came
armed with clubs, quoits, axes, discs, rocks,
javelins, spears, nooses stoves, the terrible
Gandsaila, Pattisa, Bhindipala, iron Parighas,
heavy Ghatani, SataghnI, etc., to render
assistance to Kalanemi.
crt: ( M : 11*3 II
fa t: M^dVKHHIMl^ll
cTrf: grfffrM rf^T
TJT ^ tH p lT O T
They were also armed with arrows
resembling the mouths of the serpents bolts,
keen swords, tridents, bows, and many other
luminous weapons. The army of the demons,
under the leadership of Kalanemi, looked
awfully striking, as if the whole sky was
covered with blue clouds.
WTt?rrgcfnT^I
V IA M llH d lll^ ll
fad$wir«lT cTRWt r |^ 4 4 l : I
g i^ J N d l dH H IU |M dlf*-ftll*\ 9ll
dl<4^l
Tf qfrraTU^II
TTT f^TT
*W HW :IRo||
#5mit w vu i ^ im 4 ^ i
The army of the Devas, guarded by Indra,
looking white and black, extremely joyful,
having the Sun and the Moon with them, with
asterisms as banners, swift like the wind,
located close to the heavenly bodies, under the
protection of Indra, Varuna and Kubera,
gleaming like fire blaze, under the chief
leadership of Narayana like the mass of ocean,
swelled by the Yaksas, and the Gandharvas
armed with various kinds of weapons, shone
forth and looked particularly splendid. Both the
armies encountered each other, like the heaven
and earth at the time of universal dissolution,
and a fearful conflict ensued.
TTW T:
cmqt ^ F ra T :iR 3 ii
Vl4d1'Hr«lt yftMdl'CJT W I
tt n t ^ i t ^
'riJiyid d H fH yfyl qgqf rTIR m i
^cMcJrl
^ivift "ETtr nRy'ualadmqyi^n?'3ii
The Devas and the demons showed their
valour, and arrogance. They fought furiously
like the clouds emerging from the roaring
eastern and western oceans. They began to tear
down each other, as the infuriated elephants
fo ftfe T % t #; ftt
rend the mighty mountain trees. They also blew
several kinds of conches and trumpets. The din I T ^ T T : '■ H c'K R i I P T F l ^ l

of their conches filled earth, sky, heavens and

the space all round, and so did the noise of the
twanging of the bowstrings, clashing the
swords, clap of the hands, etc. In the midst of j w i i ^ i^ rd < ir^ d H .n ^ n

the tumult raised by the kettle-drums, etc., the

roars of the demons vanished; they began to TJrrf^Rrt gJTmfiT: IT ^PTcT: 11^ 11
break the heads of each other; some of them
fought duels; some broke other’s arms, etc., srasfa in p ^ h
many of them wrestled, the Devas used their cT W f a f c c l H l t f l : y d f l H I V l R w l w C I I S i l l
heavy clubs and iron bolts, etc.
W l c[R 3T: i

JKlPim & taTfr w f e j ¥ l * H ^ h d l : I R < S I I

fd 4 jj« 4 s ^ t H 'S o l l

gjd iRd fqw^TT: mrrpjr v&mu

infoji^ f i w
R o iim < * iv iW 9 r

ISTRT IT ¥Kdif*H iH ji3 *n ^ [ d m iW P v iH : H T ^ I^ ^ R c )N H :l

WfTOST % W
*T*T53TI<J I&:l!39ll c i-^ u iy h ^ R i A ^ i

IHJTtq- ^ W :l ®Tff*T: VIWfHRd ^ 1 :1i** 11

y l g a j y l r i j j ^ g T : <*i< <i^fM ^dl

Many warriors fell down with their limbs ■ q fg W % T T : (d < d l« t> d l:ll* M I
severed by the clubs and arrows. Several of
7 1 ^ 4 M ^ il: IT ? # d l : l
them fought from their chariots and horses,
biting their lips with rage. There was a c t t fc w iR td i ^ T : <* h ^ h iii* $ ii

tremendous uproar, when the infantry and the q $l$4dcMtsfir W fd^’dH: I

chariots started face to face fighting. They
smashed the chariots of each other, fighting like
two clouds in the months of Sravana, and
Bhadra rushing into each other. Many were
killed under the pressure of the chariots running
over them. Most of the warriors were unable to
guide their chariots, being impeded by other
chariots; and several of them threw down their
foes by the arm.
H fS n ^ T : w p < d : I I 'S 'a i I
Some of them killed their foes by pushing
them by their shields. The warriors wounded in
the battle vomited blood like the clouds pouring
out rain. A fearful onslaught raged between the
Devas and the demons. The dense volleys of
arrows shot from both the armies coveted the
sky like clouds, and the weapons looked like
rainbows in the heavens, afterwards Kalanemi
came charged with wrath like the surging ocean.
The clouds charged with lightning and making a
thundering noise, began to be dispersed when
they struck Kalanemi’s luminous coronet and
his body hard like a mountain. When he began
to breathe in his wrath, and with his twisted
faces and wrinkled eyebrows sweats came out
of his body and sparks of fire emitted. Sparks
emitted from his mouth and his arm stretched
towards the sky and the sides, and grew in
magnitude, and looked as if five-hooded
serpents had emerged from the mountains, and
various kinds of weapons such as clubs, bows,
etc., held by him looked beautiful like the
mountain peaks touching the skies. When his
garments were blown by wind, it seemed as if,
the top of mount Meru was struck with the
evening rays of the Sun. He knocked down
many Devas by his violently striking them with
mountain peaks and trees, and cut down many
of them by his sword, who felt unable to move
about. He killed a good many by his blows. The
Devas, the Gandharvas and the serpents, thus
belaboured by Kalanemi, became lustreless and
utterly helpless, and even the mighty Indra of a
thousand eyes were entangled in his network of
arrows.
T^ravprd: w re ? ?i
ftcirtnu: famvi) w r f ijsri
cpT:
*PT: Tntimoll
W T O W WFRT W feywifayidj
^rtw r t fa m ^ i
iTRR ■cll'W MlgK Rncb4 ^1
ad M y ^ ra n T T 5 S rq ^ 3 P 5 R l^ im *ll
rTTW rilccti
J( W &3 TrfTcTT ^ n ^ i m m i
■cjchlil55rMH<i cffaf^jW rFTSJ R i ^ c c l
m : WcT?MII: fc^MI W
^ ? l^ d tfd 4 y il
W W R I« fTJHt S R n f^ :im i||
TTFJT < ^nc(:l
tn r ife y f w : ^ H l t * i H I W d im ^ ll
<T ^cfT ft’dlH'^H.I m ^ 11
At that time Indra, riding on his Airavata,
could not move about. Varuna was bereft of his
noose and looked like the clouds and the oceans
bereft of water. Afterwards, he belaboured
Kubera with His club, and subdued Dharmaraja,
who shuddering with fear, ran away abandoning
His glory. He also overpowered the Lokapala
and divided himself in four parts and located
them in four directions. These parts did all his
works. Then going up to the path of the stars, he
took the splendour of the Moon and his
kingdom what is so anxiously coveted by Rahu.
He then dispelled the light of the Moon, and
also drove away the shining Sun from the gates
of heaven, and took under his charge His
Sayana (procession of the equinoxes) and the
diurnal functions. Knowing Agni to be the
mouth of the Gods, Kalanemi swallowed Him
also. He also conquered Vayu by his valour and
controlled and swallowed all the heavenly and
mundane streams along with the ocean. In such
a way that demon after bringing under his
control all waters of heaven and earth, shone
forth Brahma and became the terror of the
universe; and assuming the forms of Lokapalas
and the Sun and the Moon, he controlled the
affairs of the universe in a well-ordained
manner. Then enthroning himself in the heavens
in the place of Brahma, that demon, highly
energetic like wind and fire, began to r e
himself the celestial and terrestrial kingdon. .
All the demons then prayed to him as the Devas
do unto Brahma.
CHAPTER 178
Conflict between gods and Tarakamaya
HIT W qjjuill
H K W U H fl'^ T II *11
Lord Matsya said- The Vedas, Dharma,
Forbearance, Truth and Lak§ml, resorting to
Narayana, these five were not attained by
Kalanemi on account of his inferior deeds,
performed against the prescribed rites.
HKNUiiPich^lRII
Because of the absence of these five, the
lord of demons became angry, and wanted to
enthrone himself in place of Visnu and
appeared before Him.
f^T?M WRRT flcft ^TOT^II 3 II
%fisFT <ETV*ri W P Jim i
He saw the Lord riding on his vehicle
Garuda and holding conch, disc, club, lotus,
wearing white apparel and whirling his
auspicious mace to destroy the demons. His
garment appeared like lightning. He himself
appeared like rain clouds. His carrier was
Garuda, Kas'yapa’s son having crest and golden
wings.
<3<*WHy:imil
Seeing Him thus appearing in the battlefield
with a calm composure, ready to destroy the
demons, that demon angrily said.
3TS R M W I< * » |U H lV H :l
“He is our enemy and the destroyerof our
ancestors, He dwells in the ocean,Healso
destroyed the demons Madhu and Kaitabha.
3w f ^ r gsKi^i
3^T W fEgu cfHcJT ^TT: IIV9II
There will be a most fearful fight between
Him and me. It is said that there is no end. In
this battle, many demons have been killed by
Him.
3m Tf fcftdlHpKMiW:!
sHramCtorr 4I«4m'W<ui n
am tq % ugsr
3T^Tf wcrgrir: T^rraf^:ii^ 11
He is very merciless towards the people. He
is shameless as he has not shown his clemency
even to the children and the women and He
dragged the women of demons with their plait
of heir. He is Visnu. He is the heaven of the
deities. He sleeps in ocean on the Sesa serpent.
He is the endless and Prime Soul.
3tft stRt iram nr is<uW yii^d:ii*oii
3T**T f9RTT:l
3R IT ^TOTR%T^I
f^RTwrajtn?%ii *? u
He is the Lord of the gods and our
tormentor. Hiranyakasyapu was the victim of
His fury. The Devas under His guardianship
enjoy the sacrificial oblations and the offerings
of clarified butter poured into the fire thrice by
the great Rsis. He is the Destroyer of all the
enemies of the Devas. In the field of battle our
race is annihilated by His cakra or quoit. cfgfay %q?TRTqui W l
3 R T T T f^ i^ T :I ^if^iafd^mRi4^ii|ciiHii<)^q^ii 9911
< p i ? if p *311
In the form of Narasiriiha, half man and half
m TT gJIHt ^TRT ^FWrr: imrf^RT:! loin He killed my father Hiranyakasyapu. He
3 j(d * M W < * IH W T H rT H T < *q fa % ^ T c T :ll * * | |
had measured the three realms by His three
strides, when Aditi held Him auspiciously in
It is true that for the welfare of the Devas,
Her womb. Now again in this Tarakamaya war
He has given up his own life. He throws his
He will be killed by fighting with me.” Having
quoit shining like the Sun in midst of the
uttered such words in many ways, he got ready
demons. He is the Destroyer of the demons as in
to encounter Visnu.
the form of death. He is Kesava and will receive
his fruits of past time. f$P2TCIU||S^U| q Tp&tTT TT^raR:l
f^ g ^ R f tfH W Id : I flM M r H W T T T tfa R T ^ S T ^ II 93 II
3TST ‘ J & g f t f a s j l M U lR lb ijf d ll ^ II 3T^t RyuMshteM cfp*j
iii^iiumfdld f ^ n w ti § m i l 9*11

fit HKTilOf'r ^NclHi W ^ q ;il *^ II tnr tRft fiFRTFrg

f ^ T C ^ r ^ P lw J lfM T n t s w r n t w : I *T^ 4tfqfl:ll 9m i
^lr!W<<ld'l cJHdH^II ^ | | 3T? esrt mv-uiPm m f r iiP H H i

T T ^ f S ^ T : ^ T T ^ Jc3T 4 < H W f f ? T ^ T : l iM in ft^ d if c j f q ^ T g j; ■ ■ rafvm w ^ ii 9 ^ ii

^Ul^eblU^ c fT ffft My^d'iftll *411 3T2T tgt qr?Tf^TTfiT ^ a iT T O IO T I

Fortunately this Visnu has now come to me. *r T a r f t f w i f c n f i i ^ h m r ^ ii

Now He subdued by me and will salute to me.
Today in this battlefield I shall kill
Narayana-the terror of the demons and will
then kill quickly all the other gods. Thus I will
be free from the debt of my ancestors. This
Vi$nu in all forms causes anguish to the
demons. I have heard that this very same Vi§nu
bears enmity to the demons even after he gets
other births; and he has killed the demons
Madhu and Kaitabha, when a lotus sprouted
from His navel, and when there was only one
vast expanse of water all over the universe.
^ p j : ^ irc fT ^Tl
ftm ^ 'J iy i^ e h i f ^ < u q < * f v iy f u n *<? 11
s f r t f U l j 'w l S l U : a i n m u ilR a f a : 5 ^ : 1 1 9 0 1 1
THTTFT r T T W m ^ l
Thus the lord of demons spoke such harsh
words, but Gadadhara1 kept himself quite calm,
and only said with a smile- “O Demon! you are
somewhat conceited and that is why you are
addressing Me so impatiently. The strength of
conceit is no strength indeed; whereas the
strength of angerlessness is more stable and
really strong. Filled with conceit, in my opinion,
you are void of valour. Fie to your words.
Verily, women pose at a place where there are
no men. O Daitya! I see, you are the follower
on the footsteps of your ancestors. Who is
fortunate can remain in comfort after breaking
the bridge built by Lord Brahma? O one
destroyer of the auspicious acts of the Devas! to
day I shall kill you and shall install the Devas in
their places.”

TOT W W R TT fe#Mf?TII 9 *11

1. Having a mace i.e., Lord Visnu.
 Tjci sjdfa ^ #=Rwnfrfnri
s b ly i^ w ia ^ . y ^ H
IT c J t g V r d p ^ f TTTtl
t h lq i f e j l U K r h litf t f g r o j ^ W d l ^ i l ^ l l R 9. II
c J H e t i g i f o IT * R q ^ d K > 4 < H I M I :l
After the words of Lord Visnu, the holder of
the mark of Srivatsa, like that, the demon
laughed with anger, holding missiles in his
hands. Taking up the weapons in his hundreds
of hands with red-eyed, he began to hit the chest
Lord seeing Garuda thus distressed and
Himself also in trouble, became very angry.
j i ? iii
Then he took up His Sudarsana cakra, and
exhibited His majestic glory. At that time Visnu
began to grow with Garuda; and covered all the
ten directions with his arms. The Lord Visnu
pervading all over the universe by splendour
rose to heaven and started to destroy the
demons.
%^TTWiTWOTCslt: 113 6 11
M < * fcjin isb u j g w t f ^ T : «TT^f*T:l

of the Visnu. Maya and other valiant demons
also ran after Visnu with their sharpened arms
and Nistrinsa weapons in battlefield.
$ d W d :ll3 * ll
Afflicted by the blows of the demons in the
war, Lord Visnu was unable to move from
there. He kept himself very steady like a
mountain.
W i p f a W !* :l
All Rsis and the Gandharvas began to chant
hymns to destroyer of Madhu demon (Visnu),
and at the same time the Lord rose so high that
His crest touched the clouds, His feet covered
the earth and His stretched arms spread in all
directions.
^ r a i l w ^ i STft
y d u ftu ji^ - d « n T T O f ^ l l * o ||

g n g fq r:ii3 ? n
3 T fM h T $ rp n t

m rt '5 5 % I R # W m fti
y ^ W H M lld d d chlM^\R|U|^|
cjnfrn fa w jffiw T T fa ^ ii 33n icRi icrpsjcjt w w ; i r ^ ^ n ^ i - s ^ n
^ T 'OTfeTT ^ ITT T T ^ I

Then Garuda injured the great demon

-g irf^ r^ T : y ^ iu j^ i:ii* 3 n
Kalanemi. Then taking up a ponderous and
terrible club in his hand Kalanemi hurled it on w ^ c n f ^ r g f i r ^ t% w ^ i

Garuda with great force, which indeed d<MfdMcb»ifli T P T R ^ d ^ l l l ' S ' S I I

astonished the Lord,
x ra jg a ^ r i r m ^ s r^ trfr w n : i
i p j f oqfsRT ^gT 35rt xT cPJITriR: II3* II
it fa n ^ ^3T : i r r i ^ t ^ ra n i^ m i

W T f e ^ T s f a R : < fr!rA R H : l
< S T c * ^ IT ^ IfT ^ im fa g :ll3 M I
W&f dshVM IT T fR ^ n rfsS frflT tll^ ll
V5TT5JTPT oild^d oill^d'd') fesTt ^Tl
cRZT ^ t i t W O T ^ T r T n g f l :!
T=T ^Tt ^ ^ l« H « II 3^11
Then He took His mighty Sudaras'ana quote,
^ tT MHHfctil'i *id<*W f^3RTTI shining like the rays of the Sun, containing a
d ^ H N i^ ^ iu ii ^ T w rn ^ ^ n thousand edges, the destroyer of the enemies,
looking like a blaze of fire, its ends adorned
with golden work and its middle bedecked with
diamonds, having garlands on it, going and
assuming forms at will, terrible to all the
enemies, the eater of the blood, bone and
marrow of the demons, made by Brahma
Himself, conjoined with the fury and fortitude
of the Maharsis, by the throwing of which the
moveable and immoveable objects become
burnt up, by virtue of which the goblins and the
Raksasas get satisfaction (by getting blood and
flesh to live upon). Raising such a Sudars'ana
cakra, unmatched in accomplishing its objects
and looking violent like the burning rays of the
Sun, Visnu took away all the Danava’s energy
and cut down the arms and the hundreds of the
heads of Kalanemi looking like fires.
fe?rnsr
3TOT W T O 7T5S:
Even having no arms and head, the demon
still remained unmoved. His headless form like
the trunk of a tree stood up in the field. Then
Garuda swiftly like the air, threw down
Kalanemi on the ground by his wings and by his
breast.
■*t fopsft fararifgr 11
f e w f^ r pERRerr STfaAi-mufidHnj
dfa&IMfdrl ^cfT: «^IU|IW<limo||
HTf Ulfefd ^WT: TR?TWT^I
His armless and faceless body fell down
from heaven with great violence on ground.
Due to the falling down of the demon, the
Devas together with Rsis cried out “excellent!
excellent!” and they all adored Visnu.
ebiiy^hu^u
tM 5Tj^m rrq;i
croft yisbftii
i i w f t # tnw R ^im m i
<t ^WWJimry WT <rhchfMdlM^:l
^ 7Trft:im$||
Then all other demons seeing war in
battlefield started to flight; but they all could not
move obstructed by the stretching arms of
Visnu who caught hold of their hair and necks.
He powdered the faces of many and broke the
waists of several. Many demons of them were
cut down by the quoit and the club blows of the
Lord and expired. Their strengths diminished,
limbs were broken and several of them died
falling on the ground from the heaven. When all
the demons were thus killed, the Lord stayed
there for the benefit of Indra. At the end of the
Tarakamaya battle, Pitamaha Brahma along
with the Rsis, the Gandharvas and the group of
nymphs went there.
w m t yirMMc^dHj
After adoring Lord Visnu, Brahma said Him
these words- “You have done a great work.
You have removed the source of pain to the
gods. You have gratified us all by killing the
demons.
*rrs*i <ert FTt feuit cwh^ m) -qirgr:!
f^TT
?T^T dcfl^UI qRdylsfw
■qcRT c h lH < *H 4 ^ P im fd rC II ^ o II
 This great demon Kalanemi killed by you,
was not slyable by anyone else. He was a
source of sufferings contempt to the gods and
all the three realms. He caused a great pain to
the R§is and was bent on doing me harm as
well. Therefore, by this act, I am much gratified
that you have killed Kalanemi resembling the
death.
’e m tloT 1
q< q< l g r i
rr crcimt «rai^n ^311
•W ^rl P i6 n « h > J ic h ^ l
arfFRrga footr y m *r ^ 31^11 $311
May You be blessed. Now we move on to
the excellent place of heaven, where the
Brahmarsis are beholding you in the assembly.
Deva! what boon can I confer on you, for you,
Yourself are the giver of boons to all Devas and
Daityas. You have removed the thorn of the
three realms. Now hand over the fullest
kingdom of the three realms to Indra.”
U d y r h i s p r a in s ^ tott
Thus praised by lord Brahma, imperishable
lord Visnu said to Indra and all other gods in
sweet words.
fywjgra
i ||o ) ^ ? l 5 ^ W U H I d h l
«cT0ira^:
3TFTTfa: ^ ^T:l
ctmr fy g n r A c T T : ? r a ^ r i ^ r o : i i ^ ^ i i
H?In
fg rre n y ic r o i^ -q s n is tii^ ii
Vl«hl Rvi ^ ^Tl
Vi§nu said- “O Gods! listen to this with
highly attention what I say. In this warfare we
all have killed a demon Kalanemi more valiant
than Indra alongwith other mighty demons, but
two have escaped from this great war. They are
Virocana and Rahu, consequently Indra and
Varuna should guard the eastern and western
quarters respectively.
iJHWdiy-dii sRif£pi:ii^<sii
w ^TFrnt im m ^ tt:i
ViRTTq^:
3TFHIWTT: jrarfciT
Dharmaraja and Kubera should keep guard
on south and north respectively. The Moon
along with His satellites should return to their
realm. O Sun! Enjoy yourself with your
northern and southern Ayanas and season
throughout the year. The daily oblation of
clarified butter, etc., poured into the sacrificial
fire may now be resumed.
^uaimfnglfrH w f e :i
“O Brahmanas! Resume Agnihotras and
other sacrifices according to the Vedic
injunctions, and oblations be offered in Fire.
The Devas may be gratified by sacrifices, the
ancestors by the performance of Sraddhas, and
the great sages by the study of the Vedas.
gwifsj h W i W : I | V 9 ^ 11
^nifrEftf|5nfdfir:i
^ m ^ ttn n iR T r ■ g ^ r^ n vs ^ n
The wind may freely roam in His realm and
blow from there. The three fires may now
gratify the three realms and the three varnas.
The sacrifices may be resumed through the
Brahmanas, and the Yajnikas may accept their
sacrificial fees.
Tit <j T9RTnrr sfw jnfapfi
wfcRT: Scf&tfT: i?cf
 iWlc^l^cSfui C H A P T E R 179
^t^nrRTT: Traf: irg? ;ErRj The killing of Andhaka
VM'jqni VllPl 9T51W^drti:l
The Sun may nourish the earth, the Moon ?TtT: M^VdWld fafrAui <r3^Rrf:I
may foster the Rasas, and the Wind may refresh OTW W W feftWT^II *11
all. Let all in this way resume Their allotted The Rsis said- “O Suta! we have heard the
functions. Let the mother rivers rising from the creations from the lotus as explained in detail
mountains Mahendra, Malaya, etc., flow to the by you; now tell us about the glory of the Lord
oceans. O Devas! cast aside your fears of the Siva in the form of Bhairava.”
demons, be calm.
Jifabyifa $n?ra>cb *hichhnv9$ ii
d W lfil sjtjjset g r f T^-dMH^l
w qt w 4 hi^> gr w ir cjt f^ to r:i
«rnr ii ^ ii
fgsnSRt gt ftrJT $3T % ^FraT: II ^\91|
w to t tTFTt
>r<rr^ ^ Suta spoke- I shall narrate the excellent
deeds of Siva the Lord of gods, hear with
May you be blessed. I am going to eternal attention. In days of yore there was a demon,
Brahmaloka. Do not ever be afraid of the known by the name of Andhaka, black as
demons either in your realms or in battlefield. collyrium. He was engaged in great penance
The demons are mean and whenever possible and was invulnerable of the Devas.
will attack the Devas. They have no fixed Tf m 4 c * ll ^ T % t 3 P J H JI ^ II
abodes. You should remain careful in your rf^T jr a a ^ ti
abodes, in the Heavens and in battlefield. You
are simple and good. Gentleness and sincerity rT^T ^ T ^ fT T im i
are your wealth.” 3 T r a ^ f l p # q f t H^lchlHcIH 3 # l

t?cppen T pm ifew j: d fo ^ « £ ^ a i^ l f d i4 l(^ d : l i m i

w m ^rtrrr vii : n ^ ^ 11 At some time the Lord Siva and Parvatl

were enjoying in each others company, seeing
lJd<ia<4Wcir^^TC dKchlM^I
them, he wished to snatch away the latter from
<HdHl xT ZRTT mR^hc(|^|| C o II the Lord. Then there was a most fearful battle
After thus speaking to the Devas, mighty started between Siva and the demon Andhaka,
Lord Visnu returned to His realm in company of fought in the Mahakala forest, in the district of
Brahma. Such was the wonder of the Avanti. At that time Lord Siva was very much
Tarakamaya war that waged between the Devas oppressed by the demon.
and the demons and I have related all that which dlUIMriJii ^TRT Hl^jikl % tf^l
you asked me.
p ^ ll
^ sftaTrPr ^rv<iut
3TOW -HyrM^I: ?m#SST
nil *\9<ill
fd < l4 M IU |N i g q ; ||\9 ll
icicle
Then the Lord Rudra discharged the
Pasupata weapon on demon. Through striking
of that arrow, the blood gushed forth out of the M i l * ^ II
body of that demon and thousands of Andhaka
t ih t w r e R T f R T ii^ c fu i c h iifn ^ i
demons sprang up, and the gore of those
demons also similarly multiplied itself into ^ rm T f w t M i l *V9ll
hundreds of demons. When they were killed the dHWcHI ^ ^TTHT 3^TfTT^wft cTSITI
blood from them again sprang up the hundreds
ftrfe j H ^ K I W iT^ Tt M I I *411
of Andhakas of formidable appearances.
rf ^ ri^ R i f e f e r t i
STH^cbl srm '5PFJI
Karnamoti, Gramya, UlukI, Ghatodarl,
iicf t cn
Kapall, Vajrahasta, PisacI, RaksasI, Bhusundl,
Sarikari, Canda, LangaH, Kutabhl, Kheta,
m w t * V h (I - q # n t m i i 9 ii Sulocana, Dhumra, Ekavlra, KaralinI,
VisaladanstrinI, Syama. Trijatl, KukkutI,
c ji^ o m t m i
VainayakI, Vaitall, Unmatta, Udumbarl, Siddhi,
f^raT ^ diyugi ww grenftn *011 Lelihana, Kekarl, Gardabhl, BhrukutI,
g m ft qrcfaft tT *r d n f e y u Bahuputrl, Pretayana, VidambinI,
W K I W H ^ I P y f e H l W n f ^ R T I I * * ll g fra r v ln y y l 33: 11*^11
r |lf d ® H T TtRT 3WT TWfT ^ yfHHI
M l ^ ^ l T fT ^ T Zf f e M T T T fT T M i l * ? II WfT WTT gf?T3%r chM^II 9 ° II
fw riw g J T l ■qRT W l t ^ q r rr 3RTWTT W Tf^TTI

Wfl W f ^ T ^ ^RTt dimiPildl II *3 II - q frrr xT W IT O W g # | | 9* ||

3 a r m * i <* m ) ^ fUTTTt fra^ T % n xf M ^lcidll

f M £ » rn f 4m g ^ M t ^ f ^ r t m i i * * ii 3 ir n ^ t chiHMuTf w g r t ii ? 9ii
3 r f ^ r f ^ e N r T n ft t ^PvhI FTOT f t f v lT HlP^dlMyll
In such a way innumerable terrible demons y u iK d iy t Ts r t <*i<*^iP|-<*in93ii
took birth and they spread in whole world. Then Kraunca, Sailamukhi, Vinata, Surasa, Danu,
seeing that illusory Andhaka, God created the Usa, Rambha, Menaka, Salila, CitrarupinI,
following Divine Mothers to drink their blood- Svaha, Svadha, Vasatkara, Dhrti, Jyestha,
Mahesvarl, Brahml, Kaumari, MalinI, SauparnI, KapardinI, Maya, Vicitrarupa, Kamarupa,
Vayavya, SakrT, NairitI, Saurl, Saumya, Siva, Sangama, Mukhevila, Mangala, Mahanasa,
DutI, Camunda, VarunI, Varahl, Narasirihl, MahamukhI, Kumarl, Rocana, Bhlma, Sadaha,
Vaisnavl, Calacchika, Satananda, Bhagananda, Madoddhata, AlambaksI, KalaparnI,
Picchilla, BhagamalinI, Bala, Adibala, Rakta, KumbhakarnI, Mahasurl, KesinI, Sankhini,
Surabhl-Mukhamandika, Matrnanda, Sunanda,
Lamba, Pingala, LohitamukhI, Ghantarava,
Vidall, SakunI, Revatl, Maharakta, Pilapicchika,
Danstrala, Rocana, Kakajangika,
Jaya, Vijaya, JayantI, Aparajita, Kali, Mahakall,
DutI, Subhaga, Durbhaga, Karall, NandinI, ^ ch P u U w y fb r^ i M^iMisH i

Aditi, Diti, Marl, Mrtyu, ftrf^nsTT cfcfiXlHl M R < *fu n1ll9^ ll

=R T*M M Tm u ^ ^ f t l l ^ II trr^ n ^ f it f ^ k T ^ T ^ i# r rti

ehMiwl T i^ n r t rw ri y iJcbuTf m ii ?mi

 w wot <Th*unn rfrf: ^ <^c| ■kq^4jc4|^cil<Jjd: I
3 T f^ R T g ^ T T T R tT T T T IR ^ II 1PTR w t
3T?# n p r a irm ^ H ^ M y n n Most terrible they all drank the blood of
3 TW TH T ^ I R T ^ T r f t J p J tc t f t f l j ^ l c f f l t l R ' a l l those Andhakas and become exceedingly
satiated. After they were quite satisfied and
f%r?rr k w ^ H i ^ t u i T v i i R i ^ i y f d m f v i H i i
could not drink more blood, the demons again
HMWWl f^RRI cd^fuM n ^ ill sprang up all over and having a spear and mallet
Gokarnika, Ajamukhika, Mahagriva, in hands, they afflicted Lord Siva. Then God
MahamukhI, UlkamukhI, Dhumasikha, went to seek the refuge of birthless and all-
KampinI, Parikampinl, Mohana, Kampana, pervading lord Visnu.
K§vela, Nirbhaya, BahusalinI, SarpakarnI, rlW ^FTgR fenj: ybcti^cCdl^l
Ekak§I, Visoka, NandinI, JyotsnamukhI, <tt W t T ra H ^m twii 3^11
Rabhasa, Nikumbha, Raktakampana, Avikara,
M M W ^fiR
Mahacitra, Candrasena, Manorama, Adarsana,
Haratpapa, Matangl, Lamabmekhala, Abala, M ^ y^byfd SRlfipIMI^II
Vancana, Kali, Pramoda, Langalavati, Citta, m ^ i^ e h H i m # ti
Cittajala, Kona, Santika, AghavinasinI, $RT ^TT: ?T r^< ir< U ||||^ll
LambastanI, Lamasata, Visata, VasacurninI,
Then Lord Visnu created Suska-Revatl who
«sM-dl ^f%RT ^pni at the moment drank the blood of all the
a re b j# e h iy y l w rs R t m ? r tii 9 11 Andhaka demons. She became more withered
and dry as she drank the blood of demons, and
ig fe c ftl rT r l R e h l
when all the blood was drunk, all demons were
w w srfiHt *lfa<*i<) Tmnrmii 3 o 11 completely annihilated by enemy of Tripura.
yi^gxfcuft H^HKI 3 fejrtzr H3[T vi4f^Hl*ty^i
I f if t ^ m d n ? *11 ^R Tf xT fg ig 3 <?II
f o u ^ i t jh ^ ih i fw T M e tiH iy y l m i

l^ d U y W IS ^ ? T : '^ S 'g i R T F T T W I I 3 9 1 1 ym ra ftrET JlUl^ld cptcT ^11*0 11

SkhalantI, DlrghakesI, Sucira, Sundarl,
Subha, AyomukhI, KatumukhI, KrodhanI,
AsanI, Kutumbika, Muktika, Candrika,
BalamohinI, Samanya, HasinI, Lamba,
Kovidari, Samasavl, SarikukarnI, Mahanada,
MahadevI, Mahodari, Hunkarl, Rudrasusata,
Rudresi, Bhutadamari, Pindajihva, Calajjvala,
Sikha, JvalamukhI, and many others.
3 T « T < 5 R i » T g r a Y < l: W R I f f i R
^Tt^srai^3T: tR t gft<;jm <idi:ii33ii
When Siva, the lord of three worlds with His
valour was ready to pierce Andhaka the primary
demon, with His trident, the great powerful
Andhaka prayed to the Lord and He being
pleased with His devotion, bestowed Ganesatva
to him, and also made him the attendant-in-
chief, and granted him Samlpya in His company
for ever.
rT^TI cmt m puii: ^ '?ift cnw Tfg^i
smcr^^rfysjiM:

Then all the Divine Mothers said to Siva

these words- “O Lord! by your grace, we are
ready to eat up all the Devas, demons and men
of the three realms. Please give us permission.”
■?I^T jqra
TT3TT: ir a f T^UTPT q
fHch^diHji's^u
fr^T Vr^Tt-rRtRI^I eWWtJII
^ imi^ jii^ hV m nxrcrerc^ii'ssn
Siva said- “You should all undoubtedly
protect the creation; so you should divert the
mind from this dreadful idea of yours.” But they
disrespected the words of the Lord Sankara, and
started their campaign of destruction of the
three worlds, assuming terrific appearance.
sR w nr f -RTfrnJhT t i
STClf^lER ^
When all mothers had eaten up the three
worlds, then Siva meditated upon Narasimha,
the birthless and deathless one and the creator
of all the Lokas, Who instantly appeared then
and there with His claws besmeared with the
gore of Hiranyakasyapu,
* s 11
eJ'dd^UITO yKmcbU^lf^dHHHI
^ y V w d lftlV l^ liy ^ u iH n 'S ^ II
w a i^i ^ i^ o tu ih .1
^ lu n ^ u i -qgriT ct»ijg ^ [ rd<ir^H,ii*^ii
k 0 11
W T yiWWIUlRT
^ mrsRi "RWiTq;i
IT feilldMI^ VrT9fRR^ cTPT c ^ T ^ I I I I
His tongue flapping out like a spark of
lightning, with His formidable fangs and long
teeth, full of mighty splendour and roaring like
that of the rumbling clouds, agitated by the
fearful wind that blows at the time of the
destruction of the universe, thundering like the
seven oceans, with His mouth wide open, with
His nails sharpened like thunderbolt, His face
very dreadful extended till the ears, His
appearance looked like the mountain Meru and
His two eyes looked like the rising Sun. His
shape looked like the peak of Himalaya, His
fearful rows of teeth, though formidable yet
beautiful, illumined His face with His nails
burning with the fire of fury, and having
majestic hair, wearing a crown, garlands,
armlets, girdle of bells, fine garments, spreading
His lustre all over the universe. His colour was
blue like blue lotuses. He was adorned with a
pair of garments. The whole universe was
overpowered with His lustre. The waving of the
hairs on His body looked like so many rays of
fire moving in wind and wearing garlands of
various kinds of beautiful flowers.
^ y $ c T WTUT KTfiit I&OT qfcmTI
d l ^ c ) isfoT gfl'A^ui
SlfuiMrtl f ^ ?T TT^TjJIF? ?IfI:im * ll
Narasiihha appeared before Siva in the same
form as was thought of by Him. Even gods can
not attain this form easily. Then Lord Siva
saluted Him and praised by following prayer-
3cn*r
V h m i^ i^ I h w il*fa<ifadii 11
rn:
Hdliftn TOW <3T ^<?ls*>
ir^m iT ^tor ni#5qrraCTrim\9ii
 w xii(w< grfsrat yv*>cjdlii^mi
^ 5 ^ 4 ^ i^4 w Having praised through these words by
TWET^$rf?m *W^fasbHII w \ Rudra, Lord Visnu in form of Narasiriiha
created goddess Vanlsvarl from His tongue,
W W gR hgcTI
Maya from His heart, BhavamalinI from His
T T W ^ l^ r h r T w r w f ^ n n i concealable part, Kali from His bones who
^ O|| drank the blood of the high-bodied demon
Andhaka. She is known in this world by the
3R re n S T faRT^ TR *TT ^ S T ^in<l TOTI
name of Suska-Revatl.
3 n r^ R f f M&l<*4 * 1 $ R R q iI rIT: 3T5IT : i i ^ * ii
aiteyniM c Trra^isrfenT M :l
^ T w w ^ M M ilf c id l

3RT rTmt fcHI¥Wfa<*u4ll^?ll

After that, Vi§nu created the thirty-two
“O Lord of the universe! Devadeva in the Divine Mothers from His body. I shall narrate
form of Narasiriiha, my salutations to you. you names of them.
Looking handsome with your claws dyed in the
«c|Ud|^ TTfWFTT Wlcbuff rf\
gore of the demons, shining like gold,
Padmanabha (from whose navel sprouted the WleWqlfin) T^f^¥'rcB 0ll^V 9||
lotus) the superior of the universe, my mi^ w f t sqtw iRuH i
salutations to Thee. Thundering like the clouds
dym ^ cii
at the time of the dissolution of the universe,
illustrious like the thousands of suns, charged yB<u TFjF^^PTt^TFprtT: T^TT:l
with the fury of a thousand Yamas, powerful y ^ iu ii wwgwn ^ m ra n rn ^ m T u ^ <? ii
like the thousands of Indras, prosperous like
thousand Kuberas, the soul of a thousand
Varuna and Kala, calm like a thousand earths, ff?r " n ^ T n rn g rR g ^ iitio ii
lustresome like thousand Moons, glorified like a They are all prosperous and fortunate. Their
thousands Rudras, valiant like a thousand names are- GhantakarnI, TrailokyamohinI,
heavenly bodies, having a thousand arms and Sarvasattvavasariikari, Cakrahrdaya,
eyes, the destroyer of many weapons, the VyomacarinI, Sankhini, LekhanI,
liberator of thousands, such you are. Deva! the Kamasarikar§inl, are the maids of honour of
Divine Mothers that I had created for the Vanlsvarl; and SankarsinI, Asvattha, Bljabhava,
destruction of Andhaka are now ready to devour Aparajita, KalyanI, MadhudaristrT,
the whole universe with utter disregard of my Kamalotpalahastika. These eight are the maids
orders. I have created them, but I cannot destroy of Maya.
them now Myself. How can I, being their STfatTT W ^¥ll¥M <i¥HII
Creator become their Destroyer-” fefT W II^ II

«ra^'lf?Rgt3Rl f r S # -qRR:l
snnTtejTf ll $ 3 II 34lchU?Hl a^TWTZT zf d^T U H lftfcblll^ll
f^ TEcr m i tirm w n fc rc t i 'JclMiyyl ^Mfuichl sIlfHchll
m i gnnt w ^4 n^irmni^*!! M M-ilch<l W j ; - ^ 1: 11^311
eleven Rudras, comprising of all the powers and
the prowess of the three regions ahead of him.
wfcrct HU’Mvmuii
ehMIHty11^41 fa^lfadH^I^'MII *£ll
f ^ t n # fclcHlf^d: I
3i%r: ^ttrtt ?r*prn3t f^ w im *<* n
TJjfr l^chl ^ll-inqm +>5,1: JT^lfeiui:|
MMU'd'i ^R^RII ? OII
3TMRRRTf^WR#T ^ *11^1:1
Hgfn 3 *11
TsrarTBEirq^ ^ w r e f R r a f ^ i
SBTM^ Vldsh^tl
tRgft fgMpA: ^^IjM ltH d
At that time, the eleven terrible Rudras with
their throats yellow, by wearing wreaths of
serpents, holding skulls, beautified with the
crescent moon on their forehead and with tufts
of hair on their head, looking ferocious with
their tridents and wearing lion-skins, with their
tawny matted hair, those eleven, named Kapall,
Pingala, Bhlma, Virupaksa, Vilohita, Ajesa,
Sasana, Sasta Sambhu, Candra and Dhruva-
began to kill the demons who were attacking
Vi§nu and emboldened the Devas by roaring
like thundering clouds. Indra also made his
appearance riding on the big Airavata elephant,
having four tusks and rut flowing all round him,
looking like the lofty snowclad Himalaya with
golden bells tinkling, on his sides brisk camaras
flowing, and assuming any form at will. At that
instant. Indra looked like the rising Sun on the
Udayacala Mountain.
dWUJyd^ TToST mwlifadfadiiJ: I
The great mighty Marat guarded the left
quarter of Indra and the right was guarded by
Agni that fills all the directions with His blazes.
TjETSTTS'Mcifeuuj: yid sh d l: i
s r r f ^ n g ir a t t r ^ s n ^ n r a f t iR m i
TOert TT^naT ^ajT: nfenw trnT :!
^ rfe?T: r^^lMrll^dHI
h tt: i
^ r t|< * £ l f g T : f^ T R n T :IR V 9 l|
Vi§nu, with the army supported the rear of
Indra, Aditya, Vasu, Vis'vedeva, Marudgana,
Asvinlkumara, Gandharvas, Raksasas, Yaksas,
Kinnaras, Serpents all armed with various kinds
of weapons, having various symbols and
adorned with many golden ornaments collecting
together in billions, and talking of their past
glorious deeds, marched on to the front to kill
the Daityas. The bards were singing in front of
the Devas. At that time the Devas relished the
destruction of the demons.
yidtfedYwfacbW m fHdl
Mdlfdvfl J M V Id c d fc H l^ d ll
r y d ld ^ ^ M it h lfe M fe d l
it t fc fd ^ d ¥ iU 4 i£ ft n ? 6 n
That army of the Devas under the command
of Indra and adorned with many horses,
elephants and white umbrellas and banners,
became the cause of the grief to the Daityas.
sngRTtWTfcFsnszr W f T :i
On seeing the advance of the army of the
Devas, Gajasura came out like a huge elephant,
as if, great masses of clouds were moving.
Tut f I I 3 o II
T:ll3*ll
 f v R f ^ e n j i s n R d :i i * * n

.11^911 w f af,-Hj|ts}(d^ra: ^T:i

I:W ^ i ^cjiWiO'JIHlHIMyyid y«JdtfciVIH,ll'^9ll
d im d W h ira ts t: g ^ r r f e w r:ii3 3 ii ^ £ $ R c t i c j r t :l

i^ M l^ lf f l f l ^ W I^ ^ tn rra ^ l : 11* 3 11
fa rc ra n Tot ^ d i - g ^ < M < H d :ii3 * n W f T :l

ilfw-yfwfWlJdfd -5^ 'MI^CI ^ g T T I t T> T55P2JT ^ t>£i ^ I d t S ^ r T ^ I 1 * * 1 1

d f^ R d fw ^ lV I^ gl^l«*»K 4 » d 'lS ^ r a ^ ll 3 m i c R l^ fg fg t: ¥ l < U m u f i m :l

m f d ^ d m u i rT ^ F T TT^RTcT: I ft^rT gfcnrr ^ oiidf$ydi:ii*mi

^5T : x r w t M l^ ^ i< in « ld ir a M :ii3 $ ii
«Tt TJ^rT ' ^ t FTT5RHJ
g tfT ^ i^ v a n
Armed with a battle-axe and biting his lips
with rage he began to trample over the Devas
and pushed many of them aside with his hands.
He killed several of them with his battle-axe.
When he fought like that, the Yak§as,
Gandharvas and Kinnaras, used their nooses,
axes, clubs and various other weapons. But the
demon began to move on in the battlefield after
parrying easily all those blows with his mighty
arms. He devoured the weapons as an elephant
eats away the big bundle of grass. Wherever the
demon rushed, there was a huge uproar and
confusion. Gajasura, becoming invisible, caught
hold of Devas by his long arms and laid them
down. Afterwards seeing the Devas taken to
flight, the Rudras, burning like fire, said to
themselves “crush this demon; kill this demon
by hitting him with a sharp trident on some
weak spot.”
Hearing their words Kapall picking up a
sharp trident and knitting his eyebrows and with
eyes wide open through rage, ran before the
demon and hit it on the forehead of the Daitya.
Afterwards the remaining ten Rudras also hit
his mountain like body with their tridents.
Blood ran out of the demon’s mouth on being
wounded by those sharp tridents. At that time,
the Daitya looked beautiful like the clear pond
during winter teeming with swans and blue and
red lotus flowers. Surrounded by the Rudras
covered with ashes, the Daitya looked beautiful,
like a black mountain adorned with white geese.
The Daitya thus injured, moved his ears and bit
Sambhu Rudra on His navel and began to fight
severely with two other Rudras at which the
remaining Rudras started piercing the body of
the demon fearlessly with their weapons. The
fearless Rudras surrounded Gajasura on all
sides.
tjw T r f t w w eft litw rat m u
cfeMlfc-H llRrM 'TiJ W H j r g f c T : 1 1 * ^ 1 1

g r o i n t d i« H w i« b u 4

TTMIsivrtS ■HWld<^{3UT:li3<ili
^ ^MMWlRd'l ^3TI
3 11 ?Tc[T cumuli IHTT? d W l H < f & q :l l * i l l

ir r n m n r g w f ^ i

ayiifa % w Ih4hi41m^ Tntn*oii ^gT ^ fd>fdr^»Rd'Jl1fddHsll*^ II

^ 5 ^ H d ^ u m i^ i f w m t T n t r T fr r p m ^ T S r^dlsiWHJ
 Ajita, Suk^mahrdaya, Vrddha, d fc H c h 4 < * R « l £ d ^ W T W :l
Ves'asmadansana, Nrsimhabhairava, Bilva,
«4e bm y< |^i r T llio ll
Garutmadhrdaya, Jaya, these eight the maids of
Bhavamalinl; and AkarnanI, Sambhata, < tasim iRch % xf M^Rd^i
Uttaramalika, JvalamukhI, Bhlsanika, ^ ^ WT M<I-MHM^II 6 *11
Kamadhenu, Balika and Padmakara, are the
w -qfi 3RT^rf?ri
maids of Revatl.

Those who will offer oblation every day,

^srrn:iiv9*n
cTT: - g i w fl
y y if^ d i n g u r a ^ g f ^ n f ^ n i T T : i i \ 9 m i
w t 31THT d l e K W s l e * U i l |^ ||
All these eight were great powerful and
created from the body of god Vi§nu. All of them
were capable enough to create and destroy the
whole three worlds. The Divine Mothers,
created by Vi§nu subdued those created by
Siva, because none can stand the flash of wrath
beaming from their eyes. The Matrkas who
were read to destroy the world, now took refuge
of god Nrsimha, who then spoke them these
words.
W tg s n : m n - y p l R u iry d lH j
^ d ^ i^ j m i % ^ddHimi:ii'a\3ii
cWT M ^ R d l:l
He said- “As the men and animals protect
their offspring for many time and as the gods
protect the creation, You should also foster and
guard the universe inspired by me and work in a
way similar to Devas.
You will be donor of all their desired objects.
You should also guard those who recite the
praises uttered by me, and you should protect
My seat. Lord Siva will give you His Raudra
Devi. You all would occupy the position of the
MahadevI and protect Her also. You should
guard the universe in conjunction with Her.
w m < j< iu i : - q i t f a - f ic r a T s a r a : i
fg w w r w t^ iii^ n
W tW T W d W il l
% xf pTf^rT ;3RT: i
^Eibytd ^ w ^ :ii< im i
The Divine Mothers created by me will
remain with me and will attain the oblations
made by the devotees along with me. Those
who will adore you separately, you should give
them all their desires. Those desirous of
progeny will get children no doubt, if they
worship Suskadevl.
ijcimc^ i <r v r a p y w MINIUM j||
'ic|IHiqiHl^cHcl^^i^cn^K«nqrtll<i^ll

IT W tf £d¥^<fd I

q xf cIM
- 5 ^ T jrfe i
% *T -q t W R nftf ^ W illM II

Men as well as the Devas should adore the
Lord Siva, the destroyer of Tripura. Never
cause pain to the devotees of Siva; and you
should also guard those people who remember
me.
T^T i^oljt rlj m oycjf^ldrlliill
Having addressed thus, Lord Vi§nu having
flame-shaped garland like body disappeared
from that place with the divine mothers. There
sprang up a sacred tlrtha named Krtasauca.
There also Lord Siva, the remover of all the
troubles of the world, gave his Divine Raudra
form to the Matrkas created by Him and He
Himself remained enshrined in the midst of the
Matrkas.
W W TTTrTTt "OT^TTbTT: fW(:\
Siva, half man and half woman, after
installing the seven divine mothers (Matrkas)
there in that place of Rudra disappeared.
Whenever the Matrkas created by Siva
approach the form of Him, the Lord Siva, the
enemy of Tripura and Andhaka, adores the Lord
Visnu in His form of Narasimha (half man and
half lion).
MiAc^Hiyficy(y<*¥iddn'tssgrc:ii
CHAPTER 180
Glory of Varanasi and the granting of boon
to Yaksa by Lord Siva
9jflU*e<chc|ti:
clKIUIWI^ T|T?T?at flldfWlM yimd^ll *11
yyMHId:l
3T^c3 xT fWHIHl dKIUIWi *^lgj(d:ll 911
^ w r : gsr *m: essr m :\
i^dR^m sfcj sr^rw ^ tii 311
The Rsis said- “O Suta! we have heard
about the destruction of Andhaka as well
explained by you. But now we are eager to
know the glory of the sacred Varanasi. How did
Bhagavan Pingala, endued with great splendour
become Ganesvara and the giver of the food to
all within the precincts of KasT? How did he
became the Ksetrapala and how did he attain the
Pingalahood? O the son of Brahman! We wish
to hear all these from you.”
fjupg ^ WT ^ TpJf^TSi TTfcTfcT:!
W H ls h H i W t g R IU R T t ^ IU II
Vufa^^Td: #RHRTtu^T: UdlMcll^l
W t ?IIMI
Suta explained to them- “Hear, how did
Pingala attain the form of Ganes'vara and the
giver of food to all and how he got his residence
in the city of Varanasi? There was one Yaksa,
who was the son of Purnabhadra and was
renowned by the name of Harikesa. He was
very glorious, pious and righteous.
3* T # E J W R d B T l js M H J
^ n t s s r fw j; giftr fcwikjjifcii
Since his birthtime, he was firm into
devotion of Lord Siva and at all hours, he was
attached with Him and he was engaged in
salutation to Siva and his heart was in Siva.
Sitting, sleeping, walking, standing, drinking,
eating, he thought of Siva at everytime.
fa d ls ld ld j
^ WT? "CF^T || £ ||
# ^ I c llr ^ i^ d y : II9. II
His father Purnabhadra said to his righteous
son- “O son! I do not recognise you as my son.
Your birth is unfortunate and deplorable. It is
not meet to lead such a life in the race of a
Yaksa. You are all Guhyakas which are
courageous and cruel by nature.
^ tWRTII *o ||
WmTcJT W % T riMioill ^ 'Wcf!
a n s n r R R ^ f <*4 ^ * 4 # U i < d r T ^ II * * l l
 -q g w n ^ W < *4(5if^ (5i^ Ri ^ *<* ii

M jbiiiswiid ^ ii *9ii ij.d R q ^ ^ f^rPTSRT ^TfTJJII ? o II

q s jra fg fe i ita t q r f c n sn fw w T H j Having thus engaged in austerities like that,
t m i f t r fa rflw ^ < * tf d ? I N W * T : II * 3 II
one thousand divine years have been passed. He
was surrounded by ant-hills on all sides and
O son! we are addicted to hunting and flesh-white ants and insects began to feast on him by
eating. Do not follow this type as high-souled their hard and sharpened mouths like a
Brahma has not ordained us to that you pursue. thunderbolt. Thus devotee of Siva was looking
One ought not to follow the life of a different like a white shell as he became without flesh,
order abandoning his own. You should, blood and skin. He remained with his bones
therefore, give up your humanbeings and follow only. In the meantime, the Goddess Parvatl
the course according to your race. Seeing this requested to Siva.
wrong act, I think that you have been bom of
men. These all acts are according to their order
of life. Therefore, see my acts which have been 3STR * g f W l f a TT^TI
performed pertaining to my class of being. You ^ *4l3k«i STtjf g frp # %
should not have any doubt therein.”
qrisr ^ m m T S r T f ^ ll 9 *11

Goddess said- “O Lord! I want to see again

UcWckcll t gt KdNclHj that gardens and bowers and I am eager to hear
^T ^pyn **n the glory of KasI which is your dearest resort, it
Suta said- After thus speaking to his son, must bear excellent results.
that glorious Pumabhadra went out quickly and ?f?r f^ n fe rr ^ r : y w iu d i w r jt : i

asked him- O my son, leave his home and go g it -ysyid«qiinsi«idMM^y^ii ? ? n

away to that place as you wish.
fn ^ im ^ t: w ?TfT:i
m : TT P u f d ^ c i l e W I i j f
3u r W f t R r a ^ iR ^ n
gmnraf w m r n ^ s h h ji *<<n
Thus addressed by Parvatl, Siva started to
WOJ^Tt ^IWbchlBlMHlMH:l explain the story of KasI. Lord Siva, having a
f% c T :ll* ^ ll Pinaka bow went out with Parvatl and show Her
On these words of his father, he left his the sylvan beauties of garden.
home and all family members and went to ^ c T 3cfTET
Varanasi where he engaged himself to rigid
asceticism. Controling on all senses he stood
H d l H d H l d d d M H l 'f ^ l
there motionless, vigilantly and like a dried up
piece of wood or a piece of stone. TlfcT: fJT O ffa :

m d^cwfayi d d u w d<ifviM:i
^ o i m ^ d ^ d i i * \s n dqiHjjrflfifad
TmraJRTT V P I :
tTII *411
I I 9 k II
 Siva said- This garden is so beautiful with H *T d 3 l% H lM H lR d H H 9 II
different types of flower clusters and beautified
Somewhere the Vidyadharas, Siddhas and
with longest creepers, flowers of Priyarigu from
Caranas were singing the songs, at some place,
all sides, and flowered with KetakI, sweet-
the group of nymphs were dancing, somewhere
scented Tamala, Karnikara (Pterospermum
the cheerful birds repeating their captivating
acerifolium), Vakula, As'oka, Punnaga, and
notes, somewhere the green pigeons were
various types of sweet-smelling flowers
echoing notes.
swarmed by the buzzing blackbees.

At some places the roars of the lion were

There are the sweet-singing birds are
being heard; the deer were running away with
throwing their melodious notes on the blooming
fear at other places, somewhere this garden was
lotuses; somewhere beautiful swans and
beautified with the lakes flourished with full
enchanted blackbees are creating a bustle.
blown lotuses of many kinds.
cKtf^-oci
'’ilnehuaifatm

cwRJtxJ «*KU^cHKHlRd
*^ftdd*>¥n<sllHlHMdfs&'j>
Htiifc'icjjt'iicJxrilthflHH 9^11
At some places Cakravakas are echoing
This forest was blue coloured with closed
notes; at some places there are kala-hamsas and
Nicula trees (Barringtonia Acutangula), and was
the trees of Kadambas; at other places
so delightful with peacocks. Somewhere a
Karandavas (a sort of ducks) are sounding
swarm of blackbees buzzed over the flowered
notes. Some places are surrounded by the group
of bees. branches of trees, somewhere the new foliage
bedecked the branches.

eWfarAHWIH^Ilfaelfeui
^d'tM^RdHcb^Sril 9 CII
fttlfad 3911
Somewhere the celestial ladies are enjoying
Somewhere it was beautified by the
the aroma of flowers. At some places the garden
creepers, broken by being trampled by the
is beautified with flavoured mango trees and
elephants, somewhere were seen the charming
somewhere the creepers circling round on the
trees embraced with creepers. At some places
trees of Tilakas.
the sporting peacocks are going slowly and
somewhere the Yaksas are walking for pleasure.

TWf^: fWHte<x*TWc\0:l

13* n
At some places the pigeons cooed over the
peaks of the mountains, touching the clouds,
Such a beautiful forest adorned with white
flowers and the Devas were pointed out to
Parvat! by Siva, where sports and amusements
are held are being echoed by pigeons. They
look white and exceedingly beautiful and were
shining with the beauties of all sorts of flowers.
The sight of them made one fancy that many
inhabitants of the heavens were resorting there.
The various kinds of birds were chirping on the
branches of those trees.
*S-dlfHsllddJfld^(d^<a'JH :I
TTjft rFSSST SireT
The Asoka trees with their branches bowing
down to the ground by the weight of flowers
looked highly beautiful. The beautiful
blossoms, pervaded with the swarm of singing
blackbees, were indistinguishable from the
silvery moonbeams playing on them during the
night. The herds of deer standing in thickets
overshadowed by the trees were grazing on
green meadows and exhibited a different kind
of beauty.
trrn t
ermRt
^ (d«^U^qRd[dH^-d^l<1d<j^ll3^ll
Somewhere the wings of swans rubbing
against the clean water, and by which the
lotuses enhanced their beauty. Somewhere the
peacocks are dancing near blown plantain tree
on the bank of ponds. The beautiful spots on the
peacock feathers dazzled by the reflection of the
moonbeams, when those majestic birds danced
at other places. At all places the trees looked
exceedingly beautiful by moving sportly of
Harita birds.
TTRf:
Some part of land is surrounded by the
Saranga deers. Somewhere the groups of
various flowers covered the land, somewhere
the air resounded with the melodies of the
enchanted Kinnara ladies.
TT$f:
TTcTT^: MR^dMKii ^HIH, I
Somewhere the Munis squatted themselves
on the floor of their hermitages strewn with
flowers, somewhere the large and high Panasa1
trees looked beautiful with their plethora of
fruits.
iU lf y il^ - d ^ R ^ W
^yfcddl^cb^gm ^ll 3 <?II
Somewhere the houses of Siddhas are
beautified with the blown creeper of Atimukta
where jingling of the anklets made of gold, of
the Siddha ladies filled the space, somewhere
the bees swarming on cluster of blossoms of the
Priyangu plant and by the force of them,
1. The tree Artocarpus Lacucha Roxb.
2. Dalbergia Oujeinensis.
flowers of Ambu and Kadamba were falling
down.
Somewhere the air loaded with the perfume
of the flowers diffused a maddening smell all
round on earth, somewhere the group of deer
standing among the cluster of trees looked
exceedingly charming, The thorough fares with
the blooming trees looked beautiful like the
Divine pathways.
$c>rmfcK<fcid 11**11
Somewhere were the beautiful flowers of
Tilaka tree (Clerodendrum phlomoides) as
white as the moonbeams, somewhere were the
groups of Asoka trees like red coloured
vermillion and saffron, somewhere were the
Karnikaras (Pterospermum acerifolium) of
yellow colour like heap of gold and were
having large branches.
Somewhere the garden land blossomed with
the white coloured flowers like the silver-
leaves, somewhere red like coral and
somewhere looked like golden colours.
TuilMkWIMSiMcH II
The garden was filled with the cries of birds
seated on the Punnaga trees, At some places the
branches of Asoka tree are bent full of red
flowers. Somewhere the pleasant wind was
removing fatigue of all beings and the black­
bees buzzed on the blown lotuses.
The Lord Siva, the protector of whole
universe and lord of all beings in company of
their Ganas, pointed out to Parvati, the daughter
of Himalaya, the beautiful forest surrounded
with many large pleasant trees.
3HR ^ ^TWTT WIT WTI
^ PT f y c ^ H c S - d ^ l^ ll'S M II
3TPT $ jR ? T cTrTaiTI
f | ^t ^ <jfn<d) ^ T h i^ n
Then Parvati said- “O Lord! You have
shown the majestic garden of this forest, now
you are able to narrate the merits and glory of
KasI, the Avimukta Ksetra, because I am not
satisfied sufficiently hearing all, so I wish to
hear it again.”
^ ^JWT c)K|U|4t iTTTI
^ jT R t tf^ T^ TP T ^T^TII'^'311
a rfw f^ S T : W T T ^ t ? id M lfw d l:l
^ n # l^ E R T '*T*T H lcbl(^< *i(^ niT:ll'«< ill
3TWJWPd Tit WT ffRIfCTHt f ^ % n : l
Siva said- “This sacred place of KasI is My
secret or mysterious place. It is cause of
emancipation to all creatures. O Devi! there are
many Siddhas, who have taken up vows and
there are various orders of saints with various
Lingas or signs, wish to achieve my regions.
Many high-souled saints controlling their senses
practising highest yogas.
3TOTtW Rlf: TKJ ^ 1 1 Mo||
 frg?r ^ ct^ jti
This place is surrounded with various trees
and filled with noise of many birds and adorned
with lotus beds. The reason of my presence in
this sacred, auspicious and beautiful place,
which is always frequented by nymphs and
Gandharvas; I shall now explain to you.
q^TT tm qfa
W IRJiT 1 rWT cwkldj
My devotees constantly meditating on Me
and dedicating all their deeds to me, attain final
emancipation, which they would not get
anywhere else.
TjTPm g t m911
3KT: TftlfallM3II
This my city is more mysterious than all
other secret places. Lord Brahma and other
gods, the Siddhas and wishers of liberation from
final beatitude, also reckon this sacred place as
supreme. This is the reason of My attachment
with this place.
W WT g^TERI
I never leave this sacred place KasI, nor will
I ever leave it. Hence name is Avimukta K§etra
of this highest place.
^fq^SSJ JlfTgftssr
HHIcHftfadl&lfMqr tT^T: 3fT2^^T:immi
"OTMrr M I
W t ^ f ? 3T
One who take bath at Naimisaranya,
Kuruk§etra, Gangadvara, and Pu?kara or
devoting his self there does not get final
emancipation there, but he gets it here, and
therefore; it is so superior to all the sanctified
places. There is no doubt. The people get
Moksa at Prayaga or at this place by my refuge.
JWHIKpj
i * |o 5 T : x n r f a f e - $ m : 11^ 1^ : 11^911
This Varanasi is the chief of all pilgrimages,
even Prayaga also. Rsi Jaiglsavya attained the
highest emancipation by his yogic power.
sfcrer msicu^ekifi q*r hichi^
aq^l^gt 4)Rh T W IH fil^im dll
EZJWW tjt ftrJT ^ H lliH ^ d
w t *nf?r m<?11
^«4Tt)fd^RlRT:
?? tTT^rr ^ m^ ii ^ oii
The great ascetic R§i Jaiglsavya, by the
glory of this place and his devotion towards Me,
desired to reach the goal of the yogis. He
meditated on Me continuously. By his
meditation, the fire of yoga was kindled in him,
and he attained the Kaivalya (final goal or
liberation from beatitude) which is very rare to
the gods also. The seers, well-versed in all
scriptures attain such Moksa here as is rarely
attainable by the gods and the demons.
W T O WII ^ *11
*^<4d Ti?ra^astT yd\Rdfst>4J:i
J|UlVMMdlM ? I I ^ 9 I I
I shall grant them great enjoyments,
prosperity, and communion with Me, also the
place that they desire. Kubera, the Lord of the
Yaksas, residing at this place by dedicating all
his deeds to me become like my attendant.
w a f ■qfon w w n -qfe 1
^ c lK ls q q t M h ^ ■ W c q fa q T q j I I ^ I I
O Devi! my devotee Samvarta will also
attain in future the highest Siddhi here, by
adoring Me with devotion.

O lotus eyed one! The son of Parasara, the
great Yogi, great ascetic Rsi Vyasa, who will be
the propagator of the religion and promoter of
Vedas, best of the Munis, will also live in this
sacred place.
srgTT ttt^;
T ra it
qglcMH:
O noble one! Brahma, Vi§nu, Vayu the Sun
alongwith the great sages, lord of the gods Indra
and the other gods and many high-souled
persons are also worshipping me here.
3 R ts f * T ^ t f i R :
ST R m ^t
Many other Siddha Yogis, taking great vows
and under disguise, wkh dedication to me
residing here always adore me.
3Fnfer Mrtl^KKcllLwfdl
■tf#qt ^ c ^ c d l rll^UilfelHI^HIHJI^H
Wfat vjH^MIehlui? qqrJTT XTTjfet ^T:l
■qfil «^Rdy|U|| TTITtg HldMrW^II^ <?II
The king Alarka, also through my grace,
will attain this city. This king will cause it to
thrive as before, with great prosperity among
the group of people of four castes and four
order of life so long. Dedicating his whole life
to me, he will then attain Me.
M : TPjft ^sftr ^MFmiRh :!
i j f |u i t c n f a M ^ T h i H d 4 < i i |u n : i H 9 o i i
aqt^r
fawTTrfifarTtsfir r M T h y ^ < f d 4 < : i i \ 9 * n
■p: TTtsfa i i t w ^rf9vtq;i
O beautiful one! all the householders and
ascetics who are residing in KasI, will be
devoted and addicted to me. Through my
fervour they will attain the highest goal of final
emancipation, so very rare. Any one who is the
most sensuous, and has no faith to dharma, will
not be bom in this world after the death.
^ MdPWm gkr: utcuwi fafck lR iim i^ii
f t T R W T T : T l f H - q fa ^TTfsRTT: I
^^•a T m r a n r ^ t* rx T : ^ - d f ^ d i : i
w xrt isrer^Fm -p^ii V93 n
T pR tll^ll d f a ^ d T it iTt^ t H < u iic ils |J |T t j( d ll\ 9 * ll
UdrH ^ lM dt ^ IW t
Those who are free from all mundane
cravings, have patience, and have stationed
M ^ ld d ll
themselves in sattvaguna, with their passions
TT^TII^II subdued and devoted to me, dying here will
undoubtedly attain liberation through my grace.
The final rest attained by the people, through
the continual practice of yoga in course of
thousands of ages, is attained merely by dying
here. Devi! I have related to you the glory of
this sacred place Avimukta K§etra, in brief,
which is most mysterious.
3TET: T O T ^TTf^T T ^ g ftl
•Jd^c&lPl ^ T t ^ ^ t r T lT tT t^ R T gfellVS^II
Q d ^ x r r W ^ ir d ^ c ) x f t f^ lc H jj
licicid xrt sHJT ift tj^IIIV9V9||
O Mahes'varl! there is no other mysterious
fact to obtain the Siddhi. Who are endued with
the knowledge of Yoga and are the Yogis in this
country, have this secret knowledge. This is the
final goal, Supreme Brahman and the place of
final emancipation.
d H l u i y ) cT
n9 s9 Cs
tw t tm g ft
s ra F R T T ( d f d y ^ d * i R u i ) 5 f c r
11^9411
This Varanasi is the essence of the three
worlds. O Parvatl! my this city is very
enchanting and beautiful. The people endued After that, Parvati, seeing the Yaksa’s bones
with sins of many ways, come to this place, are shining white as he was reduced to a mere
also freed from their all sins. skeleton, said to Siva, showing him- “Verily
the Gods describe You to be so stiff; it is quite
IJdrt^d fSRcPT TTO ftrS
right because you do not grant boon to even
such of your devotees. In such a sacred place, it
is not proper that this Yaksa’s boy should be
subjected to such trouble. O Lord! grant him a
boon quickly.
O goddess! this place is always dear to Me.
This is splendid with various kinds of creepers, TicT '
bowers and flowers. People dying here are u s j ym p n r
liberated from the cycle of birth and death and ^ illllf tw i iTt^: ^c(lfvWI^II<iV9l|
attain the highest place. There is no doubt in
this. “O Lord! the Rsis, like Manu and others, say
that success is always attained from Siva
whether he is pleased or not pleased. Besides
Ijdforevft ^ rt ^ TTT? this, all beings attain the enjoyments and
wt srrfaftiidon kingdoms during lifetime and also emancipation
after death.”
^ -qiT g ir tit w m
TJcnrowr ^T: W ^ldjfd:l
3# ^ g ^jfrn 6 *11
wm f^Tt SR^RRIrT: II6 6 II
I^ciy^i M t ^T: W •y
After addressing him, the Lord of the
^FTR ^SrT cF# felMpT'H^TrT: II ^ II
universe, repaired to that spot in company of
Suta said- Meanwhile Lord Siva said to Parvati, where the Yaksa was practising
goddess Parvati, the daughter of Himalaya for austerities.
granting of boon to the devotee Yaksa. He said
“O goddess of the universe! O beautiful one! t ^gT w r t sttr^t i f r ^ t ^ w : i
this Yaksa, devotee of Mine is now sinless by
his asceticism and he is able to get from Me
some boon.” After saying so, Siva, the Lord of
the universe, repaired to that spot in company of ^aFjr^qf^m ^ll o II
Parvati, where the weak and full-veined Yak§a Looking at him bowing down before the
was practising austerities. Lord with devotion, Siva approached the Yaksa.
The Lord then granted him Divine vision, by
which he was able to behold the Siva. After that
by order of the Lord, Yaksa saw Him with all
i^ft m ^cr ^ ^ ira^ i attendants through his eyes.
■qW ?lg;<ll
f$?t cR ^TpT rT Ml
3Tcr: # ^|e|u4 ^ VrftWJ w ? qt fdJld'jdCII^*!!
Then the Lord said “I am granting you a
vilyMVsi g t -*m h u k m k ^ s tiu ^ ii boon, by virtue of which you will see the three
realms, and your body will also become like and gifted with supreme yoga.
Mine. Look at me, being free from all disease.” 3^iT: TTOTT 'rf^Rcfill
d d i^ i

“You will have two attendants named

xn^Tt: MUIdW^ft f^ ftt ? II Udbhrama and Sambhrama in your service. By
<5ciMiy rrm crc^ts-pftfa ^rrfer:i your order they will get respect for you from all
the people; and they can create delusion in their
^JldJM RbM cyjiT rd«q'T^lt ^11 <? 3 II
people.”
r f H l* H i JIIUIMrii W ^ P ^ I
^cT saT F er
^fd^Tfi' WT W I I <?'SII
Hdfc^TtilfM M rTt
w r n ^ T m W r:ll* o o ii
Suta said - After having attained such a
Suta said- Thus, there appointing Yak§a, as
boon of imperishable form, he stood up and Ganesvara, Siva, the god of gods went back in
throwing himself at the feet of the Lord and his company.”
said- “I have been granted a boon by you. “Be
kind on me, O Lord! grant me such a boon so ffir dKIUl4)HI*lr«* <U$m(u|eUJ«H
that I may have unflinching devotion for You nwiynryiy*viddMViiy:ii \c° n
* * it
and everlasting form of Ganapati. I will be the
undecaying giver of food to the universe.
“Besides these all O Lord, I also want a boon CHAPTER 181
from you that Your this avimukta-tlrtha may Mahatmya of Avimukta Ksetra
always be before my eyes.”

fq t 35SIT MIMMUllfvHlH.1
iRmVJnRqrR: w : ^ f^ ^ 4 i wiltswim *11
Suta said- “Hear, you all, seers of pure soul
3^-njyifii srrfcgsf *wifeid:i and always engaged in austerities, this
auspicious legend which is the destroyer of all
3TvR®nftr ■ufa^faii'^u
sins and the birthplace of good merits.
95iu<(l *T*T ft^T:l
^ m fu ia j trgiiM rm 6 11
q f^ g p g rq ;ii 9 n
Lord of gods said- “You will be liberated
f f | ^ id T d m R rst m : f w :i
from birth and death, and all diseases. You will
be the Ganadhyaksa, the lord of attendants, the •W'S^dMI T O M II ^ II
giver of wealth, adorable by all. You will be wtrwt flmwra ^ r # :i
unconquerable by any person, and will be
« w n ^fTT T # 3 T C : i m i
crowned with the yogic power and prosperity.
You will be giver of food to all Lokas and you Once upon a time, Bhagavan Sanatkumara
will be K?etrapala also. Besides this you will be asked Nandikesvara, the lord of Ganas, having a
most valiant, righteous, the knower of Brahman, divine form and powerful like Rudra- “Kindly
dear to me, having three eyes, holding a Danda tell about the most mysterious place, the glory
of all creatures, where lord Mahesvara always
resides with assuming terrible forms as very
rare for the gods and demons. He remains firm
and stable, like a pillar, till destruction of the
world.
tjit grmt jju-yyTmnj
Nandikesvara said- “First of all bowing
down in the feet of Mahesvara, I shall describe
to you, the most ancient and holy event which
was narrated first by Lord himself.
3TTRTT: fyi|<*|U|i|||
gjfet ■gfo faisuid ^ r f ^ t w t 1 w : i i ^ n
^ tRTT ^ 3TUT?TT MRyx^fdllVall
For the pleasure of Parvatl, the Lord
narrated it first to Her, and afterwards it spread
over the earth, where He resided for ever. The
illustrious Consort of Siva- goddess Parvatl on
the summit of the Mount Meru, asked the Lord
after making salutations to Him.
MtmWi sjfo 6 II
^ dMWH
9KI n«^<4Hi<4ifn rF T R T rt^ ?I^ TII II
xr^ ri
sw ift arrant srnf
m ft w n
“O Bhagavan! O Lord of the gods! O one
with crescent of the Moon on His forehead!
kindly explain to me the duties of the men of
this earth, and also who have subdued their
passions. How do the charities, sacrifices,
austerities, meditations and study of scriptures,
give everlasting fruits? And how are the sins of
past thousand births thereby destroyed? O Siva!
what are the ways, ordinances and duties and
good deeds, by the observance of which, you
remaining there, become pleased with your
devotee and grant imperishable position to
them? You are able to explain all the things and
I am very eager to know.
■RWT 3cTM
ira^nfiT g uR t
fsTCsSTtmf^PTTfi fjRT ^TII *3II
a m # : jtt surhi w ro w ti
^ f^TFTT: W I i w : l l **11
m yfafed'l f e m f g w frRRTTi
fl^kt ^ W yrhMfdyrb cTrT: ^gcTRII ^ II
drfg^Ti MiifwfefdMTt) w Trf?f:i
^jftt cfrt jpt flM'W'd firt ’El ^11 II
^r
M cS^d'qill^ll
aifdyrb gra^i
a rf^ R ifm r c^gw r f R f w f ^ i i u n
Siva said- “O Devi! Hear, I shall describe
you the most mysterious glory of the Avimukta­
tlrtha, which is the best among all pilgrimages,
and so dear and near to me. I am telling you a
great secret. Sixty-eight sacred places have been
already described, and the one where Rudra is
Omnipresent and never absent from there is
called the Avimuktatlrtha and the first best of
all the rest. I never forsake Avimuktatlrtha
(Kas'I); hence it is called Avimukta-ksetra.
Emancipation is readily obtainable here, and the
charities, meditations, sacrifices, recitations and
other similar deeds performed there beget
everlasting benefits, and the sins of thousands
of ages are destroyed the moment one enters the
sacred place. The sins reduced to ashes like
cotton in the fire.
 g n W : S rf^ T T t ci<i<i^ fa rrs t w t: 119^11
^ xf[3( 'qffiotf: Mn4^4«:II *^ll
qfei: ^mm(^)ui;i 'il^ R q t ^1T gtRj eT2fTII 9411

g n r R fm jith t a rfg w ^ sjut f r o n 9° 11 Besides them, the Kalanjaravana,

T T i HcHldlSflT ^ tiK d v rtl:!
tR g r W ? * T R c J T :ll9 * H
0 Dear Parvatl! the Brahmanas, Ksatriyas,
Vaisyas, Sudras, bastards, sinners, animals,
insects, flies, deer, birds, Mlecchas, dying in
course of time in Avimuktatlrtha, attain
Sivaloka and become Rudra, and like Me they
wear a crescent and get eyes on their foreheads.
Sarikukarna, Sthalesvara are all sacred places by
my presence, but “O Dear! There is no doubt
that My presence in Avimukta is on all the
occasions.” Besides these Hariscandra Tlrtha,
Amratakesvara, Jalesvara, Strlparvata are also
most sacred. They all are mysterious and secret.
tfijTrR W TT1T f f e in l^ t ^pT^I
Jjg iifa|jgi ^ r t w ir ^ ii

3 hc»>i h 1 gr 14) 11ft' [ri4jjidlsftr 3Ti 3Tgramf% w # T n fe n fe tm ft^ i

3T fegrT > ^ 4 I I U ||^ m 9 9 II

3tfdMTti cmrT% wre w : ii 3 ° 11

Having desire or not, a man or a lower Mahalaya, Krmicandesvara, Kedaranatha,

animal dying in Avimukta place will attain My Mahabhairava, are also highly sanctified. As I
realm and be adored. am present at the aforementioned eight places
always, thus I am present at Avimukta at all
Srfgg^fj times.
S f^ T R T r R u f t 9 1 ^^1 1 9 3 1 1
^ h i Pi fqg e*rtgiw tts^ i
a r f s n j r R TfiTt W M ^ t RT: g w : l
irfMlrnfw h \3 *11
T T ts ft f e n r u i T I R 'i f l l
sw irR t w fti
TOR cRtqfw m'^ltWI^Mluii 3911
T T ^ f a ^ ^ u f xt ^ u i ^ ^ w i n m i
O Suvrata! (engaged in a religious
3 T O t *T M ^ lc h lH eWT * | i i r c | < | ^ ) T ^ | observance or a faithful person) many other
TTcTlft f | M ^ l f u i « l f a ^ l r « ^ 4 ) & i ) : l l 9 5 l l sacred places, which are heard in three Lokas,
always remain at the feet of Avimukta. O dear,
Whenever a man goes to this
after that your son, Skanda Karttikeya will
Avimuktatlrtha, by tying a piece of stone on his
narrate the divine story of Avimukta and the
legs, and never leave this place, and attain the
death there, he is able to attain my realm. He glories of the Rsis, who will come in future.”
who never goes out of the precincts of KasI,
also attains My region; there is no doubt in this.
Vastraprada, Rudrakoti, Sidhyesvara, Gokarna, ***
Rudrakarna, Suvarnaksa, Amara, Mahakala and
Kayavarohana are all sanctified places, and I am
CHAPTER 182
present at all those places, in both the morning Mahatmya of Kasi-tlrtha
and evening Sandhyas (prayers). W 3cTM
eblfHaUcH 4m WIpIW^I
ip fq xr Tjf^nfrrr tm fa%i T it <H«bl0HdMlSHI:ll *11
 cWT TT5T^T: ^ % «RiR5 *#3^1
^ ^ ftr * T ^ r a ': f e c T : l l ? II
Suta said- Once upon a time, the Rsis
Sanaka, Sanandana, alongwith other great Rsis
and the devotees of Siva asked Karttikeya, the
foremost among the knowers of Brahman,
seated on the summit of Kailasa- “O Skanda!
kindly explain about the abode of Siva in the
earth, where Lord Siva always resides.”
H g lrH I ^ 4 ^ d ( r M I ; IR T rR :|
y|<^M 4WUHW ^ 1^:11311
3n^?R hc# f w : 3 W :i
g fiH T w r iJ j^ im i
Skanda said- “The high-souled, dweller in
the soul of all creatures, and eternal Lord Siva,
remains in his terrible form, which is rarely
attainable by the gods and demons, at Avimukta
like a pillar, motionless and stable, till
dissolution of the world. This is the most
mysterious place.
arfggrft fw r :i
3 T ^ sfc re r m s iru i w te A u i p m
WTRTt rt rMwTFt OTTI
f^o5FRTf|ct rT ^ 1 1 $ II
Lord Siva resides at Avimukta ksetra,
therefore, the Siddhis always remain here. The
Lord has described the glory of the this place,
which is excel of all the sacred places. Every
part of it is very auspicious and endowed with a
holy tlrtha. There is a divine shelter, over the
cremation ground, which is not visible to all.
^ ( v i d l H ’MH.I
3^Tbl*3 ^ f?RT: ^rRTTII^II
There the abode of Siva (Sivalaya) is
situated in the space. It is not connected with
the earth. Unworthy people, void of Yoga are
not able to see that abode; but the Yogins can
realize it by their knowledge.
fe u
yujd-HUifiia Tnlht^Ti
3immrni 4lfd: ^it mtii ^T fsb<<ie<fliHjl^II
Those who are Brahmacarins, the Siddhas,
well versed in the Vedanta, and do not leave
this place till death, they attain all sacrificial
benefits and washed off from all their sins,
attain the highest position.
ftcfiicwfii ang*r$riPTt «r^ti *o n
A Brahmana lives there on three meals a
day, and without Yoga or their mind under
control, attains virtues, like the one living
merely on air, and get the highest position that
an ascetic would get.
W ro i# frf^PJrT) jT srfrilfHJ
xrrtt »iH^Mg:ii**n
^Ttsir trnt
ITOTfi gw f^czj TTT^T# W tll II
The one who leads a calm life, after
i
subduing all his passions, in this Avimukta
tirtha even for a moment, begets the fruits of
highest asceticism, and the one who remains
there like that for a month, begets the benefits
of having observed the Pasupata ordinance.
cfRgf IT ^Tlfr tfun irf^ i
gtnjf ^H ild srJfijii *3 ll
^ % ^ H l l d ^ l ^RTRTiVl^fMI
In other words, he attains bliss after being
liberated from the cycle of births and deaths. He
attains the position of yoga and the final
beatitude. The fruits derived here by the glory
of Siva and of this Avimukta-ksetra, are not
obtained even by the practice of yoga for ages.
ch^ixHl
cTPT S^TPT W ^ T T ^ I W fachftll ^ II

1 %3rT 91^1^1 JTTfKTT rf p|c)^ll *^||
STW fMNlT ^ ^ TTT^TtsfWHRJHl
arT^rrmrr ^ t gts^njrp q •g^riwn *\9ii
W^I -He;I <pj: TT3^ <*IhH^ y<4^s!d I
IR ^rH'H9M<?|J|Wi IT ^ cRTf^ 5Tg:ll \6 II
One who goes there anytime is purified of
the sin of even killing a Brahmana. One who
continually resides there, for all his life,
unmoved in mind, is not only purified of his sin
committed in this life, but also of his
Brahmahatya sin in his previous birth, and
attains Siva and does not get any other births.
He gets the favour of Siva and all his desire are
fulfilled, and he gets the same end as the
knower of Sarftkhya does. He remains there all
his lives and never quits it.
vnnft % ^cTf
* TR <Hmfe:ll^ll
srfsnjrT) w ftrfisT^njrT) ' tt ^ i
3T%rfj W^TUT^fgRTq;il 9 o II
Siva resides in Avimukta with all His
attendants, consequently one begets highest
position and renunciation there. Emancipation is
attained by living there permanently, and he is
never re-jom. Avimukta is the highest siddhi; it
is the highest goal. If a wise does not want
rebirth here, he should reside in Avimukta,
adored by the gods and Rsis.
# JRt <$ft rTII 9 *11
^TfSFJli W HlftyrbW w f t l
5RRB1^ TgRnnit %gTn^-tr^gii 9 91|
M miuih'i
atQy-A ^ * 1 ^ VTbHmlw: * e m \\9311
grffa: M wrrRt yy^sfdi
iffuichU^T Jlfdfagi g ^ 7R :IR *ll
One may be able to describe the seven
islands round the Mount Meru and all the
oceans, but I cannot adequately relate the glory
of Avimukta. People at the point of death suffer
agonies, and do not remain conscious and lose
their memories, but the devotees of Siva, giving
up life at Avimukta, are blessed by being
whispered into their ear the most sacred formula
“Taraka Brahma” by the Lord Siva Himself. If
one dies at Manikamika, he attains his desired
goal.
^ild <3$nwT^KTR*Tf%:i
3<¥nwfa<j ^ T TTREST 9mi
3*fa*jTh yyiWJMlrHHJ
iT F # W fSfSST WgfayRHiyHHJR^II
I T y ^ f c i S R T TJc*J ■
j I-H ^ c R $ T T $ Ic P {,l
3TfangrRjRTT?ni 9^11
He is always blessed by the favour of Siva,
and attains that goal, which unmeritorious
persons do not get. People should realise the
unrealities of life, and that it is full of all sins,
and in order to free themselves from the
troubles of the world they ought to devote
themselves to Avimukta-tlrtha, which is the
giver of yoga, peace and the dispeller of fears of
this world and of all other obstacles. One who
remains at Avimukta, even bearing all troubles
and difficulties, attains emancipation, in course
of his life, being liberated from the cycle of
birth and death. He attains union with Siva.
g*jyfi^&eh¥lddMlSSqFT: II ^ II
CHAPTER 183
Mahatmya of Kasi-tlrtha
f^iT cR T R l f i cock'dI
^ rn t 3 ft t o j b ^igjfdii *11
Q (v iis i< 3 f t t t f r t ^ i R i R h i
^ehaniPi w ifui ^rii ? 11
 O beautiful lady! This is most dearest place
S3 n3
being the presence of Krttivasa and therefore,
■Hctlfui a^RETKr arfg^H Tfw: gsi^ii 311
this place Avimukta (ever blessed with my
Goddess Parvatl said- O great splendid! presence) is most sacred among all places,
what is the reason of your living in Avimukta­ therefore, I also hold it so dear and I am present
tlrtha, abandoning the mountain Himalaya, in the Linga located in that sacred place.
Mandaracala, Gandhamadana, Kailasa,
xf y uiH juiddi cftl
Nisadha, Sumeru, Trisikhara, great mountain
Manasa, many beautiful gardens of gods and the -Mio^rdi W R :ll* o | |
Nandanavana and all other places of the Devas, O great among the virtuous one! I shall now
as well as all sacred places? relate those virtues of this sacred place, by
faiRT tjt UfT cf^cT *Tl merely hearing that a man is freed from all his
sins, there is no doubt.
W?T f e t ^ d « U 4 < ^ u ^ d : im i
^ TJTOt ^ ■?T3t ^ 3T «JlW<*| qi:l
w cm w ^ m Prarf^FT:)
tjezr* ir im w r t h ii
sbiyiirW^ T lfT im il
w t y^dH i w ^ r c ^ ir i
Tell me, what is very invisible high sanctity
attaches to it, that you in company of your ^T f| flrW R H ^H IU IV I^d: II w II

attendants, remain there? What favours do you
show to the people residing there? Is there any
grace of them? O Sankara! explain all that to
me.
^rilc^dlMM JTH sn fifal
A sinful, a false or an irreligious man, visits
this Avimukta place, is liberated from all his
sins. Even at the time of dissolution of the
immoveable and moveable world, I do not
forsake it, and reside there with hundreds of my
attendants.

?T?Hcf tlW eK^lfr * T P ^ II

m ^cfT: UTOctf: ira#TTO^RTT:l
3 3 * tp t w t f T yfd^iPd f n ^ n *3 ii
Siva said- O Dear charming lady, this
question of yours is indeed very interesting. I Mt w y f a ^ if a

shall explain everything to you, please listen to I8 IR fyi)d»i ^W TII * * ll

this, which I say. At the end of the age, all the gods, alongwith
cmiuiwi ^ WTT fa<4'l-y<wrc)dll Gandharvas, Yaksas, Nagas and Raksasas, enter
yPiHi f e w d f w ^ iTT fsr^'ii'an my mouth on this very spot and I accept their
worship. This place is best of all my secret
At my beloved place Varanasi, a very sacred
retreats and is most dear to me.
stream, the Ganga, adored by the Siddhas and
the Gandharvas, flowing in three paths merges s r jt: JtfogT: milPui t m ^tRT % n c R : i

into the same. ■q^fiwn ^ "rnsrfin^ ^ ^tctii ^ 11

■fT^T Vlfdr^rT efifdcll^ rf dffM4)|U||^PrriTHJ JteiPd W T t T lf^ l

W TRt w t ^ily<*H .n c ii ^ ( a I^JT ■H^i n < ^ f d ll *^ ll

rR g n ^ ir -gshfaT d fw H y i^ ifin fa i H^T rITOt 3 lfg ffR fw T qT: I

^ ■ g^fril 9 II -qt w m fe t cTW d^TRi? fiPIII *V9||


^ ^ tg ffirfqrfiST IT SnrgTrT -qiftfll II
O you, having beautiful hips! Blessed are
Brahmanas, my devotees dedicated to me
always, who resort to this place, and breathe
their last here, they remain here final
emancipation. I am always pleased with one
who offers oblations to the fire, chanting the
Rudra mantra and bestows charity. One who
gives away everything in charity, and performs
all sacrifices, and bathes in the sacred waters of
all the tlrthas, attains Me here.
arfgqrTT ir^T ^ si'JiPi
^ fSTlfnT fd^Tbia fcfegfrll *<? II
HriWI^ '$oA|Rl
S 'W fcin-'ivici<1: ii 9o ii
O Devi! O beautiful lady! Those who go to
Avimukta with well ascertained, and those who
are devotee of you, attain to heaven. O beautiful
eyed goddess! they very haughty through My
favour get pleasure and be liberated from all
grieves.
arfofTj 3TM tr^RT f«TftSRir:l
fdJid'jetiuii 9 *n
My devotees, firmly determined on coming
here, become purified and liberated from all
sins and grieves.
mctaqm
^ I W T ^ qfrtWI^ fn^f^d: I
3T%rT^juTRt f ^ gfeft? stto^ ii ? ? n
Parvati said- “O God! You destroyed the
sacrifice of Daksa for your regard of me such is
your kindness on Me. I am not yet satisfied with
this narration of the glories of Avimukta tlrtha.
f w -sqm
shltta cEfBrarSf fgFTTf?TrT:l
Milfoil Hifvidts^r g rrftu 9311
f TT^rRT: <pf%*TT:l
^TTHTlffa: chr^|ch)Q.VIrKfMII ^'«ll
Lord Siva said- “O most beloved lady of
auspicious luck. O one having beautiful face! I
angrily destroyed the sacrifice of Daksa wishing
great regard for you, but my devotees who
adore Me with devotion in this place, are not
liable to re-birth for hundreds of cycles.”
5^1 ^JHTT ^ jj chlRfli;|
rTr^T H ^R :IR m i
tT fl^ tR cfifti
rfoST^ rlr^T 3TR§STlff WRJTIR^II
Parvati said- “O Lord! The merits of the
Avimukta place are very rare as you have
related to me. Kindly tell me all these to me
again in detail. O Mahadeva! My heart is full of
eagerness, therefore, you may explain all about
it.
'icd-d
3T^PTT ^RTTIjN' ^1
tTT^g ufdVlPi tlR 'a ll
Lord Siva said- “O beautiful lady! They all
residing here, acquire immortality and finally
merge into Me. O large-eyed! what more do
you want to hear?”
^oljc(|q
3Tfgq^ 3T?t WPTft guTT:l
^ !jH<jun^n 9^11
Parvati said- “O Deva! indeed the glories of
the great place, Avimukta are very great and I
am till not satisfied. Therefore tell me again its
merits.”
^ riiif *pt fi&i
^fdyr+i -gUTT ^ f cWT^Rfq rf^WII ^ o ||
Lord Siva said- “O my beloved Parvati! 0
charming one! Listen to all these. I, again tT^f: ^FFTT rTtm ^ 3TII3 6 II
narrate the glories of Avimukta and other merits
t R r P : f f l f % * T :i
also.
w r ^TTsfcr ttT^t w 39 11
VllchMUllfviHl ^RJT: M-OffejMl: I
O beautiful lady! now I shall explain you the
most secrets of the Avimukta-tlrtha accurately
in fiT ^ i i i l u i ti as told before by me. If any person by practising
r v iH iv i^ iw « jm > n 3 9 1 1 the Yoga during hundreds of lives, attains final
emancipation is doubtful, but my devotee at
a n f^ ro rp : fa d sh iy i
Avimukta-tlrtha, attains final emancipation
^ g g fg M S fo re ^ R tf s id T :ii3 3 il without any doubt, in course of one life.
QchiHMfM ^ r p R f r o r f c R :! ^TTT c^fet ■yPiliafll:!
dMaif P l cRHT q T ^ T y l ^ v H 1 % feyiPl Tit w t qt$r M {M ^^II*o||
c^RTf? w f yfacmPl ^ || 3*11 yfew fl^T ^T ^ r fg ^ ri
Those who live on mere salads and have snrf Ml
subdued their passions, live on raw grain,
dduifaft grn^t Tirqr hj ?itii* * ii
sipping only as much water as remains on the
tip of the kusa blade and that too after a month, O Devi! people coming here with unshaken
seated on the root of trees, sleeping on the slabs devotion attain highest place, final beatitude
of stone, refulgent like the Sun, free from anger which is very rare. Like that there is no place on
and thus virtuous in many ways are not superior the earth, nor will be there. Dharma resides here
to those people who resort here taking food for in the form of four faces. People of all the four
life thrice in a day. Those who are practising castes attain emancipation here.”
austerities elsewhere, do not get so highest
f a ir e r
perfection, but who are living here in Avimukta,
attain the heaven forever. «Jt!T TJHTTCt #5TC*T ^ w ri

w m : iprat ^ll*?ll
s r f g g r R i m $ fc t ^ *$ct ^ 3 ^ ii Parvatl said- “O Lord! I have heard here the
glory of this sacred city of yours, now please
Tift ^tJTr g l f a ^ TO Tlfw:l
tell me whom do the Brahmanas adore through
3#grT) Tift-q^r: c n ^ ? T ^ II3 ^ ll
sacrifices on the earth?”
O Parvatl! Like Me there is no any male and
no one of the female sex like you, and similarly
ti^ ut tit^ % aqtjrf^ %|
neither there is, nor will there be, any place
sacred like the Avimukta-tlrtha. There is ^ ^ T O W tft TO ^ W ^ T ^ 1 1 * 3 II
highest-yoga, highest-perfection and final- 3 n rg t fgfgsft farfiRroq^i
liberation at Avimukta-tlrtha, consequently
imsii ^ T 8T ^Tt^r f g f ^ t 3^ 11**1 1
there is no such place like this.
xrt y c ^ if a c u d fu fp n
Lord Siva said- “They all worship Me, by
performing sacrifices and also reciting the
" R 5 I# % to t g rn i 3 ^ ii
sacred mantras. Those who worship Rudra and
Mahadeva have no fear in this world. O Divine
lady! There is the method of worship of two devotee who always lives on alms, clings to Me,
types, viz., with mantra and without mantra. merges into Me.
Thus there are two kinds of Yogas, viz.- yirefiuri § ew<^j <dgcbKui<fvlH:i
Samkhya and Yoga.
WTft w f a ^ ^ ^MdlcHlfdcllR-Hiim^ll
Uehjafwfl *it
WTT^TTqgHT frTJT qtfrR:l
TILSIT d^qiHlsfxr TT ^t»Tt trfq
feraT fdRdMlHl qlMW 11^^ II
TT^Nr xf trfq- TR^rfwi
MT?mT
cTWTf ^ Huryqifa «U|V'y(dll*^ll
rj w i t t o atrt trr^f Tit m i
The Yogi, who pay reverence to Me,
WI^Tbl tTnTim*ll
omnipresent, the soul of all the beings never
separate Me from himself even his engagement O handsome lady! O Devi! The people are
in like a layman. He see all beings into Me. I not able to see me, who are deluded by seeing
never perish him and he never perish me. many causes in the Sastras and argue by their
knowledge and speech. But the Yogins, who are
f^for: Tpmt gift- *rtw gdsrat ^fsri contented by being possessed with the supreme
TrgoisN far^rt P pJui ■cfttt: ht: ii * v9!i knowledge, and incessantly think of me by
etjRjn 3RTT W being blessed with clear conscience, through
Divine knowledge, get felicity and bliss. Here, a
Yoga had been said as Nirguna and Saguna learned person sees me endowed with the three
of two types. Saguna yoga is comprehensible Gunas.
but Nirguna yoga is beyond the mind. O Devi! I
TrfT%gjfet fo q -W ld ^ fa l
have related all these, what you ask Me.
w xjcf cj<ki^
O Devi! O beautiful one! O Suvrata! I have
■£fT^RbRslfc(6<i TTTtRT STtRRT djWII cBRTI
explained all the things before you, now let me
know what you wish to hear anything more, I
Parvatl said- “O Siva! You have narrated will relate to you.
three types of devotion mentioned by you •pi TifopracfT -JTcenfir ^ cn$ti
several time, I wish to hear this with true facts. rfcTTS? gsrfwifiT ^UjteUmi:
Kindly tell me.”
O beloved one! whatever is in my heart, I
shall relate to you all the most secret and
*JTJJ m<SRi ^TtRRT ^trncirH^ll mysterious things for your satisfaction, hear
mw w i rr w f :h r t P ^ f d ii k o n attentively.
*T: T t a r t c ftit T % tT :I

cfofit TT <J ^RbMI^II *11 <3Ht gfcpt ^ tRT:■qtPR:l

Lord Siva spoke- “O Goddess Parvatl, hear w i ^T w rim vsn
this. You are attached to your devotees! A man Parvatl said- “O Mahadeva! which form of
reaches the end of all passions through the yours do the Yogis see? I beg you to remove
knowledge of Samkhya and Yoga; and that My doubt. Salutation to you, O best of gods.”
 s3 UUd|et,UlT Molded:I
aRrf i=T % cTr^ tmi ;erRt Tpjt^RTtn^mi
cT FT h T ^ B m f^ R lH : g iFjf feM H dlim ^ll ■RFf^T M^lchNI WFlflTSRTRTSTri
gntf% rRt ^RTTrRT TJ^ ^ VIcBjHl T ^ r W $ fd *4 T b d M Id H M I

^ ^ f ^ ^ i M g n im ii # # ^ IIS SII
Lord Siva said- My nature is formless, as O Devi! Some of them are having the face
well as formful, both the shapes of Mine consist of lions and tigers, some are hunch-backed,
of light. A learned person ought to make great some are dwarfs and crooked. On the same spot
efforts to attain it. The Lord of the creatures in Mahakala, Candaghanta, Dandacandesvara,
his formless condition cannot be explained. It mighty Ghanta-karna, and others, having huge
can only be explained, if at all, by the persistent stomachs, of great stature, holding Vajra and
efforts of hundreds of divine years. But it is also Sakti weapons, protect the holy Avimukta-
doubtful. ksetra continuously. Many of the attendants are
standing at every gate armed with tridents and
clubs.
f%WUT f
TlungTi ^tflfaHMilRdHWI
m i w t ^=ft II ^ o II
dUIUIWi jT OlrWdrW chlWHl'iHHU ^V9||
Parvatl said- “O Mahadeva! What is the
extent of that shrine where you reside always Tit f gRR^ «TT^nrr d^MK^I
endowed with your attendants?” 3TTWt ^s3 WrfTft W*T:II^<SII
3crra O Parvatl! one who donates a cow, full of
milk, with its horns mounted with gold, its
hoofs covered with silver, with calf and vessel
s T ^ rR n fo s M <1# ? ^ h 3 t)tR h ;ii^ *ii
of bronze to a Brahmana well-versed in Vedas,
d<U||tf) d ld ^ d H ^ f ^i on the banks of Varanasi, undoubtedly liberates
seven generations of his ancestors from
W iWldfdSiPd f w i:l bondage.
n < lr*< ii:ii^ 3 ii
Lord Siva said- “This land is extended in cR^J T3RT cUdM-jHdi
two yojanas from east to west. Within that w t ?R2r y n w d n ^ ii
space Avimukta-tlrtha is situated having a width O beloved one! one who also gives away in
of half yojana extending from north and south; charity to a Brahmana, gold, silver, cloths, and
and holy Varuna and Asi rivers flow by it and grain, etc., in that place of Avimukta-tlrtha,
their abode extends between Bhismacandika to acquires everlasting merits, O beautiful eyed!
Parvatesvara. The attendants of Siva, like
Kusmanda, Gajatunda valorous Jayanta are sjUT
5 \9 C\ -O Wl
appointed there. m vTT^T tTfmFt qrm i^oii
Pugo yiyyui: ^ fd feh d l: $<wldWHl:l ^iRm y^wRt yiHiPi
H6l<hlcuausyu<ii ^ * || d^dmlfo srafarT m crtr^iiv9^ii
 Hear with attention, the glory of this sacred
place. People, who take bath here, become free
from diseases and O beloved one! any virtuous
man gets benefit of ten asvamedha sacrifices by
bathing there.
^ ^ ^ rr^ rrw ^ w t i
JlfdHdlHlfd
Any person gives some sort of charity in
larger or lesser quantity to a Brahmanas well-
versed in Vedas, after his ablution attains
felicity and shines like fire.
^grvT fay Ah ^t it ^ s f e r F i c m ^ i i
TJ# <Ml*r
One who gives away grain in charity at the
confluence of the Varuna and Asi with the
Ganga, according to the prescribed rites, is not
re-bom. Thus I have narrated to you the great
fruit of this sacred place.
3WIT W fTf^T ferr^IT 'd^-5r<:l
ifNmr® w p t ii V9Mii
U *l{iK ^ m cTTFRI
■‘Jld'wlk^d TTR W in rTPT ^ f a l l ^ l l
Having done fast, a man feeds the
Brahmanas in this tlrtha attains the benefit of
Sautramani sacrifice. Dear Parvati, one who
lives on only one meal a day for a month
washes off all sins of his whole life.
arfaj&vi ^ fdynd:i
^ if giFftiivavsii
^Tlftgfnfg; gtc>Ic(HTn Md^frtl
eft M ^JOJI
The people enter the fire according to the
prescribed rites undoubtedly they enter My
mouth. One who gives away ten gold coins in
charity gets the benefits of Agnihotra sacrifice,
and one who gives away incense, etc., derives
the benefit of having given away land in
charity.
tncTOT ^ d d lddt l l ^ l l
One who gives away a broom gets the
benefit of having given away five hundred gold
coins. The giver of sandal gets the benefit of
having given away 1,000 gold coins. The
charity of flowers and garlands is equivalent to
the giving away of 1,00,000 gold coins. The one
who sings hymns accompanied by music begets
everlasting benefits.”
^ e |W
3ToT^Tdfa< ^cf ISJR^d^ JkhlRdHJ
W T 3T>dft€3lfa ^ <5? q ^ if a ll i o ||
Goddess Parvati said- O Deva! you have
narrated wonderful mysteries of this place. Now
I wish to hear the reason, for which you do not
leave this unique place.
^ J I 39TcI
3TTITt^ W girtf^ ?l5lui^j f^TTT 3iqj
w t ^ ^shfnr ^Tct c *n
m$Ih ^STTrT rTPT M^lrm: I
d^dMsldl^d WQ ^HiPm ^ 6 ? II
tTET: shlyM^H ITTfRf^FR xf\
dWI£fcH*sllJ)ul %5TWI?Tf?Tlt W lli^ H
Lord said- “O beloved Parvati! In ancient
time the high-souled Lord Brahma had a fifth
head, which was excellent and shining like
gold. He Once told me that ‘I know your birth’,
then I angrily with red-eyed cut off this fifth
head with the nail of my left toe.
WTcrra
f%mirai?T PvkP ^ ^ jt *nri
s3
^TcT^lli'SII
That time Brahma said- ‘I am innocent and
you have beheaded me, therefore by my curse
you shall bear a skull as the badge of the sin of got a fifth head shining like gold. I cut it off in
inflicting injury on Brahma. You shall roam anger. It follows Me wherever I go.’ Having
about in the sacred places on earth.’ said thus lord Vishnu told me.
siHhmmcim
<o
rf? HHbMUl: W ftBTt lW lfcld :IU m i TT5-5 'jTt*5 iggi « ih fin! git)I
dd^H TTRj fd<lRd*l.l Wl^fd ^ gJ’TM Wig‘^3THTII,?*ll
t T ^ STITT cTPT TSvPT ft:^ T T II< ^ ll rfrT: •Hgtfni cM ft SMUdWWdHlfH
3 ^1
O Devi! then I had been to the Himalaya 'RTtS^T q c w fa rttrilfd B d ll %\\\
mountain. There I begged Narayana to give me <rats? im ^ w t frfg g ^ -q ^i^i
alms. He on his side dug His fingernail and a
a rg fw : i g ^ fg^Mt ^nrn <?$ n
volume of blood rushed out.
Lord Visnu said ‘Go back and please
U lldfaw lufi ^ W n i ^ i d fl^TI
Brahma. By His glorious power this skull will
Trcqrrf f y l< n ^ d < ? t^ u < iV 9 ii become fixed in your holy abode (k§etra). O
f ^ s i c j ^ p i ^ itt ^ g m 3raif|# i Parvatl, after hearing that I went to all the
5<1c(it^ srngT^fgroj: ^ tet ^ ? n j i i 6 d i i
sacred places, but nowhere did this skull leave
Me. But when I came and settled Myself at My
3HgNfoji!T c ^ T iT^nit gr^i Avimukta-tlrtha the effects of the curse
n w ig t ^gr nsf ^ c 9 ii instantly disappeared.
That volume of blood spreaded to the length fa w j^ i<irffii)fui drq p reni
of 50 yojanas, but the skull was not filled. After w f e t gfsrr wMH«y sr g s rrii^ n
that, this stream of blood ran for a thousand
Divine years. Then Lord Visnu asked me ‘How 0 excellent women! By the grace of lord
such a mysterious skull was brought into Visnu the skull also fell down there and divided
existence. Tell me all the things to remove my into thousand parts. It disappeared like the
doubts.’ riches a man obtains in his dream.

^ g 3grg

fW R T? | ^T chMIHW f ITRW.I w in te s ^ cK-crfuffqii^iii

d tJ^W IU li dMWWI ■gW T^II 9 o II

O dear Parvatl, I have made this place as
dispeller of the sin of killing a Brahmana
H n ^ 5 T S g j? s m ^ t # R lin r q ;i
(Brahma-hatya) and it is the cremation ground
cPH^JT W^tTT * | * n y f a ^ l1 9 *|| of all the Devas including myself.
^TTrT tR^T :I grr^r ^gT w n f a -^nfiT *ti
fr fu r ^ w fa n ii ^ ? ii w ii ^ ^ 11
g* g* w ^ tth m w fa i Becoming Kala (Destructor) I annihilate the
TTtgm ^M\dM: 11^311
universe and also create everything. O Devi!
this sequestered place of mine is most dearest to
The god of gods said, ‘O Deva! Listen to the me.
birth of this skull. In ancient times Brahma was
M^Ttil VIS MTSSpt fawJPHTni'W^ct ^1
endowed with Divine form after thousands of
years asceticism and through. His asceticism He ^ «?trt ^TTig^ ^fg Hi«^m f^gig^i
 tT5TWt T O Slfavhj TT: II *o o || Mahesvara said- “With the desire of final
emancipation, many Siddhas practiced here,
0 Devi! my devotees as well as the devotees
knowing that this is the highest sacred place of
of Visnu and the devotees of the lord of lokas,
those who dwell here. This tlrtha of god of
Sun, who come and die there merge into Me.”
gods, is like a wood of penance (tapovana).
People come to this place are never re-bom.
fyf^dPiBwi <Hni-KfWdiHj
-m JlldRfedl T lfa : yifdy-A TJrTTEf § 1 1 3 II

Parvatl said- “O Deva, O having great The dwellers of this place get the same state
lustre! this place is indeed most wonderful as after death, as those who are eager to acquire
described by lotus-born you. This place of Siva, beatitude by means of divine knowledge.
slayer of Tripura demon is very glorious.
STcTW ylfdWHI KTOTI
TEH cT? Tf M fd^^im i
m rf=r fts fr n *o 911
TTt *WUsMld VM VIHpM fd q f t d H I
iifr <M «^iuii w w ^ri
3Tfg^R W dfejdlW TTT gf^ll ^ ||
<lIdtTiHIII*o3 l|
Lord Siva has extremely gratification
f rT ^rerRT Wld4tl towards this place. It gives everlasting fruits and
?jtoe^ ii^r^wlni ^ T fin rag ^ w n *0*11 immortality. The Avimukta-tlrtha is also called
the cremation ground, and is most mysterious.
Because of your presence at this place, other
Those people do not serve this Avimukta, are
sacred places cannot equal to it’s sixteenth part
really deceived.
even. Where lord Vi§nu dwells, Mahadeva too
dwells there. Ganga, worth a thousand of tlrthas
also resides there. Therefore, O Lord! You are yiw Pl t i w Tif^u ^ n
my devotion and salvation and you are also said
T lf? T : M IM W g n f o : !
to be the emancipation of Brahma and other
gods and this is listened to by devotees because M T O rTcTT?f g R f # $ ^ 1 1 ^ 9 1 1

of your grace. Even the great sinners dwelling there, obtain

final beatitude through the dust of this place
falling on them by throbbing of wind. The piles
*** of sins, huge as the mount Sumeru and
Mandaracala, become annihilated there.
W IH fa ld fa ^ ld M fa ^ T b f$|encT*l'HJ
C H A P T E R 184
r^JfT HrTtsf dtftiVaHMJI CII
Mahatmya of Avimukta-tlrtha
Avimukta, the abode of Siva is renowned by
3cTTET
the name of “The cremation ground”. It is the
cave of retreat and wood of ascetism and the
§ Tit ^mf^xfifiranflnT^ii *11 sacred place of the Lord Siva.
TTtM d-dMldH^I m *mi4iuig<Him:i
Tit 18n*T 3 ^ ^ g*T; II 9 II E lfin s ' x m T T lsq r « n i 3 R t T R T c R ^ l i II
 There Narayana, Brahma and other gods, the sTgPJT: W * W t ? l* iu ii& 4 ||f a d g ^ 1
Sadhyas, the Yogis etc., carry on their worship
?r?niTT T ffe t fqnrst ^ *^ it
of Sanatana Siva and My devotees worship Me.
This Avimukta-tlrtha is the highest place of
ftlcf W TFTTFTWT: I
Brahma. Brahma always resides here and this is
*o || protected by Brahma also.
TJrTRt f MfdGSfedl ^ T T I 3 ^ UH'ycH ^I^HI W T^ T: I
Those who die at Avimukta-tlrtha get the XFTfT: w it ^TFT: J lW f TT p * i l l
same end as my devotees get final emncipation
st^tt <r ?r? srn g rf^ rsT R yd :i
through worshipping Siva and performing the
sacrifices and devote themselves to ascetism. W ncgn^FT MUi|^f^Rb|fadH,ll *<? ii

e t j - d U w R ^ s l l l ^ : ^ TT: 11 **11
WrffTPIW
*TII * ? l l
trro: w i t ^ r t ^cr *TI
^ ii *3 ii
In Avimukta, Brahma and other gods are the
creator and destroyer of the universe, the
Samrat and Virat etc. and all beings of the
Maharloka, Janaloka, Tapaloka, Satyaloka etc.,
do not get rebirth. This is the excellent Yoga of
the mind of past, future and present. All the
immoveable and moveable creation upwards to
Brahma and well veresed in Samkhya and
Moksa Sastra, are residing here.
Here also all the seven realms alongwith the
golden Mount Meru are located and the hard
asceticism practised by Brahma are inherent
here. Brahma remains merged in the image of
Siva. It is the holiest of the holy place. It is
inhabited by all the hoary people.
31^1 fctxKai*Udi ti?tt:i
aTrf^ihTTCFr <
3Rtsfir ^ cftrtf 9 O11
3 4 |c (H tt i rERRcfT M i H I ■»lfrl*ivl
The Brahmanas worshipping here the god
Aditya have attained the state of immortal.
Except those people of another three casts
remain firm in their devotion to Siva, renounce
their body in Avimukta-tlrtha, attain
emancipation.

3rm WTRigrm W ^11 **ll 3# m m fagiuAi t wmmhihji ? *11

Those people do not leave this Avimukta, T^ r m w -W i g r fe r ifa p :i

are noi deceived. This is the best of all stfayaA yfaawi f a f iw ^ fen tn ? 911
pilgrimages and best of all the places. q- m ^n?fti
^NlUliy-dM ^ VMVIHHi 3 Wl o t t o f ^ra^sr t u ? 311
ddlchH'l W ■qim' f t T R t W W M i l *M II
Those who reside there for eight months and
# T R T V m rid-d^M lHi M t W ^ I subdue their passions or stay even for four or
f ^ ^ 1 1 * $ II
two months in Avimukta place, also attain final
emancipation and they never get rebirth. This
This is the highest among all the Ksetras, has been described in ancient scriptures. One
and the foremost of the cremation grounds. It is who die here attains final emancipation.
the best of all the streams, the wells, mountains
and lakes ; and, therefore, this Avimukta-tTrtha fe n r: u fa sM iw ym fedui
is adored by the pious devotees of Bhava. arfanjrTi fa yrb iw i a iiw R i w it 'n f^ iR 'a n
 3RTT ^TT: ch iM ^ iR u ti: f ^ T f '*TT7TTTTFHJTT: I
cfiT<^*T MlHI tROT I ^MII
The virtuous women devoted to Siva,
subdued their senses, dying at Avimukta, attain
the highest position of life. Another unchaste
women attached with worldly pleasures also
dying there, attain the final beatitude.
m ^rm sj trra isj m w r ^ T :i
arfegrp ^ h
«4 rM H I cPI: %5JT 5ll^ |U H k # T : I
tm »^n::m v9ii
Men attain here Yoga and bliss, rarely
attainable by men elsewhere. Those who stick
to Avimukta-tlrtha and do not go elsewhere,
undoubtedly become adorable by Brahmanas.
One who resides in Avimukta-tlrtha becomes
undoubtedly like Me.
W ^ TfTT f t rSfayrh- ^JrTqi
$ c R t "^st ^ r n r e if w r : n ? t u
Because of I never left this place, it is called
Avimukta-tlrtha. Those who do not resort to
Avimukta-tlrtha are idiots, full of the darkness
of ignorance, Tamoguna.
fa tw W W l W T % f T :l
3JR: HftTSJ <: 11^ 11
f% r tM M W ^ c^TI
f w r r : f e w : ?ra ttT fe t^ r r -^ cm n
Such men always pass through the ordeal of
birth and rebirth. Desire, anger, greed, proud,
hypocrisy, drowsiness, sleep, lassitude, idleness
and wickedness- these ten obstacles created by
Indra are always present here.
Obstacles created by Vinayakas always
standing on the head of men, but in favour of
devotees these all become auspicious.
r:M3?H
Through the vision of Sastras, the knower of
true nature of soul, the Rsis and Devas have
called it to be the most sacred place.
' Cv >9 <9
W WlTcTrqyf Tt^Tc^T Tf^RTTII ^ ^ II
The whole land except Avimukta-tlrtha was
impiu-e due to fats (of demons killed by gods).
The land of Avimukta became purified as it was
protected by Lord Siva.
W TO
% «raFo?T ^ ^ q ^ r t TOT
3T fggrfiW ^ rrf^gTWRramT:ll3 MII
Because of that the learned men do
consecration or the act of diggingthe land
except Avimukta place. The gods, demons,
Gandharvas, Yaksas, Raksasas and the great
serpents adoring the eternal lord with devotion
and attachment reside in Avimukta place, they
merge into Mahadeva, like the offering of
clarified butter in the fire.
1 1 3TTO ^ q q il3 5 ll
3o n 113ti 11
4jfdfa‘*i%ehlAigr glfe^Tb feoHdl
-gcT: grflmgj
They consider their souls blessed on
merging in the Lord. The Rsis, Devas and
Raksasas, engaged in japa and homa, as well as
Yatis who desires emancipation, reside in this
auspicious place of Avimukta-tlrtha. Anyone of
sinners dying there does not go to hell.
*nf^T W Tjf^i
%TRFPTan^£ xf 3 II
 3^t#5Rfg"i<ThJ? ^m hTTcT: T^rl^l
elKUJT^fr ^ ^IclT^eMHcfl § ^11 * o II
By the grace lord Siva, every being gets his
fmal bliss. This tlrtha is two-and-a-half yojanas
in extent towards the east and the west and the
distance of half a yojana from south and north.
The Varanasi is situated there, till the end of the
Sukla river flows.
b fc ik : nItdi eJlndll
^ ^ ^ ^ gn^RTt 5n ^raw i;ii*ii
3Tf5|frfj W dfafcHWdHKIUIUI
W ?tr^TT: eh^W H II^II
Thus wise Mahadeva has described the
extension of this Ksetra. Attaining Yoga, the
devotees desirous of supreme felicity, and
highest knowledge and the people always reside
there are free from all miseries.
TffTrT: WTCT: $H T
This place of meditation and asceticism
adored always by the Siddhas and Gandharvas,
etc. There is no river or mountain equal to this
Avimukta-tlrtha on this earth.
grfft jroracTMI'tf'tf II
Because of the influence of this place, all
other sacred places located on the earth as well
as in the heaven are second to this place. (It is
the supreme of all).
% 3 s t r «muig -grRRqR: Trm%T:i
w & t ?rt
iw T fem R T:l
'Md'MRh v n ra ra f Tjftf|RTr:ii-#^ ii
Those who, after renouncing the world and
subduing their passions recite the Rudra
Mantras for a hundred times, such devotee of
Siva undoubtedly enjoy in the company of the
Lord Mahadeva.
■Hgm Vifrhd: «f%: f^RtT:l
TlfocT: TT^Tt frET: yiRhdWUfa f^JrTT:ll'){'3||
Wt 3TPZT Hglr*lHMtet f^fol: f w n il'S ill
Those who have forsaken all desires and are
firm and controlling all senses engaged in
penance with devotion, become free from fear
after attaining high-souled Siva and never get
rebirth.
3t£pJtTi § ^ fa^TT tctohji X II
^djlRd m 'qiW :!
^ vimn gjRmr sifd y w jv n r^n m o ii
<HHmfdyTbW fdW<H,l
They do not take rebirth even after hundreds
and billions of Kalpas. The people engaged in
penance in this great pilgrimage, Lord Siva
himself emerges them. As the ocean is full of
various kinds of gems, so is Avimukta full of
many attributes.
TTtsFT rl<vHTt>Ml V R R R T *11
TJ5TCT f ^T MV^Pl V^VIHfMfd tTTf^rTT: I
f^ iR tsftr w \\
This place is the giver of delusion to the
non-devotees and devotion to those who are
staunch adherents of Siva. The fools know this
as only cremation ground, do not consider it to
be the foremost of all the sacred places and the
learned do not abandon it, inspite of hundreds
of obstacles.
TT -qifw WT I F ^ I f WTTfafrl
v j H ^ 'j u i y T h : t tt q rfo fy id itf U H jm ^ n
They go to such a highest place, where they
never get sorrow and are liberated from the
pangs of birth, old age, death etc. They go direct
to the realm of Siva.
^ M -o k u iR i ft TFT JifdM fcycfciEyuilHJ
qt 5M f^cJT : VMlRfd xrfu^T;||i^>j||
 q 1 felRTI i p l v ^ T « b R ld ^ T T I

5M MfdRyi frfa rj^ 3 H ^ ftim m i sTfg^rfiTsm grni v r r ^ g ^ :

Those who are desirous of beatitude beget
such as causes them the utmost gratification.
The desired position attained by the mere
residence at Avimukta-tlrtha is not obtained
even by charities, asceticism, sacrifices or even
by divine-knowledge.
HHi'amf f e n f e
THft: W ^W T im ^ll
w i fa^ 4 yi:i
f W ^r: 11m<911
«rrRt ^ n ^rrsf^T5fra%i
dnwH
^ # r:i
The men of various classes and even the
sinners endued with great sins dying at
Avimukta-tlrtha in their attachment for Siva are
never re-bom. The wise men know this
Avimukta-tlrtha as the best remedy for all
sinners. One who performs sacrifice, asceticism
and charity at Avimukta-tlrtha beget everlasting
fruits without any doubt and those who die here
In Avimukta, one should not think about the
occasion which is auspicious or inauspicious,
owing to the glory of Siva, the performer of
wonderful deeds and the lord of all beings, is
always sacred. Thus all the Rsis heard the glory
of such a sanctified place and of Siva from
Skanda Karttikeya, and began to meditate over
them.
***
C H A P T E R 185
Mahatmya of Avimukta-tlrtha
■grf 3cTT^
3TfegrT> n?Tgu% aiiRdebi: ^ i^ # tt: i
f e r t n i W T ' j H « ^ I s w P u c M I :I I *11
Suta said- “O Rsis! the devotees of gods,
seers, and the pure-hearted persons residing at
Avimukta were filled with astonishment and
overcome with delight.
3*TST I g V R T : W JJ

obtain the identification of Siva. W ° tT ^ ir^nrr: fsNrtii 3 u

TrmRT^rfbr h They joyfully said to Skanda, the foremost

among the knower of Brahman- “O Deva, you
TT '5nf?T WIT 'ltdH.ll ^ ° II
have been bom of the glory of Siva and
3r!t 3T5R 1 Brahma. You are dear to the Brahmanas.
sncft gifay-di PyiiRd ^ *ii sn^mTt snafeiopt
The sinner, repenting on thousands of his m wrf^f?ra^TH:ii 311
sins, going there attains felicity. Those who die
You are Brahmana and the knower of
there need not think of Uttarayana or
Brahman. You are lord of Brahmanas, You
Daksinayana; for every hour for them is equally
have created the realm of Brahma and are kind
auspicious. to the Brahmanas. You are Brahmacarin and
q- m t f t w r : ^prr m ^ ctts^to:i first then Brahma.

■g^TTfg qiSRSr ^ I T fojfTT ^ •RII W f T ^ifcldlrM H : T i m T T S ^ im i

 dTd ^ 'TTT ?iid
?TS^T T T fw r r f
You are the Creator like Brahma and equal
to him, salutation to you! All Rsis have become
purified by listening to this narration. We have
realized the highest secret, by which nobody
gets rebirth.
'SinjpjtT: i w : 31^:1
«4H )ebfedl«lk d H ^ o i4 d fw d :ll^ ll
The Yogis, skilled in yoga and calmed adore
the Lord Siva, the giver of beatitude. They
^ T fT T H ^ II MII
attain bliss. It is the most mysterious of all the
cremation grounds; and no one attains bliss in
this world without the help of yoga.
S ^ M rh T O i ^ P T T T TT^S J P y « & u fd l
3 m S T ^ T # W t T T I I * 3 II
3 T f^ rfe f t c r f w ° M I*H lP M d c M U !l
^ tfdycWklf^TT yUMIUM ^ T :ll* * ll

May you be blessed! We are now going to

that mundane region of the Lord Siva where He, f^ T Jlfa cZJR T: W T R T ^ t 5 g f ? I B f w i l ^ | |
the Lord of all, is practising austerities People dwelling at Avimukta beget both
unmoved, for the benefit of the Universe. yoga and beatitude. They can attain highest end
ih r R y iit f n w H d H M m fe re r: i in this life. “O Deva! the inhabitants of
4J$lcb<ic4'^<l'kl : IIV9II Avimukta get bliss during their lifetime, such is
its glory.” Once upon a time splendid
w rf§ fa :i
Vedavyasa could not get any alms there, and,
fe re r: W IT ^ c k M M rtiy K I^ J S R ii c II agitated with the pangs of hunger he felt
dfcjfaxsSTM f^TcPTfejrT) ^ P i( a d i:l
inclined, to pronounce a curse. He passed a
period of six months with great privations.
T ^ g tit <mt tTr^f n f e p f c ^ r f ^ r %n n
«JSST THT
By the virtue of His asceticism, He merges
M r 3T ■{yaraifq c m i ^ n
Himself in the formidable form and remains
adorned with all His attributes along with His ^ d l^ d l ^ tP t m R mc W 'I: 5 S T ^ ^ l

attendants. The Devas, Brahma, devotees and qf i a r a ^ f % t #? et w w & f iw t ii ^>n

the Siddhas are eager to see the Lord, through
He said to himself, ‘How has this place
your favour. We are, therefore, eager to pass
become cursed and doles me no alms. The
our days at Avimukta; for blessed are those who
Brahmanas, the Ksatriyas, the widows, the
reside there. married ladies, none of them give me any alms-
k id s h t e i (h 4 h i P t < 4 r lP $ ^ i:l which is most strange.
^M'MlJmiT: M k TI ^ f WlcERT^II *o || TJTTT W T M ^ IH Ilp M W W <TI

Those who are righteous, devoid of anger c M T^icTi«Jdi w y iiw w is H ji \c ii

and lust, having their passions under their in f e n h t ^ P im U m s h ^ i
control, devoted to the practice of yoga, attain
■r t w t ^ rn rr c i k i u i -u Y ? to^ ii *<? n
emancipation there.
3 1 ^ ^ P ic ty d i ^ r h t g u ^ c b w S iin ^ i
■mi P m I fe jq j
fe ? t T p r f a t ^ tt % r fe n tu ? o ii
dMl'Hti ^(rn^Thi: ^TRTT ^RTTMI **ll
I shall pronounce my curse on all of them
w t g ir V M V IH W i ^ M | i l d ^ T 5 i I ^ |
and on the whole city to the effect that this
^ % 4<lMI^ w : 5 m z^g fetlH t:ll* ?ll sacred place may become devoid of its sanctity
and that there be no pelf and learning left pronounce a curse.
among the people of all the three classes yi-ar^M
residing here. No friendship should exist among
them. I shall also create such troubles for those oJTRT Hrf^: qRRJui fj&IR\9ll
residing at Avimukta as they may not attain VI141^ ll f t r y i^ llfrM d m ^ :!
their goal.’ 3 T ^ t^ rT ^ |U jg ^ c (d ^ ll ? 6 II

Some plan should be devised to obviate the

’ftff AT firat M^IMdll ^ *11 situation before he pronounces his curse.
Thinking over the intentions of Vedavyasa, Vedavyasa has attained supernatural powers
the Lord of Uma became terrified and said to and everyone is afraid of his curse. He has the
the beloved Parvati. power to bring about what is not destined and to
change the effects of destiny.
sjTJT cTEH TTfT
f tT H tft *REfT HfTftFTh

ctpt yiirtjw'l crrmii r n

0 Devi! Listen to my words. Now angrily
Vedavyasa is ready to pronounce his curse.
cZTTCT: I h w fe T :l
We shall assume the form of a human being
residing here as a householder and then O
beautiful one, we shall give him the alms
engaging him in the conversation.’
IJct^Tbl cftTt d<;il

Parvati said- “O Lord! Why is Vyasa so ^ r r cfjrsrr § tn g ^ n 3 o 11

angry and ready to curse? Who has annoyed 13^% a^rat w t ttthti
him? What harm has been done to him that he is
disposed to pronounce a curse?” 3 *11
Parvati, thus instructed, also assumed human
form, became present before Vedavyasa and
aft? ^?TtrRnt ®I^^|U||P m4| I said- “O Bhagavan! come here and receive
4KVIKW<W^IR>{II alms. O great seer! you never blessed my
home.”
Mahadeva said- ‘O Dear Parvati? He has
practised glorious asceticism for a long time. He xicfegccn f l d m i : fagrr J i ^ n m d : i
has lived in contemplation by observing the ^ tt o y m iii g ^ w r w r w ^ i i 3^11
vow of silence for a period of twelve years.
3 H IW lfc tfije |f ITT ^ R T T -gFRT rT^TI
cRT: JgsiT
fa^TT S T T O W T f9 r ^ T I^ T F R T : I I 3 3 II
ctcj^ ^cT PlR'Jll rl^lI
spraw: gnrf arR fto rw fw rg ^ :i
BSTRT: <*HHM:(li$T ^ c J x H M y y )^ |l 3* | |
M: w t <*l^(d ■fftSfTTIR^II
c^T ^ 7T|T fayM vi ^ T T 7Tf?T:|
O beautiful one! when he felt hungry, he
e t u r m w faviiH if^T ^ r t : g ^ r ^ f ^ i i ^ m i
came to beg for alms, but no one gave him even
half a morsel. Thus the sage has passed the time Hearing thus, the sage joyfully came to
of six months under serious privations; accept the alms that contained tasteful food like
consequently, he has now made up his mind to nectar. Sage Vyasa took that delicious alms and
was completely satisfied. Then the lotus-eyed
sage Vyasa made his salutations to the Lord
Mahadeva and Parvatl and said these words- “O
one with beautiful eyes! Lord Mahadeva and
Parvatl reside in Varanasi, the Gahga flows
through this place. Delicious eatables are also
obtainable and emancipation is begotten. Who
would not therefore reside in such a Kas'I?”
f>lR^i rT^TI
"ijilforfM STRT 3^11
Having said thus, Vedavyasa looked at the
sacred KasI and began to think about the
delicious alms, the giver of satisfaction to mind,
obtained by him. He saw Mahadeva and Parvatl
before him. Lord said to Vyasa, who was
standing at the entrance of their home.
Tie* Urcwmrat sqmtssratsrT: u 3 c 11
“O great seer! you have a very choleric
temper and you should not therefore reside in
KasI.” Then the astonished Vyasadeva said
these words.
STRT
JI%?T ^IdU ^I
d ^ d l-d ^ d l! 3 <?II
W WITT <WR|^I
Then Vyasa requested them to allow him to
reside at that place on the day of CaturdasI and
A§taml. Then Lord said him- “be it so” and
disappeared then and there was no abode, the
Goddess and God also anywhere.
tjct ^cw fdtsiiid: g rrs ire t ^ wmuii^ ou
^ sqTTT 1 w T jfedl:ll**ll
In that way, in ancient time, the renowned in
three lokas and illustrious Vedavyasa, knowing
the glory of that place, fixed his abode in its
vicinity; and because of the presence of
Vyasadeva there, all learned persons sing the
praises of this sacred place.
<j qj; Tnraf crf^Eqfffi
^'M R hfd^cbuii^^u
iTgRRTSr <^dHiar risn }fc$fd*IST ^1
Hlchfa^ JJ^NWl«lkdH^Nchl:||'!J3ll
TRfT % "ETRt cJ,|rHdl ^jfel
itat crrat t 11 11
Indeed, nobody can count the glory of
Avimukta tlrtha. The malevolent of the Devas
and the Brahmanas, the disrespected to the
devotion of gods, the killers of the Brahmanas,
those ungrateful and other sinners, the scoffers
of the preceptors, sacred places and temples, the
instigators, do not reside in the sacred KasI, as
Dandanayaka, one of the attendants of Siva, is
posted there to oust them.
iisyivicMi irgg^T f^q^iii'sm i
WHWT HrT: -fiqeh^ f M^fadJ
HHifa«m(l<^ii's^ii
^%i<ijJ,j$di % Jild t rtt: 1
Dandanayaka is posted for guarding the
place, so He ought to be adored with incense,
flowers etc. He should be reverentially saluted,
and his mantra should also be repeated and
counted on the bead. Various classes of people
reside in the sacred KasI and all kinds of snakes,
scorpions, etc., also abound there. By the grace
of lord Siva they become the attendants of Siva.
hhi*\w i f^sTT ^Frmw(RMii^v9n
t % 3 Tif cffaera w ratm : 1
qRT^^d q t d<wiy^:ii'*<iii
The Devas, having many divine forms and
costumes, devoted to Siva and residing there,
also attain the highest stage, according to their
choice.
TTTg t rlf^t d ^ i l d ^ : f w ^ l
dMldHl^i-y^lPlRd 3r*nt
tR W ^TWT IRTWTrTteT cTOtfor
The sacred KasI is superior even to the
heaven of the Devas and also superior to
Brahmaloka. It has been laid out by the Yogic
power of the Lord and there is no other region
like it. The sacred KasI is the fulfiller of
cherished desires. It is free from diseases and
the place of asceticism and yoga.
flMifo *)iPi rP9% slfllPl Pi<4HKsr % ll Mo ||
d ^ i y ^ i m*11
Lord Siva, enshrined there is shining in His
full glory. Those who practise asceticism there,
attain the benefits of all sacrifices, of bathing at
sacred places and of giving charities.
cf#qR W 3MHMHdlsfq- cfTI
cHPI W ^gT fen frill M^II
nc;qi>^(n ^fciHTn II
The past and the present sins committed
through ignorance or are dispelled by mere
sight of Avimukta. Men of calm disposition and
those who keep their passions curbed, whatever
charities they perform at Avimukta, get a huge
return.
arfagrfi im m ra m :\
^dlyf#ry<MfaMTh ^ w ^ r: im mi
A man, who worships Siva-linga at
Avimukta is not reborn in this world for crores
of cycles. Thousands of Devas enjoy the
company of Siva and therefore, this place is the
best of all. There should not be any doubt in this
fact.
srfsPfti -q ?l^crq # q^r ^ c i f t t l
firF^T5RmTT:IIMSH
Those who adore Mahadeva at Avimukta,
are liberated from all sins and become immortal
and devoid of old age.
yeScbmigr ^ -q^T: TfRTff%gtf: ^j?tt:i
34fq*jTt> 'grTT ^ ^ ^STcf ^ glfHccrJchUim^ll
y^H^^dKIUM <*>Md Md-II^HJ
irTTlt 5 ^ f ^ l l M i II
All the sacrifices performed with a motive
are liable to ordain the rebirth of a man, but
those who die at Avimukta are never bom. The
stars and planets perish at a certain fixed period,
but those dying at Avimukta are not liable to it.
ebc^eblliyg^'KJ cbrMehlti^lrUftl
^ ifTTF?i%pfcTT ^ 3rftim II
ihrrm rni 'm * : <jiHu4>Mi^i
^ f a M x h T r n m r a jit ^ P i q f r n m f b k m n $ o n
Those who die at this excellent place do not
take rebirth even after crores of kalpas. Blessed
are those who reach the sacred Manikarnika
place of Avimukta, at their last hour, after
wandering in this dreadful ocean of life.
?TT^T ehftf^l ’sftT WT^T^TtrdrFTHI
^ qrr •gfou ^ *ii
^ Ji^-dd: 5^:1
ebidl^H^II ^ ^ II
Knowing the grim pinch of the Kali-age,
men who do not leave this Avimukta tlrtha, they
are blessed. The inhabitant of Avimukta, when
he goes elsewhere, is ridiculed by everybody.
cfeWsblsH W T ^ TTR^T: I
q r r ^ r c^m M lfsS d iM i^ii
O Devi! the people in this world, who
succumb to the influence of lust, anger and
greed, go away from that sacred place for fear
of Dandanayaka.
rRTt §:<sl^dHi ^ JildgUiural ^xrm^ll ^*11
Those who are ignorant, devoid of
meditation and oppressed with miseries, attain
emancipation there.
crm'HTVR^n ^ II
The Rsis said- O excellent one, You have
well-described to us the glory of Avimukta.
Now you may relate the glory of the Narmada,
where the glory of Orhkara and the confluence
of Kapila and the glory of the Lord Amares'a,
the dispeller of all sins, is also described.
g w h h -u *i£ i <j * -ret w i

srrarer fcnyw g f e n
hV i <£: ^ ^ w < d l cr^ii 3 n
w f t <j m* w! b i nfuicfifu^n How was the sacred Narmada saved from
annihilation at the time of the destruction of the
universe and how was the illustrious
TTp JTMIcftiRd W ^lftl
Markandeya also saved from annihilation? You
TJ^TlFtRT M ^^T fM H II^II have already told us something about this, now
The five principal places have been we wish to hear in detail.”
described in the blissful world of lord of
universe, viz: Dasasvamedha, Lokarka, Kesava,
Bindumadhava and the fifth Manikarnika. TJ^ar W fg : MIU^H M^lrMHlI
Because of these tlrthas, Avimukta is described. HI<S»u^4)
O Goddess, All places have same sacred effects.
3^tjt rrw T c u d iR m i
O Devi! the people attain beatitude in their one
^ 1 : gcrf w n s r r ty tj^ u i qfrrani m ii
life because of these tlrthas.
TJrlt ^ ^ sn f^ l Suta said- Once before, the King
Yudhisthira asked the sage Markandeya, the
3rfggrR^T fgjTT:ll$<ill
glory of Narmada, when the king was practising
O Brahmanas, I have narrated evrything to austerities in the forest.
you about the glory of Avimukta, which was
said by Lord Siva to Parvati.
ign % fgfgsn y^W rtiyr^fe>?rtTi
^sm ^pRTii ^ ii
★ it it Yudhisthira said- “O Virtuous one! through
your grace, I have heard about various kinds of
Dharmas, still I wish to hear more about this.
CHAPTER 186 So, kindly narrate to me.”
Narmada Mahatmya
c o it a l tT F W T T fejtTTI

h 4 c; i qPT Ictomrti H ^ iy-lll'9ll

O great sage! First of all, please explain to

^ w r n *n
me how the great river became very famous by
the name of Narmada in this world.
 One who follows the prescribed order of
religion and observes a complete fast for a day,
after bathing in the Narmada, liberates his seven
dK ^rytJ'M dlfH ^ I M ilf u i rRTfuT r lll« £ || generations from sin.
Markandeya said- “The Narmada is the 1)est tfH W ^ tt^ ti w yanfarfiri
among all the rivers. It dispels sins of all beings
Rld<WW qi^Wd^kHc^il ^ ||
and liberates moveable and immovable
creatures. A man after bathing in Jalesvara, offers
libations with prescribed order of religion, such
H*kl4IHd W W WTf SRTtTI
that his manes remain happy till the end of the
d<dH& "R^TTM rT r^ %ll II cycle.
w i 1^7 y < w d li M4dW yq-dlTj ^ fe d ll
'g r o t r s t j ^ g tra n ^ t ^ i i * o ii RF3T WZ J|^|qi^H<HM^:ll *511
S3 -O *
O king Yudhisthira! the glory of the sacred «ldww ^ehlfi 4 w s : i
Narmada as I have heard in the Purana, I shall
LlddHII-^ *#SR:II *V9ll
narrate all to you. Sacred is the river Ganga at
Kanakhala, sacred is Sarasvatl in Kuruksetra, m rw f i f ^ i w g r f t M f ^ r :i
but the sacred Narmada is supreme fi|<jcbl4 fd R |c (R |i|^ ’M:ll*<SII
everywhere- in the forest as well as in the fdHK* ^ d'idfdJ^tJddl:!
villages.
3TTWIT W f TTT^T TTT^II *<? II
fa fa : y i w d
w f ^ h w r i r r r w fc rre ;
TTST: gqifw *Tlfsr 5[?kl^ct **||
3<m<)j|um^iuf f«4dK uiyfddii 9 on
The water of the Sarasvatl river purify one Lord Siva becomes pleased with one who
in course of three days, those of the Yamuna in bathes in the Narmada, near the hill abounding
seven days, of the Ganga instantaneously and of with the group of Rudras and worships Them
the Narmada at the mere sight of it. with sandal, flower and incense. The Lord is
enshrined close to that hill, to the west, where
one ought to offer libations to the manes with
^ W ltiT T "C R h m il * 9 II
devotion and by keeping one’s passions under
The auspicious Narmada is most charming control. Libations of water mixed with barley
and attractive of the country of Kalinga, the should be offered to the Devas and water mixed
forest of Amarakantaka and of all the three with sesamum should be offered to the manes.
realms. One who does so makes his seven generations
Bpragr dMisHi:i go to the heaven and he himself enjoys in
heaven for sixty years with the celestial
TJIRPT ^ w r t TRTT: I! *311 nymphs, the Gandharvas and the Siddhas.
m w t t qfr T r^ fw rw M f ^ r : i
T5A ^T cjiHMI dK ^dH ,ll ** II
ei?T: w % -q % g t^ ra % fa rg ^ f^ ii9 * ii
O great king! the gods, the demons, the SHclKHyfltfSr SIlRchsN STTSRtl
Gandharvas, the Rsis, the ascetics- they all
attain emancipation there through asceticism. ip : w t cnr fm ^n 9 9 ii
 ^ Tresfoi
41^ hh 'i w w sj^Rt "^xraTii ?3ii
Afterwards he is bom as a wealthy man; and
after a life of charities he returns to the very
same sanctified place. Then he goes to the
domain of Siva, after liberating his seven
generations from sin.
wfwfef npnftrr w i r * ii
H R n tt f^d^iyt fW ^ T :ii9 M i
y<% df^ t ?t: i
tR 'y^yWcTRt Mluii'^Rni'jl^ll ?^ll
w r wnirFt iNo^uitcddfl'dl Tnri
w 3 $ qgMimi T T l^ T T n ^ iR ^ ii
The length of the Narmada is hundred
yojanas and its breadth is sixteen miles. There
are 60,00,60,000 of tlrthas round the Narmada.
One who is calm and has his passions under his
control, free from anger and the sin of causing
pain to others, and is a benefactor of all the
beings and a devotee to the Lord Siva, if he
happens to die at the banks of the Narmada,
resides in heaven for a century, consisting of the
length of days of the gods.
atm friunichluf R ^ u u iftfc A i
"HI
crt: wMldjRwt j m 9^11
There he is in the company of the nymphs
and is adored by the Siddhas and the
Gandharvas with incense, flowers, etc. He has
also the privilege to live in the company of the
Devas of all classes; and, on being reborn,
becomes a most illustrious king!
TJsj ^ t TT "iMKoifcpjfaaHj
w rraf?r^® r ?*jht ^rii 3 *11
There, he is the owner of a majestic palace,
studded with jewels and supported on mighty
pillars of precious stones, surrounded by a large
retinue of servants and maids. Majestic
elephants and a multitude of neighing horses
adorn his gateway.
cTCT d&KftKW T O M l
TT3R1%^T: Sfan; II3 ? II
^ f t ^ l d Ttnr y ^ 'lfa d W d ill^ H
His gateway is also illustrious like that of
Indra. In such a place he is the beloved lord of
beautiful ladies and enjoys himself for a divine
century, without being oppressed with any kind
of disease.
'ETt ^dlSH<eh>J<i^)l
3T^ fatfSFt ^rfEr m i ^ h iv i^ ii^ ii
Mfdwrw trg w n w r w i
wt
eH=Eliqt f e ^ l f u i xIT^I
fdbdPi ^ rppr fcruT
3 ^ < *IH ^ H JI 3^11
One who dies at Amarakantaka gets many
blessings and never perishes by fire, poison
drowning. He gets the power of moving about
in the space with the rapidity of the wind. The
man who dies at Amaresa tlrtha blessed with all
kinds of enjoyments including three thousand
maids who are at his command for a
considerable length of time. One who offers
flowers, incense, etc., to the Rudras enshrined
round the hill, after having his ablution in the
river, undoubtedly wins the pleasure of all of
them.
3TFRH
 To the west of the hill is enshrined Lord 5
f S f f c jT ^ p r r ii* 3 11
Mahes'vara, where one who offers libations,
m rftsf ^T: f^TRTt ^nnT^i
according to the prescribed rituals to the Devas
and the Pitrs after his bath, is the bestower of O King! it is said in the Puranas that all the
heaven on his seven generations and he himself things multiply in crore. The trees situated on its
resides in heaven for sixty divine years, where bank fall into water of Narmada also attain
various comforts and enjoyments fall to his lot. emancipation after their natural death. The
On coming down from heaven, he is bom in a VisalyakaranI is the second sacred river; by
wealthy house and is most charitable and bathing in it one becomes free from anxiety.
righteous. He again remembers the sacred
Narmada and goes there, where he again works
rm reFTT: t
out the salvation of his ancestors of the past
seven generations and then attains the abode of
Siva. When he is reborn, he becomes a All the Devas, the Kinnaras, the
matchless sovereign. Such is the glory of Tlrtha Gandharvas, the mighty serpents, ihe Raksasas,
Amarakantaka. the Yak§as and the ascetics, reside on the
diewM McSdw Mount Amarakantaka.
si&srcr ^nmr % n 3 c 11 hs cnfrsi^:i
^ m if y d i wtt qroT:ii*^n
f a r r r cpyr w ffa r c g chi 3 11 S W l R d l M ^ m n il y e jM IM H U ||fv iH l:l

Now you should understand about the tlrthas m '^ t m t ^rr M f^ r:n * \9 ii
situated to the west of the hill. The lake H’Tfcq' i'J iH iile h i f r T H T d U ^ d H .1
Jalesvara, situated there, is renowned in three
g rfriH T W faww zf T r a w r il^ ill
realms, where, by performing the rite of daily
Sandhya and by offering libations to the manes, f r r T ftrfr h I<* h i f e w m

the manes remain satiated to their fill, for a rf=f ^r t ^ t q f r

period of ten years.
All those ascetic Rsis, going there, have
« f a r l f d R $ H < *ll sanctified that river. This river is also the
H l(d < ^ o i|e |fii!|d lll’S o II dispeller of all sins and all anxiety. One who
passes a night there in celibacy and observes a
The great river Kapila is on the right bank of
fast after bathing in it, liberates his seven
the Narmada which is covered with Aijuna and
other various kinds of trees. generations. O best of kings, in ancient times,
both the Kapila and the Visalya were laid out by
wn fo j fespn
the God wishing welfare of generations. O king,
m c^fdvid wtefai f bathing there, man gets the benefit of
0 Yudhisthira! This river is renowned as the Asvamedha sacrifice.
most sacred in all the three realms and there are
millions of tlrthas round it.
K H l* ^ w frllM o ll
^<iul ehlfigui
O lord of men! one who observes the fast in
O T raft ^ xrf^RfT: cfcMM'4^14.11*?!!
this tlrtha, is liberated from all his sins and
attains Rudraloka.
 p n rt fr^ i
^nr ■q* q r : w ^ p y im H cto ^ ii h
O great king! I have read in Purana, that the
devotee bathing in any tlrtha situated on the
banks of the Narmada gets the benefit of
Asvamedha sacrifice.
^ c re w T fFT W Ttli
WWcili rT ^ fR T T ^N i ^faf&Kim?ll
TW ^ i|yi Tf
Those residing on the northern bank of this
river attain Rudraloka. Sankara has said that by
bathing in and giving charities at the SarasvatT,
the Ganga and the Narmada, one begets equal
benefits.
'JT: 3IMT^Tl^5M<«Ud%>im3ll
e)tj*|fd¥ld WT i# ^ l
Miri ^u«4
One, who renounce his life residing at the
mount Amarakantaka, remains in Rudraloka for
a hundred crores of years. The waters of the
Narmada adorned with froth and ripples are
worthy of being saluted.
iif o r f?rraT ^ r i
The sacred waters dispel all the sins. The
holy Narmada dispels all the sins, including
those of killing Brahmanas and bestows sublime
lustre.
3T^tTTiCtaorRfr TJSRt <sl f i l i a l I
Tig Rtqi tT y xnn|q^ TII ^ ^ M
^ luimfg H i< *R i w r r if a r t ^ r ^ i
ifegt T^TWT M^lsA rTOfeftimV9ll
Tjlf " ^ 8 0 % % n : v i: *if?rasRn:i
^ <*¥igui H ^ < Iy ^ im < iii
One who takes an ordinance of fast for a
night and day, is liberated from the sin of killing
a Brahmana. O son of Pandu! indeed, this
Narmada is so beautiful and auspicious. This
great river is held sacred in all the three worlds.
* ii
The people residing at Vatesvara, Gangadvara,
and Tapovana, are said to be great ascetics. By
bathing in the Narmada and at its confluence
with the sea, one gets tenfold merits.
**★
CHAPTER 187
Narmada Mahatmya
mAutq 3srrer
^ % tti
- q w ^ T r f ir -*rl^ran%f^T:ii *n
q^M cfldH N lfui HfcWTtilf r TTHJ^I
^ -RI^T <TT T ^ fle M : M ^ ^ ll 91|
Markandeya said- The Narmada is most
sacred and renowned river. O son of Pandu!
The sages desirous of emancipation have made
numberless divisions, each of the measure of a
Brahman’s sacred thread. O king, bathing in
them, one is liberated from all sins.
TTT fe jd H I
dfifrdlfa WtcT: ^5 ^ mU|H^HII3H
q P m u ii: T lf t r w r r :!
^ P d rt q ^ '^ l
f WIHT •qlW: II * II
W m f^ r m k u iim
n4lf&Hi mR^nw 'srotu m11
The sacred Jalesvara is renowned in the
three worlds. O son of Pandu, listen to the
origin of this place. In the days of yore, the
sages, the Maruts and Indra, etc., were praying
the high-souled, the great god Siva. Lord Siva
then appeared before them. They all shivering
with fear, prayed lord Siva “O lord, protect us.”
qj|eirjj<ara After thus consoling them, the Lord went to
the banks of the Narmada and began to devise
w nw f ■gr^gT: fowsSfa?
plans for the destruction of that demon.
fg> 35t g «*nm: gjflt WTWTrP^II^II
3TO !R F R U | % t M l

TTT f l f s i f M ^ TR ^ ’cI|4- h <t I c; i I

^ yrbi^ ^[ot gsra^'flfvRTsidcinsii
w m i^ d ymid'l qR^ : «yirfwid:ii
The Lord said “O gods! you are welcome,
He said to himself “How shall I kill the
What is the fear in your mind which has
demon?” He then remembered the sage Narada
brought you here? Whom do you fear? What
who appeared then before the lord.
are your troubles? O virtuous one, I wish to
know it, tell me all about yourselves.” When Hkc; 3 ^ T c T
Siva said this, they all replied. 3TT^m Mgl^d xf a^TT Ilfqj
ntqil 3 ^ : f% jj tFTT ^ eh^cq gsnR^ ^11 *mt
3lfd<M MgiyU'l ^Heft «IH<iPJd:l Narada said- “Command me, O Mahadeva!
Wiuit fais^id! T O t g ^ ll 6 II Why have you summoned me? What is your
deed? O god, tell me.”
m'A 44dd (^om d^4 ^jRTTl
^ J ld ijd M
Mf ^TidI fcxeiMi^ VKUI ^RITMI ^II
q R c f d ^ d Z T ? rR ^ f ^ T H^r^l
5RTW Hgfll ^:<9Itci % ^ M<MI qffi':!
d lU IW #5T ^ ^ R fR J II II
m4<(< <*tJh^R<II *o ||
^ t: w «raf: ^ y ^ H d ■
?r r i wr w :i
<TRTT t ^ 3RTT f e f f i f e ’l l * ^ 9 ll
to ft# rw n f^ r crawt nn
Rsis said- “O Mahadeva! the most ^ 7i?gT 3 nldM-Mi y ^ l^ i
illustrious, dreadful and valiant demon named Siva said- “O Narada! Go to the great city
by Banasura is the owner of Tripura which of Tripura of demon-king Banasura, where
moves about in the firmament. We have come virtuous women like nymphs reside and by their
to seek your protection, being afraid of him. virtue the Tripura moves about in the space.
You are our salvation; please, therefore, rescue You should, therefore, go and delude those
us from the oppressions of that demon. O Deva! ladies in Tripura.”
Be pleased to do what may be good to the
^cR?r cHER fc3T -gfrRcffafasPT: II II
Devas, the Gandharvas and the Rsis, etc.
^trrTt jrf?n
Viqijctna
T {drH 4 * R u j | f a T n » lfi|b i|« | |
^Rgt HHKrtiMvilftdHJI II
¥id4WH faw)u? fejjuwwdHj
fq f geqrgTsn^ll II
MTSWlfe fltcT wmt f ^ R 'd ^ l l ? o II
Siva said- “Do not be anxious. I shall do
everything. I will create the joyful situation for Hearing those words of the Lord, the mighty
you within no time.” sage went to the city for turning the hearts of
women there. That Tripura was decorated with
3TRJR3T ¥ f H^lddMlfeld:!
various kinds of jewels. It was hundred yojanas
fe ro ra 3rf?r -qFt^ll *3 II broad and two hundred yojanas in length. Then
sage saw there valiant Banasura in such a ^ tTT
magnificent place.
Narada said- One who gives away a cow
and sesamum to a Brahmana well-versed in the
Vedas gets the benefit of having given away
lands beyond the seas.
T?HT <R*T <HI<S*JI eMchMfu^fll
^ 4 < £ ) f i H d l e h l $ f c S M I ^ : y [< fc fi'lfa c& :l

T j f ^ R c h i n q ^ n i fK T W T R H .II 9 II
&KVH«?■ f if e g W f f ^ l
^ l y i M H c b f t ^ l f t « K < l( u | rfl
sfsrat WR^ ^gT || 9 31|
c fc ^ M d U tc h l^ ile b ^ V II M fq f q ^ m ^ ll 9 ^ 1 1
The demon king who was seated on a
majestic throne with the brilliance of the twelve
suns, wearing earrings, coronet, garlands and -qg® m \ 3 ° II
armlets of gold studded with precious stones;
stood up to receive the sage Narada.
c^Hlifl x( fvrflT? TRlf^Htll 3 *11
P H 43 m
rT cq % r P W « T T V U ^ ^ d ll
m T&Q JFTHt W f^c^Tl
-q|t W 4^ 11^ * 1113 ? II
TTtsfefTU fefrTT 1% feT^RII 9*11
T T ^T ■Wluii " q ^ n f N n ^ T f i R t l
rdMMIdl f e f dU<dlfM<iHUHHJ
^oyyyl q ^ r ^ ii ^ ^ ii
Bana said- “O Devarsi! you have come here
of your own accord. I offer you an oblation and m i

water for washing your feet.” He then saluted snf^TT^TRr *r McWMMiM,q$njrq[ii3'sii

the sage and said “Let me know your w rn t w mR ^ hi : Trwtfht ^i
commands and I shall cairy them out. You have
3TW fjn g jp tf W T O : II3 m i
come here after a long time. Please take your
seat.” wrafT i w ^ ri
•Qej T W m R jrd l § ^ jfeltHMMHI He enjoys himself in a Vimana shining like
<R?7 W lf gFflircEn § qTOTrll^mi crores of suns for a considerable period. The
lady who gives away after observing a fast the
After having spoken thus to Narada, the best
following trees- Wood-apple, rose-apple,
among all Rsis, his spouse MahadevI
Kadamba, Campaka, Asoka, Asvattha, plantain,
Anaupamya said-
banyan, pomegranate, Nima and Mahua; her
3 h \m*4| c|M
breasts take the form of the wood-apple, her
thighs become like the trunk of the plantain tree.
She becomes adorable like the sacred Asvattha
cfftw dM-HlfM f I I 9 5 II
tree and sweet smelling like the Nima,
Anaupamya queen said- “O Narada! what illustrious like the Campakas, griefless like
dharma pleases the Devas in the realm of men?
Asoka, sweet like the Mahua, soft like the
Which ordinance, charity and asceticism is most
leaves of the banyan. She always gets
gratifying to them?
prosperity. The giving of pumpkins and
WtT? 39Tcr creepers is not considered high and the husband
of a lady who worships the Devas with
Kadamba blossoms discarding the food cooked me know by what ordinance they would turn
and uncooked as well as fruits, observing the friendly to me for which I shall remain very
vow of silence in the evening and worshipping grateful to you.”
K$etrapala first; remains in happiness.
^ WjTsff ^ W Tt M il II
<4^dri M’MI ^ SKI^Tt) yHH^I
^ a iE d f ^ ^ t e Wl 3FPT TTT^tft ^ <WftftH||**||
TTiTng f e i:i
w trw T *ri
HRTt <J IM%Tt>Hi q ^T?RT:ll ^V9||
yifaj) srinnsNr gfwpnrHTFERftii'dMii
Narada said- “By observing the ordinance
<dMdW<di ^ HlMy^fd rTT ^ T : I I 3 i l l just explained to you, Parvati became so dear to
The ladies who keep a fast on A§tami, Siva and similarly LaksmI has become so dear
CaturthI, PancamI, DvadasI, Sahkranti; to Visnu and Sarasvatl has become endeared to
undoubtedly go to heaven. They are liberated Brahma and Arundhatl to Vasistha.
from the ills of the iron age and Dharmaraja 'H r tf ^ l l ^ l f d rf g ? t l
does not admit such ladies in his town.
3H^(jCUfc)ra
Your lord will also become beholden to you
3T T O f^ T gu^ T 3TI by keeping up the very same ordinance and
^cl^HIHH ^ET r* fd ^ |U 4 g 5RTHII3 II your father-in-law and mother-in-law will also
be silenced.”
f^SZirafFRk dfHMHl
Ticf STrcTT <J fSTtfoT < * ^ R ||
i c h t - w n * o ii
c ra r:
«4chid ^gT ^nf^r q -q^ifwi
fa R T ^ w 4 |« l f a d H I
frafcrat qnr HHKmmiRuft 11**11
y>
c3) u j l |f u |< H l f H c |^ |U i ||'M < U ||R l W l l ' S i l l
^gT Chitfrl *TI
rrar ^ rw ^ r? for
f ^ r <j w ^rf?f tm er^n*^ii
mjj^iui it i m sR¥i£<\ii*<?n
35^ ^ 3Rt?f% #jTtfRT: gSHRI
Hearing such words of Narada, that queen
sRta tJIuTh w t t ^nri
determined to observe that ordinance and said-
d<isld (c i^ sRTlfa ^11*3 II “Be pleased upon me, O sage! I shall offer you
Anaupamya said- “It is owing to the virtues presents of gold jewels, garments, which be
performed in the past that you have graced our pleased to accept. Let Lords Visnu and Siva be
home with your august presence and I venture pleased upon me.”
to enquire about other ordinances from you. HK<5 3 9 T tT
Vindhyavali, the renowned queen of the king ^sm t ^ fe rn
Bali, is my mother-in-law. She is never pleased
3T? 5 f^ ild lfilfd IIM o ll
with me and same is the case with my father-in-
law. The vicious KumbhlnasI is my lord’s sister Narada said- “O best of ladies! you should
who always treats me with contempt. How can I bestow these presents on some Brahmana who
be happy under such circumstances? Please let may be poor and in need of support. I am
blessed with everything and you ought to show
only your devotion to me.”
T ^ t cTTOT t r T f r c t f f M f a s ld l: l
w « h )< i w h *
^ W WTFT f
O best of Bharata race! in such a way
Narada after having softened the minds of all
the ladies in Tripura returned to his abode.
Afterwards the ladies became afflicted and their
mind turned. Thus a breach was created in
Tripura, the city of Bana.
The Lord seated there lifted up the mount
Mandaracala to serve as His Gandlva bow. He
then put the snake Vasuki in place of the
bowstring and SvamI Karttikeya in place of the
^ r:im * n
quiver. Visnu in place of the arrow and the fire
at the tip of it (the arrow). Afterwards the wind
was made to propel the arrow. The four Vedas
took the place of the horses of the chariot.
As'vinlkumara was employed in place of the
reins and Indra in place of the axle. Kubera
formed the banner.
TO cbkrRd ^ W :l
^ rdM<<*l*UW Hl<*fa^wr:ll^ll

^f?T sffrTTvPf M glM ilUl H ^ I M I g lc * ^

irarofw ism i w r 3 ft f ^TRrar: i
y H I V n r y ( y e b V W d * 4 l5 S ! n ^ :I I U ^ I I 5 ^ T : W T IIV 9 II
* **
^ s % rw iu j^ d ^ w o t 1w ^ t r ;i

ii ^ f u i yildift f^avrrfn h \6 \\
CHAPTER 188 Yama put himself to the right-hand of the
The Narmada Mahatmya Lord and Kala to the left. The groups of the
Devas and the Gandharvas formed the wheels
of the chariot. Brahma was the charioteer. In
that way, Siva waited for thousands of years
^ l d d q i R « l d : l l *11
after making such preparations.
^TTRT tTTt^R I W % ^Tt%f fo ra fftr cTTft

W . JMlfed^H flfrll II
Markandeya said- Listen to me, O son of -Jiidi WT ni-«i «-)Vfl4dl
Kuntl! I explain whatever you have asked me. -drMldUar ^ ^ v i : l l *0 ||
The spot on the banks of the Narmada where faniviw g iM w rrw ^ T i
the Lord is enshrined is renowned as Mahes'vara
312SSR T 3 i p r f % W : 1 W IW I I * * ll
in all the three worlds and at the very same
P tM M l^ y u i 3 f t F c |^ ^ I m u i:i
place He devised His plans of annihilating •o
Tripura. When the three Puras (cities) fell in one line
iiru iN 3 ^ gut d m f a , Ml the Lord let out His arrow on Tripura when the
inmates of Tripura became helpless and many
W t g ^ T R t fo o t ^ R t W ^ I I 3 II
kinds of destructive omens occurred there. The
T n fS r y f a y iu j g # g ig
wooden horses began to neigh and painted ones
^risr w q im i to wink.
3 T O f a ^ ts f $ R T ^ er : HV-yPd W T^TR < T h lid < fa ^ ft|d H ,ll II

tt d W M i w jis tra s r ^ : f w : i m n Ic f f t f ^ faM<1dlfH <JI

 § % * r t :ii
f f e g j w w t r ^nf?i^i
<RT: T i r a ^ t d l^ M M U fd M l t |? R I I * * H
All the demons saw themselves dressed in
red in course of their dream. One who dreams
of things hostile to him becomes void of power
and intellect by the glory of the Lord. Then the
wind Samvartaka that blows at the close of a
cycle commenced.
w n w fv re m fn i g n * m i
TT^rTt o ETrfH l^ t
^ FTfU RTft d rtlrfW ^ d ll *511
Tftfet ^ PH d f a f y u l: 7T^:i
^ lam m siu^iEi Tj^TfbT farfeuft rf\\ *\9ii
iR: 1w n t ipiRr fent ^
f t l U I V I ^ q M'jWIrT gdl¥H:l
(ch^|ct)c)0| ^ vreifcid gT^II *^ II
TJU^RTt ^ 7RJ Sj^T W H I
It produced fire on account of which the
trees of Tripura began to crumble down. There
was chaos everywhere. All the gardens were
burnt down in an instant. The huge storm
devastated the houses and trees that were on fire
which furiously pervaded in all the directions.
The dreadful tongues of fire gave a gory
appearance to the whole of Tripura. Owing to
the dense folds of smoke the demons could not
go about from one house to another.
Jh^HH TT^ RadH JI 9 ° II
yc^H <rl4dl fW T M<H^I
nm K fyH su m ifu i q g a g i: 119*11
HHInfuifdtorfPI fdMHM^cfisni
Tj^TfuT ^ <IHdf^lll9 9U
The Tripura was thus burnt in all directions
agitated by the fury of the Lord. Thousands of
*311 palaces fell down and the inmates rushed
towards the temples. Various kinds of Vimanas
decorated with various gems and picturesque
places were consumed by the fearful fire.
m *h t : i
<^ s3
c |M !K tf -OTTj^ R T : W l l f d d l : l l 9 3' N
fa rfM h ^ : l
^ R f ?R l?T tS S T U ^ I : I I 9 ' S I I
The people were rushed towards parts of
trees and at the ridge of a roof. They all were
running towards the burnt temples and
thousands of demons were reduced to ashes
groaning and moaning piteously.
W ^ 5 T T :l
4 ¥ * H k H H 4 m iP l i f f i s i R l f t < J l f 3 « b l : l l 9 m i
Qwtuii 4l^nmdi:i
P lR fa fo ftT W TTTW W f l f a d T : II 9 5 1 1
ii *£ii
T M T O T H f t t ’y r P l W l i l l ?^l
c K w ly iM ^ g ^ i r f ^ j c n f a p 9^11
T rR rT :l
T ffW : 3 l f ^ l H ^ ^ t l R T : l l 9 < i l l
The pleasure gardens smiling with lotus
beds were also burnt down along with the
swans and cranes. The lofty palace tops looking
like the mountain peaks, adorned with gems and
lotuses, fell down on being burnt up, like a heap
of clouds. The fire of the Lord’s fury burnt
down quite unsparingly several children, cows,
birds, horses, women and many people sleeping
as well as awake.
tth s 3 ? r t ftg n f^ R T i
m dR n^> ^ R ^ ^ i m T « i ' T n r : i i 9 <? i i
3 r f R ^ T H W R 5 T g N d -S R u fld rll
tC
^-.H l csb9f H d l TTT s9 tr f M T E R n T ^ I
rT
The nymph-like beauties of Tripura fell
down on the ground burnt with their offsprings
 <KT: W ycliw rjnJ rilc^cM ^ ^ i m o l l Danava. In whichever direction Nimi appeared,
the Devas began to flee with horror forsaking
TachKI*«KHK*M:l
all their arms and weapons. All the elephants
They then looked like a group of jackals ran away on getting the unbearable scent of the
preying on a buffalo’s carcass in a jungle. demon’s elephant.
Afterwards, Kuiijara leaving the two Rudras-
who were engaging him in the conflict- fell on ■$% ^IchVTTCTC:!
the rest and began to belabour them with his trwft *TllM\9ll
hands, feet and teeth. When the demon, fighting When the army of the Devas fled, Indra took
with the nine Rudras, got fatigued, then Kapall,
his stand supported by the lord of eight
taking him by the hand, wheeled him round
directions and Kesava.
ftuiously. When little life was in him, He hurled
him on the ground with great force and peeled
off his formidable skin and used it for his own d lc K ^ T # ■gg^ETT Tf $T ^IIM ill
garment; blood began to flow from the Daitya’s
When the elephant of Nimi faced Indra’s
body.
Airavata, even the latter sent out a thrilling cry
and took to flight with horror.
W W :I Unrerotsft it tttt ^ ftsfai
5 g T c h M lfc H l W T mhiR^ dforai^ : Tira^TRR:im<?ii
3rf?TI

V ld *^ ^ o ||

Seeing the fall of the valiant demon TT^TF

Gajasura in that way, the rest of them rushed
forth in dismay and many of them fell on the
i^iWUi ch^vl y^Ull^dl^T^I
ground. Afterwards Kapall covering himself
with the Demon’s skin looked most fearful to ^T g^TITM ? r a ^ T 3TT#II ^ ? II
every one. Then the Daityas saw the terrible ^ftpt WEERtM^ff ^Rifrfw:i
form of that Rudra.
rfragr^^TOTMRT riatSW T?m :ll^3ll
fgmfcrcsst ^ r:i TUTT^TWI% iftfwT ftfoff^RTI

It did not stop inspite of Indra’s efforts. At

~git I h P h ^ - e n f^ r f t r tt
§ |^ n r
When Gajasura was killed like that, Nimi,
riding on his elephant, beating his kettle-drum
and roaring furiously, appeared in the field of
battle. He looked like cloud at the time of the
great dissolution and was attended by Durdhara
that time Indra, whose elephant was retreating
backwards, began to fight in that condition and
hit the chest of Nimi with his thunderbolt; and
inflicted a blow on the head of the demon’s
elephant. But Nimi not minding the blow,
dauntlessly struck Airavata with a club when it
knelt on its hind legs. Getting up immediately, it
fled in horror when a thick dust storm was
created by Vayu.
 head and by the blow of that, the elephant fell
down senseless on the ground when a loud cry
^dW t m m g g jl ^ m Tll^ m i
of victory was raised by the Devas. The horses
Nimi’s elephant stood like a mountain began to neigh, the elephants sounded, the bows
before that intensely strong blow of wind, and were twanged, and Nimi, seeing his elephant
at that time, the blood flowing from his body dead, retreated from the battle field. Then,
looked like a streamlet of vermilion flowing hearing the joyous cry of the Devas the demon
from a mountain. was ablaze with rage like the burning of fire at
the time of pouring in of the clarified butter.
sAyiUfa
After drawing his bow and with his eyes turned
ft T O f llW T T # T I I ^ I I red with anger, he thus addressed the Devas-
“Wait, wait, for a while.” Saying so, he directed
his charioteer to drive his chariot forward. At
«Rt ^ T J^ T T W ra ^ T ff^ T :ll ^V3||
that time , when his chariot glided on nimbly; it
looked was if thousands of suns were rising on
Udayacala. The demon made his advance,
seated in a chariot bedecked with banners, small
xngFTT gorrrorasj bells and moonlike white umbrellas and looked
m t f% r ^gT w ^ g ^ i i ^ <?11 beautiful. His advance on his chariot broke the
heart of the Devas. At that time, the unrepressed
zgm *r rr ■pnJimf?icRh3R:i
Indra, seeing the demon advancing armed with
^rorr gjftr >4idM ^ im st: 11V9o 11 a bow and arrow, took up His bow and put on a
very sharp-pointed arrow to it string; and by the
shower of his arrows cut down the bow and
irtB^ry?i<^Tiic(rHK& r||UjT^c;<4qU\9*ll
arrows of the demon. Then Jambha, casting
away the broken bow, picked up another and
W I^ R d W<rl II \9^ II sent forth a sharp volley of poisoned arrows. He
shot ten arrows at the collar-bone of Indra, three
MdlfaHI <«Mm \ f if if |:uf|^MM lfHHII
at his heart and two arrows at his shoulders.
VlfVI^'yidM^UI p ^ 3 li

^ f ^ T ^ T R t f2 R t i m ^ w i

avi*n<*i£l ¥it<fHfvnshnA:i
Wsb^HlrMI 35lf<SHJ dilc(^<^|| c o II
WM rT $Hy1d l i W ^ ^ f a $ JIHJI^II strvsSK^d
TET?R WT T^T <^£ll cflUMld dgsJSIMrHlil^>: f?T # :ll£ *11
%JT WFHT <Tc3Hi ^ITSTt ^Hc|H<H:IH9^|| w cii^iiiM \ife i4 f c v i ^ i
3i'iiw>i«J«hHio;i«4 % 'i^ n ^ tra ^ i shkl«W T?T ^ T II ^ II
wiyivflfaNMRi^tfyldHPdgHii'tn^ii cT^T^ TRrafe M^l^d^l
^ ftcyisiciVl^^V) <J qf^T: 1 dgHSrl^-MI o i l l H H ^ H ^ ^ I I i ^ H
W IlW W "^Enhiqt: IIV9i II Indra also began to discharge his arrows
At that very instant, Kubera came forward similarly when the demon cut down his arrows
and threw His ponderous club at the elephant’s into ten pieces in the air by his own sharp and
hugged to their breasts. Some beautiful and
large-eyed women wearing garlands of pearl
fell down on the ground consumed by flames
and distressed by smoke.
S l r r f t TlfWft ^ g T xrf?TrfT cT W ^ t u f t l
JR JH T W ^ f^R T T II 3 9 II
Some ladies having lustre like gold and
wearing the ornament made of Indranllamani
seeing their Lord lying on the ground jumped
down on them. Some of them shining like the
sun, were sleeping in their mansion were
instantly hurt by the flames of fire and lost thier
consciousness.
< s l$ 3 W l H * N r t : l l 3 3 U
c R J F R fr T : T T ts ftT S R U |) d P ll
i}yc)utflH| ^TTTt fR^W fW TII
T O ^Jm cT I
5?RT cflcTO ^gT W t qy^lo^d^ll 3mi
The mighty demons lying on the ground
retook a sword in their hands but were soon
consumed by the raging fire and fell down on
the ground again. Some ladies of the cloudy hue
wearing garlands and armlets, some fair-
complexioned beauties with white cloths, giving
milk to their dear little ones were also
consumed by fire. Thus seeing their children
eaten up by the fire, they sent forth shrilling
wails like the sound of cloud.
T3ef TT § 3tft< T :l
XRTfw ^ c I H I
ejj’ri'gciulfaT *IT ^ fe ld lll 3^11
M'jclldrl TIT rf fWT%TI
v ^ f H d T I ^ ? T f i T f ^ ^ E T H t T : ll 3 < J I I
TJW T F ^ T O l f a f S T TlffRTT S R O n ^ l
Thus the fire burnt all things agitated by the
Lord. Some women wearing diamond and
emerald necklaces and shining like the moon
with their children in their lap, fell down on the
ground after being charred. Some moon-faced
beauties waking up from their sleep found their
mansion on fire and began to lament and cried
‘Oh! everything is consumed, where is my son.’
On realizing their children being burnt,
embracing them, they also fell down on ground.
ccrfTOT c^MHI TTT ^facTT SRufitf^l
^ciuIquiW WtFRc^f^fenil'JSoll
y ^ lf f d r ll TTT g JTCTHT SHuftdHI
3RTT TjfRWT § TTfe WTfHgjTIU^II
Some appearing like sun and having face of
LaksmI, instantly fell down on ground as they
burnt. Some women having golden beauty
adorned with blue gems fell down on the
II
ground after fainted away by the smoke. Some
grasping the hand of their maids were crying
that ‘the baby is burning’.
3H*fcoiUHI<i*JI <jgT ‘^HMl'ijJdll
f?Rf% fw^T fa^Ndfd T T r a ^ ll^ ll
I t rf peiEdMcfiiR^i
Some adorned with many gem-studded
ornaments overcome by the fury of the fire with
their hands folded and uplifted began to pray as
follows- “O Agni! if you are angry with male
population hostile to you; what is the fault of
the women confined in the houses like so many
demonstrated Kokilas pent up in cages?
tift f ^ i : 3if?ri
W^TWSi q % FT35TT WWQ 'v i^ e ^ d ll* * !!
sftq ^qy<iu| dMM«T ftrfTsRl^l
cERT W irasiT: Vl^fadMI'tfmi
sP3* ^f t Rttt^ t 3rf?ri
wgnW m fir ^i% crt w f ^ i: s f a ii^ n
 O sinner, merciless, shameless! Why are you cRTt 9TOTf cft§?T ^ftrT^im*ll
enraged with the women. You are devoid of
“I am not consuming you of my own will. I
right understanding, shame and heroic virtues
have been bom to cause destmction. I have no
and truth. O sinner! have you not heard
mercy. I make my way everywhere freely
commonly said in the world that the women of
through the glory of Siva.” Afterwards
the enemy should not be killed? To consume is
Banasura also saw Tripura city consumed by
your attribute but you have no mercy and right
fire.
understanding.
fWT^TOT: StaTET W ^ r^ lfV H :l

k rta J M Iu ft fjtrR:ll*\9ll
SNRfe^T V I^ U I qiTrtRTI
^TRT: VI1* +3 *IT 3T5^fer^T f^Tt^Fn^im^ II
He said from his throne, “The wicked Devas
of little valour have worked out my min which
i=Rivrr^ fnarRT f t ^ n i * ,?ii is decidedly due to the glory of Siva. The Lord
Even a Mleccha is moved to compassion to is consuming me without any examination of
see a burning woman. This attribute of the reasons for his action. No one can kill me
consumption is also useless in you. It is simply without the aid of Siva.”
your vice, for what is the good of your killing s f e n r : f?TTO T f ^ T T fs m c F R J T H I
women? O sinner, wicked, merciless, miserable
wretch Agni! You are indeed most unfortunate.
You burnt us by force.” T r^ r ^ i-jhuUui HHifeyi'kiyii
fd F H W T H IW I Saying so the demon king abandoned his
3R TT : TET^ST d l H V ^ H tT t% T T :im o ||
sons, friends, etc., and set out of the town with
the idol of Siva placed on his head putting many
^ gfg: ^ 5 : ^ 1^ 1 women and various kinds of jewels in front of
c T ^ W im * ll the idol.
She was rendered senseless after thus f?R*TT # l f 6 II
wailing and thinking of her children for a long
" R fe iJ k M ) < * |R m f d f ? T ^ I
time. The fire like an old foe of the precious
lives also dried up the wells and the tanks. rilTtil TRTT ^ gSEftsivT ?I^TII M^ II
stwfj; gjf t# jrrofasjftri ht ^ ferf fen ^ d i
Tjg- U H M di cTTW c | | ^ H M 0 c J ) c i n t ^ | | 3 T f ^ t f | W Jl ^ T W m T ^ T I I ^ o II

“O wicked one! what will be your faith after gsits? rrf^ ITT feRFTfl
burning us? Hearing such speech of the ladies V Hiuwd^ic^ trtrii ^ *n
the Agni replied-
He stood up on the aerial track and after
aifn w w making his salutations to the Lord of the three
fe w 5 worlds said, “O Deva! I have given up this town
and you should not kill me. Deva! if you,
however, feel disposed to kill me, do not
^ ^ m q r f e i r fefe^nfe ^ r ^ r r i consume this idol of my worship which I have
always adored with great devotion. ^ ^F*T W MIMUkl:

^ <^t TR^>3TIIS?II aqgrnrfw jR #

? I |F ? fT O TOt to ^ •o fTOR^f?riis^ii
# tr *r$ r to : i Neither I am getting relieved from the cycle
gRprgg^esf^rreraR of birth, nor my evil vices show any sign of
decline. My mind leaves off virtues and gets
fagTRra;
shivered, confused and frightened. My bad
O Deva! I have been a slave of your feet in deeds averts me from my vices.
every past life and now I offer my prayer to
You, composed in these Totaka stanzas. O Siva, *T: T O M f^cZT TOW: ^jfTOFRI:l
Sankara, Sarva, Hara, Bhlma, Mahesvara, the diui^td iraT k w w i Pm ^ tii^<sii
Destroyer of Kama, the Annihilator of Tripura,
One who would recite this prayer will be
the wielder of the Trident! I salute You. granted some handsome boon like the one
gjRT faTff? to : granted to Banasura by the Lord.
S'* TTO ^[cTt
0 dearer of chaste women, handsome one, ywTi’W ri^T <r *t ^ t n%^R:IIS'?II
the one saluted by the gods, demons as well as
On hearing the above divine prayer lord
by the Siddhas, one having a most illustrious
Mahesvara became pleasant and said-
face wider than that of a horse, a monkey, a lion
and an elephant; salutation to you.
q ^cTSt vFU 3RT cTTTOI

sfortsfw ^ «ug¥l^gfa:l
yuidlsfw ira' ^c)^Rn<d- Mahesvara said- “O Son! Be not afraid. Get
into the golden Pura and carry your sons,
to : u s mi
grandsons, friends, brothers and wife and all
The demons of unbeatable form and having
dependants.
many hundreds arms can not attain me. Inspite
of that I am always engaged in my devotion to 3T?HPjf?T W T re)qc|&y|f^^vVfMI
you. O God, holding the digit of moon on ^ tt ^ rt w sariiti *11
forehead, I salute you.
q zf g**<rWs$illR SR
Hfit fTOR^TORT ^ 5 : w f w rRTTII V9 ^ ||
TO § ^TCTRTJf TRUTH,!
“0 Banasura! you will not be killed by the
Devas from now till the time of your doom.”
zt Tfzmzppr ii s s it The Lord thus again granted such a boon to that
1 have not the wealth in form of sons, wife, demon; and told him to roam about in the world
horses, etc. I only depend on my attachment to fearlessly and also quenched the raging fire.
you. Inspite of many thousand hands of mine, I
Spfot Tfa# WTO TTT ^T "RWRTi
am greatly oppressed and feel as if I were in
hell. ^PTtT TO^ fij^T :TOrarT:IIV9 3 II
 Thus the high-souled lord protected his third
divine city, which was roaming in the space by
the influence of Rudra’s splendour.
TJcf g V I^ U I M^lrMHII
MciiHmiHiuaiH ci?qf?nt grnf^iiv9*n
Thus the high-souled Siva burnt the Tripura
city which fell down on the ground shining with
the flames of fire.
Tjg; fHtifdd m
fgffhl aRH*<44rl5H<ct)U<i^llV9MII
One of them fell down on Srlsaila of
Tripurantaka and the second one fell down on
Amarakantka mountain.
rtf yfdfadll
^ T : iiv9 ^ ii
^i^ichKw^i *ngt ^ r a r ^ r r -q^iivsvsu
^u<m| H5KM |
ycidPi mlfyui:i
W^cbHdHHlId ^gT fliT He&HHJI * ^ II
King Yudhisthira! in this way the sacred
mount Amarakantaka is the most sanctified and
therefore one who goes there on the occasion of
a solar or a lunar eclipse and gets the merits ten
times more than that of the Asvamedha
sacrifice. One attains heaven by worshipping,
Mahesvara there.
ynt 6 3 II
The sin of killing a Brahmana is driven
away by going there on the occasion of a solar
eclipse. This is the glory of the sacred Mount
Amarakantaka.

^rt W3T V9CII TJKI-yui ?rg - m ^ W gnid'SII

“O Rajendra! On the top of those Puras the
crore of Rudras were enshrined. The spot where
the burning Pura fell down is marked by the
famous Jvalesvara. When the tongues of fire
flashed into the sky from the burning city, there
was a tremendous uproar among the Devas and
the demons when the Lord took down His
arrow from His bow. All this happened on the
mount Amarakantaka.
One who thinks of this Mount
Amarakantaka with devotion undoubtedly gets
the benefit of a hundred Candrayana
ordinances.
wtrrm fa Hl'cfiHi i
gogt %g?P#&fgg:ll<iMII
Amarakantaka is renowned in all the three
worlds. This best mount is very sacred and it is
adorned by the Siddhas and the Gandharvas.

5 11\9 11
tjH loyiyy^^ ^srqRT ^|R |R :II<^II
Mt 5IM TF5TT ^f?T <MlRch:l
^ r a f tg f ^ J T ^ f 1 W f : 116 o 11
sr^rr fauywsai ferraw h
O son of Pandu! Consequently, the people
adore this place, are bom as sole monarchs in
this world after a period of thirty croresand a cll-yfth: g^PTtrftll^ll
thousand years whenthey have enjoyed the u<(^ut g': h i
pleasures of the fourteen worlds. g*R*i srn^fg tt r ^ : ii6R\\
 It abounds with various kinds of flowers, CHAPTER 189
creepers, deer, Siddhas and the Lord Siva is The Narmada Mahatmya
enshrined there in company of His noble
consort Parvatl. It is pervaded by Brahma,
Visnu, Indra, Vidyadhara, Rsis, Kinnaras and H i W T R t Ml4>U^

Yaksas. The serpent Vasuki loiters there. One w m s dMlsncn *11

who circumambulates that sacred
am sqrfl w r i
Amarakantaka gets the benefit of the Pundarlka
sacrifice. wlchUi rf fgcflSjfa SRTfigi W tq<^»S.^II 3 II

W MIMidl 'q ^ TTT §^ficTcfiriTni: I

cT=r ^ ^T m sg^fertii^oii •ycJmil^ql -HT^SpI TRT^

U .dR^ m ^ J Ic l^ M ^ II^ II

cTPTTfa *11 Suta said- The king Yudhisthira along with

The Lord Jvalesvara is also adored by the
Siddhas there. People dying there after bathing
in the sacred waters attain heaven. King
Yudhisthira, hear the benefits attained by those
who die there on the occasion of an eclipse-
solar or lunar.
the great ascetic Rsis asked Markandeya. “O
Bhagavan! be pleased to relate to us about the
junction of the sacred Kaverl. We are desirous
of hearing from you the account of the sacred
Kaverl by bathing into which the vilest of
sinners get emancipation.”
qi«feu^4| 33FET

^ u d ^ f^ d T : g f a f g r g r t w :!
KHlchMdlHlfa ^ ? II
3 r f e g ift ir?ra?T: w rfa rg n r:!!* !!
Such blessed one after being liberated from
dl«SqHJiiiai t r t ■qgnfsnrtsq^i
all actions and endowed with supreme intellect
go and reside in the region of Rudra till the end fafil JfTHt M*KM fa'Kd: *Jtmi <aII
of the cycle. Markandeya said- O Yudhisthira and O
Rsis! hear with attention that even the illustrious
cTif WT dM IpRTII 3 II
Kubera, the Lord of the Yaksas got his position
by oblations in the sacred Kaverl. Now hear
f*lf<3aiH<chu<ieh:ll ^*11 from me how he acquired all his glory.
Crores of Rsis practise asceticism on the ehlcld h 4<;I c*itafc)^?T:l
either side of Amaresvara. This Mount
Amarakantaka is one yojana in extent all round. m !Fft: w rf^anr: 11^ u
rPTt^WtZRT c(4?m
araiTOt cff HcFTTTt cfT ^ H #l
m h i * it T r ^ fw ii^ m i
cTFT jTSt ■q?T^: e|<y-HH,H,ll'3ll

Those who bathe in the sacred water of

Narmada with or without an object in view, are ^ f| cRT*f TfRftr c n ftlld ll
liberated from all their sins and go to the realm
At the confluence of the Kaverl and the
of Rudra.
Narmada, Kubera practised asceticism, after
?f?T sHnlr^ HgNilu) bathing in the sacred waters, for a divine
r:ii* d d ii century when the Lord Siva on being pleased
with him said, “O mighty Kubera! ask for any grwtRr: gftsw ^ 93^1
boon what you wish and ask any deed what is in
yfs«r^w«nqT:ii *^11
your mind.”
TTt^T ^ *FE0%l
WRERicqfrwt tmt yiR<*:ii
^ tTTI

snnnjtw ^iiuimisiijt <q%u «?11

m ^ y k w h h h h ^ i i \c 11
Kubera said- “O lord of gods! if you are
pleased to grant me a boon, I wish to become One who is burnt there or keeps up a fast
the king of the Yaksas from today.” there, gets access everywhere. Mahadeva has
said that such a person after getting access
^T: tfa p s r *# S R : I
everywhere enjoys the company of beautiful
*0ii ladies in Rudraloka for 60,00,60,000 years.
irtsftr ■q^r: # s r mu Afterwards he is bom as a most illustrious king.
gfer: it <t in fe ii **11 One who drinks the water of the Kaverl and the
Narmada gets the benefit of Candrayana.
Hearing those words of Kubera, the gratified
Mahadeva said, “Be it so” and vanished then w f w f % ct TTrSf % ^pr HHTTI
and there. O king! after getting the boon, he
reached at the group of Yaksas. They all
ebi^<ly^ ^ rt^ t ^rrarhi ^ 11
worshipped him and coronated as the Lord of
the Yaksas. iJcmify; 3 ^ M iT w r -r^ti

m U4MNMUIIVHHI gtRi m y^MmyuiivMMii 9 ° 11

^ TO qrfSMHPt dfcldl£l ^ W : II *911 Those who drink the sacred water attain
heaven. A man having bathed at the confluence
Such is the glory of the confluence of the
of Kaverl and Narmada, gets the benefit equal
sacred Kaverl with the Narmada. It is the
to the bath into Ganga and the Yamuna. O
dispeller of all sins. Those who do not know
King! such is the glory of the junction of the
about it are undoubtedly deluded.
Kaverl and the Narmada where, to bathe and
HWIrWcJyilHH m FIBM TTRcT:I perform charities is to dispel all ills and sins.”
*r ttstw jt x( aqfrr^n *311
One should, therefore, bathe there according TM I^II
to the prescribed rites. Both the great rivers
Kaverl and the Narmada are the most sacred.
C H A P T E R 190
3TWPSH I M M^lildll **11 The ^arm ada Mahatmya
O king, one who worships Siva after bathing niA u^ scftet
there begets the fruit equal to the Asvamedha
sacrifice and goes to the Rudraloka.
q^iAfd f a g m w tii *11
Markandeya said- On the north bank of the
arf^rarqf *ifaww w ^ yNftttssrairT11^ 11 Narmada, there is a renowned tlrtha
Mantresvara. It dispels all sins and extended to
one yojana.
1F3#T cRTt J |x ^ ^ tUw4lf&ld:l
wttotrt ^ n rra w :ii3 ii
O king! one who bathes there, gets pleasure
with the gods and remains there for 5000 years
in every desired form. The sacred Garjana is
quite close to it which has originated from the
clouds. By virtue of this place the son of
Ravana was named Indrajlt.
W S T C t r r q f 7TU M T T rT :ll* ll
After that one should move to the
Meghanada-tlrtha, which is full of roars of the
clouds. Meghanada also attained great glory.
^ -R^T ^TTTTRFmr^grovt
O Lord of kings, further on is Amrataka
tlrtha, by bathing where one gets the benefit of
having given away a thousand cows.
f cM f fe|?T * f^ l
dWldl<^cWl:ll$ll
iRITT % fqFqPini:l
tfjT^ wrarfftrfw i ^ ii ^ ii
To the north of the Narmada is Visruta-
tlrtha. By bathing there and offering libation to
the manes and the gods, one gets his desires
fulfilled. Afterwards the devotee should go to
the Brahmavarta-tlrtha.
cTif Ufaftwr WT gfilfeTI
fljf 'FTW l# q ^ ll 6 II
O Yudhisthira, there Brahma always resides.
0 king! By bathing in it one goes to the realm
of Brahma.
rTcTrSTTf^R W fafld) I PuskarinI and should bathe there. Only by
Iff ^T5®f?ril II
Then a man should move to the sacred
Agaresvara after observing the prescribed
ordinances. By going there one attains
Rudraloka after being liberated from all his sins.
rffit J|t^ t*| chfaHI
rHT ^ JM-<*>RlHI^HM!HAlldJI *o II
g ^dft}j|U|i|fddMI
tRT ‘RTr^T qfr TFJR ni'H I* ^MdlH-yidll **ll
O best of kings! then one should go to the
excellent Kapila-tirtha. By bathing there, the
devotee gets the benefit of having given away a
milch cow in charity. On who goes to the sacred
Karanja-tlrtha, adored by Devas and Rsis and
bathes there attains the Goloka.
rRTt Jl^ d
m itMIctt K^wyd w n *3 11
II T m ^ \ TRTT WflT^nTTW^Fmil *3 II
O king! then the devotee should go to sacred
Kundalesvara-tlrtha, where Mahadeva resides
with Parvatl. After bathing in sacred tlrtha
invulnerable even by the Devas, one should
then visit Pippalesvara, the dispeller of all sins.
m 3TP R "Rfhmi
<1^*5, IdHtrt’&KHTiHHjI **11
m t r t t %^rrcn faftfaf-rm
m JIIUIMRryHII^HlcbMcliyqi^ll II
O king, by bathing there one attain
Rudraloka. Afterwards the picturesque
Vimalesvara should be visited where the Lord
has consecrated the Devasila. Dying there one
attains the realm of Rudra.
HldMl^l rT^II II
Then he should proceed to the river
bathing there, the devotee becomes entitled to ^rrn ^prr Tjfroi
take his seat on the throne of Indra by his side.
aistfdf irsf TfRni'i'^ ft??i?r:iR *ii
TflTcfT
q ^ R :i
WlcXlfui ^Rlfw ^11 *V9||
<4WAu| KgkiHII
One who recites the foregoing prayers with
gdw iPFiM W to r: ii u ii devotion becomes well-versed in the Vedas if
The sacred Narmada is originated from the he is a Brahmana and becomes victorious in war
body of Lord Siva is the best of all the streams if he is a Ksatriya. The Vais'ya becomes wealthy
and the giver of bliss to the animate and the and the Sudra attains bliss. One anxious for
inanimate world. This Narmada has been wealth gets pelf. The sacred Narmada is daily
described to be the most sacred by Siva, the resorted to by the Lord Siva in consequence of
Lord of all the gods before the Rsis. which it is the most sacred and dispeller of all
great sins like Brahmahatya.
IjfqfiT: h4^ i Tran He?I
ff?r s flm rH l ■RWFJTTUt H^IMI^I^
Hl-*wi %ranwTTii *<? II
•*c<rMR|ch¥lflH)5wil«4:ll o ||
***
*TI| ^ o II
This river is the best of all the streams and C H A P T E R 191
praised by the sages. This river flows through
The Narmada Mahatmya
the body of Rudra for the welfare of the worlds.
It is adorable by all the Devas and is the
dispeller of all sins and is venerated by the w tstt w ® w i «h t : i
gods, the Gandharvas and the Apsaras.
^ RT TRR; : II *n
TO: W W 1T& TO: UHKJIlfaftl
Markandeya said- O king! since that time
to w nmywfa to t cjrm ii ? *11 Brahma etc. gods, the Rsis and the ascetics
I make my salutations to Narmada of holy resort to the banks of the Narmada being free
waters and peace-giving to all. It falls into the from anger and affection.
sea. O beautiful one, I salute you.
TOTS^J % * r m i u i f ^ M chfafcmfdd f "qfhr^ri
TOto§ % VI^-<^fH:T#l m w r in m s n f l ? ii
TOtSljJ ^ Yudhisthira said- O best of the sages, when
TOts^j ^ ^qfeswfcftii ^ ? n did the trident of Siva fall on this earth and what
I make my salutations to the sacred Narmadais the virtue of that spot where it fell? kindly
adorned by the Siddhas and Rsis, My reverence explain to me in detail.
is to the bom of Siva, and the giver of boons to *4I<£u^4| ScfTET
the virtuous and my reverence is to the river
who purifies all and dispels the sins. VHikfafd Tgm W t ^ 1
^ ^ f e t y<&raqfeiff:i cRT rTOTII 31 |

WW ^rf^Tf fe ra t *1^11? 3 II Markandeya said- The sacred place (where

the trident fell) is celebrated by the name of fe^Ul ilfodHM *°n
Sulabheda. One, who worships there after bath
^rcr»jf?T Hl*hwi ^ W f TqaiRri: i
gets the benefit of having given away a
thousand cows in charity. sfrEH ^nsgi ^ y ^ u r^ n
f e afwwlsJ qnfspN 3 iw n s ih ^ i

jm xrms^u ii

One who remains there for three days and TJWt Ofcr^MIMlfd rRTtSlft 'Jii’Urk ^T: I
worships Siva is liberated from the cycle of tq 'iR ry TT3?T <jirdl f2 3 s P ^ II * 3 II
birth. The portals of heaven have been shut by
'JTTO9T Indra by means of Vajrakllaka out of the
narrowness of his mind. One who having eaten
3Tlfeq?t 'q^igtRT ?MT p i p ^ l l II
a Bilva fruit and clarified butter carries a
xrh^ h ts^hti burning lamp on his head and perambulates
elfcUlvi cRT: rfl Koti-tlrtha becomes a most flourishing king.
One who dies there goes to the region of Rudra
?TPT ^ II
and is bom as a king in his next life after which
Afterwards the devotee becomes blessed by he goes to heaven.
worshipping Adityesa, Nandikesa at
M: 3 W &t:\
Bhlmesvara and Naradesvara tlrthas. Then
Varunesa and Svatantresvara should be widmJl T t w **11
worshipped. By going to these five tlrthas, the Then a man should visit Bahunetra-tlrtha on
devotee gets the benefit of visiting all the sacred the thirteenth day of a fortnight. He attains the
places. benefits of all the sacrifices by bathing there.
*1^3 TT%^[ cftef m<h¥iWm*D
^ "Rtfpr: ii £ ii THHTt MIMHIVU'M W H ^ R g W ^ I I ^ II

^ « IH < n J d l:l m ^rr ■qfh^i

O king, then a devotee should proceed to O king! then one should go to the beautiful
Koti-tlrtha, where there was a great war Agastesvara-tirtha for the destruction of sins of
between the Devas and the Asuras and where poeple. By bathing there one goes to the region
the latter were deluded. of Brahma.
fVKIWJ^d ^ T : WJMTtlldll *|R*WI 3 tTRIW <Ji«J|M^ T jd^H II
fr*3 ihsnftRTf ¥jdMifui<£N&=M:l im f iR m

<^idf3fHfg'd l m ^ tll^ ll l^ehfcivigicl)^ ’oq^<^a<lcMc;iqjl *£ll

There the heads of the valiant demons have
been severed by the Devas and the latter have
enshrined Sulapani Mahadeva. By worshipping
Him one ascends to heaven even when he has
not parted with his life.
One who bathes the Lord in clarified butter
on the fourteenth day of a dark fortnight in the
month of Karttika and devotes himself to
meditation observing perfect celibacy, resides in
the realm of Siva along with twenty one
generations of his manes and never falls from
there.

^5R feyiui'l ^ <*l(d|]U'l ' f l ^ l l * £ ||
One who gives away a cow, a pair of shoes,
umbrella, clarified-butter, blanket, etc., in
charity and feeds the Brahmanas derives
manifold benefits.
m qfr T rafw w rfw tf^ ii *<? ii
O king, after that he should go to the
excellent Balakesvara-tlrtha. By bathing there a
man becomes the Lord of a throne.
f e jd H j
otto whIWi t=tr m imrcRrTii ?ou
cR?T faujjHli S TT^f?ril ? *11
The Indra-tlrtha on the right bank of the
Narmada is renowned. One who fasts there for
one night and then worships Janardana after
bath gets the merit of giving away a thousand
cows in charity and goes to the region of Visnu.
ig fa foj flrTt yiTPTi
HW M lJl H T W r ^ ll
Then go to Rsi-tirtha, the displer of all sins
of people. Bathing there the devotee gets the
benefit of giving away a thousand cows.
?r#r ^ ^ rg ra iT grn
HldUM ) T O a W T & T # 3 f r l l 3 * H
dcM^WdH W IrW IR m i
Afterwards a visit should be paid to the
tlrtha of Brahma. By bathing into it one attains
the realm of Brahma. Then merely by bathing at
the shrine of Lord Amarakantaka enshrined by
the Devas one attains the realm of Rudra.
Afterwards the shrine of Ravanesvara should be
visited by whose grace the sin of killing a
Brahmana is cleansed.
Then a visitor should go to Rsi-tirtha, which
exonerates the devotee from all his debts (of
duty) after which by visiting Vatesvara, he
attains salvation, the final aim of life.
cRTT < l T ^ 4 o i | | f e k H I ¥ H H J
Frrm iit ^rfr tr ^ i r ^ ii
ffift tR&tJ diWftMHrlHHJ
m 6n
Afterwards he should visit Bhlmesvara
Mahadeva. O king, by merely bathing there one
is freed from all his pains. By worshipping Siva
at the best tlrtha Turasariga and after bathing the
devotee gets salvation.
r ljf T O T ^ R t T T 5 l^ T R W II? II
rt^ U U f ^ 5 q% p «T: f%RTTI
N fecliJ^lftl K HI* Hs^dll 3 o ||
II Afterwards the devotee should go and adore
the moon at Soma-tlrtha. By bathing there with
devotion one gets divine form and remains in
bliss for a considerable length of time like Siva
and enjoys life in the realm of Rudra for 60,000
years.
d d ) TT ^ j J ■U'j I ' *
3 # n ^ raT ^T fa<M<4>HMI^kiJI 3 *11
Later on a visit should be paid to the Lord
Pingalesvara where by observing a fast for 24
hours one derives the benefit of having
observed it for three nights.
dftqwl# WTF5PS gifq^tt
tTW T <l>T[fuT d r t l ^ f d ^ r l g *TII 3 ? II
d ic ig ^ w ^ n fo i
yiUigRrMMI H < |R |M I I 3 ^ H
 3T^t -qt^ gn?T y[c)Tx|^f<c||<*(U
n4c;id<imfeicM fttgsbr*nr<?T: 113*11
^ TpTT: *cHfm*uFd "pdm t M l
cmt < i ^ i h i chehfe^yi^n^mi
O king! in this sacred place anyone gives
away a milch cow in charity attains the realm of
Rudra for as many years as there are hair on the
body of that cow. One who dies there remains
in the realm of Rudra till the existence of the
Sun and the Moon. Those residing on the banks
cf the Narmada remain in heaven like the pious.
The devotee should also visit the shrines of
Suresvara and Karkotakesvara.
q- W T tl
rmt WrfHR rRT TRTcf^ll 3^11
rm T#ERtl
rTtTt rnhaR^II 9^911
ftdftdl gir rft oym-Mldl M^H^I
I flfe n f 'SSfl^R M il 3 6 II
3T^nit 3 Tnfim
3^nr gnn ^ng^F5f33igvftii3^ii
There, undoubtedly the sacred Ganga
appears on an auspicious day. By bathing at the
Nandl-tlrtha, the Lord Nandlsa becomes pleased
with the devotee and he enjoys in the world of
the Moon. Lord Dlpesvara should be visited
next, where there is the tlrtha of Vedavyasa in a
beautiful forest. In the days of yore, the great
river Narmada for fear of the sage Vyasa flowed
in the opposite direction and her course was
turned to the south only when the sage forced
her with a roaring cry. One who
circumambulates that sacred place remains in
the region of Siva till the existence of the Sun
and the Moon.
•fN ^ R mi U ^ K :ll'S °||
aUEd wi
rfrTt tj^EET i),<uildl«SyTiq^ll**ll
3 TRI^T W u4md<$:l
m m ifV i'flii'a ^ ii
^T: ITtWWrotJT:ll*3U
^rrgnrt ^ rrfe n i
Tj^rarr f?rcf% w z r i w ^ t
-uUlcjehyfiwi y4f*fcMhi
3 ^T: ^ n fin iii* m i
H < l^ u fl$ d l rFT ^ id ilM I d ^ H I I
m: ■RIcgT 3 ch'WHH.II'^^ll
ehW^H f o r m H g t^ l
M : ^ i f r ^ d : c h lH liW I 41t4 c|I^ II* \9 II
There, Vedavyasa becomes pleased and
fulfils the desires of the devotee. One who lifts
up a wick on a platform after tying it round with
thread remains in the region of Rudra till the
end of the cycle. Afterwards the devotee should
go to the Airandl-tlrtha and bathe at the junction
of rivers which liberates him from all his sins.
The river Airandl is renowned in all the three
worlds and is the dispeller of all sins. The
devotee should observe a complete fast after
bathing there on the 8th day of the bright
fortnight in the month of Asvin and then he
should feed a Brahmana. He gets the benefit of
feeding crores of Brahmanas. One who dives in
the sacred stream after rubbing on his head the
earth of that place is freed from all his sins. One
who circumambulates that sacred place gets the
merits of circumambulating all the world along
with the seven oceans. Afterwards one who
gives away gold in charity after bathing in the
water mingled with gold enjoys in Rudraloka
seated in a Vimana of gold and is bom as a
king.
cfiTf IT^EEI ?fe*praR3
f^at m ■Hfafed: f?ra:ii*<jii
Afterwards the devotee should go to the
junction of the river Hlksu. That beautiful tlrtha
is renowned in the three worlds and the Lord Sarigamesa-tlrtha is venerated by all the
Siva resides there. Devas, by bathing there one becomes like Indra.
By bathing at Koti-tlrtha one undoubtedly
becomes the ruler of a kingdom. One who gives
cRTT MT^ry4MIM«U||VMH.il'«^ll any charity there gets manifold blessings. Any
cfM fgrfgsi xrnr woman bathing there becomes like Parvatl or
frlfSTC M t iMrWI-i TmrarwilHoll like the queen of Indra undoubtedly.
iMrWI-i rTS •HMItAdl

The person bathing there becomes one of the wmrni ttot? ^ h i *‘ trfraH im i ii
chief attendants of Siva. Afterwards one should 3TfK«Sri^aqf § - r r wz
proceed to the Skanda-tlrtha, the dispeller of all 3 T $ R T cfiTH «-MdHH^:im ^ l l
sins. O king only by bathing there, devotee is
purified of three kinds of sins. Then the devotee Then Angaresa-tlrtha should be visited and
should bathe at Lingasara-tirtha, by doing bathed. By bathing there a man attains the
which one gets the merit of having given away abode of Rudra. He, having controlled his mind,
a thousand cows in charity and he resides in the remains in bliss for unlimited time.
realm of Rudra.
m u^VI f ^ TFTR m W x ^ l l S o i l

m W § TT3^ ■ r r m WET^TI 3T^t *MM^rWcJV^rMI

fa w jr-ite ?RTt - n ^ r g K ^ 9 4 lM « ^ d :ll^ *ll

Then Bhanga-tirtha should be visited. It is One, by bathing at Ayonisambhava-tlrtha

the dispeller of all sins. One who bathing there
is liberated certainly from the sins of the seven
generations.
rTTt
rR qft FT^Tim^ll
O king! then Vatesvara, the foremost among
all the sacred places should be visited. By
bathing there one gets the merit of having given
never feel the sufferings of birth. Then the
devotee should bathe at Pandavesa tlrtha
situated there. Doing thus one gets unended
bliss and becomes invulnerable even by the
Devas. After that he attains enjoys in the realm
of Visnu.
<KTt W i W e j ^ l l S 9 II

away thousands cows. sJTHNUWmid)

^T5«n-Tr rMt tT^tT5T T=TR
There getting all worldly pleasures he
chlfddt«f rRTt WpHcSmIM^ TR^I becomes king in his next birth. Then the
devotee should go to Kathesvara tlrtha and
cT? TO T ^fr TFHT rTOt 11^^11
bathe. His desires are fulfilled by remaining
wrranr w ^t: i there during the summer solstice. Afterwards he
d+'M dl^iWI^UI ejjifdyui should bathe in the river Candrabhaga.
m ^nfr ^ t r w ^ rw i HldHI^I TO TT5RThTHi% R$i|dl
^ <pir ^rHifii ^ w r : iiman Mt cM VI*W f^cTOIIS'*!!
 ■Hl^l ^TTf TF3Rra^*nE?T r T ^ ^ I
m ^rrr < n < h 3 * i* h ^ i ^m i H ^ g T g r m ^ l l V 9 3 ll

sra ^ T h Ih ^ u i^ ^ r: A man bathing there gets the benefits of

<j<w < a f ftm fu i ^115 5 11
Asvamedha sacrifice. Sarigamesvara-tlrtha is
situated on the southern bank of the Narmada.
dw ^y^yifui qrt cri^i
W ( T O T rW ^ I
WcT: W T ^ tiftw r TMT srafo #& nqjl ^Va||
cTW W S M T TT3TT T f f g o E l T ^ :3 T m i l V 3 X I I
a ra n t 3)dciuiWi w ^rw r ^nrfsnri
y c S o y ily ^ c ti^ d :!
w i t ^ r f w u r s fv
a3 w w M j w r a c t : 11 ^ c 11
By bathing there the devotee gets the benefit
O king, by merely bathing there, the devotee of all the sacrifices. There a man doing even the
goes to the region of the Moon. Afterwards he smallest act, endued with all virtues and freed
should visit the Indra-tirtha where Indra
from all ills gets the birth of a king.
performed his worship. One who gives away
gold in charity after bathing there or a black q ^ ttTt^ ^ w r# ff^ ii\3 m i
bull, remains in the realm of Siva for as many ^ iR c ^ iiid H R o M 4 ijy > u i 3 s n f s r a ^ i
years as there are hair on the body of that bull cMsmranr *raf?r ^ 13^ 11^11
and on its calf. He is afterwards reborn as a
valiant king and becomes an owner of the On the northern bank of the Narmada is the
thousands of white horses and also becomes the Paramasobhana-tlrtha which is the divine place
lord among all beings. of Aditya said by Lord Siva. Because of its
influence, any charity performed there begets
a g llc ^ j-d H H J
everlasting merits.
TO T qfr < M W ^ N c ^ d l :l l ^ l l
oq-rfsRt ^ ^ ^
o t Th j - w a ite r ftn t < y y iifa fa :i
• q x a r% T T ^ r f t « T : 3 ^ n ^ \9 ii
c fa^ lM rl c M l f ^ S T f f ij W M i 'l f a m i v a o l l
The ill-doers and those suffering from
Then the devotee should bathe at an jaundice bathing there are freed from all the sins
excellent Brahmavarta-tlrtha and offer libation and go to the region of the Sun.
to the manes. One who offers Pinda according
MIUMli-l f W TH W T h
to prescribed rite and observe a fast for the night
on the day when sun enters into Kanya zodiac m pKl^lil ^f^q:iiV 9dii
gets undecaying blessings. qr M i{ic> yi|ydi w ^fgrrssran
chPMHIdh^aHUHJ ^T O U T vT : * raf?T g r r W M I M II

T O T W ^ F T t ^ T: l| 4|r ( j( d l|V 9 * l l On the seventh day of the bright fortnight in

^ T ^ T T ^ I the month of Magha, one who remains there
after observing a fast, is free from the effects of
the old age, sufferings and is never dumb, blind
One who goes to Kapila-tlrtha and gives and deaf. He becomes very handsome and the
away a milch cow after bathing there, gets the beloved of women.
benefit of having given away the whole earth in
Tig- cM HsilMUii mAuggq ^IlfMdMI
charity. The sacred place Narmadesa is
unparalleled. ^ qr mqRr q' iw :iu < > ii
 TFfar cmt M^rHH mi
4Hld*4lJ >TO U W'WlchMeUy^ll 6 *11
Sage Markandeya described it as the most
sacred place and those who do not know about
it are undoubtedly deluded. Afterwards one
should go and bathe at Gargesvara by means of
which one attains heaven.
UHlMrl: i w cTPT ^FRHdMtcHHn c 9 II
m w k w ro i
sblsri <*)K1Hi(1’M*{U<£3ll
Residing in the heaven, he enjoys till the
conclusion of the sway of fourteen Indras.
Nagesvara- a wood of penance is very near to
that. O king, one who bathes there attains the
region of Nagas and enjoys with many ladies of
Naga-race for a long time.
^ itfw : I
rrt •o m rTrfer:IU*ll
The devotee should also go to the abode of
Kubera. There the Lord Kalesvara is enshrined
and there Kubera was blessed.
m TO T §
m : Tifsrwr ^i^i^diH-yyadq^n^M i
mi TUtm jj TT%^ ^ n fe lT
cFI^T Ww r <0lO T ^fe 6 $ II
fgm¥r e i i ^ ^ w ffri
The devotee bathing there attains all kinds of
bliss. Afterwards a visit should be paid to
Marutalaya-tirtha. One who gives away gold in
charity after bath with an easy mind, goes to
Vayuloka, seated in the Puspaka-vimana.
W t s f cffiT J | ^ | V | H # ^fafe<ll<S^II
xid^v-Mi w t mi Tmra^ri
qrRQTt^tM: g R k T T ^ tR ra fS ^ iiid ii
A visit should be paid to Yava-tlrtha, during
the month of Magha. There the devotee should
break his fast in course of the night after bathing
there on the fourteenth day of the dark fortnight.
Such a man does not experience the sufferings
of birth.
3tg<r*llcfNf cRTt TTE^a^qR m i
WldMlsh TOrT? '(Smulfa: TPTt^lU^tl
3T?^n W m i MfrhMMWIdll
Then bathing should be performed at
Ahalya-tlrtha and such a devotee enjoys
intercourse with the nymphs. It was there where
Ahalya attained emancipation after practising
asceticism.
jT M i l ^ 1 '^ftll R ° II
chlH^ci^ 4(4d
m qrfarat firm ^ j ; i i <? *11
SR^ST f w m n rW TTWT f^T ^II <?9 II
F rn ra# t o j
■HiMdtyJ TO fH R m i uhitA'^ii^311
One who worships Ahalya there on the 14th
day of the lunar fortnight in the month of Caitra,
is always bom as a male and is the beloved of
women and handsome like Cupid. In the sacred
Ayodhya lies the tlrtha of Sri Ramacandra
where merely by bathing all the sins are
dispelled after which, bathing should be
performed at the soma-tlrtha.
•HldMNI TTST?
^HlcKlfepT TTiRTtoM ^jJIUk'TRJ
w tjkmu'1 ^ rifw iw ly f •HifSinii<?mi
^ w r f ^ T ^ T T yiUHl-* ^ TTEgfal
arf^TWTsar ^ srqcnfa gHT¥i^ii<^n
ylMdl^ ^ ^nifr 'Rr^.sftRr^i
ctfTt 7l^c*r TRR; NfcUjMqq^TIHII <?6 II

3TOTT 4 ) ^ d l ^ c || 4j ^ q frfe y T :im il
By bathing there all the ills are dispelled.
The Somagraha-tlrtha is renowned all the world
over. It is the dispeller of all sins. It has
manifold virtues. One who observes
Candrayana fast there, attains the Candraloka
after being liberated from all the sins. One who
enters into the fire there or plunges himself into
the water or lives only on fruits till the time of
his death and gives up his life at that sacred
place, is never re-bom. Afterwards the devotee
should bathe at Subha-tlrtha by means of which
one attains Goloka. Then one should move to
the Visnu-tlrtha. There Yodhinlpura is
renowned where Lord Visnu fought with
millions of demons.
m foqT: sftrT
Lord Visnu is pleased by observing a full-
day’s fast at Suka-tlrtha and the sin of killing a
Brahmana is dispelled there.
^ 3T^)HJIWI § S R lft s r W ^ 1TTI
oJJTOt fafwdkhUd m f a w < t W H M : l l * o : ? ||
rTFfc’iJT r f c f ^ ^TET ^T * lfc i« < frtl
TTE&rJ 9r5 n f t a N 3 rrtTH .il
Tgm ftTrt^T^ rr f ^ l
3 * 4 ik a ii^ Iy n * 0*11
rT ? P T T ^ T TTT T T ^
f? M T m d > r o f r ^ r ir r f g r m i * 0 m i
rT W t ^ V llis ili f W to T :l
gtEt^T ftd<W* -MNRiBfd *tfcftll *o ^ II
Afterwards Tapasesvara-tlrtha should be
visited where a deer fell down for fear of a
hunter and dying in the sacred waters he
ascended to the heaven which highly amazed
the hunter. Such is the glory of that
Tapasesvara-tirtha. There is no such tlrtha.
Afterwards a visit should be paid to the sacred
Brahma-tlrtha, which is also known as
Amohaka where libations should be offered to
the manes and Sraddha should be performed on
the full moon-day or the Amavasya. There a
huge-piece of rock like an elephant is lying in
the water on which the balls of rice should be
offered to the manes and there is very great
merit in giving the balls of rice to the manes on
the full moon-day during the month of Vais'akha
by which the manes remain gratified till the end
of the world.
cTST T T M T ^ R t < M J | U m r y p |< * s R t ^ l l * o \ 9 | |
cfiTt TT^J (h^I 'SRf mu i^ :l
m t o t <t *0c 11
Afterwards a visit should be paid to
Siddhesvara-tlrtha. By bathing here one
becomes the chief attendant of Siva. Then a
visit should be paid to the shrine of Janardana.
By bathing there one attains the realm of Visnu.
fj^r WTPlhTTtTI
cim^ci: w j Wf t TT^II *0 ||
f^otr I n4mydi
y in ( s i^ < ^ l « ?r*>U| M^lrMHIII **0||
^*M4fuii
3 II
f T ^ W i f ^ R T T : l l * * * ll
f^ o a ra ^ T ^ T
3 T O n fF T T g T J l^ :IIH ? ll
W 3T W I
• q ^ r f ^ T <T rTTH. ^ I t f ^ l d d q T f & f d : I
d d W l« S lW l^ u I ^ d ^ M M I d l : l l * * 3 H
Sobhana-Kusumesvara-tlrtha is on the right
bank of the Narmada where the sage Vamadeva
practised great austerities. He continued his
austerities for a thousand years of the gods and
on the same spot, Svetaparva, Dharmaraja and
Agni also practised penances and they were all
overcome by the arrows of Cupid. At that time, Tryambaka mantra, gratifies his manes till the
Lord Siva and Parvati became pleased and existence of the Sun and the Moon.
blessed them. After that the Lord weaned them r c P F t TJTFt ^ T R R 3iTTf?r *T :II * ? o | |
from their asceticism and located them on the
banks of the Narmada. By virtue of that w ft cfTSI ^ t grfa ci^^NdH I
asceticism they all became Devas again. ^ r o m t: w *? *n
¥ ^rt ^ tit
skt ***n -MrfMdluh ^Mc)H Sf^ll ? ||
dfwwtff Turn W tW W PJT:l srafw tfsit w ^TOrg^RnTfST^I
"trfh^n **mi At the time of the Uttarayana, a man or a
They all said to Mahadeva- “Let this place woman who bathe there at the time of the
become most sacred by Your blessing.” summer solstice gets a most sacred place to live.
Afterwards that tlrtha became four square miles One who worships the Lord Siddhesvara in the
in area. One who bathes and fasts there morning attains the benefit which is not
becomes handsome like Cupid and attains the otherwise obtainable even by performing
sacrifices. By the time when such a man is bom
realm of Siva.
having a beautiful form, he becomes prosperous
cNjrt TTTOsite and an emperor of vast dominions till ocean.
dM*dWI fa n & % u ^ q : | | * * 5 n
afcPTM ^ <U3'Qlf6( *93II
O king! Agni, Dharmaraja, Kamadeva and <ptT T O ^ r a R f T U ^ g T e b u U u ^ H H ^ I
Marut have attained final emancipation by
TTcf ^T: -HRHId'f: I
practising penance there.
^ rR g^W T tl *9*11
Hlfd^ § T O t l
The journey of all pilgrimage remains
^R xT ^ ^T3R RlU^md-IMJI **^ll
incomplete and void of fruits if one does not see
aipHM^VlSgf mTH SWT f ERW il Ksetrapala, the great mighty and having a stick
3Tfqgf^T TrffRTO iTOTg^ mTT^II **411 in his hand and also does not visit Kama-
kundala-tlrtha. Knowing the glory of this sacred
There is a tree of Ankola (Alangium place, all Devas reached here and showered
hexapetalum) near this place. By bathing there, flowers. Therefore this place is called
by performing charity, by feeding the Kusumesvara.
Brahamanas, by offering balls of rice to the
$(d MgN<|u| ITT^T?^
manes, by entering into fire, by living on meals
^cbHdrMlychVlddtilSSTnT:II *11
of fruits and giving up life there, one gets * * *
highest position in his next life.
w wt*R -gsre W b lC I
C H A P T E R 192
s ift e r g f t u t 4ts( w f o f t n i **<? ii
The Narmada Mahatmya
ftzrf^T fild^WW *l|e|T*Kfee||c|>fl|
One who offers balls of rice according to the
prescribed rites at the root of the tree of Ankola w fo?t trtT m
and pours libation into the fire after reciting tT^rarTQRraj^MI *11
 g^lRdUd ^H^T: TFR TRTT:I
rRT TTR3T <TT T ^ <m4>4|0: y»WWII ? II
Markandeya said- Bhargavesa-tlrtha should
be visited where the Lord Siva destroyed the
valiant demons when they proved troublesome
to Janardana. By bathing there one becomes
free from all sins, O Son of Pandu!
ycHrTdl^ Wlf% ^ MIU^H^I
HHMIdfdklkklll 3 II
cTOTTf^rafm w ^ n r m w i
f^qffd^FTTd^timi
a^^r jnjHe^HjiMii
H to m p n rft JFuif^:
Wj^HpiM^lcbl^dfw^lUllRRT: I
O T T H%T ^=T MlAfuS: tp%cj5rTH ^ ||
O son of Pandu! I shall now relate to you the
glory of the Sukla-tlrtha. I saw the Lord Siva
sitting along with Parvatl, Skanda, the wt '-
wisher of the universe and other attendants like
Nandi on the beautiful summit abounding with
the flowers of the golden hue, shining like the
rising sun, having steps studded with precious
stones and beautiful rocks all round; and I asked
Him-
sratft ^ii^ii
y^mmiuiivH^i
WT d&*W TT^^JTII 6 II
O Mahadeva, you are lord of all gods and
adored by Brahma, Visnu and Indra, I am
oppressed with the troubles of the world, kindly
say me the means of happiness. O lord
MahesVara! you exist in the past and future,
kindly tell me the best of all the sacred places
which is dispeller of all sins.
sjtjt fsnr t r g w JHcSvnwfayiK^i
'WWW W WTT -MMI^dill II
W re T O # : *o||
TJfT 9 F R 3 H f o q w i T gzst W ^ l l * * ll
Siva said- Hear, O learned Brahmana! O
you skilled in all scriptures! you should go with
the Rsis to bathe at the sacred places. Bear in
mind that Manu,/Atri, Kasyapa, Yajnavalkya,
Sukra, Arigira, Dharmaraja, Apastamba,
Samvarta, Katyayana, Brhaspati, Narada and
Gautama, etc., they all adore the Ganga,
Kankhala, Prayaga, Puskara and Gaya.
< |^ i ) ^ | f c d l c b \ l
f^cTT 3T W f ^lcH H dl'4 M^IMiHMJI II
tm re l^ tw w s T h s i <+>h h h *3 u
They go to the most sacred Kuruksetra at the
time of solar eclipse, but Sukla-tlrtha is said to
be sacred on all occasions in day or night. By
seeing it, by touching its sacred waters and
thereby performing charities, practising
penances, performing sacrifices, keeping up
fasts and by observing other similar austerities,
the devotee gets the greatest of the boons.
^ je k d d M T T ^ T W t H iJcJN i o M d R y d M I
d lU |c H ? | q m T R l i : f r r f % m -HMMId:!! * * l l
TJcT#t y f d M H *TT3R
^I^Ud 44eJmMyuitVMH.ll ^ H
MKMIilUl ^ T c$m W l
^Ul^ritT btWlgldll ^ II
The holiest Sukla-tlrtha situated at Narmada
is the giver of the greatest boons. A great Rsi
named Canakya attained final emancipation.
This sacred place- the dispeller of all ills, is
most charming. It extends to a yojana in a
circle. By the sight of the branches of the trees
growing there one becomes cleansed of the sin
of having killed a Brahmana; and by the sight of
its sacred land one gets freed from the sin of
infanticide.
3Tf m (dBlfa Wl
m w^ri
f^sfeinsRreraTiRdii
J|U|iyim<y) ^FTT: '{RTMHl:!
W IW PJ fdyPd JcfHlA; Ul4<*lfa<£:ll *<?ll
O best of the Rsis! on the fourth day of the
dark fortnight in the months of Vaisakha and
Caitra, I go to reside there in company of my
consort Parvatl, after leaving Kailasa. There
also the demons, the Devas, the Siddhas, the
Gandharvas, the Vidyadharas, the nymphs, the
serpents, they all seated in their Vimanas stay
on the aerial tract for the fulfilment of their
aims.
^JcMdM § i n w snfei%lT:l
w w srafa cfiRuim ? o 11
3n5Prafq<T oilMlgldl
■RR ^ R MI<&U^ ^ f W r m il ? *11
The devotees going there with a right frame
of mind become purified like the cloth washed
by the washerman. The Sukla-tlrtha washes off
all the sins of one’s lifetime. O Markandeya! by
bathing at that sacred place and by performing
charities there, one gets the highest of boons.
q sjct q srfssjfoi
^ Tmnfq T f m : m ? ii
^ il^ M c ll^ ^JcfcHdl# oyMlgidl
WTOT slgMifui 3^: IR ^ II
< d i ^ q ^jt xrfg^ shdvr^fti
In fact, neither there is nor will there ever be
a sacred place to match with it. The sins
committed during the first period of life are
consumed by observing a fast of full day and
night. The merits that accrue there, by penance,
by controlling senses, by performing sacrifices,
by charities and by worship; cannot be acquired
by doing hundreds sacrifices at other sacred
places.
ehlf&KW f HI«W ^SJIV^ ■eld^ftlR'tfll
There one who bathes Lord Siva in clarified
butter on the fourteenth day of the dark
fortnight during the month of Kartika and
observes a fast for the night, goes to the domain
of Siva along with his ancestors of twenty-one
generations.
^ickdd'M ft^fenri
■RT?5T qrr TT^?f ^ ^ W P ^ T I R ^ I I
■RTc^T ^ f
f^tT Tq%^T:II ^vail
3T^nfhjt ^=r ^ faw raw i
This most sacred Sukla-tlrtha is adored by
the Rsis, one who bathes there is not re-bom.
There after bathing one should worship Siva.
The ardhariga1 image of the Lord and the
Goddess should be inscribed on a slab of wood
and worshipped, accompanied by the music of
conches and cymbals and the recitations of the
Vedas.
*TFR 'fr5nftrnf^Tf^:l
3WT?r JdlcWdltf jj T^R ^ ^ddlx^H^II ? II
rj iiyiyiRh fd-dvrr«ii ?oii
The devotee should not sleep in the night.
He should observe festivities and get sacred
songs sung. On the following morning he
should bathe at the Sukla-tlrtha and worship
Siva again. Afterwards he should feed the
1. The com posite im age consisting o f half Siva and half
ParvatT blended into one form.
devotees of Siva and give them presents years as there are hair on the person of that
according to his means without stint. Brahmana or even on the offspring begotten by
cRT: qKeii sTJt^l that married couple.

^ ^ tTPT WTOcT ^ *11

f^osrspR v q re it ^mRtST^Thnft: I * **
frld^U ^dfw B ^r^dykddH N 3 ? II
Then he should after circumambulating that
C H A P T E R 193
sacred place go to Siva’s temple. One who does
this goes to heaven where he resides till the The Narmada Mahatmya
destruction of the universe in company of the
nymphs seated in an aerial chariot. m TnrraTrTI
qieMdlff ^rrft Fmmrat T O i ? ^ *T q q ^ riw il *11
WIM^d <pnt Tnfq WT^II 3 3 II tTPT sjUJ ^ qiU'^q^qi
^ rfW T: ^ i h d * jtjti d f w w i^ 5 ^u
ir t ^ vi4Hti*wir m\ru\ ^ d l^ M d q r : I
A woman who gives away gold in charity at Markandeya said- Those who go and bathe
Sukla-tlrtha and bathes lord Siva with clarified at the Anaraka-tlrtha, never sees the hell. The
butter and also worships Kumara Skanda, one whose bones are deposited in that sacred
resides in the realm of the Lord during the sway tlrtha becomes purified of all his sins and is re­
of fourteen Indras. born as a most handsome man by the glory of
that tlrtha.
mM mI’WI ^g<^i eWTI
■RTegT <T UpdfcldWI *Wlfed:ll3mi TffiM cffit im i 3n
^ ia « IIV I^ #7TfTri •O sd ^
cT? M q rr TFJRTRT^TO^r F T O T im i
di^yMi^ui ^ ^n^r^nrii3^11
Thereafter one should go to Go-tirtha where
A devotee controlling his senses, gives away
he is liberated from all his sins. O king! then
charities after bathing on day of the full moon,
those who go to Kapila-tlrtha get the benefit of
the fourth day of a fortnight and Sarikranti,
having given away a thousand cows in charity.
according to his means, pleases Lord Visnu and
Siva. By the influence of this tlrtha, he begets <T W T H dd^W'l PdVIMd:l

everything imperishable. dshMl»>y qrt chRini *r: srawfaii ^ n

amsj jpfa fo r HMcRnwrfa cm ^ rm f^ ra r^ i

d£l*±lfd ^ajll ?V9II yllbH 'it^ l xql^tui^ll ^ ||

tTdrtHjfdforig yudm<uiyiiTf>i
-o chfiiHi n:
dld£tJ^«lfur fyidHI* M ^ d ll^ N f y id d ^ y r r r irra rr tp r:iiv9 ii

One who participates in the marriage of a One who observes a fast there chiefly on the
poor or a wealthy Brahmana at that sacred fourth day of the month of Jyestha and gives
place, remains in the realm of Siva for as many away a milch cow adorned with bells and cloth,
with devotion, and lits up a wick in clarified ^ i
butter and bathes Mahadeva in clarified butter
f q ^ ra^ rT^ II II
and eats coconut and clarified butter, becomes
valiant like the Lord Siva and resides in His 3^ ^ ■MchlMI cTT ^ aFTT^T § TTHcr:!
realm and is never re-bom. STRPrarfq#: *^n
Those who bathe there on the fourteenth day
%cT 'SPSrST <JII of the dark fortnight in the month of Sravana go
to Rudraloka. One who offers libations of water
-arerat ^ f^ to r: i
to the manes is liberated from all the three
^Tr#?rar <?II debts'. The most beautiful Gariga-vadana tlrtha
ferr^i is close to Garigesvara where by bathing one is
ytu^ui f o r m qft^if^T:ii*oii undoubtedly freed from all his sins.

W^TRTfr m TTlfvRRT 'HT^I

m qr: ■ rw grstt ^ t :i
rTWWMW<dll \6 II
3T^t TTl^ cFTH W TT:ll **ll
f *4y4lJ|I^T4H)ebyMHId:l feprt ?n5xrt
TWFT MfMHHIII II
j m *raf?r g f^at w ra n fiHii *^n
On the fourth day of a fortnight falling on One who bathes there goes before the Lord
Tuesday, one who feeds the Brahmanas after Siva. One who bathes and offers libations to the
devoutfully worshipping the Lord Siva and one manes on the occasion of each festival, at that
who bathes Siva in clarified butter on the ninth sacred places, gets the benefit of Asvamedha
day of a fortnight and on the Amavasya day sacrifice. The devotee gets all the benefits that
falling on a Tuesday and then feeds the accrue at Prayaga as detailed by Sarikaracarya.
Brahmanas, goes to the domain of Siva seated cnfr PiR=m JljflcKHWfj-ill
in the Puspaka chariot where he enjoys like
c rc fe TT%ir W T H lfd £ < d :IR o ||
Rudra and on the completion of his virtues is re-
bom as a virtuous, handsome and powerful ' m>3 rTT3PT felePTI
\S C >
king. Such is the glory of the Go-tlrtha. 3mnr -qiTO M il ^ *11
rRTT W u l •Hiecll 9T5TW'5T?
o q g f w : l |^ || -rr WMN^II ^11
cTrftsfw 3T^I^ui To the west of Garigavadana is the sacred
Dasasvamedha-janana-tlrtha which is known in
O best of kings! then the sacred Rsi-tlrtha all the three realms. One who observes a fast for
should be visited. In ancient times the sage a night in the month of Bhadra and one who
Tmabindu overpowered by his ills fixed up his bathes there on Amavasya goes to the realm of
abode there. By the glory of the tlrtha he was Siva. One should bathe their on all festivals.
liberated from his ills as well as from the effects
of the curses pronounced upon him. Afterwards
1. Everyone that is born has the follow ing three debts
Gangesvara-tlrtha should also be visited. to pay, viz., (1) to sages, (2) to gods, and (3) to the
STraW TTlfa T O # T^d^ltl manes. One w ho learns the Vedas, offers sacrifices to
gods and begets a son, becom es free from these
TRFmrat q r w * # w ii *mi debts.
 ftrJOlt cpjut ^mjWfirT oT^I cT^J tTR^ dWMiy,VM ^Jclt 3 m tll -R II
The Lord then thought of Dharma in the
TT^TTRTcTl form of a bull that appeared then and there, and
spoke in human speech- “O Lord! what are
your commands for me?”
3 T B P f ^ H g 'w i l d y M l ’U I: V l ^ ' « W l
^MdHCim
•o
■nVfVw ^5 <r # e : i
clinch TsFT^t fe r PUM-MI
^ t^ r^ R ^ tg is r n ^ riR m i
cTcTT S Z T F P f » T # T fH M lf d d :ll 3 o II
One who offers libations to the manes there
gets all the merits of performing an Asvamedha
sacrifice. The sage Bhrgu practised austerities to The Lord said- “Remove the anthills and the
the west of Dasasvamedha for a thousand nests and then throw this Brahmana down on
Divine years. He was covered with ant hills and the ground.” Afterwards the bull threw down
nests of birds which amazed the Lord Siva and the sage on the ground when the latter
His consort Parvatl. Parvatl asked the Lord as to overcome by anger pronounced the following
who he was. She said- “Is the Deva or demon?” curse on him.
Tig' it stwrptoj ^ ti
f jp f a fel&B *Nluf| W f srari jf p t cpni 3

tn imifirejt g t 3mh^ M il ? s ii siRd'W cTctf feOT^lft^T _rRTf ^T^l

Lord said, “O Dear Parvatl, He is the great 3TraiT?t JtSRt fe r i^ci^ ^ hcihtih^II ^ ? II
Brahmana sage named Bhrgu, who meditated W( cdc)Ryd:l
on me in contemplation for a boon”. gcfhTFTRR clru^icvtclfll *[fel
cRT: J l g R w i M ciW IM dl
“Bull! whither are you going now? I shall
^ H c c r t f o y i 'jTTrlT cT cT tS in fa ^ c p j r f l destroy you by my fury.” Having said so, the
q r^ r g r a f f e r r n m n ? ^ l l
sage Bhrgu rose to heaven, on seeing it the Lord
stood in front of the sage and brought him down
Then Goddess smilingly said to Siva, “His by opening His third eye on him.
top-knot has become like smoke and even then
you are not compassionate on him. Indeed you 3HIT^T jjgra TTT^T^II^U
are very hard to be moved.” MfuiMrM ^ERM 'Mdl^d fs^IWT^I
■q^3cnsr qmcfhrt 'to w t 3wt f 13*11
q ^TRTfrr Mgl^fa w i %fgrT:l cd<J]uiPich<w-* g?: -?iTRt srafo ■rt^T qnri
^fcnfiT w dazj rf cd^ntiiPr % cb< ifa^H y^ ^rtirPTn^mi
The Lord said- “O Devi! you do not know. Then the sage after making his salutations to
This sage is full of wrath which I shall show the Lord adored Him thus- “You are Divine. I
you practically.” am at your mercy. O Lord of all! I devoutfully
pray to You. Indeed none can enunciate Your
CRT: ^ J c T ts q - ^ W l
glory adequately. Even the thousand-faced Sesa
W U IM m ^T *JT ^ T : # ^ l f w : l cannot do so.
 d^lfa ^ c w d l y<3<:l his being full of lust for the women and pelf of
others; overcome by contempt, pain and
g^r: ^ m ^R um fadw ii^n
sufferings. O Lord of the Universe! desires are
■grg w < w ^ I w ^ t ^ i ESh iv A ct^l killing this ignorant devotee of you. Please, do
<g -ggrgT farro* ^ » s rc ^ ^ f%f%Rj;n drive away my carvings by granting me
accomplishment. O Mahadeva! cut the noose of
“Therefore, O Lord! I cannot adequately
conceit and delusion and work out my
offer-my prayers to You, but I throw myself at
salvation.”
your feet. You be kind to me. O Lord! You fill
yourself in with Sattva, Rajas and Tamas gunas cKtiunvj^q "RTft-
on the occasions of Sthiti (existence), Utpatti fiT^ y c ifa fe f^oETq^l
(creation) and Samhara (destruction),
M<i(d ^Rn<jTti-
respectively. There is no other Lord than
Yourself.
The above Karunabhyudaya prayer is the
giver of all divine benefits. One who reads it
<S3?rT>: ycjfaci f | chHWgyiVIHJI 3 6 II
with devotion, pleases the Lord Mahadeva as
they pleased on Bhrgu.
s f? w r t 3<? ii
v iid in c^ iftr <et ^ (d fW d 'l ^an
3Tf p r s f ^ T % cfrtf 3 tT *E R ^R t ^ 1
T T l ^ fa ftP S d H im i'tfo ll
to t c*t ^ m ^ ii- a ^ n
“Yama, sacrifices, charities, study of the
Markandeya said- On hearing the above
Vedas, cannot compare even in the smallest
prayer the Lord said, “I am pleased with you.
measure with devotion for You. Your devotees
Ask me what you wish.”
attain various kinds of Siddhis. Although your
devotee does not become meek in his ignorance, ^JW W
still You bless him. Only devotion for You, can ^ aqf^ aqrri
carry one across the sea of troubles and lead to
final beatitude.
Bhrgu said- “O Deva! if You are pleased
with me and wishes to confer a boon on me, let
tit q f c n f t ii'* *n me be the knower of Rudra, and let this spot be
sacred after my name.”

ejjqssnfsppi Mfdd *TT *nfl> <331^

g w n rWlftr ? I f ? 1% ITS Ht ftSKJ-M fdll'a^ II

gwit # # rr^Tf iRorar fen^i Siva said- “Be it so, O best of twice-born!
now you will be free from anger. You will have
harmony with your father and sons.”
“O Lord of Devas! be merciful to me inspite
of my conceit, wickedness and viciousness. mnUT: T: 'yf^5RT:l
Protect this humble devotee of you, inspite of f i t Wt t^ R r ll^ ^ ll

^ctVII: ^JsT ^RT^:imo||
jjflltd jjg ll ^ lid^ )M i P tH iV N * T ^ I
TTjT<^T ^ m T O R H .1 1 *11
Since then all the Devas including Brahma
and the Kinnaras adore that Bhrgu tlrtha. Sins
disappear by the mere sight of that tlrtha. Those
who give up their lives there, attain bliss. This
tlrtha is the most extensive and the dispeller of
all sins.
cf=T *tlPi ^
3 m # ST ^ ehlsHHJI -RII
^ S R «T 4J«JIVI«*rt|l H S W ST rWT * T ^ I
fq fiR n t ^U T^R 3 ft } II
#£H TR j j d f * H * ^ <TCT
PiRaH
^ h iPi
q w trih ffeferi
? re r i d M ^ u i
■qfam gdsRt ^prtsf qnfinii
3n§snw % *nr p t
q'ilRf*! TO fST fdwjM|i|||dMlfgdl:im<ill
Those who bathe there go to heaven and
those who die there are not re-bom. Those who
give away shoes, umbrellas, grain, gold and
edibles in charity according to their means, get
manifold blessings. Those who give charities on
the occasion of solar eclipse also get many
benefits. The benefits that accrue at
Amarakantaka on the occasion of solar and
lunar eclipses, are obtained without doubt at
Bhrgu-tlrtha. All the stores of austerities and
charities decline in process of time, but the
penances practised at Bhrgu-tlrtha are never
exhausted. The Lord Mahadeva on account of
His having become pleased with Bhrgu stays at
that tlrtha and so it is renowned in all the three
worlds. O Devi! inspite of all this, people do not
know the full glory of Bhrgu-tlrtha owing to the
delusion caused by the Visnu.
H jfc ro i f w f ^ t -H ifa m
fq y rn : t i 5 ,« ic h IT <i*y>ldl
rfcTt ^ ° II
rT=T 'H T ^ T q f f '• C r'i^ [ 1 c ll^ M < |4 |U |:l
chh^H fe R F R M c N e ill ^ 1 1
O king! The sacred tlrtha Bhrgu is situated
on the banks of the Narmada. One who hears
the glory of this place, goes to the realm of
Rudra on being liberated from all sins. Beyond
it, is the famous Gautamesvara-tlrtha where by
bathing and keeping up fast one goes to
Brahmaloka sealed on a golden chariot.
sfldMR HrTt m ^tJT <T|
q ik n ^ T T fvET * M ^ c ! h l d c M W H J I ^ I I
iljriM T C ‘H W W ?r$ T t
d fW ^ f ^ UlUIWm gjfllW ^T:ll^?ll
- m fVM^M<ls»>M:ll^*ll
g j T # T -q?rTT TfTK: i j f e z j p t e r n ^ * 1 ^ 1
Afterwards the devotee should go to Dhauta-
papa tlrtha where Vrsabha washed off his sins.
One who bathes there is freed from the sin of
having killed a Brahmana. One who gives up
his life there becomes valiant like Siva and gets
four hands and three eyes and remains in the
realm of Siva for ten thousand years of the
gods. On being re-bom, he becomes a king.
J & Z i^ u i)d l% d M H J I^ II
TR TPt p M lA u ^ H ^ ifa d H J
^ T t & i ■*TCnTT=rt % * t r c t : 11 ^ ^ II
■JTTftr 3 ft
-r r T P T ra r^ i
 Winter TT JlT » fd ll^ \9 ll
The devotee should go to the sacred
Airandi-tlrtha. It brings the same benefits as are
obtained by bathing at Prayaga. One who bathes
there on the fourteenth day of the bright
fortnight during the month of Bhadrapada after
observing a fast for a night, is not persecuted by
the attendants of Yama and goes to the realm of
Rudra.
efift R»«&l *ra 'jRT^TM
Qnjtfid «<jqwj|uiiyMHM56H
Afterwards Hamsa-tlrtha should be visited
where the liberated Paramahamsas1
undoubtedly ascend to higher realms. The place
where Lord Janardana has been worshipped in
His Varaha incarnation is known as the Varaha-
tlrtha. One who bathes there on the 12th day of
a fortnight goes to the region of Visnu and does
not go to hell. Then the most sacred Candra-
tlrtha should be visited. There one should bathe
chiefly on the full moon day by doing which
one goes to the Lunar region.
g eflfcjT e h ^ l l d l^? f f e % r P f l|l9 5 ll

Then the sacred Hiranyadvipa should be g e ffa ra i ■

r r e ra ^ m m ^ i

visited. It is also the dispeller of all ills. Those

« fn jq r i| W s lfH ^ H JW ft< *Id lH 9 V 9 ||
who bathe there become wealthy and
handsome. s R ja - * ^ ^ ^ rli
V IsW M ^ W T T # ^ H H I|R ^ k A ||V 9 £ II

e T C ^ ^ H Ic » R |b t |fd l
effef <*H4slH ^ ^ II

dMWH rTfw^ftsf HilfsiMI W T form : Wlfewj:

insntT f§rj w tfrrft era f?t5f?riiv9oii qi: T O T cT$3g ^duUhHJ
fljlsel 4 lP lR T : ^rqtdl On the right bank of the Candra-tlrtha is the
Kanya-tlrtha where one should bathe on the
era -& m i q r t
third day of the bright fortnight. If salutations
Afterwards the most sacred Karikhala should are made to Lord Siva there the demon Bali
be visited where Garuda practised austerities. becomes pleased. When the people are fast
Yoginls reside there and they please themselves sleep during the night, then sometimes a
in the company of the Yogis and dance with rainbow makes its appearance in which the city
Siva. This tlrtha is renowned in all the three of the king Hariscandra is visible. The trees are
worlds. Those who bathe there go to the drowned in the waters of the Narmada. In
Rudraloka. ancient times, Lord Visnu said to Siva that the
place should be fixed as His residence, since
then Dvlpes'vara-tlrtha exists there by bathing
W TRRf TTeTT 3 ^ ^ *iVl«<:l|\9^ II where one gets plenty of gold.
eleTt TTSlF? Rl«&l ^ra TF^ 5 ^ # £ |ll< S o |!

w m r w r s r i^ T : x n fts R M i^ ii "FnmrriT Trora ^an: ^ im m c ii ^ i^ i

'RT^ T ej f^VIMd: I -fr4wl^TfqH.ii c *11

(^«JjH\<*McJIMl(d ^ W T ^ % ll\9 * ll era -^raT § ^ trt^ i
eleTt <1*1'*. T ^ e iW ^ x m ^ l One who bathes at the confluence of the
■h m ^ m r a ^ ii^ m i Kanya-tlrtha goes to the realm of the Goddess
WldMNl T O rra
1. Paramahamsa- A n ascetic o f the highest order.
Parvatl. Then Deva-tlrtha should be visited, w i t ^TT: ii ^ ii
which is the most sacred of all, bathing where
Markandeya said- O King! then
one goes and enjoys in the company of the
Ankusesvara-tirtha should be visited, by means
Devas.
of which he becomes free from all sins. Then
cmt 6 ? II devotee should proceed to the Narmadesvara-
^<T3T ^ tf t ^ ehlfiJJUj ira?[| tlrtha. By bathing where one goes to heaven.
Afterwards a visit should be paid to Asva-tlrtha
STO^t friqrai § H R rff ■H ^l^lld^ll
by bathing there one becomes handsome and
m ru t ^m n full of lustre.
dlaScblfic4ci(^iidiii<i*ii ftd W g flflt W & g JU II fqf^ct T O I
Then the sacred Sikhi-tlrtha should be m ■rt^t qrt '*T3f£rr ftgfout f s^m ^im i
visited where the charities performed multiply
fdH ^Pdfer 3 m ^pto^i
infinitely. One who feeds a single Brahmana
there after bathing on the Amavasya day gets ^ ^ ii
the benefit of having fed a crore of them. y ifd ^ d l« S m y ia ^ 'FfH «nw ><i

3ramt CTT y<*>IMI <T3TTTR «MW>^l ycSmmfa n^ddii ^ n

3RJ^Mc(iqlf?l TT? ^ l U k l l Afterwards devotee should go to the
m M k w MTt m Pw ^:i Pitamaha-tirtha established by Brahma. After
bathing there one should perform the rite of
s& m : t w a t w rnn 6 s n
Pindadana to the manes and offer libations
A group of tlrthas lie near Bhrgu tlrtha devoutfully with sesamum and Kusa grass.
where one should bathe with or without motive. Through the influence of this tlrtha, his all
By bathing there one gets the benefits of merits become imperishable. One who bathes at
performing Asvemedha sacrifice and then goes the Savitrl-tlrtha goes to the domain of Brahma
and enjoys in the company of the Devas. Lord after being liberated from his sins.
Siva assumed His form there when the sage
TT%t Mt
Bhrgu attained his siddhi.
?f?r Mgi|4<iut ^ ^FTR^T qft TT3R ■ qf^nian
tffit Tl%5 "'TTTO d l ^ - d H H )
*** m T O T qft ^ W I I 6 II
One who goes to the very charming
Manohara-tlrtha and bathe there attains the
CHAPTER 194
region of the Pitrs. Afterwards Manasa-tirtha
The Narmada Mahatmya should be visited, by bathing there one attains
the Rudraloka.
ji^ tJ rTrTt TFJf^ tTTTO ?TT%TO^I
■ g ^ y4md^:ii *ii fcK aM Id % c T t% 'H c5m gM U H V R H .il S H

<RTt g rr in ^ m ^ s h i P i s ti

TO T qft TT3T^ "RfhT^II ? II H iy ^ fld tfc n m T im t -m fc im ! ii

arwM rnrt m w e t^ i The Kunja-tirtha should be visited which is

also renowned in all the three worlds as the ti? r M w ^ttsi <j y iiw ^ H j
dispeller of all sins. There one gets live stock,
3| t*JR w I K H l ^ M^iildll *<* II
son, wealth and infact anything that he desires
for. 3rfw^cftaf q r : -&m w f f rt
Wf ^ ^dWTfa f c f t T I^ r V ilfW M R o ll

^ m sdW ’SITCJ <HltSW<2RT 7j9TcTT:ll **ll
TrafamtejT:
y lw ra t II
rtS gpit II II
<*-t||yb|«J^d: M^dlH)
m H6HM ^ c h ^ l d fa^dHJI **11
There is a famous Tridasajyoti-tlrtha, where
the daughters of the Rsis practised severe
austerities, observing great ordinances to have
the Lord of all beings as their husband. By the
pleasure with those girls, the Lord Mahadeva,
having transformed face, holding a Danda in his
hand came to that place. O king! there those Rsi
girls accepted the Lord as their husband. Lord
asked there Rsi to give Kanya, O king! this
place is renowned by the name of Rsikanya-
tlrtha.
^ w qrr y 4 irr<h
m T im q rt < w ^ I d q ^ ^^ fw i
<rat Ji^rHH m wmw^ii
W iTt^l
One who bathes there is freed from all sins.
Next is said the Svarnabindu-tlrtha by bathing
where one does not undergo any reverse of
fortune. Then one should go to Apsaresa-tlrtha
and should take bath; by virtue of which he
goes to Nagaloka and enjoys there in company
of the nymphs.
Then the sacred Naraka-tlrtha should be
visited where by bathing and worshipping god
Siva, one does not go to hell. One who observes
II a fast at Bharabhuti-tlrtha and then worships
Siva, goes to Rudraloka. Those who bathe at
Bharabhuti become the attendant of Siva after
their death.
*|R *W <T"CTTWT -cfeaVH
S re ^ IT ^ n p t yd^pd ■qqtfsTUTrlR*!!
({iMchHi w m ’g w if $ ^ p t^ i
On the fourteenth day in the month of
Kartika one who worships Siva there gets ten
times the merits of having performed the
Asvamedha sacrifice. Those who lit up a
hundred wicks in lamps filled with clarified
butter ascend to the realm of Siva seated in a
chariot shining like the sun.
<jM ^I ¥ TTcgfmi ? 3 II
E ly ta iT ^ q n fip ri
tmnt «(^nfnT fafasiifn w i r * ii
II
4|«IIVI<*^l rT 71^ 5 9H^IUII^^^add:l
cTCS dl^Jl'MI'^UI chlfdMUl 5^11^11
One who gives away a couch and a bull goes
to Rudraloka seated in a chariot drawn by bulls.
One who gives away a cow in charity and feeds
the Brahmanas with rice cooked in milk and
sugar according to his means gets incalculable
benefits.
qtfcm T g iw J R w i ^ w ^ i

TFJts q ^ dlyly-dn^n *v9ii f ifft w q rTW drl«S«’M lc ld :IR ^ II

era- q ^ rt q W=rfwi 5 7 T f^ q K H I * 7T T T ^ T l

rTWt M ^M dlw d 3R:II *411 y id ^ w fendisT ^ < $ I :I R V 9 I I

 TTfrarr: nf^Tr n^i
3RF?ra; f qnHnrn nc 11
■n^T%f Ti^t q fcrr^i
cmt TTE^f armreWgrm^i ^ <?n
m Tim\ qfr <m&kwi«sJ*h
feiqUdM crat J|T^r«4mMyU|IVH^II ^ o ||
?raTftr Tmit^rft tfo u
TTfit riUfa^dHJI 3 *11
<reer Mgijpi «4mMHuirvi^i
^ T Plr^9ldM<l^lUI:ll^ ? II
m W?3T f TI%?t d^cM-MII
tffit ■n^EETTT^5 ^ t^rafR ^ii 3 3 II
<34ifl ftngf ^ 1RT^T:I
^gT ^c<i(im>s^^ii^*ii
m Wlcdl jj TT^S Ht4<i)<(yy^l
f ^ p t ^ iF a ^ e rp i^ ui^lPf n m rii^ m i
One who worships Siva and drinks the water
of the sacred Narmada never fares ill. He goes
to Rudraloka seated in a Vimana and resides in
heaven till the existence of the Moon, the Sun,
the Himalaya, the ocean and the Ganga. One
who keeps up a fast there is never subjected to
the trial of births. Afterwards Asadhl-tlrtha
should be visited, by bathing where one
becomes entitled to occupy half the throne of
Indra by his side. Then Strl-tlrtha the dispeller
of all ills should be visited, by bathing where
one undoubtedly becomes Ganesvara. The
confluence of Airandl and the Narmada is
renowned in all the three worlds where by
bathing and observing a fast one becomes freed
from the sins of having killed a Brahmana.
Then the sacred Jamadagnya at the confluence
of the Narmada and the ocean should be visited.
There Lord Janardana attained siddhi and Indra
became the Lord of the Devas by performing a
series of sacrifices. One who bathes there gets
three times the benefits of having performed the
Asvamedha sacrifice.
* cH U H fay d d H ^ I
cT5T ^ T : R u ^ r o t i : 113^11
3 T T rm f% i ^ ? i
Wf TRFEJT qft ^ II
d ^ M c im fK ^ T ^ fo q ^ J T ^ II^ d ll
T T H ^R T fvfr x rn r f? ra w ^ i
cfflt * i r y i c b l d l^ M T W ^ I I 3 II
W( F T M ■
o
T q r t < W iH M c | | y i| < N U | :|
3<TtW w l t o foRTt P l ’M d l V H M I 'a o l l
f ^T: t J ^ T F t W ^ I I * *11
ft ^gT «4d>rffo ^ai^ei q ^ ?R :ll* ?ll
On the western boundary of the ocean lies
the Svargadvara-tlrtha where the Devas, the
Siddhas, the Gandharvas, the Rsis and the
Carana worship the Lord Vimalesvara. Those
who bathe there go to Rudraloka. There is no
higher tlrtha than Vimalesvara. Those who keep
up a fast and then adore Mahadeva at
Vimalesvara are freed from the sins of the past
seven lives and go to heaven. Then the sacred
Kausiki-tlrtha should be visited where one
should keep up a fast for the night after having a
bath. By the power of this tlrtha, the sin of
having slain a Brahmana is dispelled. By the
mere sight of Lord Sagaresa one gets the benefit
of having sprinkled himself with the sacred
waters of all the tlrthas. There the Lord
Mahadeva resides within an area of a yojana.
Merely by the sight of Him one gets the merit of
having visited all the sacred places.
^ | c i a ic | ^ | t R c h U d c E ^ I I * ^ l l
M gR'RT d ly S < * l« n ^ p n :i
dteiKiM-di *(Wifdf^fadHii'**ii
After being freed from all sins the devotee
goes to Rudraloka. Ten crores of tlrthas are said C H A P T E R 195
to lie between the confluence of the Narmada Narration of Pravaras of Bhrgu race
and the Amarakantaka and Rsis reside in each
^ scrra'
of them.

CRT: W53 ^ ? t McHIWi 'JlHIU^II *11

Suta said- O Yudhisthira! hearing the glory
i Mdfvl^ ^Uj^lgjfil ^rracT: I
of the Narmada and Omkaresvara, king
Uctffdl Vaivasvata Manu put these questions to the
q i^ T 3TtrTT W T :I Lord Matsya in that vast ocean.

The Narmada has been resorted to by the m m qm TTRTfuT d V I M d < u i TOTI

Agnihotris and learned men. This river is the M c m u ii T O T y i m M ^ l u i R T O T T S S I R I I

giver of one’s wishes* One who would
3 £ ^ T : ^THT: ^ c n q t ^ q i n ^ i
devoutfully read or listen to the glory of it
would get the merit of having sprinkled on him fa t 3 n f t W S f t tP T ^ K t f c l l l 3 II

the sacred waters of all the tlrthas and would rTSTT 3T3T: S i t f o ^ 3 m t l
please the Narmada, Markandeya and
sfeM^Ufi W TO T ^ |] d V l f = ) = ( « |H H ,l l ^ l l
Mahadeva.
Manu said- “Kindly explain me the gotra
crzit 3 ft F^gar^fiTr f F n srl^i (clan), vamsa (dynasty), avatara (incarnation),
3PTT W tt 'MrihHMI and pravara (family) of the Rsis. Also explain
rT ^ f gjRHlf facIROTTII * 6 II the existence of the Vaivasvata-manvantara as
well as about the curse that the Lord Siva had
fosrat
pronounced on the Rsis during Svayambhuva-
r m T ^ : HiHlfd manvantara. Enumerate the progeny of Daksa
TJtsfcjJ f e lt fBRTSET w. V&WA and also the Rsis who are the promoters of
Bhrguvamsa.
sr q w q w f? n i ^ o n
WW 3cfTET
By listening to its glory a barren woman
c| ci *ck I TOTI
begets children, a maid gets a handsome
husband, the Brahmana becomes versed in the S j f t t cJSKKt w p : U < ill8 H :lim i
Vedas, the unlucky becomes lucky, the Ksatriya Matsya said- O King! Now I narrate you
becomes in war victorious, the Vaisya becomes about the doings of Brahma during the first
wealthy, the Sudra attains emancipation from V aivasvata-manvantara.
bondage and the idiot becomes learned. One
M g U t e m ? 1 # T rM c k d l W M l
who hears it never suffer the pangs of
separation and hell. M g l^ H I I I ^ I I

^ R t ■RTcTTT^gT ^ c H l r ^ W ^ c l tTI
^ B tT ^ J sK W l^ H J T : T T T ^ fjR :IIV 9 ll
***
a w j g i c i ^RTt I r f f lt 'JTRTT

rTwr ^rmt MgicNi ^ js r w m f t f a : i u ii

 First, all the Rsis went to heaven after
casting away their corporeal bodies by the curse
MlM^fHSr CTI^R4I crfug%FR:ll *191|
of Siva. There they were bom of Brahma when
the mothers and the consorts of the Devas saw iw R t cHld^oii: # r a :l
the dripping of the semen-virile of Brahma and V?lH<*|4m^ciPi<iJ|(i: gn^fnreraTiiuu
caused it to be poured as oblation into the fire <ife!cil|4|fa>d ^ |
which produced the most illustrious sage Bhrgu
out of the fire. ^icifuUhjsJ IT: II *^11
S

f^JJ: Tftftsft' '<HUHlfaAlH^lSH’d'MlPlH: I

ngidm:ii<?ii i^ jm iif?jm < iu^ fd H i ^Hw tctsttii ? o n

M u^ M iu^ oiim u^ *^ m : w P id w y u
gtfryit mw: ^rcroi:i
^MMI:II *o II w r f w s : fvi-tsiMuT: yiiA<i^iw^c) in i ^ *n

The sage Angira was bom out of the cinders, ^ r fir : § p s i: M k d l* H :l

Atri was begotten from the flame and Marlci ■qifraqf M i^ ilk l: ■H'llHdMI 9^11
came out of the tongues of fire. Kapis'a and
Pulastya were bom of the hair of Brahma. The
most illustrious Pulaha came out of the long 4||J^T<i|uT) W R 3J *ft|J|^UlW «IIIR^II
tresses of hair. ^W R t d lru m 't tsTOFR Wl

rPTtSR: I

- p t f^oSTT ^ r a W ^ r T I I **11

^ « |l|W ^ '3TRTT^cTT ITc^T ■

’Sllfyctil: I sngfo: yHifai: % r n ^ r :iR m i
g5Rt ^ S R T : ^ jH W « IIII * ? II «lri||i|Pl^HI4lPl: *VlgRd<*:l
^ ^ ?qT3^r cRT^J ?l ^ftf: ycbldi^r: <*1 ftuaKMfaw«iiiR*ii
^ t s s r S l< V l« a il!i * 3 II (^t5ieh3^ aJnsnwt
Him e b lf3 d i:i

I h Iwii
m ViRqi^ui^dMi jj *HUm:ll **n
The lustre of fire produced Vasi§tha. The
sage Bhrgu was married to the daughter of
Puloma; and they gave birth to the following
twelve Yajnika Devas- Bhuvana, Bhauvana,
Sujanya, Sujana, Suci, Kratu, Murdha, Tyaja,
Vasuda, Prabhava, Avyaya and Daksa. They are
known as the twelve Bhargavas. The same
PaulomI gave birth to the Vipras.
$ MgroHWiyeiH Wl
'iiM^rHWcilrM'3l:ll*mi
ft? <?tH^jTCT:ii *^ 11
cuMi^Ptsyijnfri: ^Rilm<ifdchi5w<ji^l
mimi^ h i i # 3rarrw :ii?< iii
They are- Cyavana, Apnuvana. Apnuvana
gave birth to Aurva the father of Jamadagni.
The sage Aurva was the chief promoter of the
Bhargava Rsis. Now I shall describe to you the
illustrious Rsis who promoted the Bhargava
clan. They are- Bhrgu, Cyavana, Apnuvana,
Aurva, Jamadagni, Vatsya, Dandi, Nadayana,
Vaigayana, Vltahavya, Paila, Saunaka,
Saunakayana, Jlvanti, Ayeda, Kar§ani,
Vaihlnari, Virupaksa, Rauhityayani, Vaisvanari,
Nila, Lubdha, Savamika, Visnu, Paura, Balaki,
Ailika, AnantabhagI, Mrga, Margeya,
Markanda, Javl, Nltina, Manda, Mandavya, Bhrgudasa, Margapatha, Gramyayani,
Manduka, Phenapa, Tanita, Sthalapinda, KatayanI, Apastambi, Bilvi, Naikas'i, Kapi,
Sikhavarna, Sarkaraksi, Jaladhi, Saudhika, Arsti$ena, Gardabhi, Kardamayani, Asvayani,
K§ubhya, Kutsa, Maudgalayana, Mandukayana, and Rupi are known as Arseya.
Devapati, Panduroci, Galava, Samkrtya, Cataki, TJTJST rTI
Sarpi, Yagnapindayana, Gargyayana, Gayana,
3Tlf|^TincT8TR=\fV: T ^T T : W ^HrSdI:ll^mi
Garhayana, Gosthayana, Bahyayana,
Vaisampayana, Vaikamlni, Sarngarava, Bhrgu, Cyavana, Apnuvana, Arsisthena and
Yajiieyi, Bhrastakayani, Lalati, Nakuli, Rupi are the five Pravaras.
Lauk§inya, Uparimandala, Aluki, Saucaki, T T P J T q ^ W T O T : '< lR « b lf3 d l:i
Kautsa, Pairigalayani, Satyayani, Malayani, cfT ^ i f d ^ o E h cfT n f a d * < j TO T ^ T : l l ^ ^ l l
Kautili, Kaucahastika, Sauha, Sokti,
ftfceN srf^RTOTi
SakauvaksI, Kausi, Candramasi, Naikajihva,
Jihvaka, Vyadhajya, Lauhavairina, Saradvatika, ’M iPih) w r f a f a s r 3>r??rftr:ii 3'an
Neti§ya, Lolaksi, Calakundala, Vagayani, w rftr: flw rfir: TfURdfaiwsfo sri
Anumati, Purnimagatika and Asakrt, ordinarily ^ r f ^ T O T xftw n^ R t ii ^ ii
each of these R§is of the Bhrguvamsa are said
•me® van^i: vecu -m : i
to have five Pravaras.
d l f d ^ o u a TO T W ^ c w l l l ^ ||

v rp n T riw T ^ r : n R < * lf 3 d i:i

trtt: m s ii
VlHWPl: VMc*iil{^ ^ T : {sHu^dW«llll*o|i
Bhrgu, Cyavana, Apnuvana, Aurva,
Jamadagni are the five Pravaras. it w H t ilcmwunfiiviHi snftrarafq:i
3TtT: Tit ^ r e ( ^ |^ ^ |^ | p r f ^ d ^ f a t jJTT^TT: 3raTTtraT:ll**ll
Rdl^iy rTl
3 ou
y il< * il± H : I
O T : ilRcfeiftd!:!!'#?!!

irari: *11 They also cannot intermarry among

ijgsr 3ng3R'«i&* sn
W : nR*M 3dl:ll^ll
Now listen to the other descendants of
Bhrgu, which I shall relate. (These are)
Jamadagni Bida, Paulastya, Baijabhrt, R§i
Ubhayajata, Kayani, Sakatayana, Aurveya and
Maruta, are of all the most excellent Pravaras.
Bhrgu, Cyavana and Apnuvana cannot
intermarry among themselves.
tr r f o r t im w rf trr^ R R ti
f«lf^et^chfvi:
snfpuii cbi^MwPi^ci sri
T: M « ||t f a l : H c h ) R d l : l l ^ * l l
themselves. Yaska, Vitivyaya, Mathita, Dama,
Jaivantyayani, Maunja, Pili, Cali, Bhagila,
Bhagavitti, Kausapi, Kasyapi, Balapi,
Sramadagepi, Saura, Tithi Garglya Jabali,
Pausnyayani, Ramoda, are the Arseya Pravaras.
Bhrgu, Vltahavya, Revasa, Vaivasa also cannot
intermarry among themselves. Salayani,
Sakatak§a, Maitreya, Khandava, Draunayana,
Raukmayani, Apisi, Apikayani, Hamsajihva are
the Arseya Pravaras. Bhrgu Vaddhryasva,
Divodasa also cannot intermarry among
*TII } 3 II themselves.
TO T ^ T F R :ll* ^ ll
 rfm TT5P!; IRcfigr ilgdifbf:
U d ir c g t w W h H H if f q f: q R d h lf & ii: 11**11 xfNfiTf?roH^Tr 5f^<lso«i«uii\9ii
Ekayana, Yajnapati, Matsyagandha, «*ii\dch: w 3qf^§ ^faufti
Pratyaha, Sauri, Auk§i, Kardamayani, dlfeflufd^lMl % ttarSOlnfolUII
Grtsamada and Sanaka are the Ar§eya Pravaras.

flfeuiliqPAdlfH TJFTC: MlU^d rTII <?||

M i W M ^ d lg ll n R c flf3 d l: l l * m i
^l-Mlfd^cfi^sf^r UlRchKlRVl ^1
TJ% tratrfii snfon Trarrira ^ ^ran^njn *o u
3T%n: ^ddid^ 3f?T^J :I
TJJTRJ T O T M R y » H ^ I
MiWiMtdlgn W : MRcblFSdUII **ll
w i w t fd ^ifa 3RJ:ii*^ii Matsya said- “O King! the daughter of
Bhrgu, Grtsamada are the two Arsa Pravaras Marlci is known as Surupa, the wife of the sage
and they cannot intermarry. All these Rsis of Angira gave birth to ten sons who became the
the Bhrguvariisa are most illustrious. They are Devas. They were- Atma, Ayu, Damana,
the promoters of the clan. By the mere mention Daksa, Sada, Prana, Havi§man, Gavi?tha, Rta
of their name all the sins are dispelled. and Satya. These Angirasas are known as the
Somapayi Devas. The following Rsis were bom
n ^ iy < iu l ^ j d y M i d i q m of Surupa- Brhaspati, Gautama, Saiiivarta,
Utathya, Vamadeva, Ajasya. They are all the
** * propagators of the gotra. Now other R§is of the
same gotra who propagated other gotras are
enumerated. Utathya, Gautama, Tauleya,
C H A P T E R 196
Abhijita, Sardhanemi, Laugaksi, K§Ira,
Descriptions of Angira Family Kaustiki, Rahukami, Saupuri, Kairati,
Samalomaki, Pausajiti, Bhargavata, Cairidava
M ilf c k H ^ I TF3RJW TT q n T f e ^ f l l l
Rsi, Karotaka, Sajlvl, Upabindu, Surai§ina,
Vahinlpati, Vaisali, Kro§ta, Arunayani, Soma,
^ d l W W I : ^5TT ^ r T T : l l *11
Atrayani, Kasoru, Kausalya, Parthiva,
^ r: Miurw^c( *ri Rauhinyayani, Revagni, Mtilapa, Pandu, Ksaya,
# n * rig r ttt^ j ^ i i ? ii
Visvakara, Ari, Parikari. They are the Arseya
Pravara of the foregoing Rsis. Now hear their
^ tnffiiTt ^rm i i
Pravaras, viz., Angira, Suvacotathya Usija.
■ pw *Nlm&HiPwi*iji 3 n They cannot intermarry among themselves.
T fm ? < je|^< j(q ^ad M H ,l

3rPKT d l ^ c j ^ 3 T 3 T ^ f c t rTSTTII*ll

^ ThsrajTTT: M<£tr3rf(:l <juiehfu^ 3ngf|gffg<HRfa:i

<m <iisi«^9iHiisichKi(H«itsi *tnmi clKlfejfifmfl W (vilsinflfd^ d ^11*^11
■j^ranftrewT wtfufir: 3nj:i
U I« £ lfM : W ll^ ll ynil^fMW^d *ni **n
 ^ T : MR*IF3dl:l
Kanvayana, Kopacaya, Vatsyatarayana,
w n p ftf^ re T O T ^ T ^ r f e s : ! Bhrastrakrta, Rastrapindl, Laindrani,
Sayakayani, Krostak^i, Bahuvltl, Talakrt,
M c W M T O t ^ « rl6 < : '* M i6 i< ’W ^ c l STII II
Madhuravaha, Lavakrt, Galavit, Gathi, Markati,
<llf f t 5 f e : c h U n f a : wi Paulakayani, Skandasa, Cakri, Gargya,
Syamayani, Balaki and Sahari, They have five
a n ^ f w f i^ g f lR W ^ f W ^ sn
Rsis as pravaras- highly powerful Angira,
Brhaspati, the preceptor of Devas, Bharadvaja,
q g k M i: w i f r a f t ^ r s tii 1 6 n
Garga and illusrious sage Saitya. They cannot
■ g srn sfcit h i^ ^ ni ^ n f c : ira rf ^ r : i intermarry among themselves.
a rffT T : 5 T O ^ t f f i t m « l g 'W f d : l l *<? II
gjqtWT: wRffdfl ^ T : Md^lHrlRmi
w : M T : » lR cb tF S rir:l
^TRr^rTOf^r ^ < (* :i
iH W ^ d lg ll M R c h i f 3 d l : I R o ||
st cfcrf%: ? ra fw z rm ^ ii
Atreyayani, Sauvesthya, Agnivesya, ■?T#®r chHVficbUcJ ^ T : chliUdWHI
Silasthali, Balisayani, Caikepi, Varahi, Vaskali,
Sauti, Tmakami, Pravahi, Asvalayani,
BarhisadI, Sikhagrlvi, Karaki, Mahakapi, W Zt ^=prf?PSTOTI
Udupati, Kaucaki, Dhamita, Puspanvesi, WfT\ ^fMMixWII ? 6 II
Somatanvi, Brahmatanvi, Saladi, Baladi, 3TffTT TOT ^ d l i ^ ^ r : |
Devarari, Devasthani, Harikami, Saridbhuvi,
TTTWrq^TUT nReb)Rdl:IR<SII
Pravepi, Sadyasugrivi, Gomedagandhika,
Matsyachadya, Mulahara, Phalahara, Kapltara, Svastitara, Daksi, Sakti, Patanjali,
Gangodadhi, Kaurupati, Kauruk§etri, Nayaki, Bhuyasi, Jalasandhi, Bindu, Medi, Kusldaki,
Jaityadroni, Jaihvalayani, Apastambi Urva, RejakesI, Vausadi, Samsapi, Sali,
Maunjavrsti, Mar§tapingali, Paila, Salamkayani, Kalaslkantha, Kariraya, Katya, Dhanyayani,
Dvyakhyeya, Maruta. They are all Rsis and Bhavasyayani, Bharadvaji, Saubudhi, LaghvI
Angira, Brhaspati, Bharadvaja are the three and Devamati, O great King! three pravaras
Pravaras, they cannot intermarry among have been said for those R§is- Angira,
themselves. Damavahya and Uruksaya. They do not
intermarry among themselves.
« h lU c |R H i: cblM '5£rarerai d l r W d W l u r n : l

m g fr flg fiiu g t sr 4 * l f t l : y w < * N ( H :l l ? *1 1

s& fS T # d g c f ld l ST d M < M * J < M g : l
if lf c - i< fir a f t:iR ? ii
TOT Slsfit T l M : V ^ IM N P i 'WWTI
i n s R ^ N r M « IT ^ n « « b ) F 3 d l : I R ? l l
3 T % W M gR f3n c ^ T S n ^ f f ^ f ? f : l
^t w jr t o t « rn g r^ f% : 11^* 1 1
M l t f k d N r ^ T T ^ T : ‘s f 'T T T O T t TRrT: II ^ o ||
3 T ffT T : 'f U d l f d W ^ d rTI
M < W < A d l£ ll W t : M R « b iR d l:ll^ * ll
The above mentioned Rsis are said to have
Lauk§i, Gargyahari and Galavi for their
Pravaras and also Angira, Samkrti, Gauravlti as
well as Angira, Brhaduktha, Vamadeva, who do
not marry among themselves and with those
bom in the Kutsa-gotra with Kutsa Pravara.
3 * k f u i:ll^ ||
Vi§nusiddhi, Sivamati, Jatma, Katma,
powerful Putrava and Vairaparayana have three
pravaras. They are- Angira, Virupa and
Vrsaparva and they do not intermarry.

" s i f a rr a n : T p T :i
5i|l^4l f | Md^Mi n iq t jraft ^TII*o II
3T%*T *fldHPaw3d ^11 ^ ^ II
3 ifw "PFIST H^ldMI: I
w v rn ^ w r w : T jfM rM m :!
tRVH^dlfUl iPRT: MRcblRdl:ll**ll
Katyayana, Haritaka, Kautsa. Pinga,
Handidasa, Vatsyayani, Madri, Mauli, Satyamugri, Hiranyastambi, and Mudgala
Kuberani, Bhlmavega and Sasvadarbhi have have also the three Pravaras of Angira,
three pravaras- Angira, Brhadasva and Matsyadagdha and Mudgala who also do not
Jlvanas'va. These Rsis do not intermarry. intermarry among themselves.

d I'iA d W «ll fa ild il T^TT:!!3*11 R a fa il fd < I^ M :l

3rffTT fgpsigr cUM^cf^d rT| T nT iw rfoftw : ii * s ii

iK ^ i^ d i^ i i M R « *)f3 d i:ii^ m i jzn ^ n fw n ^ t ttcrt: ^prr:i

Brhaduktha and Vamadeva have also three atfTTTT^ M^ldMI:ll*^II

pravaras- Angira, Brhaduktha and Vamadeva. ^p r i : ijRcflf3di:i
They cannot intermarry among themselves. sronjpr ■$*£& g # ? : viicb<ii-m:i
W f^M TT W : ! cRT: WTOim qrft mAuil trot: f?rar:ii**n
<^$rtWd3d ^T| c h i 4 A i 4 ^ | c ) rTSIT H rf* T :l

fcST: $^< 3dl$l T3=raif: gTRRT:ll?^ll w w ir o tt m t : T p rr:ii*m i

The Rsis of Kutsa Gotra have also three 3iPuiSM*A<agr ^id M ci
pravaras- Angira, Sadasyu and Purukutsa. They
M i^^dl^ll O T : TlR<*lf3dl:ll*^ll
cannot intermarry among themselves, thus said
by ancient people. Harhsajihva, Devajihva, Agnijihva,
Viradapa, Apagneya, Asvayu, Paranyastavi,
<«Ad<|U|i Hdilfc-Ultf'MI: MRchlRTdl: I
Maudgala also have three Pravaras, viz.,
a ifn w 1^ ® r ^ i Angira, Tandi, Maudgalya who also do not
TsftrTCT $<^dl$l f a r ^ d Tsftrlt: II 3^911 intermarry among themselves. Angira,
Ajamldha, Kanva are the Pravaras of Apandu,
The Rsis of Rathltara race have also three
Guru, Sakatayana, Pragathama, Narl,
pravaras- Angira, Virupa and Rathltara. They
Markanda, Marana, Siva, Katu, Markatapa,
never intermarry among themselves.
Nadayana, Syamayana. They should not also
f o n jf t f f e : R iid M ld ^ u i: cb^uiwaili intermarry among themselves.
M ^ M llw ail 3<M<WUI:II3<SII ffrfrd r: ^ r^ ig N r tT ^ f % :i

^ i^ s f im d ^ M i ■ssfat 3 r a f r ^ t i irar: ^ r : ii* \9 ii

s tfw j ^NMciw^d *TI

< l< W n 3 d l$ l W : M Rcb )Rd l:ll3< ?ll qfCT^dl^ll iPRT: <4Rcblf3dl:ll*<S II

 3W C H A P T E R 197
jS fife n sN ilch)Rdl:ll*,?ll Description of Atri family
3?fiRT: WTTSPRft^ W
^faP^cKJlN *fMc)|^Hc)Wyil
MiWMl'cii^ii jgq?r: uRcbi(^di:imoii viuwumgr ^ ii * ii
viWdctg- %i
Tittiri, Kapibhu, Gargya are the three
Pravaras, so are Angira, Tittiri, Kapibhu. They Th<iTlc4i jfkfcnwyji ^F rtrrej %n ^ n
should not intermarry among themselves. Rksa, <*\mm *ilmiw(*f«Kei:i
Bharadvaja, Rsivana, Manava, Maittravara Rsi,
are also known as the Arseya Pravaras and
Angira, Bharadvaja, Brhaspati, Rsi Maitravara, arBnrfoMftwri
R§ivana and Manava also cannot intermarry W W M ^ldM hlUII
among themselves. silltfill: jraRT W :l
'HK&M'I f?T: ?%•: vifvi^w^ci m W T O craifej 3n^TFT?T TJ^ rTII ^ II
^ gUiyby|4ju|J||^i:im*ii jp p i: nR«£lf3dl:l
itot m rt: qficti)RHi:i 5*nfsr:
3tfriw m ii'jiw ld ^ wterarft fvilWsr Jifafeci
$f?n^cr 3ran: ijR*lf$di:i 'Hc-KHW&tai 5TT^TT: 3OT W:ll\9ll
5g ^ : qRchlf3dl:im^ll <WT ^JrT:l
Bharadvaja, Huta, Sauriga, Saisiraiya belong iHWiM^dlgl ^ T : MReblRdltlUII
to the Dvadhyamus Yayana-gotra and they have Matsya said- “O King! I shall now name to
the following five Arseya Pravaras, viz.,- you the Rsis of the Atri clan of the Kardamana
Angira, Bharadvaja, Brhaspati, Maudgalya, and and Sarayana race. These are- Uddalaki,
Sisira. They also can not intermarry among Sonakarniratha, Saukratava, Gauragriva,
themselves. Gaurajina, Caitrayana, Ardhapanya,
T3%flciW lp R ^ Vamarathya, Gopana, Astaki, Bindu,
Karnajihva, Haraprlti, Naidrani, Sakalayani,
iTgmraT sgfa w « n h i
Tailapa, Bailaiya, Atri, Gonlpati, Jalada,
3 qiRT qRchlfS^ Bhagapada, Saupuspi, Chandogaiya of the
t o ^ f r i m 'a n Kardamayana Sakha (branch) have Syavasva,
Atri, Archanavasa for their Pravaras. They do
O King! I have enumerated to you the Rsis
not intermarry among themselves. Daksi, Bali,
of the Angira-gotra. By the mere mention of
Parnavi, Urnabhi, Silardani, BljabapI, Shirika,
their name one becomes freed from all ills and
Atri, Archanavasa for their Pravaras. They do
attains bliss.
not intermarry among themselves. Daksi, Bali,
Parnavi, Urnabhi, Silardani, BljabapI, Shirika,
Manuja, Kaisa, Gavisthira, Bhalandana have
*★ik Atri, gavisthira and Purvatithi for their Pravaras,
and they also do not marry among themselves.”
 3||^4|yftehl^Md 32^ Crater grogr ?ro^F!KTP=R:II3II
gn^w w t ^ tt gnrozTRri^ ^rn <?ii WTKRT i»Mc|<rcWI 'jJW IH I: k c im i:l
" ^ remthn: MR*lRdi:i wrwm j 3w ircfgnim i
3T%r gmrsztsj -r?t# : i
mwM^cugn ^ r : ^Rc^f3di:ii*oii isKdld) ^TTfsicTT cll^ch^fvichl: II ^II
Kaleya, Baleya, Vamarathya, Dhatreya, 5TI^TT: McKl^ni yR<^Rdi:i
Maitreya, are the sons of the daughter of the faranfirat g ^ I r ^ W^VIT:II ^ II
sage Atreya. They have Atri, Vamarathya and
Pautri for their Pravara, and they do not TTTOTT^WT W : MR«hlf3dl:l
intermarry among themselves. Visvamitra, Daivarata, Vaikrta, Galava,
Vatanda, Salanka, Abhaya, Ayatayana,
Syamayana, Yagnavalkya, Jabala,
Saindhavayana, Babhravya, Karisa, Samsrutya,
Jim jj HIHI MRehlfrft^ Ulupa, Aupahava, Payoda, Janapadapa,
Kharavaca, Halayama, Sadhita, Vastukausika.
TTnt T O M lg lfd ll * * l l
They have three Arsa Pravaras, viz.,
“O King! I have related to you all the Visvamitra, Devarata and Uddalaka. They also
Brahmanas of the Atri family by the mere do not intermarry among themselves.
mention of whose name one becomes liberated
^ cR R crr ^ i i k t o i : g r o s r a o i T : 11V9 n
from all sins.”
*Sffrnc# ile)<lje^Ti^QciVlljchlTiH ^FT to t ^giidi % f# ig ^ j TdSnri
^ n ^ T tsiw ^ t Trar: ^prtiuu
*** %spm feyifiuw^c) rn
s E ^ T : q R e F ) f & T 1 : l l ,? l l

C H A P T E R 198 O King! Devasrava, Devarata and

Description of Visvamitra family Visvamitra are the three Pravaras of Devasrava,
■qcRSgTET Sujateya, Saumuka, Karukayana, Vaideharata,
Kus'ika. They also do not intermarry.
3 # te iq< tni§ki
g q ^ ra r: g r o f g : T jftg js s r m $ c n
3^: civiUd) ^mi *n
Tnfurf^ra ^ y<*lf3di:ii*oii
rPRTT j lgioq ^Me||He||^ |
w i ia # m
?R*T ^ ^ *J0Jll ? II
ssn^fT: iraTT ^ i|R<*lRdl:ll n il
Matsya said- “O King! I shall now relate to
you other descendants of Atri. Candrama has
been bom in the house of Atri in whose family T O R i^ T f f W : MRgilFSdhii^il
Visvamitra took his birth. By virtue of his
asceticism Visvamitra became Brahmana from
Ksatriya. I shall now tell you about the family cEgfag rfa sgifg: t o m-.w *311
of Visvamitra.” fg g ife s n w T c| ^ (h^ M g id M l:i

fagrfirat ^cRrarerai 3$fd*iMcm q R *lR d l:ll **11

 O king! Dhananjaya, Kapardeya, Parikuta,
and Panini have Visvamitra, Dhananjaya and
Madhucchandas, for their Pravaras. They also
do not intermarry. Visvamitra, Madhucchandas
n q i T h i : e h fy ie h l
Wet :I
f a t j j ^TTRT ^ R c h l R r H

and Aghamar§ana are also the Pravaras and they WT T O II

also do not intermarry. Kamalayanija,
“O King! I have explained the names of the
Asmarathya, Vanjuli, have the three Pravaras
Rsis of the Visvamitra family before you, by the
named Visvamitra, Asmarathya and Vanjuli.
mere mention of whose names one becomes
They too do not intermarry.
free from his sins.”
a t o t r P t q g i^ iiu l y e u ijc b K ft
feraiftw: *mi
m w fa W l: M<WHl ir * *
HrfpT mR<*IF&ii : i i W i
C H A P T E R 199
3*53® MgldMIrl
Pravaras of Maharsi Kasyapa
3TW *V9||
W T O
Visvamitra, Lohita, Astaka, Purana, have
g ^ r t r : g jr: tot f^ ti
Visvamitra and Purana for their Pravaras. The
Rsis of the Purana-gotra do not intermarry. it H im f t ^ ^ ii * ii

Visvamitra, Lohita and Astaka are the three i t o e b ) R d < * |i H I : l

Ar§eya Pravaras of Lohita and Astaka and there
3 ^ T 3 n H I 6 K I S ^ft^TT f g W ^ n T T : I R I I
is no intermarriage between Astaka and Lohita
gotras. V lM l& ta f : a ftftg T : g p r a > ® T f T T W :I

ssrassr jgR st^rafpron ^ ~gw: «hnr sftrmPRTMi^ii

srar: c^ h i JitM -n w i g r a v a r a w n g r % i

rTI c f a lr M W I : V l l s h l ^ T I d f i 'i i f j H l c i N H U I I ^ I I

< U W m 4 3 TUT W f t : n R e b l(d d l:lir? N

4tereRT: cbiRcfe-yi ^ R d 'c j R R ^ wnmi

VII4UI«lPr: ?ll«§-|qpinic)ehll g T r^ rm r W rn ^ T R T O T I

MRehlRdKll^oll « H I N U |l : S l H M l f d i W c t l d m W S a i l l ^ l l

RsiRdfisilHWsai faat fawfajHa&ai *ri c h 1 d < < * ia

tU W M ^ c U g ii W : n R * l f 3 d l : l l ? *11 WrT: 3m § W^:llV9ll

Udarenu, Krathaka and Udavahi have three T T T ^ rr 5 T T T # ^ T S T T R M ^ T TJcf *TI

Pravara named Rnavan, Gatina and Visvamitra. ^ T t T t^ T T ^ m R T O T ^ d l l H N H C I U I I

They do not intermarry. Udumbara, Saisiriti, c * ji s ^ i R u m i < |T j i ^ i r j i ^ m ^ i R d c b i : i

Traksayani, Satyayani, Karirasi, Salankayani,
ig ro h r: ■HiR^-M J^rR^rT^qT: n ^ n
Levaki and Maunjayani are also known to have
three Ar§eya Pravara, viz., Khilikhili, Vidya and M R c b lF 3 d l:l

Visvamitra. They do not intermarry. t o : %c®r ^idm :ii*oii

 lu ^ u n ^ c iigii MR«blRfar:i TT^RT: I r HW %ll
Matsya said- Marlcis sons were known as Vllfec'ift cWT ^ cjdkHd’M:!
Kasyapa and the following Rsis were the W r T l f e : U H cH i q R * l K 5 d l : l l \C II
descendants of Kasyapa- Asrayani,
■hcJVi T O : ^lT:i
Maisaklritakayana, Udagraja, Mathara, Bhoja,
Vinayalaksana, Salahaleya, Kaurista, Kanyaka, "RWiw:i
Asurayana, Mandakini gave birth to Mrgaya, MR<*lRfal:im II
Srotana, Bhautapayana, Devayana, Gomayana,
Samyati, Nabha, Pippalya, Jalandhara,
Adhaschaya, Katyayana, Sakrayana, Barhiyoga,
Bhujatapura, Purya, Kardama, Gardabhlmukha,
Gadayana, Bhavanandi, Mahacakri,
Hiranyabahu, Kairata, Kasyapa, Gobhila,
Daksapayana, Yodhayana, Kartikya, Hastidana,
Kulaha, Vrsakanda, Mrgaketu, Uttara, Nidagha,
Vatsyayana, Nikrtaja, AsvalayanI, Pragayana,
Masma, Bhartsya Mahanta, Kerala, Sandilya,
Paulamauli, Asvavatayana, Kauberaka,
Danava, Devas. They are all Pravaras having
Syakara, Agnisarmayana, Maisapa,
Asita, Devala and Kasyapa for their Pravaras
Kaikarasapa, Babhru, Praceya, Jnanasangeya,
and consequently they are known as Tryarseya
Agna, Prasevya, Syamodara, Vaivasapa,
Pravara. They do not intermarry.
Udvalayana, Kasthaharina, Marlca, Ajihayana,
Hastika, Vaikarneya, Kasyapeya, Sasi,
Saharitayana, Matangina and Bhrgava. They ^TRPJlteT: W [ l
have Vatsara, Kas'yapa, Nidhruva for their
IFTcT •h Mm ^Tjqa
Pravara. They do not intermarry.
^ jTII ? o ||
tit irgRnquPTtjFjn^n * * n
“O foremost of Manus! I have told you the
3RWT Fmnrr
descendants of the chief Rsi Kasyapa. From
DaksayanI, he begot whole universe. Now what
can I describe adequately.”
SjhTTrP)' cbV4l4 <^ l cl(J^ ’TT*!
sgifow 3raTT: ^TT: I
ic 'k it
M^idumi **11
m W M ^ c flflT sETO: n R * lR 'd l:l
CHAPTER 200
I shall now tell you the Rsis of
Vasistha family
Davyamusyayana clan, viz.,- Anasuya,
Nakuraya, Snatapa, Rajavartapa, Saisira,
Udavahi, Sairandhrl, Raupasevaki, Yamuni,
Kadrupingak§i, Jatambi, Divavasta, who have
l^ c h ltfq w w r e iiR iB H i y c h l R d : l l *11
Vatsara, Kasyapa and Vasistha for their
Pravara. They do not intermarry. g fw diRiKi
Matsya said- Hear from me about the
Brahmanas of Vasi§tha family. They are
Ekarseya Pravara. Those of the Vasistha-gotra
are known as Vasistha. They do not intermarry
among themselves.
 a n w sftim si 'VIIAHKHIMRII Kaulayana, Kalasikha, Korakrsna, Surayana,
Sakaharya, Sakadhiya, Kanva, Upalapa,
ehftfeHl 3THWSJ ?T3T:<*<4i: I
Sakayana, Uhaka, Masasaravaya, Dakayana,
^ fh m R T ^ [ch o M l^jy i d l ^ l < * l : l l ^ II Balavaya, Vakaya, Goratha, Lambayana,
^ iw r: ^ rrn rw j Syamavaya, Krododarayana, Pralambayana,
3TPTW JT T: v f t c T ^ T i r w n ? l l g P j V f < * | : i m i
Aupamanyava, Samkhyayana, Vedaseraka,
Pelahkayana, Udgaha, Baleksu, Mateya,
#W R T : ^ff^raTT: w f e f a if f f lf a W T I Brahmamall and Pannagari, have three
Pravaras, viz.- Bhiglvasu, Vasistha and
Indrapramadi. They do not intermarry.
«trf: mIRi: srarr
x ftig t ( J c h l^ ill ■ q ^ T : l l ^ l l
*m \ s i? rt % ii **11
g iw xjm 5rart ir ^ m r : tlTsrf^t TTT^TrRT:
Vyaghrapada, Aupagava, Vaiklava, ffaMgr ^rftvrtrii ^ 11
Sadvalayana Kapisthala, Aupaloma, Alabdha, ^ rfa t ^mr:i
Satha, Katha, Gaupayana, Bodhapa. Dakavya,
Vahyaka, Balisaya, Palisaya, Vagranthi,
Apasthuna, Sitavrtta, Brahmapureyaka, Aupasthala, Svasthali, Bala, Hala, Hala,
Lomayana, Svastikara. Sandili, Gaudini, MadyandinI, Maksataya, Paippaladi, Vicaksusa,
Vadohali, Sumana, Upavrddhi, Chauli, Bauli, Traisringayana, Saivalka, Kundina, have
Brahmabala, Pauli, Sravas, Paundava and Vasistha, Mitravaruna and Kundina for their
Yajnavaklya, are all Ekarseya and Vasi§tha is Pravara.
their Pravara. They do not intermarry. iR w M yig ll O T : MR*bir5dl:l
q ^ lc h u ^ : gfosT: *ifiswwamiV9ii
iifa t srarwsari
g k m : cbMftNsi: fTTW:ii<jn ^ R rs sr d^ctiGiar iirfei
w p i: ^nignr 3 w r w ^ T ; M R c h lF d d l:ll * 4 1 1

viichmi mimvki^ mi^ ii All these Rsis do not intermarry. Sivakarna,

<iefci«4Hi c(i<**4l ■frRsrreRm Vaya, Padapa have Jatukarnya, Vasistha and
PWWHI: ^ ^ * l 3 l ^ a n : l l *oii Atri for their Pravaras, O king! and they also
cannot intermarry.
MHMWHKsr w r afhrrRra tjot
c fR lg c jy lsfa ffR T T
'«iisS|I^Kff ^ ^¥U<*l:ll **ll
^ fW T R T : H rn T fg ^ T :l
WJfTJR 3£TfT JE W ^ H ^ : l
fa t ^TTRT M R e b l Q n
tn ^ n g?rafcrc: mhhiiRw^ci rm ^ \ \
w t ; p * r r srs ifw n *<? ii
^i&JteRwd^N' ‘s f a i h=i<w«iii
“O best of twice-born! I have named to you
all the R?is of the Vasistha clan. By reciting
nR<*|fddi:i their names, a man become free from all sins.”
Sailalaya, Mahakama, Kauravya, Krodhina, ?f?r n*i<4<iui w pjsjfcft gfw fhngg#i
Kapinjala, Valkhiya, Bhagavittayana, f e l d d * 4 ) 5 S ! I R : II R o o II
 CHAPTER 201 ^chldUuilTRTlU yr^<KI4| TTEsfwi
Parasara family fm : <*iy^,wiyiw ^ foalii <?n
C»4f0| $iiu) y■Hg! 5<rl mmhJ
crfw g MsilrMl frif: W ^4|l fqi^d^d *TII *o ||
TnTRTcT: II *11 The soul engaged in righteousness is in a
9RTW % ? P cRT ^5:1 state of enjoyment within me. Virtuous deeds
t W in fe c t ? II fixed to be performed on the morrow should be
accomplished today; for death does not take
Matsya said- O best of sovereigns, when the into consideration that man hasyet to
illustrious sage Vasistha became the preceptor accomplish certain things.Those who pin their
of king Nimi, the latter performed a series of interests to shops, houses and other similar
sacrifices. The sage on the conclusion of those things, perish in a moment. Death is neither
sacrifices feeling tired, took rest for a while. friendly nor hostile to any one. The moment one
The illustrious king Nimi went to him and said. exhausts his store of Prarabdha karmas, Death
cPut 'qprar trt H r ^ i lays its hand on him then and there. The breath
of life is so transient which you know very well.
d|JdM -qfT^IT Mli2idl-dilH.il 3 II
ctit^lfehlH Hdil*IW W i ^ M $ :l ^pn^i
‘MW'iiffM ^I'jrf^STRI -HMfauilfa | ^ i m i w it w idsawi^ SRF^n **ll

“O Lord! I wish to perform more sacrifices, 3W8RT SI«Ulif n f^ l

therefore please be ready to perform without lits? ^dy«Mi<i *?n
delay.” The sage Vasistha of great lustre 0 Brahmana! one should indeed wonder at
replied- “O King! wait a while, I have become his momentary existence. I look upon my life as
quite tired by attending to the performances of lasting when I am in my pursuit of knowledge
your sacrifices and shall get your farther and virtue, but consider it fleeting in the
sacrifices performed soon after I feel recouped.” performance of righteous acts. I am
T^rgrTJ: 3TO tPT:i overwhelmed with these ideas and feel that
g 3>: II
there is a heavy burden on me. I have therefore
come to you to relieve me of my load.
^ dtfUlVIII
^ t|t ^IWliM iJMchHI
spfaiiff w n grnrf ^ q w n & q ifa a q jis ii
ijc^T h^i I t fifirer argruiirTM:!! ^ n
Having said thus, the great king replied to
the sage Vasistha- “O Sage! no one is dear to
the messenger of death, nor has any one a hold 9TRT -Rt ^PgrfHT WTT^t ff^irm^ll *XI1
upon him. There is no certainly of life, therefore
^ WS[3R ttffacgfal
virtuous acts should be performed without a
moment’s delay. ftfw K |4 « r4 ^^ ^11 II
fsrsr grrtfa w rRRgftri
chi4 n a *iN<ii^«b4jiv9ii wi fei^rssr %iid^Riii*sii
q % M i # TJrf: f*T ilM q 3T fKf^l If you will not help me in the performance
of sacrifices, I shall have to get them performed
through some other Brahmana.” Hearing those
words of the king, the sage pronounced the
following curse on him- “O virtuous king! you
wish to discharge me when I am feeling so tired
and propose to appoint another preceptor;
become devoid of your form.” The king also
pronounced the following curse on the sage- “O
Twice-born priest, you are an obstacle in the
path of my righteousness, you will also
therefore become devoid of your form.”
^9||
dwmdl wt
^ ii
^ cipywirM TTTfel
fdrH^-ywyi iwrcjbqfdii *<? II
f rT^T 't^My+llfui TTH^T:l
TjggrT) TgcqwTt IT % :ll?o ||
*1MIH ftfosffarcjij cH^HIrW^ccI
to tw t ? *11
firam w rt: gsrt
^ ^ qnr ^nfq- 'Mfaujfdii
On account of those curses both the sage and
the king were bereft of their forms, after which
their souls went to Lord Brahma. Seeing those
souls approaching Him, Lord Brahma said- “O
King Nimi! henceforth I shall give you a
foremost place. You shall now be ever present
in the eyes of all the creatures and they shall
open and shut their eyes by virtue of your
glory.” By the ordinance of Brahma, Nimi
accordingly became ever present in the eyes of
all the creatures. Afterwards, Brahma also said
to Vasi$tha- “O Vasistha, you shall be the son
of Mitra and Varuna where you will be known
by your present name.
'jHJWHdld wRuifai
<t f i m r =i^uiw«im ? ? 11
You will have a recollection of your
previous existence. Afterwards, once upon a
time, Mitra and Varuna were practising
austerities in Badrikasarma. During spring when
the breeze was beating against the flower-plants
of the season, the most enchanting Urvas!
adorned herself with flowers.
w ffg W tj^ ti
™ M ^-TtWHMHI^II ^ ||
dMWd^W^ldl^MUsM^ «j*luAlRfcll
That nymph dressed in a fine spun thin attire
of red colour appeared before Mitra and Varuna
and on seeing her enchanting face, with eyes
like the blue lotus, they both were moved and
dropped their semen-virile.
w TTOim TrrmM
<TWr^c|<1 ^TTrfr ^•Hiufriql ^ T l
f i ^ r a w r i i ^ : II 9 II
Seeing it, both the Rsis for fear of a curse
threw the semen-virile in a beautiful pitcher full
of water and out if it were bom the illustrious
sages Vasi§tha and Agastya.
qR^ET f I
a r ^ f r <*mVi w i t ?ifen#3FRi;ii >11
w w . JOTW ^ryt farter h
|w t : m : fawi^Wdll ^ *11
Vasistha married Arundhatl, the sister of
Narada, who became the mother of Sakti. Sakti
became the father of Parasara in whose family
Lord Visnu in the form of Vedavyasa was bom.
The very same family will now be enumerated.
w # ^rforr Htei 'MKd^Km:!
W OT ^ ^ II
fiery arrows. Afterwards, Indra covered the
space with his arrows as the sky is covered by
the banks of clouds during the rainy season. But
Jambha drove away the arrows of Indra, as the
wind drives away the clouds, at which Indra felt
excited and resorted to more severe measures.
He discharged His wonderful Gandharvastra on
the demon which covered the sky.
’WHIHIebHdUuhl
3T8JTCJ3E3T jpronRT
Afterwards, the demon discharged his
Mausalastra which flooded the universe with
iron clubs and began to knock down the towns
of the Gandharvas and smashed all the horses,
elephants, chariots and the Deva armies. Indra
then discharged the Tvastrastra; which gave out
very strong weapons full of mechanism that
looked like sparks of fire, and a canopy also,
and a severe conflict ensued between the sparks
and the missiles of the demon. The Mausalastra
was then destroyed. The demon then let out his
Sailastra when blocks of stone measuring three
and a half hands began to fall.
rdl^W PlMdl^l^l -y-dlfui dcJH^^I

W-HipMMK ^d^TUIlT'TlS^^H C\II TRnfq fdHVIWdrll*?*!!

The sky was illuminated and hundreds of f?Fr?T: vtorRr m( m^ i

Gandharva towns were called into being in the faMMIdlld^n ^K-Mry^ldl ftrTtll^mi
firmament by virtue of that missile and a rffit d'dl'WMehitrH^^T: ^ * ^ :l
shower of arms began to pour in from those
d<ilMcH«T^ oi4Vll4d yH’dd:ll,?^ll
towns. The demon army began to be destroyed
when all of them went for succour to Jambha, m: # n # insrt
who, also being pierced by the Gandharvastra,
was horrified to hear the suffering of the
Afterwards, the missiles created by the
demons.
Tva§trastra and all the mechanisms, thereof,
3WTW tfteTFT qHT TpTfa :I were destroyed by those stones. After thus
fltiU<4)3*1<A: SFT^II£\9II destroying all the mechanisms, the Sailastra
began to powder the heads of the enemies and
l^chSI^K^iui W frT:l
ravage the earth. Then, Indra hurled the
% JHSIdi<dfdfnfMd4JI<J<ill Vajrastra which started a downpour of stones in
TTT^fw I P all the directions.
y^l>U| TTHTWT^tmW^IU^II ^M&uiHmtfitf c^rer vi*dcrw^i
iH M I^sfdi^ll 6 II
m : ^ o II The demon’s Sailastra became futile and he
used the violent Ai§Ika-astra which became
cTcTW^ Mld<*>lf3t|:l
radiant and made Indra’s Vajrastra useless.
w r ii^MiiAoyHHyi^tiiylMTii:ii^*ii
(ddHehHJ
<$m}bdHl^ ^JRTT ^W rTiCII^II
fea r e d ^11 ? 11
It spread on all sides when chariots,
53%
■^FTTSj ■ *W*iyiddl<HHJ elephants, etc. and the army of the Devas began
d^Md-^d 11%311 to bum.
 drove away all the clouds and the sky came out
clear like a blue lotus. By the terrific force of
f tn i& n M F ^ n r a x T ^ T T ^ ii *o o n
that wind, the Danavas could not make a stand
dlw-nfflgcl -qi^ mqejil** SJ^WRTI on land. Jambha extended his body to ten
^ Ft sjwrer W -M-HK(yJH.II *° *11 yojanas, made himself very huge like a very
high mountain, in order to check the force of the
Seeing his army being thus consumed, Indra
Vayavyastra, and from his body various kinds
used His Agni-astra which extended itself,
of weapons shone forth like white trees. This
thwarted Aislkastra and began to consume
cut down the force of Vayavyastra. Indra then
Jambha along with his chariot and charioteer.
used his great Vajrastra which at once destroyed
M : ITfSST n frW M e lH J the spell of the demon. His mountain with all its
g r o i p t gqfarer w Mrawif^NiHH *° ? n streams and caves, etc. were destroyed.
q<£lr<*d:l
l^l$H'Wm<£>fd:ll **?ll

U d ^ f a h ^ lr H * ! ^ U lH W ftd ^ 1 1 * 0 ^ 1 1 ystt ; ^ f r : ii **? ii

He then discharged his Varunastra. Huge rR T: ^14-MdWW ^ i ^ l P l 5p f T I

clouds with lightning suddenly rose in the
heaven, thundering like Muraja tune and began
to pour out rain, every shower of rain looking
like the leg of an elephant. The huge torrents of
rain coming down like the trunk of elephant
filled the land with water.
? T R F T P ^ I W d rilfa rtle K J ^ | R | M : I
4|4|oi|i4fcW chi) Id H IV H H J I * ° m i
i) y q u ^ |
d ifd y l> u i * f u i d i ^ l f c jrra T :i
Vtgj'W a ^ "WTjJ *<Jtc>(ri«ifc’n 'tafM % ll *o ^ 9 ||
<T?T s p s its ^ c t ^ w l
qiwyfdyidi^J a rran t '*rsrrof:ii*o<sn
3rT: MVlfn^ M ^ a i^ o h l * 0^11
^ I V H l W R f l r y M l d iy Vld«ticJ:l
3TC5T •TTTfw IfT fa ?U ***11
rR T: R ^ ^ lfe l
tWI^Ig^mifH fMriPHUlft wn**mi
The Danava, who had taken the form of a
Maya mountain, vanished then, he masqueraded
as an elephant which also appeared huge like a
mountain. He started killing the army of the
Devas some with his tusks, some with his trunk.
He powdered the back of some and killed others
by dashing them by his trunk. Indra, seeing the
destruction of his army, applied his Narasirhha-
astra out of which came out several hundreds
and thousands of roaring lions of black colour
and of ferocious teeth and with long saw-like
nails.
M m fo tJii^ s^ w t t o t cyifrara^i
ddaivUfdMl wtfts^c(dJ)U|¥ldl3>H:ll **^||
t^ r 2 T :i

^ ra iV W I Mfdd'MI ^ W W H ^ P j U M I I * * o | | rR T fS ^ J ||* s V l s w a i ^ ' f l « i < ; i l l * * V 9 II

g ^ n f n T c q t ft e f c r § 1 rmt MfrcMdfrWlrUgtttfui fePl% :l

^T: W =q«=)^dll * * * l l ^ ^ f ^ < l « i a HTSTt ^r|^M c||^|| **<S ||
Then, Indra discharged Vayavyastra which f ^ T "O TW it r it oaRv^di
 <hlU3¥IM) «A«J<il'W:l “O King! I have explained to you about the
chief Rsis of the Parasara family illustrious like
the Sun. One who recites their names becomes
Vedavyasa produced the Bharata like free from all his sins.”
moonlight in the world. The following is the
SllHlrWJ Hgl<4<|Ut ycHHch)-^
family of Parasara viz., Kandasapa, Vahanapa,
Jaihyapa, Bhauma-tapana, Gopali, these five are •k it it
known as the Gaura Parasara.
mW W W : ^ J ld ill: c ^ d ^ tld il l :
CHAPTER 202
W Tt tra t^ T ^ T T : W?raT:ll3*il The description of the Pravaras
* |W |U h I : chfM M Isll: e h l^ -U W I M iM ldiC I

ip f? : ^ jt :
M ilV K l II m i
3TET: W IW PreT ^ ^ < £^ £3^ 1
« lf a B i* w « ii< r U i( : w m y u a m w * fi
3 T W * T : g J T W T : c f i W q T : ?rar<IR?WTII *11
t w %?TT: M O V K C II^ ^ II ^ ii^ K e h W o n :!
Prapohaya, Vahyamaya, Khyateya, Kautu <Ah ^ 4 I: *d c iv m c ||W « IIIR II
race and Haryasva are known as Nila Parasara.
Karsyayana, Kapisukha, Kakeyastha, Japataya siii^il^Mdi^Mi Tran: ^ t i : i
and Puskaras are known as Kr§na Parasara. 3 iw ® r ii 311
Avi§thayana, Valeya, Svayasta, Upaya, W : y R < * l R d l :l
IsTkahasta are the five Sveta Parasara.
uluTm -W I: M RUIIgr S H ^ T T : n R < * ) f t d l : i m i
cnfefit TrTWT ^ tFl«RFRT:l
3 R R P7: i M m W TTRH12J H ^ ld m r i
W R g # WTT: *Rl?RT:ll^ll
mmMctengn: T M tn w ^ W h n v ii
n g : WTT:I
Matsya said- “Now hear about the
d P A t < i MsflKj fgT: xm?RT:ll3 <£ll Brahmanas bom in the Agastya family. They
MOVKIUli •H^i 5JT^5T: TTrT: I are- Agastya, Karambha, Kausalya, Sakata,
M <ivr<gr M ^ ld M U l Sumedha, Mayobhuva, Gandharakayana and
those bom in the Pulastya, Pulaha and Kratu
UCIVRI: 113^11
families are known also as Agastyas, all of them
Vatika, Badari, Stamba, Krodhanayana and have three Pravaras- Agastya, Paumamasa and
K§aimi are the five Syama Parasaras. Parana. These Rsis do not intermarry amongst
Khalyayana, Var§nayana, Taileya, Yuthapa and each other. Those of the Agastya, Paumamasa
Tanti are the five Dhumra Parasaras. All the
and Parana families do not also intermarry. The
Parasaras have three R§is for their pravaras-
Paumamasas particularly do not marry the
Parasara, Sakti and great ascetic Vasistha. They
Paranas.”
also cannot intermarry amongst each other.
T je n p fit m m 3
< jT t> iw ^ c iv T g i s m :
3TrT: t j t 1% <JiswdrH.ii ^ 11
M4.IVRI:
I have described to you the families of the
3 ^TRT <lR«t$fo
renowned sages, now let me know what more
xmr i t o t ^ rf? ru * o ii do you wish to hear.”
■Rj^arrsr same gotra do not intermarry.
s ^ lfe r :I ^ JraTT H^nni

31’i^ W cWT ^ gsr ^ R a^d iH .H 'su M$ljHlc|| cj^lchKCl

Manu said- “Kindly let me know the origin

of the families of Pulaha, Pulastya and Kratu; to g w r ^ifw n
how they came to be recognised as included in
I have described to you the originators of the
the family of Agastya.”
families and the Pravaras of the illustrious
W T 3^T ET Brahmanas. One who recites their names is
liberated from all sins.
^gRcfl? ^ITf SifaWT: II t II erfawj h^ijj<iui !h tr ^
9 % T O T W T T : s h d c |< d d :l
* &ie
3 ^ s r m t g ro w <? ii

<r ^ n f i r 3tR^ ^wifaRii

C H A P T E R 203
g ^ r p g 3T3TT ^ g T H lfd M ld M H I: W < * IH N * o II
The families of Dharma
Matsya said- “O King! at the end of the tTr^T
Vaivasvata-manvantara, Kratu was without an
TTTH m ffe l
offspring when he adopted as his son
Idhmavaha, the virtuous son of Agastya; ^TaTT^ft^T: tSrWrTO^II *ll
consequently those belonging to the family of Matsya said- “O king! I shall relate to you
Idhmavaha are called Agastya and Kratu. now the families bom of the daughters of Daksa
Paulaha had three sons. Afterwards I will tell from Dharmaraja at the beginning of the
you of their origin. He was not pleased with Vaivasvata-manvantara. Please hear.”
them.
ij & n f ^ i ^ ¥ i < U i f u i ^ r fiim
f < jd c T n d d : l
3 r e ^ T T TTfrnfq S JM ^ d W d S ^ II ^ II
tW T T F S r a F T W : l | f t e h ) R d l : l l * * l l
3?^ rj g^rar: w : i r m w fN teran

< jd c im d : l l ^ l l
’a r o w r a t f f o ) T:i
He therefore adopted Drdhasya, the son of
Agastya, on account of which those bom in the EtOT #P JT : «S1H: Tptt g im i

family of Drdhasya are known as Agastyas and
Paulaha. The R§i Pulastya finding his sons
becoming Raksasas became very sorry and
adopted as his son, the promising son of
Agastya.
n1«WBSr W TFrfflHl'k'ill: wR<*lRdi:l
Arundhati through Dharma begot the eight
Vasus and the Somapa Devas who were most
mighty and stalwart. Dhara, Dhruva, Soma,
Apa, Anila, Anala, Pratyusa and Prahbasa were
the eight Vasus. Dravina was the son of Dhara
and Kala of Dhruva.

Rm
Ri «bH
ini^^frr^vlfNd:im
i
-qf imn<M+eWI:ll^|| <*MWI<*MdHi § VHWui

For this reason those bom in the Paulastya m

family are known as Agastya. They being of the
 3 ^ $ F iT 5 rR : JU K W H H W f l l $11 i^ d lc ^ rb W d « l*Jd V l:

^li'JiqKdllHH'W yrM^cW 3
W R T PT r^ V IN i n ^ t f e : l |\ 3 l l ^ % VIcKwRd
i m t f |? r e R T : ^ T tr t ^ F i g t e n ^ r r { M p c H I c | t ! v ^ < ^ :l l ** 1 1

rW ig s l: ^ * T R t: T p l W q m r l l d l l O King! I have briefly narrated to you the

family of Dharma and no one but Vyasa can
U$$\m W U ^nA *ti ^ellfMd^-HIH.1
describe it at full length without the time of
0 Lord of men! the existence forms of Kala, many hundred years.
such as year etc. originated from Kala itself;
these were His sons Soma begot the illustrious ?f?r wlnir^ Mgi^iul
Varca; Srfman was the son of Apa. Anala 5i | f y < * Q ,¥ l d d M l 5S I F T : 11 ? o 3 11
***
became the father of Anekajanmajanana and
ie if ★
Purojava was the son of Anila. Pratyu§a was the
father of Devala and Prabhasa was the father of
Visvakarma who is the architect of the Devas. CHAPTER 204
Nagavithls etc., the nine sons, acted according Narration of the pitrs (manes)
to the wishes of others. Lamba’s son was Ghosa
■ R rPT s j q l d
and his sons were known as the Bhanavas (12
Adityas). They are foremost among the stars Tjclt?l^T forT: S R TFTrT: l

and planets and mighty persons. ftfp t -m w i ^ *1 1

3TW : T it i l d ^ i f l i y * l R d l :l

U«h<rMWII p : SRitf^d: I ■ JTM T: M l K d V l l i n < * W ± l f e : f t l a & l l ? II

gfrrfsj ■gfflkt: utkh: Uiail^dl: 1^ : 11*011 ^ ^Tt

iR f c j |4 d i ^ i sl^dl<4l^ fdVlMdrll^ll
k h lg m if m & I P T t ^ T W rT W T II m i S ift -Q: S f K S P lc M M M ^ I

< * } R ? d i:i

f e w w 3 3 T fM & * T T : U « h l f 3 d l : l l * ? l l Matsya said- “O King! the Brahmanas

g g : I R S : e b lH c h m 'l y ( H W « lll
TRraR^r ^ ^ rii *311
Marutvan were bom of Marutvatl. Samkalpa
gave birth to Samkalpa, Muhurtas to Mahurtas,
and Sadhyas gave birth to Sadhyas. Mana,
Manu, Prana, Naro§a, Noca, Vlryavan,
Cittaharya, Ayana, Hamsa, Narayana, Vibhu
and Prabhu were the twelve Sadhyas. These
were the sons of Sadhyas. Visva gave birth to
Visvedevas. Kratu, Daksa, Vasu, Satya,
Kalakama, Muni, Karaja, Manuja, Vlja,
Rocamana, were the ten Visvedevas.
belonging to the families of Dharma are worthy
of being feasted on the occasion of Sraddha as
the gifts and food given to them with free will
please the manes. O King! I shall now tell you
what the manes desire in their realms and thus
sing songs there. They wish that some one of
their family should offer them libations of water
and balls of rice in some cool running stream;
they thus say- “Oh! will anyone be bom in our
families who will offer us simple handfuls of
water in memory of us; especially offer us
libations of water in some sacred rivers! Would
any son be bom in our families who offer us
daily libations of milk, roots and fruits along
with other victuals and tila (sesamum) and
water?”
3Tfa W 'qt ^ ^TTW5^fhi;i
w rt wii ^ ii
Oh! will there bebom such a son amongst
our families who wouldoffer us libations of
Payasam1 with clarified butter and honey on the
thirteenth day of the lunar month in the rainy
season under Magha asterism?
3Tfa T O *T:
^ r:ll^ ll
Who would also offer us the flesh of the
rhinoceros or black herb according to the
prescribed rites even for one day?
chMVM* qglVII* ^ *TI
(dMiura^ ^ ^ M |||V 9 I I
The pitrs say that the offerings of Kala-saka,
maha-saka, honey, etc., and the appeasing
grains used by the sages, the flesh of the
rhinoceros that had not developed its homs keep
them satisfied as long as sun exists.
W m T ift: •srtfiRTHj
f^ts-wra; Ararat rni c ii
3rra^rajif?rat ^f««Hiwich ^rfa^riwi
^IrTT 3RTWTt ^fa«jfdll <?II
One who appeases us by making offerings
of the rhinoceros flesh and feasting the yogis at
Gaya during the solar and lunar eclipse or who
will perform Sraddha and offer gifts during the
Gajacchaya yoga so that we would be satisfied
till the end of a kalpa and the one who performs
Sraddha and make gifts will no doubt enjoy all
pleasures in all the Lokas till the end of a kalpa
and can go anywhere free at his will.
dWk&Hlft *T: TT^III *o II
1. Cooked preparation o f rice, milk and sugar.
gfir nii*yw dw-^ii
3 # WRTT eptST»RT3> ^Hl<$UJ||fiH xf *T:|| **||
T9W ^^SWIeb ebEyd^NW-dM:!
JI^JUHi *Tt^t <*iUI<$ll£|U|<^||^||
3 # ^TTrTT
y4c)U ^^U I ^TOTII*?II
3rfcr T^ntTT gjHS'Wich ^T: cprf^g?nf^cr:i
gii
3tfg T^TTrTT :I
<j»MKind^MiHi gr^rt W ^TT^:ll*mi
3 # WrTT U^I^H ^t fft^l
y^|d|r^<ui fspnj ^ t q y ^ ^ l ^ II
3rftr ^T: TT ^IrcJiSjf^alP^rl^UI:!
g^rerrfbr ^t ?(snfifiRT *\9ii
Such a man undoubtedly gets the right of
enjoying in every realm according to his
pleasure till the end of the kalpa; and one who
performs any of the above-mentioned five
Sraddhas to the manes give them satisfaction,
for an infinite period. And if Sraddhas be
performed with full ceremony they obtain
unbounded pleasures. The pitrs also say that if
someone of their family gives away a skin of
black deer in their name or a cow big with a
young one to a Brahmana versed in the Vedas,
or performs Vr§otsarga, i.e., sets free a bull in
their name particularly a bull of white or bluish
tint or gives away gold or a cow with devotion,
or a piece of land or a well, a tank, or a grove or
attaches himself to Vi§nu or gives away
Dharmasastras to the learned Brahmanas causes
them unbounded satisfaction.
lidlc^xb cTcT ^PMMIH
mmiig g
gtsiisrart \ 6 ii
O King! I have narrated to you what the
sages have said in the Sraddhakalpa. The rituals
pertaining to Sraddha drive away sins and bring great respect for as many years as there are hairs
virtue and comfort.” on the body of the calf and the cow.
ffir srfrTTvPTaqgrgrnh to
TMRoXII
***
ydiyUeigi: <*Riw*racb£*n:i
-m cf? Mdww ^mylmdchm<i:i
CHAPTER 205
Benefits of donation of cows
Lots of fees (gifts) should be paid in this
case. Thus the donor undoubtedly liberates his
father, grandfather and great-grandfather from
hell. He goes to the region where flow the rivers
farferr f% tec^ ii *ii
of clarified butter and milk and the land
Manu said- “O Knower of Dharma! please abounds with the mud of curds and milk and
tell me that what are the prescribed rules to give there are trees that give the desired fruits. He
away a calving cow in charity to a Brahmana easily gets access to Goloka and Brahmaloka.
and what are the benefits of such a charity?”
ct ^KUHHcUbi:
HdM I^H ^c^M I:!

chiWlM<JlgHi <W-HeJrMi fiwjjff^ll ? II

V?F?£r5fy ^ II
y^MHI ITT c^l
He achieves a wife whose face is like the
4 tf* H ld l ^ r a s ^ f q - p r f f t l l ^ ||
moon and whose colour is like burnished gold,
her breasts are bloated, waist slender and lotus
ifr <uii.^j ^nm fcjcn^im i like eyes.”
^c-l«Hc»»MHTI alnir^l nfTgnut to
HsllfycbfeviddMlSKlTO: II ^ Omi
T^f’dl qt^rTT TO 'QWt: II ^ II ★ ★ it

Matsya said- “O King! Its horns should be

covered with gold, hoofs with silver, tail end
with pearls. It should be given away along with CHAPTER 206
her calf and utensils made of kansya (bell- The gift of a black deer skin
metal). The giving away of such a cow begets
immense good merits. The cow is like the earth
with its mountains, forests, etc., till it bears her $Ui||fjHH4H.W faRlcfcl'tfl HMMUI
calf in her womb. One who gives it away at that Tj t w f t tTfT^II *11
time undoubtedly gets the benefits of having
given away the land girt with four oceans. Manu said- “O God! please tell me the
prescribed rules and time to gift a black deer
^gtmrfur ^ h<iRimi skin. Also explain to me who is the most worthy
grmnt M ^ ll^ ll Brahmana to have such a gift. I am doubtful
0 King! the donor remains in heaven with about it.”
TJrPT to the means of the devotee and then incense is
to be burnt round this At all its four comers
^ T i^ n t y i f ^ - W i : i
vessels of bell-metal (kansya) should be placed
g M m q i f ^rr t ^ r i r m i t <*t® * I t o t ii ? n and the clay pots on the eastern side should be
3 d < im H 5 r 5 ? f t O T <& filled in with clarified butter milk, curd and
honey. Another beautiful entire jar without any
a n flm P M M ^ WTsr x n E g : ii ^ ii
holes in it should be placed for the sprinkling of
Matsya said- On the full moon day in the water. It should be placed in a quiet comer after
month of Vaisakha, Magha, Asadha and putting a Campaka twig on the east side of it.
Karttika on the twelfth lunar day of the sun’s
y-yN ^i
progress in the northern path, the giving away
of the black deer skin begets incalculable tot «njj*rah Trrah ^ to^ ii h i i

benefits. It should be given to a Agnihotri There should be placed also a fine yellow or
Brahmana. white cloth for wiping or cleaning. The vessels
made of metals should be placed at both the
TOT ifa felT^T rT^ f t W : *JtJJI
hoofs.
3 ^ ^ ^ ^ 11* 11
irm ft w u rrmr^ fwnft t i
s n o r te r * w iw )« S ^ c ) ^ n if d c b H ,i
#m rarfer^T 3pjt?*rj ^11 11
? rt: T P i f ^ tu m H T c b H .11 m i
The following formula should be recited-
w j f fl* W < ^ *TI
“Whatever sins I might have committed through
cimm Mltrn^Tti rT^ xTII ^ II avarice, be consumed by the giving away of this
ftlfis ld ^ T c tw y h s J K ^ fd :!
iron vessel.” Then the vessel is to be given over.
<9
PrlHMU? M : eFc^T dmHk> PldVNd^l
w ttto^t gmfsnf^T 11
<*iwMMifui ^ sn ft % ^rrasngr^ii c 11 g n w rra tr^ T wrft ^ tt^ti

i p % ^ tT% TJcJ^ TOTsPT^I trn a f | d ^ i xn^ t

^ tt s f a f o ^ g r a s n f g f i r i i <? 11 Afterwards the Queen’s metal vessel (i.e.,

y tq g O T t o t w r r a W < p n ^r wi
w r^reiR g; f ^ T ^pHrat f W r ^ u *0 n
Now listen how it should be given away. O
king! first a cloth made of good goat wool
should be spread on the floor washed with cow-
dung. Over it should be spread the skin of a
black deer containing its horns and hoofs. The
gold mounted horns, silver mounted teeth and
the tail-end decorated with pearls should be
covered with sesamum. Then everything should
be covered with a piece of fine sacred cloth.
Gold is to be placed on the navel. Afterwards it
should also be decorated with jewels according
kansya vessel) filled with sesamum should be
placed near the left foot; and the following
formulae should be uttered- “Whatever sins I
may have committed through hearing be
vanished by the gifts of this vessel of Queen’s
metal (white copper).” Thus repeating the
mantra, the vessel is to be given over. Then the
vessel filled with honey should be placed at the
right foot.
M ilM d l^ ^ l^ m -gfw r ^MT^I
fliftfsjrT W ^ TTPT diyqi*friiun?4ip *mi
Then the following formulae should be
recited- “Whatever sins I may have committed
through insinuations, backbiting, or eating flesh
not offered to the gods, be destroyed by the
giving away of this copper vessel.” Then the
vessel is to be given over.
flumrajRjnifia f$nr w jtstcj
Whatever sins I may have committed
through false speaking in connection with a cow
and a virgin and through lust for the women of
others be vanished by the giving away of this
silver vessel. Then the vessel is to be given
over.
asi'qi^ f^rir j m w ^ri
^ f e n 11^ i i
JjHJjTni (c|§H ^ 1'
s w m l srant ^ *j^d<*i(H *ti
'JHOlT+iH ^TII W II
Afterwards the copper and silver vessels
should be placed at the fore-feet of the deer
skin. Beautiful leaves containing gold, pearls,
corals, pomegranates, citrons, etc., should be
placed at the ears and (Srhgataka) pastry or
dough is to be placed on the hoofs. Then
various kinds of herb-vegetables and fruits
should be placed and then the following
formulae should be uttered- “O Janardana! the
sins that I may have committed through
ignorance in thousands of my lives, be
destroyed by the giving away of this vessel of
gold.”
d-Whb: -q ? ^ l
fjaiT: fiWHM* f^mf^RSRWTI
In such a way the Agnihotrl Brahmana
accepting the gift should take his bath, wear the
pair of garments and he is to be bedecked
according to the means of the devotee. He is
then to accept the gift. The gift should be
accepted at the tail-end and the following
formulae should be uttered on that occasion-
“Lord Mahadeva who wears the black-deer skin
and who has a beautiful blue neck, therefore by
the gift of this black deer skin He may be
pleased and so Krsna be pleased.”
sfrr fafsRT $wmnW ii
^ f t tt: ii ? 3 h
After thus giving away the gift to the
Brahmana the devotee should not touch him for
he became like the wood of a sacrificial post at
the burning ceremonies not fit to be touched.
W^ «l 4 *l<rl q R d '4 ^1
t fo r ? ~ *ll
VIK sld l T |U |e b W f I
< ^ w i% g i^ t ^ u ii^ h -g # riR m i
w n ih R M ^ ? t i
a n ^ R T : y f a d if M ^ n ? $ ii
That Brahmana should be avoided on the
occasion of other gifts and Sraddha ceremony.
After sending him away the devotee should
bathe. He should pour over him the water full to
the brim of the vase having a Campaka twig.
The preceptor should first be called and the
pitcher should be placed on the head. Then bath
should be performed by the recitation of the
sixteen Vedic hymns, as prescribed, viz.,
Apyayasva, Samudjyestha, etc. He is purified
by putting on a pair of garments and making
acaman after reciting ‘Ahatevasaslvlta.’
flsrcr:
H T W I T ■ g ^ T II ? II
f| dviiuj^ld: ^ 1
Then the jar along with the cloth should be
lifted up and taken to a square where it should
be dashed. The benefits accruing by the
performance of such a charity cannot be fully
described even by the Devas. To be brief the
devotee gets the benefits of having given away
the whole world in charity.
He conquers all the realms and moves about
everywhere as he wills like a bird; and is paid
great respect and undoubtedly remains in
heaven till the annihilation of the universe.
q ftrTT Tpr*ROT fo frr w fc l ^ 1
SH^VIMftciJHi ^ g l< j4 ||rW fd rtll ^ o ||
His father and sons, etc., do not perish, nor
is there a separation from his wife and he does
not lose his wealth, realm, etc.
<5rcfT n ^ i y ymfedicmi
MIMlc^y TTTO: cRfl) 3 ^||
In this way the devotee gets such benefits
and attains all his wishes. He is void of the
cares of death.”
r:iR o^n
C H A P T E R -207
The signs of an auspicious buU
^tr^pffarfsr 4 ft rWT tj^ ll *11
Manu said- O Lord! I am desirous of
knowing the qualities of a bull that ought to be
set at liberty as mentioned in the previous
chapters as well as the great merits resulting
therefore. Please also tell me the rules of
performing Vrsotsarga1.
£3^ ^viini *r ^nnf^rrq;!
^oy^m gRi^iai ^ggrwritfrrnfhi;ii ? 11
fFpgguif ^ f t *n
MH)*<l$fd ifN t ^«Miuim^iH,n 3 11
fdwlu^yni w i m i
■55 y^ddiylai' iTbiHdl^vTlfadlHI
T^Tjf^T rTarr ^JTIIII
fd^ldm H ^I Tf VliJUfcUr^:!
U H ^ ^ - d l rWT cJT V'MIMdl^cbiIIV9II
fTOjfe: PWcIIl
^awdfviils^^l ^ TFSRTT f?I$PJTtll CII
Matsya said- “O King! first of all the cow is
to be examined; there should be a cow of gentle
temper free ailment and disease, strong, of nice
colour, having beautiful hoofs and horns, well-
built, of middle height, giving good milk,
having curls on the body (especially curls
turning to the left on the right side and turning
to the right on the left side having all the lucky
signs, with extensive thighs, red lips, neck and
tongue, with eyes clear and beautiful (not red or
having many hair) and hoofs large, having eyes
of the lustre of Vaidurya, with lovely eye
comers, having seven and seven teeth and
bright palate, with lovely sides and thighs with
six parts elevated, five parts level and eight
parts capacious and wide. A cow having these
qualifications is said to have auspicious signs.”
1. Setting free a bull on the occasion o f a funeral rite, or
as a religious act generally.
 cjuidWT93b1i|«l tflgiuiw »yi«4ktl
*rp3T: ifc zf W « H K J d l:l £#r TtRU iffr: TOc* WII ^ II
3TRlrn$J n^qigi ^g*TT ^J*uc»6i:ll ^ II ^ftfulWiyytSJST W TO%:l
Manu said- “Which six parts should be -q^ng^r: vH^Ji<mi « i^ i
elevated? Which five parts should be level? TrTTT^T: « l^ ll ?V9||
And which eight parts are to be capacious and
<J>wm|jgf g ^ j?Ti
wide?”
f ^ T ^ r T r T fr cjljfa q fcw m U V I ^ I I \C II

3T: f? R : g a ^ t g^n^nri
q^vtdlPl fjl^Pd fec^niTT:IRo||
Matsya said- “The following six parts of the
cow’s body should be elevated, viz.,- chest,
back, head, belly, loins.”
U M Iild lfa T O T W -y fla R tll ^ 1 1
w n m r^ m
f^TTT ^ c tl^ d l# -gfilHW ^ l^ 'd h ll
“A cow with the following level parts of the
body is said to be a fine one, viz.,- ears, eyes,
forehead and the following eight parts should be
capacious viz.,- tail, dewlap, udders, thighs;
and extensive head and neck are also desirable.
W : TpT TTTt^TT ^KHUIlPddHJ
< J ^ d I HII
q^!d)fddiw>*y ^ h r f n i^ f r c n ^ i
^iSyyjditffaHn ^ i i
W ciiaKViy^^d^llM vi^: ^ : l
■qf^rang® lilrhoMi ijtsfcr tsHywcii *mi
The calf of such a cow should be also
examined. It should have also auspicious signs.
It should have elevated shoulders and hump,
with a soft and straight tail, having tender
cheeks, broad back, eyes shining like Vaidurya
gem, sharp horns and long and thick hairs on
the tail having eighteen nice teeth and eyes like
Atallika flowers. If such a fine bull is set free, it
increases the domestic pelf.
i?BTRTTZRq^FR:l
T O HHIIiki ^ ^Isllfayisl W II n II
y^Miqd gnrfqt ncftfongg;:!
Ml'wlU'm?: *fMHl S R I: grftlrT f w r :lR o ii
« k ^ g sRTt ■qfm^m^prr:!
gjTz: ^ d m ^ w ^ d *rn ^
y^MKPydl w % n ^ r *TI
i Sl-nw^l fdfaft«lfV*T:IR?ll
^11 The Brahmanas should set free the following
class of bulls, viz.- red, tawny or reddish, white
or black in colour, tawny reddish back, of
variegated colours, with long ears and
shoulders, with glossy hair, red eyes or having
nutbrown colour near the horns, with white
stomach, or black sides. The Ksatriyas should
set free a bull of red and beautiful colour; the
Vaisyas of golden colour and the Sudras of
black colour. The bull with its horns pointing
forward towards the eyebrows, ought to be set
free by men of all classes. The bull having its
feet like those of the white cat, with tawny or
reddish in colour, with eyes shining like a jewel
having black colour like a crow or of yellow
colour, or with only two feet white, or of the
colour of a pigeon or a partridge, is also said to
be a good one.
3j|*U^H^fT g f i t »4>l?kll
•K lyy: J ( fg^rr <Tbc)uif favlMd:iR3il
The bull whose face is white or reddish up
to the ears and whose body is especially of red
colour is called Nandlmukha cow.

’fW : m rp n s s r: W ^^4*1:11? *11
sRTt *raf?r g f^ :i
cbti^4u^<%iifi) Hrat srafa *rr^ : i r mi
The bull whose stomach and back are white
is called Samudra and increases the progeny of
the family. The bull of the colour of jasmin
(Jarminum Sambae) or having variegated
circular spots is considered to increase the
wealth of the donor.
tisjr gRnrt:
<f0JWIrd)Bd<HI ^1
^oyrhctuii cAiiyf^Pw® h i ?vsn
sgi^T’Z fw ife ' to t ■^gjTrf^roT:!
fU3T: <*|U|i4d«ll TsRTT: &«<I^Ud3c) W ll?<ill
(dMM^dMlcUSS S^TRT^HTCTOTI
^ cT ^ t: jw W jji *H*riwii ? rii
The bull having circles like lotus increases
the fortune; the one of the colour of AtasI
(Linum Usitatissimum) flower increases
prosperity. All these kinds of bulls are good.
Now I shall tell you the kinds of bulls that are
of bad signs and should neither be set at liberty
nor kept in the house. Those are the bulls that
have black palate, lips and mouth, and rugged
horns and hoofs, indistinct colour, mouth
resembling that of a wolf or a tiger, and colour
like that of a crow, vulture, or a form like that of
a rat, weak, having no teeth, squint-eyed, one-
eyed, lame, with half of the white feet, and
having restive eyes.
wRdcbl *1^-133 TOT i|vfiyftW H I:ll 3 o||
c^rWUIBJ TOT
f?R: nnm ^T chmRi$j <un« p!iiII3 *11
I shall also tell you the kind of bulls that
ought to be set at liberty or kept in the
household. Those should be well-built, roaring
like the thunder clouds, high in stature, walking
like an infuriated elephant, with broad chest and
very powerful.
^ 'fuJiiPi yiW’d ^ tiRhihj
4 ) d l ^ d l f t T?PPERf fJO T T P T <J f d V t M d : l l ^ ? l l
The white bull having its head, ears,
forehead, tuft of hair at the tail-end, feet and
eyes black, is described to be very excellent.
W r g^f?T ^TPTFT yHM^Hc(IH(si:l
y y r w & i i ^ ^ ii
v iR b ty v r t^ d ic b ifW i Trsrt l d < N ^i
rf «RnisrafTTfiprarafT:ii^*ii
Similarly a black bull having all those things
white is said to be the same. The bull whose tuft
of hair at the tail-end may be long enough
touching the ground, and the hairs of the tail
long and thick, such a Nila bull is said to be
specially good. The bulls having the signs of a
pearl, a banner, etc., are exceptionally good.
They are the givers of wonderful Siddhis and
victory.
ilC^UI £(C(tW *C)4| % fe*ftciRtai:i
The bulls when obstructed in their motion
stop, and whose head and neck are elevated, are
excellent.
i? H J d < * d d : H 3 5 l l
S T R lt: % RSTT cTT ^ T ; l
gnf i d i a r t o t ^ t e t ^ 1^ ^ 1: 113^11
Those that have their forepart of the horns
and the eyes red, body white, hoofs resplendent
like coral, are said to be the best of all. These
are to be kept in the house or set at liberty.
These increase grains and wealth. The bulls
should always be examined before being set at
liberty or kept in the household.
 ■munfa U**? •Mliujji
ft -ftHfafo f i t ^ d j i ^ n
^ TJWTT Mlrfioiit q «^ll4f ^ * I ^ |
ft^ im rfrfft Tim ^W HllI ^ II
i^gom jarr m^i s f ^ i
ifH f r ||Uj^wfa^i % T e|T « jM ^ ^ II* o ||
The bull whose four feet, face and tail are
white, and whose colour is red like the juice of
lac or red dye is known as Nlla-vrsabha. It
should be set free; it should never be kept in the
household. It is a saying amongst the household
that one should desire many sons for even if one
son out of a many goes to Gaya or offers a
Gaurl (virgin) or sets a Nlla-Vr§abha at liberty
his family is blessed.
TJ^ ^lUl'HMffti
tfltW n fq T F ^ I
■g^T q a^TtrRnTlt "Rwr
tr^f Jid a i^ d lsfw n ^ ii * *n
O King! the qualities of the bulls have thus
been narrated. One who sets at liberty such a
bull as described in the earlier verses, should
not worry himself about sorrow or death. He is
sure to attain emancipation.”
ffft sitaTrPt qm
f:IRoV9ii
C H A P T E R 208
The anecdote of Savitrl
1JET >wra
ftft: IT TT3TT^ ? T :1
nfifldHi -RW*! drHM4i «h«ll*4f^lt *11
Suta said- “King Vaivasvata Manu
requested the Lord to explain to him the glory
of the Pativrata ladies (chaste and virtuous
women) and on other subjects.”
TrfasRfTCT ftiT 9TBT TJr|:
gsnrer ?n
Manu said- “Among the chaste ladies who
is the best? Who has subdued death? Whose
name should the people recite every day? Please
tell me all this, their glory is the dispeller of all
sins.”
g^TRTt^fq- qrETR^ar yiftidiMi
ijfdddHi ij^jarRcl'^nfy ftT: W I I ^ I I
Matsya said- “Even the Dharmaraja does
not dare to do anything against the wishes of the
virtuous and chaste ladies who are worthy of
being venerated by Him.”
sra % cuflfabmtM ftsrt nmuunfyFft^i
w fo rt% rT f f w n i f t : fs r e n m i
“I shall now relate to you on this point a
story which drives away all sins as a virtuous
lady saved her lord from the meshes of death.”
^lieh«l TF3TT ^JSPgTOfft: ^TTI
Ulfasfi W Jt f^M I^II
W ire ^ fts rf g ^m nrrn^ ^ i
“In the country of Madra there was in
ancient times a king named Sakala Asvapati.
With the object of begetting progeny he began
to adore Savitrl. The Brahmanas began to pour
offerings of white sesamums into the fire daily,
when ten months passed, Savitrl became
pleased and appeared before the king.
UlfesraTET
•o
^ ^rpnfa <5tt -jpr w i
ftt cfftT RriWI^H ^ JfF*S|fa ^ R T ^ IIill
 l^dN^cW I TTT W : y u i^ d -qrfSN^: I
^ U M I^ H ^H^TTII <? II
W R f t ^FT d W I % l ? l : ^ Mfd^dH
f l f r r r a t g n ^ y ild ^ fM c i T5\ qw :ii*oii
T n fe n fe ^ n ^ ro ^ rt m i
w fsn ft w ip t t ^ ^ q fd fi^ i^ n m i
Savitri said- “O King! you are my constant
devotee. I shall give you a progeny. A beautiful
daughter will be bom to you by My favour.”
Saying so She vanished, and afterwards Malatl,
the virtuous queen of that king, gave birth to a
daughter handsome like Savitri. The king then
said to the Brahmanas- This daughter has been
bom by the favour of Savitri and she should
therefore be named Savitri.”
41=H 3TTHT ^3^ ft^TI
M : w t r r c^Hrl'ira^ll *? II
^c)ctAu| $?|u||ff4famfd iW T 5T:l
U r d f w w rrfinTii
O TifJr 31^ ^1
m fe ^ ft i xr s r e f o r r a n r ^ < 4 h R }ii **11
§ a n ^ w m ^ tctti
TOt xfiti ^$uy<4leftll *mi
< M ic ^ w : T W I* 4 ^ ^ t ^ r r f s n i : i
^ gwta «m «ra w " q ^ i i *5 11
“Afterwards the girl grew young and she
was promised to Satyavan. At the same time
Narada came and told the king- “O King!
Satyavana with whom you think of marrying
your daughter will die within a year.” The king
then said to himself- “I have already resolved to
give my daughter to one particular person and
under the circumstances I shall not change my
determination.” With that mind he gave her
away to Satyavan, the son of Dyumati Sen.
Savitri on becoming his wife became anxious
on the recollection of the verdict of Narada and
began to devoutfully serve her lord and her
father-in-law and mother-in-law. Her blind
father-in-law was deprived of his kingdom and
resided with his son and his son’s wife in the
forest. Savitri served them with great care and
they were greatly satisfied.
^ f s f s # T -q # a * W rM c ld l % [ T : l
J a ^ u ir t il$ j||d l T M ^ d l f t TT T II * V 9 II
g # ? f§ R F 5 T g % T 3TTFT d f w d ^ l f ^ l
^TWTOFTTirft ^ cFF^II \6 II
^ ^ U l M ^ l d l ^ IT c F r n T ^ T tW T I
immmf w trw i^u *<? n
aft « i# t |Miyi«4viiw«<iii ? o 11
arrarwRRT k
eM W i H - U k W M ^ IH J
cW T f r i F n t f a r f q f t ^ f t r : l l ? *11
11 In the meantime only four days remained for
Satyavan to die when Savitri with the
permission of her father-in-law kept up a fast
for three nights. On the fourth day Satyavan
went to fetch flowers and fruits from the forest
with his father’s permission, when Savitri also
with her father-in-law’s permission followed
him there. In the forest oppressed with the
overwhelming grief of her lord’s approaching
death, she in order not to disclose her mind,
began to ask her lord the names of the various
trees and flowers. Satyavan began to point out
to his distressed consort the principal forest
trees, birds and animals.”
* "k *
 C H A P T E R 209 Listen to the buzzing of the passionate black
bees. In the midst of such surroundings the god
The anecdote of Savitrl
of love with his arrows on the bow is about to
UrMclIjcIM make me His target. The place is resounding
yii&Hrafrrf trh ^ i with the chorus of the cuckoos that are tasting
the jungle fruits. Their notes are indeed
tr^T cRRT if d c l^ ^ ll *11
beautiful like the speech of the good. These
w rt peacocks fired with love are following their
c^RTt R l^ l^ d H l^ lRII females that are soaked in the aroma of flowers.
Indeed the whole forest looks charming like
“Satyavan said- O Dear! look at the forest
you.
smiling with verdure and nice trees. The whole
atmosphere is so pleasing to the eyes and the
nose. It indeed fills the mind with amorous ■
|lf^rlc4Thdl ’Mlfcl f# ^ rfg ^ fe ll % II
feelings. Look at the Asoka (Jonesia Asoka)
Py^m ^n crri
trees laden with flowers. O one with beautiful
eyes! the spring is really smiling on us. 371m frgit ^nf?r ii *° ii

gfiqt: IgngefcfrRi Ic f^ M^blRbd'^n 3^11 **ll

ch<lid c(iyc;I(^u<4Hiq<4l:
Look at the Kins'uka blossoms to the south
of this beautiful forest. The Kinsuka flowers
look like a blaze of fire and are fragrant. O
Dear! in this forest flows the wind laden with
the sweet aroma of flowers which is so soothing
to me.
fdVIIHI^T chfificfift:
cFrcnft mhK m iii
These young cuckoos are enjoying
themselves on the branches of the sweet
II
smelling mangoes. Their bodies are besmeared
with the dust and aroma of the sweet smelling
flowers and are in pursuit of their females and
are going from one branch to another. See!
though there are many flowers in this forest, the
male cuckoo has taken the flower stalk of
Sahakara (mango tree) flower and is enjoying it
like his wife.
ii
gsraj: in^cri wtctnfrjT tt^ tti

e H W ftl
gflcFf ^ II
W ITT rllWlertlfl- ^^E R W T T II ^ II See this crow sitting on the branch of that
tree. She is shielding her young ones with her
To the west are visible the Kamikara flowers
wings and the male crow is feeding her after her
of the golden hue. Most of the thoroughfares of
this forest are choked with luxuriant blossoms. delivery by his beak.
Indeed the whole place abounds with flowers WTT PlHUmigl f^TI
and looks charming. HISKUfa cblHUbM: <*iPq^:ll II
M ^M TllfH^Koyi^H c« c(fu K }|
This Cataka bird with his wife has come
dm ifrPa ^ T: f ir a t W IIV 9 ll down to the ground but being enamoured does
^ I W K H U £ < t t jj^ f * H f c H lR d ll not pick up his food.
(q^HiIn rqfactai cm^ h Iu £ II «HlR«ld:l
 g |4 |f9 w n W 3n*u6<yfd gn fiR :ii See that pair of hares are lying clasping each
other in close embrace hiding their bodies and
Look at this crane that is enjoying himself in
feet. But they can be marked out by their ears
the company of his female and surcharged with
that are seen.
passion is constantly making love to her and
exciting passions in others. T T R ftT MOI<^ q P T S J -q^TfjRT:!

TTW<S: TH? ^I^TTI yuiHchcId: 13RITH.H? ? II

sftoT gifrffr TraHTftcfll ^ II
This parrot sitting on the branch of that tree
in company of his female is binding down the
twig so that it seems that the twig is loaded with
fruit.
# f% fc|| ^RTT Tj<U|M<4||fl|Hi|| ^ ||
This lion is also having his rest after a full
meal and the lioness is lying in his embrace.
c ^ iy 4 l% n # r a r w if w id H j
gfT ^ t l l ^3\\
Look at this wolf with his female in this
cavern. See how their eyes are gleaming.
This enamoured elephant after plunging
itself into the water in the tank is playing with
his female with a lotus stem.
•O v3
Mldcbi^im ? ^ ii
See this sow is following her boar with her
pigs on the track and is feeding on mice raised
up by the nose of the boar.
<*,4niTbdj<£ll
3^sMfd fir«ri^<^.d^r^eh:ii -r ^s ii
This thick-skinned buffalo besmeared with
mud is frisking after his female.
TT^r TTR f f t < * .d l^ r^ N ^ :|

3HT stft firat 5^:1 T W F f t it f | TT95RT * 1 d ^ y M f ^ d H .I I ?m i

UlfrWKJlfd *1 rRTT fcrfTCR: ■W^Millll II 'q % q m ^ T T tf t cbU^,<4c\ JJO H j

This rhinoceros is licking his female

constantly and being iicked in return by the ^ rfw w v Pyd^iHm'MdXi
female and is feeling pleasure thereby. 3RTTC**PTT: gjmt Tqt ^ 7Tf%:u^v9i|
O Dear! look at this winking deer. It looks
^ 4 <>Jld: gjRT cfRftll II amazed at our sight. Mark this female deer; it is
How is the she-monkey making her monkey scratching her husband by her horns. It is
asleep by placing his head on her lap and what sometimes going behind, again it is scratching
pleasure is she giving to the male when she his face. Turn your eyes towards that Camari1
picks up insects from his body? cow. The passionate ox is after her. He is
^ ftqfrRU TPTT qiM'jlU') W ^ f h ^ l haughtily staring at me.
^^ W II ? o || 3TTcT^ 'W l W I Hfnj TTfl

How is this cat scratching her female who is T h ro w gsra; c f i f f ^ T T ^ n ? c ii

lying on the ground with her belly visible W5TT3T SJr N t TTT^ -MWHW<Uia<H4J
without causing her pain.
^ iv h * i« w iir ^ ii
vivich: vrvicbi injfr Mlfsri ^ ri
WfhmT^tRTJt «hufc4RbymJiclii ? *n
1. H aving a bushy tail.
 Look at that Gavaya (a kind of ox), How is
he basking under the sun with his wife and
ruminating? How is he also driving away the
crow sitting on its hump? Also look at the goat
jumping on that huge tree with his female.
Resting themselves on their legs they are both
eating the plums.
ircfa
^ ^ fiwatt-tH 3 ° II
See this crane walking about with his female
on the banks of that pool, and mark his colour
resplendent like the moon emerging out of the
clouds.
Matsya said- Afterwards Satyavan began to
collect the wood in the presence of Savitrl when
the latter remaining at a distance on the banks of
the tank took him as dead.
?f?r n*iij<iut wifegimsiuft cHc^ h qnr
***
C H A P T E R 210
The anecdote of Savitrl continued
i j o t : g n t # ftnfiT ^ t i
IT H fR T <*TR? d xH U sraX ll *l!

grftfa iptfTii 3 *11 Matsya said- When he felt suddenly a pain

on his head at the time of collecting firewood,
O beautiful one! this Cakravaka is
and being restless Satyavan said to his wife
wandering with his female in the tank and his
Savitrl.
female appears as if PadminT.
v r m snftT f tn fa ^ tti
TTOT ; ^ft:l
(M q rf 'jil^TfM f^ R II ? II
q 35ft i$ | dr*Rw<m 3 ? II
f ? R : ^vrclT IT T W ^ I
w w a ft ffxnf^ni
ft^T Ip O T I I 3 II
^uraTt ydl^w fesmm ^ 3311
d$cM^ f?R: ^ T
O Dear! I have collected fruits and you have
picked flowers but we have not yet gathered the tfdSftT W f T T T ftft: ITT 1 1 ^ ^ 1 1 1 * 1 1
firewood. You wait under the shade of this tree ^ snftnt <j i ^ t ft ^vwma^i
and I shall fetch fuel." itftMOt JHJ^II <<II
fe^-tH dlfay^- yd'lilfact
tPT PhO iH iA duin fgn faftH ji ^ u

f t ^RT q i T ^ ^ I I 3*11
Hearing all that Savitrl said- “I shall do ftaiyrcEmR ftn#r u ? ■g^rrii^u
accordingly, you should not go beyond my IT f IF H M ft ^ ? t ^ Ir d r if c r d W I
sight; for I feel nervous in this thick forest.”
^ TTft^u 6 ii
Hr?*!
“O Dear! I feel a pain on the head on
m : i t gnsifq ftfw j; account of this exhaustion. My vision fails me
^ ft^T TR^niTlT^n^l and I cannot see anything. I wish to sleep and
rest my head on your lap.” Afterwards she made
ct^ tt irn rw ^ him go to sleep accordingly. Then that highly
*T ITT ft f c ! ^ TFST^II 3 m I virtuous lady saw Dharmaraja coming to that
spot. She saw Dharmaraja of blue complexion
like blue lotus, wearing blue robes and with
crown and earrings glittering like rain clouds
illumined by flashes of lightening, adorned with
garlands, armlets. He came followed by Death
and Kala and took out the subtle soul from
Satyavana’s body and taking possession of it
and fastening it by a noose started on His
destination.
3TTfW ^ U liM IV li w f t H W t rTcJTI
Tnferfq- cuiiifji ct TRMlfadHji 9 11
3»3'4lslW y4<WMdRdll
*011
fit ?rtg; Hig’HCK*)! 3 tjkhpii
3m a^rq^ii **||
Savitri saw Satyavan lifeless and gently
followed Dharmaraja who was going away with
the subtle soul of her Lord and going to some
distance with folded hands said while her heart
shivered- “By devotion to the mother one gets
happiness in this world, by devotion to father in
Madhyaloka (the mid-region) and by devotion
to Guru, the preceptor, in Brahmaloka.
T lf dWI^dl smf jRT 3TT^TT:l
fo t f e t ^ fE jt ( j | 4 | ^ TET: II
But the master of the house in which these
three are honoured, honours all the Dharmas;
where they are not revered all works become
futile. Till these three are alive and when
devotion is paid to them, no other Dharma is
necessary. They should daily be served most
devoutfully.
r ra n
They should be informed duly when one
wants to do some act out of one’s free-will. So
that their hearts be not wounded. Thus everyone
should behave towards his mother, father and
preceptor.
fiefa q>l*h PlehUll^j
smf W H^Ttsfq- f | 3 ^ R t xTI
iWlTUisifcM ^ W-
tw i^ t era sratfan ^ 11
ra iTI^t Mftsidll
fa ftc h iw 9 # Mlfa^dfd ^S^TTII II
Yama said- “Good one! abandon the object
with which you follow me. True; there is no
other duty than serving mother, father and
preceptor. Now better desist from your purpose
and do not detain me. I am getting late and you
are feeling oppressed with grief by staying here.
I therefore enjoin you to go back. You are a
chaste woman and a great devotee. Go and
serve your Gurus.”
H f t f f t ^ t ^ fa T t
3Fpn*T: iw T T T ls s iT -q ffr; 3 lT a ra ^ R :ii*\9 ii
Savitri said- To women, Husband is their
God. Husband is their great Refuge. Husband is
their all in all; therefore a virtuous woman
*311 should follow her Lord.
filet W T fre t W : I
Father, brother and sons are the givers of
limited things but the Husband is the giver of
things unlimited; who is there who does not
adore her lord?
%Rt ^ WT -qsT w f?ri
■q^lftr rT5T7R l^ t ^«IIVlRfj ^TtxHTII II
It is proper of me to go to the place where
my Husband is taken or where he goes himself.
I ought to follow him by all my power.
 CHAPTER 211
rq^nfiisftfop^ii? on The anecdote of Savitri

O Deva! when I shall not be able to follow

my lord in your custody, I shall give up my life. fa r: ^ P T : fW f f :J3 n f e : m iPTPTWl

■RFrf^FTt I W CPFTT5T ^ TJTItPTII *11

^ c T MU^HI^^mfecnil ? ?ll ^rraprt ^ : i

Where is that intelligent lady fit to be ^R rar ^ W P R R T t ^epnrire: I R I I

adorned who wants to live even for a moment ’T wstt w [i
as a widow which makes her unadorned and
ararpit ^rrn 3 11
look low in the eyes of the people?
7RT: hiuihRi r^ckdl 'RTT^ ^TTI
*PT 3cTM
w s-sratsfa ■
>5 <r?m: 1
1 * 1
1
WTFT uRdgbfw rT^ 1
r y ^ ^ f 4 Hleh^Uld^W *1PHT^I
ftRT wracT: w M t miRhmjr^ii TTtmw^RRTRf w :im n
Dharmaraja said- O Virtuous one! I have
fHcbi^^ w w r ^ P i^ p :i
become pleased with you, ask for a boon save
Satyavana’s life; do not delay.” 3 T M p W TRR ^ldcH-WdH.IISII
Savitri said- When a saint comes to a saint,
who then of these feels pain and trouble? 0 best
TF^T ^fjraT m ^in^ri of the Devas! I do not feel any worry in
ir 3 ii remaining in your company. The saints are the
refuge of all, whether they be saints or sinners.
Savitri said- “Grant me a boon by virtue of And the wicked are not of any good to the
which my father-in-law may get back his lost wicked or good, to any body. There is no such
realm and vision. fear from poison, fire, snake, weapons as it is
^PT from the man who is inimically disposed
towards the rest of the world without any cause.
The good give up their lives for the sake of
TTCKeT rd4)Tt)'HI others and the wicked are ever ready to cause
pain to others even at the sacrifice of their lives.
W g^PT: WT-
The wicked and mischief making people go
Trai^rf sraffiriR'sn against the next world and those who hold the
Dharmaraja said- “You have travelled very view of the after-life give up their lives like
far, now return to your place. Your wishes shall straws. Brahma the Lord of the Universe has
be fulfilled. I am getting very late and you are created therefore kings all over the world for the
feeling more and more pain by staying here.” destruction of the wicked.
ylnic^ ngigiiui vTfcjrmsa'ft w m rrm rt
f e l l iT I M tfUfif3TiPT:ll\9ll
***
fay^uiwdi ttstt w mR mihhi^ i
Hdlc^d WT W ^ I ^ I U I I
 q^raM UIIos^ rMT -q^TI

3TTOT Ph'-I^c) W t xT mRmiHHI^H R II nnR ^d i^ n { ii ^ ii

T T lrfW W rc T R T W m V llfa d l W fl U,dici^ci grfer y-bMui pMHdii

Jlld'MlRl ^ || *o || injj: fa p ij f t ij cj<cjfuTPin *\su

w r§ nf^:4idmitiw«ii *rar^i Dharmaraja said- “It will be so. Now you

(gm^n^TT ^ q fgu^n
For the same reason a king should always
examine his city and his people and respect the
good. The king who chastises the wicked is the
conqueror of the world. He should always
control the wicked and support the good. This is
the duty of a king who is eager for a place in
Heaven. Besides this there is no other
paramount duty for the king. Whom the kings
cannot control, you control them also. You are
should return and perform the faneral rites of
your husband. He has gone to the other realm,
you cannot follow him there. You are chaste,
therefore you can follow to a little distance. The
great virtues collected by Satyavan by his
devotion to his preceptor have produced this
result that I myself am taking him away. Indeed
a wise man should always devote himself to his
parents and preceptor.
jra^cTcer WrUddl oftl

the chastiser of the wicked, therefore you seem farf^TW: fo r ^ r n u n

to me superior even to the Devas. The whole
Satyavan has pleased them all by his
Universe is supported by the good. You are the
devotion and consequently you also along with
crown of the good. I therefore follow you
him have conquered Heaven.
without feeling any pain.
rT W sl^ldifui

gw : u ^ y y i i i ftsjTii ii
fd lifrl ^ favilHlfi?
A man goes to Heaven by means of
IsR T UciJcld: Miuilii m f a < H .I I II
asceticism, self-restraint and Brahmacarya,
Dharmaraja said- O having beautiful eyes! I preserving the fires and devotion to Guru.
have become pleased with your words of 3TT5n% ftJftT Midi yitTT *T
righteousness. Ask for anything excepting
Satyavana’s life, do not delay. HI^HIuycm^oMl favlNdMI? oII
Preceptor, father, mother, elder brother and
specially a Brahmana should also be revered.
wt^ruTT w p it efira*nfii w fawn They should not be hurt even when one is
3 R q ? ? T : fq ftT H W I d W k J ^ 1 1 * 3 II afflicted.
Savitrl said- I wish to have a hundred arraFrf iw 3T5n^:i
brothers; let my father who is without any son tMT Tjfczrr w r t "q#mTR:in*u
be blessed with a son.
Preceptor is like Brahma, father is like
d iy d w w Prajapati, mother is like the earth, brother is
: um m ui another form of one’s own soul.
m :\ ^
■q1d«5ldlR4^ g f # -qiT 'U I ^ R l l l ^ II q <TW ftb^fd: Snf c|iivi^(MII ? ^ II
 d4lRrij fira g it^ ti C H A P T E R 212
The sufferings undergone by the parents in Third boon to Savitrl from Dharmaraja
begetting progeny cannot be repaid even in ^lldjilollil
O
thousands of years, therefore the parents and
srafcPt vS
preceptor should always be respected.
^ W t Sl4chKHH.il W
% j j l i j rPT: I W T ^ I I ? 3 II
Savitrl said- There is no suffering in the
ifat WOTTW T rTC 3 ^ 1
pursuit of Dharma, especially to adore your feet
q *r sp ^ r t ^*11 is the highest virtue.
The serving of these three is the highest s ra to cwr w n kMHdii
asceticism. Asceticism is fully accomplished
when these three are pleased. To serve them is cTcvfm: •HjHI'^HTT ^ fdfvi^H ? II
the highest form of asceticism. Nothing should A wise man should acquire Dharma by all
be done without their permission. means, for its attainment is superior to all
rTTJcT % HlchlW TJcf 5RT 3TTSWT:I achievements.
gimsr f e n f ^rq;i
They are in fact the three realms, the three ebwi«lf w i p I w ru 3n
orders, the three Vedas and the three fires. Dharma, Artha and Kama are to be acquired
by taking a human birth; to one who is devoid
of Dharma, Kama and Artha are like progeny to
IjMi^Hlgr yifq^fi TRtwtll ^ II
a barren woman.
Further is the Garhapatya Agni, mother is
the Daksinagni and the preceptor is the 3TPTT tsmtaiUtf4 M l
Ahavanlya Agni. qtf m garaq 7ttPi^ii*ii
% mrsfo % tj#i From Dharma is obtained wealth and from
Dharma again is obtained Kama, the fulfilment
of desires; it is only with Dharma that this world
One who devotes himself well to them,
and the next are enjoyed.
conquers the three realms and enjoys in Heaven
all the pleasures, having a bright body. Vllftui IPT W 7T5$%i
(Hc|t? ^ f| mi
q ■p?r ^ *rrsraT:i
w tw r e m g^nr: w - f e n ^ ‘MMyirngrnj ^ spfur
w r f p r R r ft sratfiTii^iii It is Dharma only that accompanies the
embodied soul wherever it goes, friends and
Now abandon your desire. You have
relatives do not follow. All other things
fulfilled your mission and all that you asked you
excepting Dharma perish with the body. The
will get. Now you should return home. You are
soul comes into existence by itself and leaves
feeling tired. So I ask you had better go home.”
the body similarly. It is only followed by
Mgipui ftffarar^imr Dharma. It is not followed by any brother,
friend, wife, son, etc. Fortune etc., are begotten
by Dharma.
s r ^ i r t ^ # g ^ : ' ^ * 1^ 1: 11*911
gifoT dH<*iHtfa gwHchi
unteufui ftaift g^ff&T wii 6 ii
Cleverness in works, fortune, beauty, all
spring from Dharma. The prosperous realms of
Brahma, Indra, Upendra, Siva, Moon, Yama,
Sun, Agni, Vayu, Water, Vasu, Asvinlkumara,
and Kubera etc. are all attained by means of
Dharma and by virtue of it men are bom amidst
comfortable surroundings.
qrfar q<IW^cj H<4|fu^ct,l:i
mft ^ Hicbya m i 1
faroRrft farfenfxiT ^*jt:ii*oii
fc m fa vi-Oiifui yuitddi rf&rq)
TFHT rr *mr«few«jfi^din nil
Men attain Svarga, beautiful, islands,
pleasant Varsas, heavenly Nandana etc., by
means of Dharma. Handsome Vimanas and
nymphs are also attained through Dharma. The
virtuous always get resplendent complexion like
gold. They attain kingdoms and they gets
respect from other kings and accomplish their
desires by means of Dharma.
p T R <-hfrt
wm^4<u^iIh 'riugj^ y<jviifn ^11 11
yimifti fnEq^r srafo ^ * 4uiih.i
Muf^MU^HI'fR lHT^J*f^chlfvHIII ^ II
High attributes are the fruits of Dharma,
kingdom, kingship, worship, success of one’s
will, and especially growth is seen in the
virtuous. The regal sceptre of gold and silver
studded with vaidurya gem is in the hands of
the righteous and their faces always shine like
the moon.
ST&rt yifd^ui wr: gu^r gnfnni
W t: ^ d * W I « l f H :^ :l l **1 1
Only the righteous become kings and are
entitled to sit on the throne under a canopy,
looking like a full moon, have garments studded
with jewels and fanned by cowries bright as the
sun. It is they who are aroused from their
slumber by the chorus of ‘victory’, the blowing
of the conches and by the praises sung by the
bards.
t e h i p r e T c p fo r :i
3 WWW rT ^TOIrMMHM-IHJI ^ II
High class seats, golden vases, good food
and drink, music, servants, smell, grain etc. seek
the virtuous persons only.
{ M d W l f t l ■ J55 Ttf% ^ tR T P T g ^ U T :l
*M jV l4 y u |ftd l: R i ) * i a i f d H ^ I :l l ^ l l
Jewels, fine garments, handsome form,
generosity, high attributes, beautiful wife, these
are all attained by virtuous persons.
^ ^ f* f ^ a U |) ( i|^ m < m ^ y iR u i:ii
The virtuous are blessed with palacial
mansions that are decorated with the perforated
work in gold.
O T t g^OTTI
rTW IR lfn T ^ r t 3 R $ r e r :i i* < i ii
mi w t w ta k w t ^ T i
Trrarrr ^TtJhhm ^ 11
w n t g fi^ iu iM i xf fjR ^ i
^Ryiuii srosfc ?r?ra4w?TTH;ii ? o 11
They also get beautiful steeds to ride upon.
Asceticism, sacrifices, charities, control of
passions, forgiveness, celibacy, travelling in
sacred places, the reading of the Vedas, the
service of the good, worship of God, devotion
and service of the Guru, veneration of the
Brahmanas, humility, these are all the signs of
virtue.
 dw ng fr giref fari|£)d fg^Fmri
q f? pm FT q BfT f ^ l l ^ *11 Savitrl said- O Deva! I wish to beget a
The learned should always follow them. For hundred sons through Satyavan by your favour
Death never waits whether one has done such as there is no relief in the next world without
things or not. sons.

WT TJcr rfagtfn'PlHi ^ ^kWHI ^PT -idW

f t ^TRifw g jw sr yr^dmfdbafdii ^ ? 11 ^hr)H
This body and life are quite uncertain, a^ro^t ayyiTtiHi
therefore one should begin to accomplish virtue MRlMilsiWd xf g^nr: w -
from childhood. Who knows when he is going
Tfan^qr r&t sratfirii^ii
to die?
Dharmaraja said- You will have your
# g r^ r w i jm :
desires fulfilled, but do not follow Satyavan.
^ tR m in 3 ii You are feeling worry and fatigue. Therefore I
Death comes to all, defying every body. Is it am saying so. Go back.
not so very strange that man although he stored ngijjitfl grfcrarrtmt qm
foresees death, leads a life as if he was
immortal? ***

fgro^Rfn ^*11
C H A P T E R 213
Children see young persons and young The resuscitation of Satyavan
persons see aged ones and may consider death
far distant; but old ones do not see any body
before them.
ftinfir fe^TWJT TJr^^T O T 11%:! c c m i f w t q re r: w t w r i * p t : i i * n
q aqmt ^ HlfuHI*Wj <wfd^l * 4 u ilH ^ n i "5T3TT: I

IRT: *i<;i ^i>fl«t>iRul:ll?m i O T n l s ta ri* ^ i r ii

All are afraid of Death; nowhere there is
fearlessness. But the virtuous saints never fear
death and the state after death.
p ts fw % I
fm i w m : miuim< errs M lfaiHjl^ll
Dharmaraja said- I am very much pleased
with you. Ask for any other boon excepting
Satyavana’s life. Do not make any delay.
yifa^ciw
Savitrl said- You are the knower of Dharma
and Adharma, you are the propagator of all the
virtues. You control all the people of the
Universe. You are Yama, the great Ruler of the
people according to their Karmas.
s p fo tR T : 5P3IT: i r a f 3 m ti
qnr 311
O Lord! because of Dharma, you give
pleasure to all people, therefore, you are called
Dharmaraja by virtuous men.

cR^ifa r^rar ^rt tpnurt *h t:i

 TJHT W V T T c i;^ W w *TTdtcj MR<*lRd:l
All the people doing either good or bad *mf^iRm<Hch:ii m i
deeds go unto you after death and place them at ■
RTft Tit VKUR'ldlHJ
your disposal, therefore you are known as
ftrrft W d^cii^M TTSPpTPI **||
‘Death’.
O Lord of the Universe! you are the
protector of the pride of the Universe, therefore
tU^M)i<rlfa ^ qm ifcsqfr d td ^ R r: ii ^ n protect me who has come to your mercy and
You count and remember the time of every refuge and my husband and his parents are
one’s existence, consequently thinkers call you helpless; so save us.
Kala1.
fT H t tT F R I
'fTcRSTT 9 # W flR WT^RI
flcT Slrrf fdMrhlS^ HdMchlMI ^TO^II II
0 one of great lustre! you are the annihilator
of all beings, therefore the Devas call you Dharmaraja said- O Virtuous one! I have
Antaka2. become quite pleased with your prayer and
hereby liberate your lord. Now your wishes are
O T : W : vRch1#rl:l
all fulfilled and you better return home quickly.
q iR T ^ g r^ liv a ll
TFpET fircrT rsm ^ ^font Wfwgmi
You were the first son of Vivasvan,
therefore you are renowned as Vaivasvata in all q ig p jg w w w TWHII *3II
the realms. retfa p iw yrUdi^nRjbMfdi
3 T T ^ cfitff&T 3TCTO cf TMR: ^ f ^ n f ^ # w : l l **11
rS( 3S5TO # 1 ? y^JIPJTf>fa 'til 6 II This husband of yours will reign with you
for 500 years and will enjoy your company. He
m jw k i^ v i q q^rfwi
will attain Heaven along with you where he will
^ f?igf% w m :\
enjoy the company of the Gods. The hundred
AST M - H K I^ V I H f r t q ^ II sons bom to you of Satyavan, will also reign
When the numbered days and their Karmas and will be illustrious like the Devas.
are over you drive away the subtle bodies of all srfarafo % w i : i
the beings, therefore you are known as Sarva-
ftflST rf SFfecTT flcf TTRffril ^ II
Pranahara3, Lord. The Vedic Dharma does not
become extinct through your favour! therefore M lH c-yi M H c t i q p T V lf tjd l': m^m1 ^ u i ; |

the people remain in the path of Dharma and WTST ^Rnf^lc^TlWMI^II

you are the Emancipation of the Virtuous.
All your sons will be renowned as true sons
Through your grace no intermixture of blood
of yours and the hundred sons bom of your
occurs.
father will be renowned after their mother. Your
mother Malavl will beget children who will be
1. Lit. Time.
known as Malavas. All your brothers will d c
2. Lit. That which brings end. Kings, illustrious like the Daivas.
3. That which takes away every one's life.
 on her lap as before. In the meantime the sun
was going below the horizon. Shortly after the
<*)4(4u4fd dWlfq ^Nhng4fg5qf?ril *V9ll
soul of Satyavan liberated by Dharmaraja
O noble one! one who adores me with this entered into his body when the prince began to
prayer in the early morning will be blessed with move slowly and opened his eyes and said to
long life. his wife- “O Dear! who was dragging me
WT away? Where has he gone? I cannot make out
anything clearly. The day has been past here in
^niqgeKcii this wood in my sleep. You were engaged in the
3TgW <T<M^d M^RTI pursuit of your fasts for me and today you had
to put up with hardships on my account. My
3T^RM^THnrm
mother and father must be feeling pain at our
e*>l<rlH w xTII *<JII separation, for so long a time, I therefore want
Matsya said- Saying so, illustrious to go and meet them without delay. So get up
Dharmaraja disappeared from there with Kala and be quick.”
and Mrtyu, leaving prince Satyavan on the spot.
>9
sTlnir^ O T f ^ S W M jU lf l ^ ^ jm tl
^tpt ^vl(^ri&*(&>idd*i)5sjFr:ii ? *3ii
3 TT3 P T f M W : # T E (^ l| \ 9 ll
***
W T ^ t T r f tH ta rra 4 M IW T I

U d lc ^ e k c ll * T # t W -m rT^ T ^ f t l l 6 II
C H A P T E R 214
dTTW T5^sm ^ TT? ^ ^ M IrM-^H 11
The anecdotes of Savitri
W T 3^TcT T J j r f W F f a c f iT ^ 3 n « e » ^ 4 ^ M ld :ll 9 II
: T W T 4 T § M 4dU4d ^ T P k l
3 m: -omt wm crc^fftfti
T-fit cbf^rriH.ii *° n
W <Wk)^c| ^m1oHr4Jc)|^d:ll *11
cW T T T f TT3TT r T T T ^ ; I
m * T rfc d *4 lcU ff*ld f ? R : l
n ? g n ^ n * * ll
f^ra^n ? n
Savitri said- “O Lord! The sun has gone
(d^rhl 6|4<MIT59^: down. If you like we might go to the hermitage
j4 ln ^ d m g R r= r h<iRtoii 3n where are my blind father-in-law and mother-
in-law. There I shall relate to you my history in
rlcT: MrilHldMIUI; f w
detail.” With these words she accompanied her
wm: 4 t MIHUjL|ehlJfdll*ll lord. When they reached the hermitage they
q vriHlPM cRTT^ ^1 found the blind King Dyumatsen who was
restored to his sight getting very anxious along
ni^ertl^- ■prq ^ f^ t tttth.ii n
with the queen about his son and daughter-in-
3W ^feTRn j|:fWT w t W l law. He was overjoyed to see them return at the
farrt 5 w ii^ ii same hour. The sages were consoling him at
that time.
Matsya said- Afterwards the chaste Savitri
T T T M t j j e U l i l S I T T ? W i g W T rT^TI
returned to the spot where was lying the body of
Satyavan, and sat down placing her lord’s head m TT5TFT TWFf *? II
 w R te H ^ i f a r qcucn^ ftmvmsar: f^RT: w rr: w
3Tf«rara rift: ftfwW TtSRRII * 3 II f t r e t T T jR ra i^ T s m f a t ^ 7 ^ 11 9 *11

3^ra ftft ftt T # g fW r: «4iy4farti People should therefore revere and worship
uiE w ft '^ir^ra ■Msai^'HuPRdiii **11 chaste ladies. The whole Universe is held up by
the virtue of the righteous ladies.
sift W R T T O dWI^cl w ftfw
rnur ft crra^r fw rr
dd^4Rc<^im^ ^ :ii* m i
q ^(T ft v3 w g ^Oi
34N^W ^ R : ir a f T i m r a k fHM^utl
ftWT?WftT: mRM'jhI^I:
f a ^ m ^ R TH ft^ T f t * y ^ f d V i m H H .11 ^ II
i r ? 11
(c»t«g<i'«l ^T j m JTT ?d*i^l
The words of the chaste ladies never go
3 T O ^ : IT If t t TT3TT ^ c l i w f w ^ ^ T:H *V9ll
false; therefore, the people who are expecting
Then Savitrl along with her lord paid her their desires to be fulfilled should always revere
respects to her father-in-law. Prince Satyavan such ladies.
also paid his reverence to the sages after
meeting his father. That night they all spent
with the Rsis and Savitrl narrated everything
before those present there; and she also broke
her fast that very night. Afterwards, when the
night came to a close, all the citizens and the C H A P T E R 215
army of King Dyumatsen gathered there and The duties of a King
said to the King- “The King who usurped your
throne when you became blind has been slain
T T # s f a f W T T i r p 5 I f % 5 <^iri|d*i « T ^ I
by your ministers. Please come and occupy your
throne.” ^JftT W ^ ll *11

TF3TT * tg < % < J |il

King Vaivasvata Manu said- O Lord! You
are the knower of all. I, therefore, beg you to
rT U ftJ rT W T t! |* U M M l * U * M :ll *< JII
please tell me what a king should do on
STTrpt Hlfeqftr cXI^-hh ascending his throne.
T Jtj TrfftslftT f l l ^ f ^ T H *<? II

^ m l!I f t ^ W1 <I?1I il'J'M lc K 'llfe lH II

■ JT ^R FTR T S T frft ^rM M lV H Id ftftTII 'R o l l ftft TTHf yfdffeSdH.H ^ II

Hearing that the King followed by his four­ cftf ft^ % q pTC ^I
fold army entered his Capital and occupied his
fgnj j m W ^ h i i 3 '<
throne. Similarly in due time Savitrl was
Matsya said- A king succeeding to his
blessed with hundred sons. In that way that
throne should pick out worthy men for his
chaste lady also fulfilled all the ambitions of her
assembly as his advisors and helpers on various
father. So the chaste lady delivered both the
subject to work on his staff in order that his rule
families of her husband and father and saved the
may be prosperous, for the prosperity of his
life of husband from the hands of Death. kingdom depends solely on the men in his
council and in various other departments. Even
the smallest function cannot be successfully
performed by one single man not helped by any
body. Now then can a state be well
administered without the assistance of
competent ministers and helpers?
-pifir:
fin ra ^ iim i
xjgfyiyr^ w w %3T ^ ii ^ u
rWT ^rf?T: TcRP^I
A king should, therefore, choose his
ministers and helpers from a respectable family
who should be valiant, strong, imposing,
capable of bearing hardships, ambitious,
handsome, having Sattva-guna and forbearance,
good, virtuous, used to gentle speaking, able to
give friendly advices, loyal, knowing to act in
the proper time and place, eager for a good
name. Such men should be employed by a king
to discharge responsible and good functions.
People unsuited to particular offices should be
given places according to their respective merits
where they can make themselves useful, after
they had been duly examined.
3>vih: ^f^miftRT:ii<iii
ftftw tr!T
f^ T : g n J o rt^ re ra T g ^ ra p ^ :!!^ !!
TTjfT ^ H I M ld : g n q f W W : ^ f N t S S r a T I I * o II
A king should appoint a Brahmana or a
Ksatriya to be his Commander-in-chief. He
should be of a good family, modest, having
good manners, skilled in archery, expert in
examining and managing horses and elephants,
used to polite, speaking, able to understand the
science of omens and medicine, grateful, able to
appreciate the prowess of the brave, valiant,
used to bear hardships and having a knowledge
of disposing troops in battle and of military
affairs in particular.
fiwuiggr TT^fri sRftfKt hh
A king’s door-keeper should be a man of
long stature, clever, handsome, humble,
accustomed to sweet speech, able to influence
the minds of the people.
?TtB: n
^ tRT 3T: TT ^iTt •^Mrl'4^^11 *3II
A king’s spy should be conscientious
enough to submit true and accurate reports,
obedient to the king’s injunctions, have a
knowledge of dialects of many countries, viable
to speak fluently and put up with rough life, of
quite disposition and capable of discharging his
functions adequately according to the
circumstances.
otii*idi: -$ttt ^ r f i T P k i $ h i : i
W T 3 T%tJT: f%rTT:ll **11
The personal guards of a king should be men
of long size, robust, brace, firm in loyalty, free
from uneasiness, used to bear always hardships,
well-wishers of their lord.
s n w fs ^ tw tn f^ l
d lu jH S Ilfl WRt d<J|U|||l ^ II
The betel bearer of the king, it may be he or
she, should be free from avarice, immune from
all outside influences and most loyal.
y ip y fa u f? :* : t iw h ^ ^ v ih c ii^ ii
The man with full knowledge of king’s six­
fold expedients in foreign politics Sandhi
(peace), Vigraha (war), Yana (morals), Asana
(halt), Dvaidhibhava (duplication) and Asraya
(seeking shelter) and the languages of the
country should be employed as minister for war.
The provincial rulers of the king should be
men, able to know the doings (merits and
demerits) of the subordinate officials, the
income and the expenditure and the produce of
crops and many languages.
y ^ r a i d y < *lR d :ii *<s ii
<tiH^ThJsr
The men who will bear swords should be
handsome, young, long in size, very loyal, of
good family, brave and able to bear hardships.
Those who will be archers should be powerful,
having a knowledge of riding on elephants,
horses, chariots, most righteous and skilled in
archery and able to bear all sorts of hardships.
^ i ^ d T < * j i t 'Rcfr w n f g ^ T U T : ii ^ o ii
ifsR: iwr^fg: fyijcjci
w d s r: M R < *ir3 d :IR *ll
The charioteer of a king should have a good
knowledge of the principles of the science of
omens. He should be able to train and treat
horses, know the divisions of the country, be
aware of the power of warriors, firm in sight,
used to gentle speech, learned and versed in all
the arts.
TTT^UT: $HlAdl:l
qptf: $d^¥H(ai ^RT:IR3II
A man immune from avarice and outside
influences, handsome, plucky, knowing the
sciences of medicine and cookery, generous,
particular about clipping his hair and finger
nails should be employed as a cook in a royal
kitchen.
em ffiraR nfr s^ i r 's i i
cb i4 '« w n fetn sT ii
^ ¥ ii$ H r fa * r : w < iv ii^ v iK ^ :ii? m i
The members of his assembly should be
noble Brahmanas equal in their dealings to
friends and foes, be well-versed in the
Dharmasastras, intelligent and capable of
protecting the country.
^ r a ; : grfsnrf w : «4(5id,<u|g eh
V ilM ^ d l-y « ^ u r t-H ^ (u M ld l-H M I< ll ? ^ II
3TRTCRI f c n t i r e j TT IJpT :l
-iM W d l< W *¥ ltf: ^ 4 v il« lle )V IK ^ :lR V 9 ii
d ^ d - d i l x JT ^ T F T F ^ rm i
n r? rasrn zT ^h ^m :ii S 6 ii
sroffsranftoT: srt ^ttt : i
u ,d fd g iw « ii gsraf w r ^ d iR < * i 3 r t : i i ?<? ii
The writers of a king should write neatly and
legibly. The letters are to be full and placed at
equal intervals. He should be clever in devising
means, and in the use of stray expressions
versed in all the Sastras and capable to express
many meanings fully in short phrases. O king!
Those people ought to be placed in religious
services, or in the Judicial Services who are
expert in knowing the hearts of people, of long
stature, free from greed, and of a charitable
disposition. Such men should be engaged also
as gate keepers.
T rT R i fg m q f^ r i
fct?lldl <*>ry^Kl<JllH’il6 l< 4 : ^ jf% : I R T II ^ o ll
fttpnsnrar^r sRisq^r: y*)f3d:i

King’s Treasurer should know the ways of
disposing of iron, cloth, deer-skin and jewels.
He should be able to value things and be wise,
clear in mind and free from laziness and
avarice. All his assistants should also be like
him.
oiW&UN W cTSTTgnfcqi;
^T: *MK$*lfja
3 H T ? t4 : IT ^ r : W l^ rM I * d l£ d :l
y |U |W l 4 : c fS R r R q ^ f S T T I I ^ ^ I I
The officials in-charge of disbursements
should also be of the same type as in the
exchequer. One who is skilled in the eight-fold
medical science by heredity, incapable of being
won over by anyone, free from avarice,
virtuous, belonging to a good family, should be
employed as a physician on whom a king
should look as the preceptor of his life. The
king is to obey like ordinary persons, the words
of his physician; for he deals with his life.
q«ll<*l4 y«1M^:l
cH'JiifdfaviK^ii^'tfii
A king should appoint different class of men
in different departments according to
requirements.
wt sry r^ i
w i ^ 4 * 4 ^ ■ ?R ^I
^fVl^llRiy VIIK: II 3^11
w w n s r m v i^
* t f l * d : II 3*911
W : sarR:
One who knows the art of training elephants
and is aware of the races of wild beasts, and is
accustomed to bear hardships should be made
the superintendent of royal elephants. Similar
should be the elephant driver who should also
be of the above qualifications and firm in his
seat and clever all round. The groom of a king
should know about horses and how to treat the
horses when ill. The Commander of the royal
fort should be a man who cannot be easily led
away by any intrigue. He should also be brave,
learned, of high family and persevering and
energetic in all actions.
H yjJW ) fckU5l'M:ll3<JII
^ ? II
rf wrfw: 113^11
mfuiMTt) fsnjrft 'RrTSSnf^ri
3TW=n4ffR^i: gr^Trisr f a f y i^ iu o ii
The architect of a king should be perfect in
science of architecture and be able to prepare
plans hardy and energetic and have nimble
hands, keen foresight and should not get tired.
Similar men should be employed in the art of
using weapons who know the various ways of
throwing weapons etc.
cjicilsvi: TJtTT: ^jf%:l
TPPtRT: gnsq^T fofasr
The custodian of the ladies' apartments in a
royal palace should be a man free from
uneasiness, skilful, humble, advanced in age,
belonging to a respectable family, devoted to
his ancestors, chaste, meek and modest.
I*? g w : m ^ g^i
rnliranqh ^ w t gj% i
w i m w i f d d ^ l : HcRT JlIrMIUdl t i l 's ? II
Thus a King should appoint his retainers in
these seven different departments after
i
examining them fully. They should all be
careful and thoroughly expert in the different
works.
W: ^ ^nrar:i
w t fjf# n n * 3 ii
5xmTgwsnfw w&t gmffw t n f e i
P l4 l^ ll * * ll
 The Controller of the arsenal should be wise,
energetic and persevering. A King should
always appoint men to hold offices after
examining the responsibilities of different
situations. Excellent, middling and mean are the
three kinds of works.
<^fd(3qidoyi y*)tnuii aqft^TTI
Improper discharge of duties leads to the
extinction of a sovereign. A King should
therefore always properly scrutinise the
manliness, devotion, learning, courage, family
status and gentility of a man as well as take
advantage of expert advice before appointing
him to hold an office of the state.
TT5TT
*]%5r f% *rra#:
A King should consult his Councillors over
a matter individually and separately and the
advice of one Councillor should not be divulged
to the other, for every one cannot be taken into
full confidence. Therefore consultation in chief
should be held with the prime minister but by
seeking the advice of more people one very
often gets confused. Therefore many men’s
advice should not be taken. A king used to act
on the counsel of others should always place
confidence in the advice of his Councillor in
chief.
H I« T * }IW c )d 'l * U d c h l:im o ||
h z : f ^ r farni R(4ldiwi *rf^T?T:im*ii
i m t cf?Flt qra- w i : l
A King should always have by him and
revere the Brahmanas versed in the three Vedas
and should never encourage the votaries of
unreal learning for their contact is always
thorny and uncongenial to the learned. He
should always venerate the learned in the
Vedas, respect grey hairs and holy persons and
imbibe from them meekness and statesmanship.
Such a King undoubtedly influences the world,
and many ill-behaved Kings without humility
and modesty had gone to rack and ruin.
farSTT < u ^ (d w II
r^Icqfsrat c(lTll<'<n2J (Tllehflrl
^ %rt ymfd&RdifnviH.u
M f ^ r r f t 7r=FTtf?r w t t w :i
^%cT TT3TT «I^T: 3Ejrffl2J +<^f^u1:immi
Many well-behaved Kings had regained
their empires even when exiled. A King should
read the Vedas from those who are learned in
them. He should also master politics, logic,
philosophy and temporal science; he should
collect information from ordinary people1 and
keep his senses under control, for a King who
can subdue his passions fascinates all his
people. A King should also perform a series of
sacrifices in which liberal gifts should be given
to the Brahmanas.
q rrfg f 4 f t f g ^ R T t rTI
«'ic(ohRcm-iii% wgfctrsK*) aIhhii ^ ^ ii
1. Or, A nvlksikl the science o f inquiring
by reasoning, Tarka (d4i) or logic : Trayl (^41), the
three Vedas collectively or the doctrines they teach :
Vartta rendered ‘practical,’ is the knowledge
o f the means o f acquiring subsistence : the
fourth is Dandanlti f<s.lJs-Tlf?1:), the science o f
government, both dom estic and foreign.
 a * ^ wiwiwuil
3T T ^T H T ^ H I^ H ! ^^im V 9||
Besides this for the sake of righteousness he
should give various kinds of gifts to the
Brahmanas and should collect revenues from
his subjects annually. He should propagate the
study of the Vedas in his state and should be
like a father and brother to his subjects. He
should especially revere the members of his
preceptor’s family.
This eternal rule to be observed by the Kings
is established by Brahma. The King following it
does not perish. He is amiable to all. The
wicked, thieves and enemies can not flourish.
n * m * i ? t l fa « j|d c « y | sfTj?rt ^ f^ r fs r : I
•HHl-rtHieiA TT3TT ITT^T WI^3T3IT:im<? II
Therefore, the king should always direct his
actions according to Brahma-vidhi which is
known as Aksaya-vidhi. A King should look
upon all classes of his subjects according to
their merits and employ them accordingly.
TTSTRT mR mIHHHJI ^ O ||
w ^ th t w w t fenyiW grcra ^HKft P l ^ f d l l ^ l l l l
fg9onRt MIHHM.il ^ *11
rT risfc MRchHJ^I
e(ufan<^cm!|R cWT gjpf fa y lN d :ll^ ll
<WT cbl4n* ^ 'f lR ^ I I ^ I I
A King should recollect his Ksatra-dharma
and never retreat from war. Not to retire from
battle-field, to protect his subjects, to serve the
Brahmanas are the foremost duties of a King.
He should also protect the distressed, the infirm,
the widows and provide them with boarding and
lodging and endowments and adjust the
Varnasrama rules, should reclaim and restore
the fallen ones in their respective religions,
should give grain, cloth, oil, utensils, etc. to the
good of all orders; should fulfil the objects of
the ascetics and worship them like the Devas,
and never disrespect those who have done good
to him. He should interest himself in these
things in such a way as to sacrifice his life and
Kingdom for their sake in case of necessity.
13T^r ^ ^ TTRch i
^Tfit 1 Jfftrai&T ^HldHJI^mi
fasn fp n fes 31
Men are said to have two kinds of minds
viz., honest and equivocal. He should know
what is meant by duplicate mind but should not
bear it in practise. When he is influenced by the
latter he should suppress it and should not let
any one know of his weakness, but should try
and realize the failings of others. He should
guard his limbs of body and keep them secret
just as a tortoise does actions.
<lTC|*jrh tjpTTI
s)chc|f^rr^«I^ fJH*ch==J M<I*M'^II ^ 6 II
He should also take care of his weaknesses
and not get them divulged. The man who has no
defined religion should never be trusted nor
should a man of affirmed religion be taken into
confidence indiscriminately. If trust begets fear,
then total destruction ensues. Confidence should
however be inspired into others with tact. He
should think of acquiring wealth with the eyes
of a crane, and he should show valour like that
of a lion.
 ^cbcjrclTft VIVM W
4<SSI^k1 rr« # ^ rM T
f^ranrsr f^ifera^^FRrgsny^i
cMT W H^imikH ^^cblR bd^M M I^oll
HN<)(ijld^cJ W ^ftsFT Vl'MH s Tj I^I
W M^HH^K ^T^fRFqf^lTmil\9*ll
He should take to his heels.like a wolf,
collect money like a hare, strike hard on others
like a boar, he should be of variegated manners
like a peacock, devoted like a dog, be afraid like
a crow, speak sweet like a cuckoo. He should
fix his residence in a quite unknown place, and
should not take his meals, go to bed or use
flowers, clothes and ornaments without due
observation and scrutiny.
3N<lR*)dij4 XT
H lil^ s U STM fR M l
qrf^rmt f e t crifoii^ii
FfS^JT Spf?T ^IWT ^JrTt ^ ^ M : l
m 5sr: iiftiTTforr: 11^*11
WT WraT: cSrtsTT: # r a f %fWfTTI
xmzrg^rr TT5TT
He-should not without pre-examination go to
a public scene or in the midst of a crowd, nor
should he plunge into unknown waters. The
horses and elephants not tested by experts
should not be ridden by him. He should not
interfere with a snake nor indulge with an
unknown woman. He should not stay at a
festival of a God. He should always remain in
the midst of his regal paraphernalia. He should
protect the distressed and practise self-restraint.
Besides all this, a king eager for conquests
should have worthy and stalwart assistants. He
should always protect and respect the worthy
servants.
faiJU 'iH ^ ^ W&K <WT II
W P i^ ld < i* > u ic b ^ i
zft xnsf rf T* ^ w Tfg^llV9VSH
TT3TT q s n f
y M d l d 'l M < l ^ d l '* 'M ^ W o |^ x K I ^ H vs t II
dr^KMftlun ilxllWclsq^TTf c b K * m
tT ^rn^r cFqfftfT c h l^ fu i m f e l i v a ^ i i
He should appoint the virtuous to conduct
acts of righteousness, the brave to carry on
warfare, the intelligent to control the revenue
department, and persons of good character to all
posts suited to them. Eunuchs should be
employed in the female apartments of the place,
strong-minded men should be employed to fulfil
difficult missions. A king should examine
whether a man is of good character or not by
privately making him presents through Dharma,
Artha or Kama and then engage him. He should
sent as spies his trustworthy servants in the garb
of Sannyasins as residing in forests to enquire
privately into the truth. A king should regulate
his affairs like this.
cprff&T TCTTOTKITft qjft TT# TOfinT: II6 o II
W f^ rf% d W M lP r r M ^ :l
-yfw*4fti w i w ifg v T y u i w g rw H .i
g n ffaT t t r t
A king should not always administer justice
with a strong hand. The unpleasant duties of a
king cannot be performed through virtuous
people, consequently a king should avoid the
use of repressive measures, otherwise subjects
become dissatisfied. Men should be appointed
to hold offices to which they are best suited.
faFTT TTTt^T W $ d M < l ^ l
 -q^WFT % %rarftoT: n <s311
pi^TWraT^ERmtrT TRr^:ll«i*ll
The hereditary servants of the state may be
employed in all departments without any hard
and fast tests. One’s own friends should also be
placed in charge of works where a king’s
relatives are not placed. Thus the good results
are secured by the king. The wicked and the
good emigrants from other empires should be
accommodated with respect in his dominions by
a king.
The wicked when known should not
however be trusted but to promote the fecundity
of mankind they should also be provided with
means of sustenance.
TF3JT i& T R R S T lH
cfht jm
Tnratsfiqf^hr f q f w ffw
<m rn ftt TT5TT
ch&fli: KcRT T T jR M T :® r P r a ^ ':ll 69 II
The emigrants from the other empires
should be well-treated on the understanding that
they have come under his protection. Thus they
would remain under obligation. The king should
not himself be ready to collect his servants; nor
should he allow dissensions to crop up amongst
his servants. The servants not satisfied with the
king should be kept under close watch and ward
and the sovereign should keep himself well-
informed about their conduct through his
reliable spies. They are to be treated as he
would behave towards enemies, fire, poison,
serpents and swords. A king should award his
capable servants and punish the wicked ones.
He should keep himself informed about
everyone through his spies. The spies are the
eyes of the king.
<T8TT M y ifa d lc b K ig R H M I 9. *11
TFSTT 9fiSTT^rRFTTftr ^ p ifa rW I
'5$\: «icRWI*ll*J SI^I^M fdW ^III? II
a^n?TT W rTT^frl
d W ^ M I W R JJ^yK lfcl 41*1^11 < ^ ll
duiuimfii ^ q q x m gjpf trf^ n ^ i
T F T T w ft ^ T R t xf W W ^ I
w t '=rn«ra * ^ ii'? * ii
gr4un gjq ^ ^R: •o
kUHMH* fdVlMd:ll<?mi
1 A king should secretly depute four spies in
his country as well as in foreign countries to
work out the policy of divide and rule. They
should be intelligent, learned, free from avarice,
able to put up with hardships, incapable of
being recognised by others, simple in habits,
able to mix with people, skilled in commerce or
medicine. The spies must recognise each other
and be of gentle manners. The spies should
roam in the garb of merchants, ministers,
astrologers, physicians or Sarinyasls. He should
not put his faith in one spy alone even on his
sweet words. When at least two of such spies
corroborate each other, the king should act
accordingly. If they contradict each other then
spies of more superior talents should be deputed
to find out which of his actions are appreciated
by his people as well as the causes of their
dissatisfaction. Everything is depended on
spies, king should look carefully on them. The
W : IT*Tts1irat ^ fa'flMflill^ll
spies should be checked in return. He should
then abandon for good what may be against the A servant of the State should carefully listen
wishes of the people. to what the king says and never interrupt him in
his speech. In an assemblage, he should speak
rW T f |
sweet and agreeable words to the king, and
unsavoury things that may be unavoidable and
d W Irtl^ H necessary for his well being should be
s j f o T T F T % II^ 1 1
communicated to him privately. When a
sovereign is of a peaceful disposition he may
O the best king of the Solar race! the beauty then be approached with a prayer of conferring
and prosperity of a king always lies in the any favour upon some one, but no prayer should
contentment of his subjects, he should therefore be made for one’s ownself. Such a prayer
act in such a manner as their love toward their should always be made through some friend. He
king might be increased. should be specially careful that one’s duty
TTfrgrrn w t should not be neglected. He should not
overwork any one, nor should he
*** misappropriate any money. He should never
show any indifference to the honours conferred
by the sovereign and should always try to keep
C H A P T E R 216 himself in his good graces. He should never
The qualities of the king’s servants
imitate the king in his dress, mode of talking
nor any other actions. He should avoid what is
not pleasing to him and should not equal or
1 cjfSdc^ m P R t excel him in dress.
?w t ^ e w ifiw ifa t w ii * ii

Matsya said- O King of Manus! I shall tell i l P TFSTR 5 favtoiMjl 6 II

you now what a servant of the state should do. In course of gambling and at the game of
Hear carefully. dice one should show his skill to the king but
jm sitae? rra ra ^ :i make the latter win.
OT%!ZI cfiR cTW ^ cWT cJ^:IRII 3RT:^iRTST^fT^f^TTf^: I
w f 9N)*m P*hi xiilSicivim-ii^ii ii

r^'ldW grfioqqfM } II Without the king’s permission he should not

go about with the custodians of the ladies
apartments of the royal palace, nor should he do
w i § g s r a R im i so with the spies of the enemies and the
ebwHdMId: dismissed servants of the State.
^ 2R c * > 4 iu iII ||

*T R 2 J rtSJT TI*T: f i r a t * 1 ^ 1 *TcET q%T5TT q dc'Hi* W ^ T I I *o II

<I'JUST *T cTETT c h l 4 ^ ? W T f a w % f 5 cPT11 ^ II He should keep secret the kindly or unkindly
feelings of the king towards him. He should not
utter before any one a thing that is private to the
king.
WflcffBiqSlggifcs rWT TT^TtsfSRTt «T^II **11
Any thing reproachable or irreproachable
communicated by the king should not be
disclosed to any one for if one does so one loses
the favour of the king.
3TTiTMm^ dM fam gw ro
Upri grramtfw ^rait j m f^n^rrii *? n
When a king orders any one to perform any
service one should readily volunteer himself to
do it.
sn fe a t ^ mi ^ ;i
w fe w n ts lw rrra g § *3 u
Of course this should be done knowing the
hours of business, otherwise if one does so at all
times, one becomes an object of hatred and
ridicule.
W : fanfar crrcRift w w is f y r: ifr:i
One should not repeatedly repeat the
favourite words of a king. One should always
remain very modest and never knit his
eyebrows in his .august presence or laugh too
much.
HlfdclThl ^ q rf MlrHR<*W«)ll
W efSTERII ^ II
He should not talk too much in the presence
of the king, nor should he remain silent. He
should not be proudy, nor should he speak too
much of himself.
elfcWfcWHg-K WT ^rt f *TTC^II *5II
•d NHl'KR gjnf f^T q cER^JJI *V9II
HiPt^-nyi yf^vM gsNRi
q- W rT ^ f t f l l * d ll
TT?R§ ^f^nrt ^ ^ dN(dVl-H<ll
<WT W T ^ R R f la R T ff^ ll *<? II
He should not say anything about the unjust
deed of the sovereign and should put on the
garments, weapons and ornaments presented to
him by the king on momentous occasions. He
should not give away any of the royal gifts and
should not sleep during the day time. He should
not pass through a forbidden thoroughfare and
should not meet the king at an improper place.
He should take his seat to the right or the left of
the king according to his warrant of precedence
and not behind or in front of him.
*F»rT fa^cH 3OT cHtH
cfldyaU ? o ||
He should not yawn, show signs of
weariness, cough, assume angry demeanour,
rest himself against anything, knit his eyes,
vomit and belch, in the presence of the
sovereign.
fatf ^ W WyuiNsHIMH ^T:l
4cHjUIH<ai^ WT^T y ^ ^ l l ? *11
He should not indulge in self-praise but he
should get others to do it for him.
ylicyj HiRdcrt JjpjTT cMTI
All the servants of the Estate should most
loyally serve the sovereign with a clear mind
and free from laziness. They should always
ignore craftiness, wickedness, backbiting,
atheism and low morals.
Those versed in the Vedas, possessing
modesty should always serve the king well for
increasing their prosperity.
'■
3 lci<Tnci^iui
fejn rf ^ gsrcRii^mi
The sons, friends and councillors of the king
should be saluted every day, neither the king
nor his minister should be trusted.
fgtt W 1%^: tt?
*TRHT: f ^ l l ?V9||
Nothing should be said without being asked;
and if one says so, that ought to be true and lead
to the general welfare. One should always take
a measure of the king’s mind by his speech and
then it is easy for him to act so as to please him;
he is to worship the king.
TFTFRT4 rlcHW
r£W fe<Tbl T r f i l f l r l j j c b K ^ ^ II ?<£ll
One who wants one’s own welfare should
mark carefully whether the king is pleased or
displeased with him and should act accordingly.
farcjf: mm
STTVITcl^Hch U v rH IV I 3RTtf?r xTH ? <? II
ycblMW: u w ts ft xf Pitches: 1
a rm xr grfrtW h \3 o 11
If a king goes against any body, his party
will be ruined and his opposite party will rise.
The king if disgusted gives hopes but does not
confer benefits accordingly. He appears angry,
though, there is no cause of anger and though
he remains pleasant, he speaks unpleasant high
words. The king may deprive him of his
subsistence for his insane speeches.
jnftlcllcKwRdl 1 TTWTaRKfraiWTI
3TRTW§ TTctff kHgdll 3 *11
gsrrcj ch-Tlfd tri
form al rx gnfftm
H^U|i(|| 3311
The disgusted king shows his goodwill
towards others but hates him with whom he is
disgusted. He finds fault with his words and
speaks other words not having any concern with
the business. The king turns away his attention
from the piece of work of his subordinate with
whom he is disgusted. These signs indicate that
a king is disgusted.
<jgT jrcrat srarfr xikuhi
d^yjiqn^m i
STfinmnrfir ciicHiilH
31TFR ^ WUhM&MK<M«llll^ll
gsrR m y^jJcj^wyjn
ff?r <Tbw 3^11
On the other hand when a king becomes
pleased he always assumes a pleasant aspect
towards him, accepts his words with gentleness,
offers seat and asks about his welfare. Know
that the king is pleased with him, seeing whom
in private place he does not become afraid,
hearing whose words his face becomes jolly;
even whose unpleasant words he hears and
whose humble offerings the king accepts and
who he remembers with a cheerful expression
of his face. A devoted one should serve the king
in the ways spoken by me.
ft* ^
*T3rf% % pHjumyiWijj
fsm ^ sRTfo
The retainers of the king who do serve
others not only in times of adversity but always
and who adore the king inspite of his being
ignorant, go to the domain of Indra that is
inhabited by the Devas.
s g fif cI^cT WII ^ II

* * * y^iilci <pifart PiR^f 3W ^ ii ^ ii

Amidst such surroundings he should have

his fortress. There are six different kinds of
C H A P T E R 217 forts, viz., Dhanusadurga1, Mahldurga2,
The ways of protecting the fort and the city Naradurga3, Vrksadurga4, Jaladurga5,
of a king Giridurga6 and of these the last-named
■Rr^T Giridurga is the best.
f f ^ MRyl4ri tfyigMditfSltTHJ
WTRrRTra^t n sn t *11 w ^ rq ;n c u

rT2fF7T:l The castle should be surrounded by a ditch

E h fa^ lflUlUJjH W IR II
Matsya said- A king should have his
residence in a central place which should be
beautiful, with abundance of grass and trees. It
should be inhabited by a number of people and
where the tributary kings, princes and subjects
are loyal and submissive. It should also have
some Brahmanas skilled in various rituals and
many artisans in its vicinity.
3^e)MI<Jcb iUWjirlVjRlferfHJ
and ramparts. The buildings are to be in the
centre. It should have abundance of weapons,
e.g., Sataghni and others.
TTftjt rf m
TPTT f^ T ^ fr^ ll^ ll
Its doors should be beautifully made. Its
main entrance should be handsome and big
enough to enable the king to pass through it
riding on an elephant with his banner streaming.
^ c h fw ^ jr *o ii

Four roads should be laid out to form

w : w fw n fw ^ im i squares. There should be a temple in front of
rT o U t T O ^ I one road well-constructed.
rf zf feTFmi
It should be surrounded by sweet smelling qnffocHui ^ h ii

flowers and fruits. It should be impassable to s9 Tfrqr w M ^ i

the foreigner’s army. There should be no tigers,
scorpions, snakes, lions, thieves round about it.
1. A castle surrounded by desert.
The place should be beautiful and should be 2. An earth fort.
elevated and well-supplied with water and 3. A place o f safety formed by placing the army in a
should not be heavily taxed. A king should live particular position.
4. A place densely surrounded by trees which make it
with his assistants in such a place of happiness
impassable.
where there should be absolutely nothing to 5. A fort surrounded by water.
agitate him. 6. A hill fortress.
 3TTW ^rt ctilU^TJTHII *? II royal priest should be to the left of the king’s
mansion where should also be the places for
The king’s mansions should be in front of
ministers, Vedic professors and students,
the second road. Facing the third one should be
physicians, stables and cowsheds and store­
the houses of judicial and military officers and
houses. The stables should face the north, or the
the gateway of the city should be in front of the
south. It is not well if it faces any other
fourth. In such a way a royal city should be laid
direction. All night there are to be lamps
out no matter if it is oblong, square or circular.
burning in the stables. The horses should stay
fe<*|ui rt TcWKi ?TStcf ^i theie.
3 # EF5 5 ra rtt rf 3 tflc b l< W * | < 4 | ^ l l * 3 II

Circular one is the best or it may be *nvi^¥IIMiy WrGl SljiM rT|| ^ *||
triangular or drumshaped, or semi-circular or of
srinsr qraf W d^nuii r^faum
other suitable shapes (in the form of military
array, diamond-shaped, etc.). < l) M '* I U a iR v i H I ^ fr» fa :ll^ ll

3TTct
<T 3*R I

m W W F T TF5TT f ^ T F T " m W T I I ^ 3 II
W fc M H d lll **11

w r <m ^ h :i ^ n m jy 4 v i:i

dWlfa ^ n t «TFt w s n q f a # ^ || *c<II fvif^M H i x t a y ? q m f a ¥ l N d : i i ? * n

< a K l c ( ^ |^ J f c b H M ^ R ^ i ^ p n ^ l
TRRt WfT <*t?o44I
'i ^ E i H ^ c l e i i j s I x T IR m i
w ctsit *rnt a n w T R f t^ ii *<*n
3T f?^W TF5TT <|*f % S J q rll T73T:I
The palace on the banks of a river should be
of the shape of a crescent; this is the best. fs w iu ii W T R iy l^ rllR ^ II

Treasure should be kept in the southern portion Cocks, monkeys, she-goats and cows with
of the palace, to the further south of which calves should be kept near the stables. She-
should be the place for the elephants. The goats should also be kept for the benefit of the
elephant yard should have its doorway to the horses. Dung should always be cleared away
east or the north. The arsenal should be made from the stables, elephants and cow yards
south-east. before sunset. The quarters for the grooms and
elephant drivers and charioteers should be near
the stables and the elephant yard. Besides them,
cuho} *V9|| soldiers, artisans, those versed in formulae,
mR ^ ^ i fg fih ru ic t> $ c i
veterinary doctors (about horses and elephants,
etc.), guests should also be best accommodated
cT tef t [ M ^ < * ){ j|J |U II within the fortress, for diseases are likely to
■»rat w t rT^ra' fm rurt <t$ ct wi prevail much in the fortress. Brahmanas and
3rHifayui ^<4iiuii fgqUi^n *<? n Caranas should also be accommodated.
W «<gH W d'l f^FTT cF T 4 M * ^ l

g if rf ^ * 4 o i j | H M I H g < U ||f e d l : l l ? '3 l l

tj< < llfcl rM T s n q f : T T I ^ T # l j : l R o |i

In the same direction should be the kitchen

and houses for other works. The house of the S K lf u i T j m f q s jf3 1 T I I? < ill

A large number of people should not be
allowed to enter the fortress. There should be
various kinds of cannon and weapons in the fort
as well as those who can use them, r weapons
that can destroy thousands of people protect the
king. There are to remain warriors also close by.
Besides all these things there should be secret
doors as well as other doors within the fort
protected by those who killed thousands
warriors or are skilled in shooting bows and
arrows and throwing various other weapons.
qp dlMTKJri TJlfsJcni ^ ||
VKIUIIMVI is l< JIM i ch eiriw i rT^cT W l
W T T Tt p n t i r M : W ! l 3 ° II
3T?TRt Tf W H T M5r<|U|i
r^M Hi qfgviRi fdin^rt ^ Tnfen 3 *11
MRTRT rf UVJHUi VlTblni ^
^tKluii giJnTt tT#T: WH 3 ? II
ig m \ d ;is iiu iin fR H n t t o : ii 3 3 ii
fW ^ w is n t w is t ?
*TII 3 * II
iratTR TfTPER FT zf
be kept ready within the fortress. Shields, skins,
pharoas, ropes, canes, various things of
artisanship, husks, loads of straw, wood, coals,
etc., should also be kept. The tools of all the
artisans, musical instruments, various kinds of
medicines, drums, weapons, various clothings,
gems, iron, etc., should also be kept ready. A
good quantity of grass, firewood, molasses, oils,
milk fat, sinews, cowhides, hides for drums, all
kinds of grains, silk cloths, barley, wheat,
jewels, other kinds of cloths, all kinds of irons,
all kinds of pulses such as Moiha, Muftga~ and
Urada,3 gram, sesamum, cowdung, grain-dust,
hemp, resinous exudation of Sala-tree, bark of
the birch-tree, wax, borax, etc., should also be
kept in stock in abundance.
ghrmwrtM: gjrai w im
rTI fT ® rf TTmrPTII * 0 11
WRlft fsre^Rt yJJHlfa fS!P5> Tjqgji
* t?omiPi -q^mFT yI5i4)^raTii**n
Poisons of snakes should be kept locked up
in jars and similarly lions, deer, birds, etc.,
should also be kept confined separately.
Animals unfriendly to each other should be
carefully kept in secret spots and apart from
each other.
I

T J 3 W ^ H H I iT t W R t rTII 3 m i UJfHlPl ^ g ^ rjR R t fBd<fiTTq^TII*?ll

c f ^ H in y M ^ rfn i w m r o f e i f a : m i
x TS IR JH T « 4 d W l l l l ^ l l
d^c)i<syydH i ^ w T f f w r f t i
Nj-O "O n3
Besides these things, a king wishing the
well-being of all should also keep in stock well-
preserved all the various articles of the state.

T rT R t HcJcRtfPTIT II 3^911

e b H I« I^ M m iU li T jU |i* R i m i
VlFPPlff pcroff xTll*3H
tn w ff xt %$yiR^ I g ^ rw ri
w ^ TTT^rtwrtifirii 3 c 11
g rw im t ^ r r ^ f r ^ n s g n fw iu ^ n

XraT f e c R l l 3^ 11

A number of bows, clubs, spears, arrows,

1. Aconite leaved kidneybeen
swords, sticks, maces, big pieces of stones,
2. Green grain
tridents, battle-axes, quoits, etc., should always 3. Kidney been
 ■qgiltjff | - q ^ T ^ T ■q^icnT : || Yastimadhu, Sukra, Atisaka, Kas'morya, Chatra
(Agarecus campestris), Atichatra, Vlrana, Iksu,
sfcR: g^rnrgg; f^r: i
Ikusvlkara, Phanitadi, SimhI, SahadevI,
w f WTgT TJS^ *JM^«^wffcr*l:ll*^ll Madhuka, Puspahamsa Satapuspa, Madhullka,
^*lfd^**l¥M4¥tf;llfd^cft<U||:i Satavarl,4 Madhuka, Asvattha, Tala,
Atmagupta, Katphala, Darvika, RajasirsakI,
3§rf^fa*RTsr ^rfaftnsjiyr w rii*v9ii
Rajas'arsapa, Dhanyaka (Coviandrum Sativum),
I t # xf xt fgg^^rrrarawi Rsyaprokta,5 Utkata, Kalasaka, PadmavTja,
■qggj gtq^Tmsm ? r a w ^fci*ni*<£ii Govalll, Madhuvalll, Sltapaki, KalirigaksI,
^ ftnqH dltfiN ^1 Kakajihva, Urupuspika, Parvata, Trapusa,
Gunja, Punarbhava, Kaseruka, Kas'mlrl, Bilva,
3TWTHT g^TfiHIW ^ifcfol IMVUtJ'chl 11*^11 Saluka, Kesara, all sorts of husks, grains,
Samldhanya, milk, honey, curds, oils, fat and
<*IHVir<« U<j4M ijt^rrff Wifcrtcblll Ho || marrow, Vasa, clarified butter, Nlpa, Aristaka,
Aksota Vatamra, Soma, Vanaka, etc.
<l^iyid*1 ^ fdPiilchim^dUHj
TlirR^ft ^ldehMH^im*ll
3 g ^ rtf t f^?TM g^R TTi
w rR nfq Trafftn wrtm^nRr f^im ^n
^ I t ^ M r r i f e TTSvSTT ci^iydMJ
MKIdd HHUcb T T T ^ R 3 ^ xTI
Hl»4aiRa*^l^idmm'lM«<iuicbH>ii H3 11
<-dVI«iW ^11^911
xjmiPi fg^rr w r 7m:i
HcHld xf
t r t y fy ^ rrr^ ^ fRar^Td: 1m * 11
TTTRlcf W TTUlf^ U W # rTim«ill
The following medicinal plants and articles
of purest quality should also be kept, viz.,- 3m TraffnT fe n
Jlvaka, Rsabhaka,1 Kakoll, AmalakI, Atarusa TJ^TT^R TjMlFj TF5TT TRim II
(Adhatoda Vasica), SalaparnI (Desmodium The following things should also be stocked
Gangeticum), Prsniparni (Uraria Picta), in a king’s castle, viz.- Pomegranates,
MudgaparnI (Phaseolus tielobus), MasaparnI Amrataka, tamarinds, lemons, cucumbers,
(Teramnus labialis), Sarivadvaya,2 Balatraya breadfruits, Karamardaka, Rusaka, Bljapura,6
(Sida Cordifolia), Vara, SasantI, Vrsya, Brhati Kandura, Malatl, Rajabandhuka, Kolakadvaya,
(Solanun Indecum), Kantakari (Solanum all sorts of Parna, Amratadvaya, Paravata,
xanthocarpum), Srngi, SrngatakI, DronI, Varsa, Nagaraka, Praclnaruka, Kapittha, Amalaka
Darbha,3 Renuka, MadhuparnI, Vidaridvaya, (Phyallanthus Emblica), Cukraphala,
Mahaksira, Mahatapa, Dhanvana (Grewia Dantasatha, Jambu, Navanita, Sauvlraka,
teliaefolia), Sahadeva, Katuka, Eranda, Visa,
PamI, Satahva, Mrdvlka, Phalgu, Kharjura,
4. Asparagus Racem osus
5. Indian M alow
6. ^RFeft I ^(HHl
HK4:1 Nighantusesa o f Hemacandra 1.53-
2. Black nad white sort o f Hem idesm us indicus. 54 p. 32. W J T I H l ^ - + 1 Amarakosa
3. Desmostachya bipannata II.4.79, p. 40.
Rusodaka, all sorts of wines, Manda, takra, curd
and all sorts of white things and other sour
things.
tjiu^qJcifqs ^rgrggftTii^oii
3Tf^ §tr gn^nrw jiui : i
iJ.cini^lfq tiRnfr ttjtt
The following things should also be kept-
all the various kinds of salts, viz.- Saindhava,
Sambhara, sea salt, salt made out of well water,
Ksara, Maniyarl, black salt, red salt, Sanvarcala,
Udbhida, Balakeya, Yavakhya, Aurva, Ksara,
Kalabhasma.
O *r -qfM f?nmorn?ra^T:iis?ii
fST3nrtaifefoT?t
ebK^l^Rachi ^TFHfT <*Mmfr(cbm^ii
^Pui^chisgr m i
=ST?TW rt cRT:W W gftdM tR:1WTU $*11
^ Ttf^t cram
irai ^u^cbiuiii vicri*) i%g$r
w fw WTT gRdcblfa
XR^nfq 3 ft f | M ^ r f T Mf^rasi II ^ ^ II
^iRnft W : ^sgrf%T:i
tiw ■^rhxmii^^ii
The following pungent things should also be
kept- sacred figs and the root of sacred fig-tree,
Pippall (Piper longum), Pippallmula, Cavya,
Citraka, Nagara (Piper Bettle), Kubera, black
pepper, Sigru, marking-nuts, mustard, Kustha,
Ligisticum, Ajamoda (Carum Roxburgheanum),
asaphotaeda, Mulaka, Dhanyaka, Karavl,
bamboo shoots, Yajya, Sumukha, Kalamalika,
Phanijhak, garlic, Bhustma (Cymbopogon
Jwarancusa), Surasa, Kayastha, Vayastha,
Haritala, Manahsila, Amrta, Rudanti, Rohisa,
Kunkuma, Jaya, Eranda (Ricinus Communis),
Kandlra, Sallaki, Hanjika, all sorts of Pitta and
Mutra, Haritaka, various other fruits, Suksma-
aila (Shelser Cardamomum), Hirigupatrika and
other pungent things.
^ H d ^ l l W T b M H *^ c t,^ || ^ c II
qdldebdehl xrag; cp=ni
fcb<«nfd'rbH
*^d*«fl faw ■cufrifcim dVUIII ^ ^ II
dlHl^N^dJR «HMU^<*^-dl:l
<*lch^yRcHT ^ ^<1^111^° II
frftuTt Triift tnfegjrar
w i ^ fT R T t r fw r g ^ ii ^9 ^11
w nt gjruT ^ rm rg ; *h s h i $ h ) i
^MMUlf c^iy-iy TT%3T ^5Tf?nilV9^||
t*TT 3e||g< m £)dl dlH IW ild l ^ M l
fgmnft rrtsngfwnftii 11
M H d l* ^ 0 J ||l? 4 l M l
tfafajT W -r^ t W IT ^ |U in< lTb^ ch:IH 9*ll
The king should collect the following things
in his own city- Musta, Candana, Hrivera,
Krtamalaka, Daruharidra, Haridra, Nalada,
Uslra, Naktamala, Kadambaka, Durva, Patoli
(Trichosanthes Dioica), Katuka, DantI,
Tvakpatri, Vaca (Acovus calmus), Cireta,
BhutumbI, Visa, Ativisa, Talis'apatra, Tagara,
Saptaparna, Vikarikata, Kakodumbarika (Ficus
hispida), Divya, Surodbhava, Sadgrantha,
Rohini, Mansi, Parpata, DantI, Rasanjana,
Bhrrigaraja, Patangl, Paripelava, Duhsparsa,
GurunI, Kama, Syamaka, Gandhanakull,
RupaparnI, Vyaghranakha, Manjistha,
Caturangula, Rambha, Ankura, Asphota,
Talasphota, Harenuka, Vetragra, Vetasa,
TumbI, VisanI, LodhrapuspinI, Malatl,
Karakrsna, Vrscika, Jlvita, Parnika, GuducI
(Cocculus Cordifolious).
■ Q c r a T ^ f t r f p n f ^ T TF3TT -f-iRl j i l l r ^ ^ |
fyi|^ldchlM «4 "tTM TW - c ll^ m ^ l:!
 3 FR TT W d c lf c f i T v4iU||<* c h d lb t f r T S n i l I I
- f s f e fVMNii
3
f l R c h l H H .i l
fg f it T T M w fe g f t o f^ T ^ H T H 1
^ t E h ^ T T W f g ^ T : f? T W W ftll^ ill
R i« iH M )^ c b i« iR (v K m i: ^ r a J M l destroy sins and prevent draught. The bacilli,
fg ^ m s fR T R i: T ^ is r ^ q m g ; r r w ^ w ^ i i v s ^ i t
T M ^ t g rrti *r g R ig j f i R r a w n
* ^ < = i R ;< ^ h i i 4 o | |
TJTT T ^ l f n T • H K lf u i
iJeWKtft r t w iR '*m qiis4l Tmrt it?t:ii c *ii
The following things should also be kept-
Harltakl, AmalakI, BhumyamalakI
(Phyallanthus urenarea), Bibhltaka, Priyangu,
Dhatakipuspa, Moca, Arjuna, Asana, Ananta,
Kamini, Tuvarika, Syonaka (Orocylm Indicum),
Katphala, Bhuijapatra, Silapatra, Patalapatra,
Lomaka, Samanga, Trivrta, Mula, Karpasa,
Gairika, Anjana, Vidruma, Madhuchista,
Kandika, Kumida, Utpala, Nyagrodha,
Udumbara, Asvattha (Ficus religiosa), Kirisuka,
Siriasapa, Sami, Priyala, Pilu, Kasari, Sirapa,
Padmaka, Vilva, Agnimantha (Clerodendron
Phlomoides), Plaksa (Ficus lacor), Syamaka,
Vaka, Ghana, Rajadana, Karlra, Dhanyaka,
Priyaka, Kahkola, Asoka, Vadara, Kadamba,
Khadiradvaya,1the leaves, essence (resin), roots
and flowers of all these.
WTC TF3T T T ^ R ^ T I
chtflHdSJ WTT: 3*^:114^11
The king is to collect all sorts of poisons
very carefully. Also he should collect various
things of wonderful variegated properties that
can destroy poisons, also that can destroy
ahgadas, Raksasas, Bhutas and Pisacas, that can
the poisonous gases and fumes and similar
destructive things should also be preserved by a
king for the destruction of his enemies. The
king should also keep within his fort people
versed in dancing and music and versed also in
*T I
the Kalasastras (various arts).
yM-dl^fildiwicl rX fc^lPldHJ
§*icJjMN¥flMugr ^ j m e)Wi)^ii<s^ii
He should not allow the timid, the
infatuated, the intoxicated, those addicted to
drugs, the angry dispositioned, the disgraced
ones, the sinful and bad persons to remain in his
stronghold.
q^iqyiglH-ciqlMid
jpf TFTH ^f^T: TT^ii4V9ii
The monarch should always remain in a
well-guarded citadel protected by charms,
warriors, balconies and well supplied with all
kinds of grains and medicines and inhabited by
the merchant classes.

gfcsj -qRnt oq^rrat wsta ^ru 4 ? u

yH^llRj<*)feldd*4)5«znq:ll 9 **9II
c lM ^ M i^ M I? U |i fq ^ n fo T x fl

a rr q ffu r g ^ n fir T n fe ii^ ^ ii

(q m u ii I f q ^ T M ^ l'H 'J iil

C H A P T E R 218
f g f % r a i g i ^ T 9 i q f f o r c q 7 H T C R M I I 4 * II
Things to be preserved by a king in his fort
T O lT : ^ c ( ^ l:l
mww
fanyifa ^ «nqffnT 'W3TTI
1. A cecia Catechu. 1ll<4^Tl <aR<t .
Amarakosa 11.4.50. rTTft cRII *11
 Those lions rent the body of the magic
elephant, at which, Jambha discharged the
appearance of an elephant which he had put on
and transformed himself into a monstrous
serpent with hundreds of hoods. He began to
scorch the Devas with his poisonous hisses at
which Indra discharged Garudastra out of which
hundreds of Garudas were produced and they
all swarmed on the serpent like Jambha, and
divided his body into pieces.
J R E F i t f W i r a t rRTt 3TRTT II
xrarc rKifcrJm«iy*iHj
fa<jde^4t w f w r ^ < ^ i q n ^ o it
^ H lf a ? l ^ »T 4 ld lH > d H d l< 3 « » > H J I ^
Then, Jambha cast off that form and
extended himself, obstructing the pathway of
the Sun and the Moon. He then opened his
mouth wide and wanted to swallow up the
Devas. Instantly the troop of the Devas and
their warriors went inside his mouth.
TTPTOFfa g n tw i
?i?Kt w ra : i r a T ^ n ^ n
foiM+dWnfcT ^oilWldylfadHJI ^ 3 II
q W5RT { U I ^ I mAI^-MI ehldi'AicCI
irfo ^roiifyfad: mihmU mm
■qT ? r a j i r ^ i n w w rii w
M : ?ra;: y^ftd'l 31% ^ isi
^T w rrr# 5W t -g irm rp ^ fe ii ^ \9 ii
In that way, Jambha devoured the army of
the Devas and the army and the Devas were
quite done up. They could not do any thing.
Indra came to the spot direct on his elephant
and without seeing any remedy said to Visnu
“O Devadeva! what would be now proper for
us? I do not see any way by which we can
resist. Tell me what you considered best in your
judgement.” Visnu replied- “O Indra! It will not
raeet for you to abandon the warfare inspite of
your being so overwhelmed and horrified. You
should instantly muster your strength. O Indra!
the Daitya is now making his mark at me. In the
meantime, you better remember at once what
weapon you will throw. Do not be perplexed.”
Hearing that Indra composed himself and threw
II
Narayanastra angrily at the chest of the demon.
#0T ^£11
*11
' p r a ’sfiit * riT :iim ii
<U|HtKfacft&K dcUMI^("KH:l
wt ^T%l^ll ^ O||
But in meantime, Jambha swallowed up
another three lacs of Gandharvas and Kinnars.
Then his chest was shattered by the dreadful
missile of Indra and he began to bleed profusely
and left the battle field. By the virtue of the
missile, the horrible appearance of the Daitya
was also destroyed.
7FFTST: IT W T W ^ r f ^ ^ l l ^ *11
yqkl IJI^NlHt ITfft chi<ui
^ II iforuhl
« iig ^ fin : f^rctfasr n f ^ : i i * 3*11
ilh yu^i(5r: m il ^ m i
The Daitya afterwards remaining unseen in
the heavens began to shower arms on the
Devas. He sent down a shower of spears, axes,
quoits, arrows, clubs, swords, iron clubs, and
various other invulnerable weapons. By their
fall, the arms and the heads of the Devas,
decorated with ornaments began to fall down
and the earth became covered, as it were, with
their thighs and various other limbs. Besides
them, huge elephants also fell down. Many
broken arrows, chariot wheels, axles, chariots,
and many charioteers fell down.
niyvftftidch^mi
:II*3^II
The earth was covered with blood and flesh
and pools of blood were formed with the huge
piles of the dead bodies looking like rocks.
*3^11
The headless forms of many Kabandhas
began to dance about here and there. In that
way, the battle became extremely fierce and no
one could take his stand. The three worlds, it
appeared, would be destroyed and all the being
were terrified. Jackals, crows and vultures were
delighted. At some places the crow began to
raise a cry after picking out the eyes of the dead
heroes.
3 R lf% >j|Ujehl: efclRjdJ
ewixifcwflbtrPHtawi:
^ ftcfordHd:ll *3411
At some other spot, jackals began to devour
the intestines of the dead and at certain spots,
vultures were busily engaged in eating the flesh
with their beaks, at other places dogs began to
eat flesh. Wolves feasted themselves on the
dead elephants after dragging them aside and
drank out the blood after getting out their
intestines.
cwRli^VIWvilld^: HMldVli(uidl^:ll
$nrR^Rrai^:i
T f T t S W j J i r f5 R T :ll * 3 9 II
W f^TT fjnt H^TII
T O f k ^idmii^dlwji¥ilfuidiyc)^i
¥!<««$ drtl«<4«KMcrlc(H,ll**o||
The dogs and other carnivorous animals also
feasted on the dead horses. The Pisacas and
Pisacis drank the blood which served to them as
wine and roamed about in glee; at other places
some Pisacis spoke to her husband “Bring that
face for me.” “That hoof will be my favourite
use.” “That lotus-like arm will suit well as my
earring.” Some PisacI not being able to eat dead
corpses, began to look angrily on her husband.
Some of the Raksasa women seeing their lords
agitated with thirst offered them the warm blood
after taking it out from the corpses.
x P S R q ^ e b l P w l r r e $ < S K M lld d H J
^dW 3T«Jfr f W W H I I
^ R i p r : 11** *11
Some Yaksa woman took for her dear
husband’s sake the tusks of an elephant after
cutting that with an axle as one cuts the tree
with an axe. Some Yaksas drawing off the skin
of the elephant's head presented the pearl,
soaked in blood, to his wife. In that way, the
Yaksas and the Raksasas in company of their
wives feasted on the flesh of the dead and drank
their blood.
^T^IiSTcnfw TTT JPJIT m f i i H i l
firai fayTtwftfad ^ m u ^ iiy d H ji
^ xrazmt w fw % *rt vMyimilrKHj
T T W rlv rM g lril^ 5 W fih s K H H H H W H
w\ 3*nf?r frf5^fer:i
^ QAtiVi W r f W d^ch-UmH.II
ffw fjRRT dcrl^rr ej^Pd ^l4l(ttn:l
^ 'tfHIHMlimi: fqw =rq^raw :ll**^ll
 Manu said- Please tell me, O Lord! the Laksa, Priyangu, (long pepper, saffron or a
medicines that destroy the demons and dispel particular kind of creeper said to blossom at the
the effect of poisons and that ought to be kept in touch of women) Manjistha, Ela (Elettria
a king’s fort. cardamonum), Renuka, Yastimadhu
(Glycerrlyza glabra), Madhura, should be mixed
TRrBT -scim
with Babhrupitta and buried into the earth for
fa c 'd ld c h ) W rT T d lf^ e b lN U IItl
seven nights in a vessel made of horn. Then it
sn w f ^ * 1 ^ 1 fn < w w : 3n should be placed in a golden pendant studded
Trgfr with precious stones which should be used on
the hand. It will dispel the poison from
^ ^ mh ^ < ^ ¥ ia m w h V < * h .i i 3 ii everything it touches. Manohvaya, Samlpattra,
«beMm<ni m gr^r5R ^w rrq;i Tumvika, the white mustard, woodapple,
H ldH lfdR lM I f ? T f Tjaft M H - k l i m i
Kustha, Manjistha, should be well-powdered
and mixed with the bile of a dog and a Kapila
xl I
cow. This great medicine prevents the effects of
M^K-dVId cT^Tt^TCTt f^MHIVHH.11 HI! poisons. Besides these, there are various gems
Matsya said- The decoction of the following and pearls, Musika and Jatuka which ought to
things dispels the poison, viz., Bilva (Aegle be held in the arm. They also prevent the effects
Marmelos), Ataki, Yavaksara, Patala of poisons.
(Banduknut), Vahlika, Usana, SriparnI, and 1WTRTT -q%BT WBT *|§ I
Sallakl. By drinking and sprinkling the
poisoned yava, salt, drinking water, bedding,
clothes, seat, water, armour, ornaments, Cll^lfcri XRTraTST ftttr h yHfMHI: I
umbrella, camara and fans with the decoction of
the above materials, the effect of poison
disappears. The decoctions of the following By mixing Renuka, JatamarisI, turmeric,
materials also readily drive away poisonous Madhuka, honey, the bark of Aksa, Surasa,
effects, viz.,- Selu, Patala, Ativisa, Sigru, Laksa and the bile of a dog into a paste and
Murva, Punamava (Boerhavia diffusa), applying it over the drums, sounding
Samanga, Vrsamula, Kapittha, Vrsasronita, instruments, and banners; by hearing the sound
Mahadarhta, Satha. of such drums and by seeing and smelling such
banners one is freed from the effects of a
W F T T ^ u j ch'll
poison.
3SW Msltfciui -qf^ET

clW: fK 3rr ^rf&T ?>HI 5»«S, <M K ^qll'9ll

M - i i ^ i v w tc r a g f ^ i ^ R r e ^ r r : i i < i i i
Tryusana, five kinds of salts, Manjistha,
both kinds of turmeric, cardamums, Trivrta,
^ rt leaves, Vidanga, colocynth, Madhuka, cane,
Ksaudra, should be deposited in a horn and then
n fu u H i
they should be mixed and boiled in hot water
^ n f tr ^ ^ s =jt fw w ii it when they will dispel all poisonous effects.
 ^icW H'iui T3^rai^% :ll * m i and rubbed over the body also takes off all
poison. Now hear about the most mighty
wvj r r s3 g*0m-Ov r ^*0
TRT <TI
'O medicines, O King! viz.-
spt c)iy4j^ w = R ^ tm ii *^ n
cFSZTT g^fecRt <Mfe|buj5bkll c M ta K II
The white resinous exudation mixed with
fy c T F R ^ T T W T MdlRdchlll 9 311
mustard, Elavaluka, Suvega, Taskara, Sura and
Arjuna flowers and powdered together and used ymiRiu^i ^ti

as incense in the fire drive away the poisonous w xf Idrvncfr yN^fcrgrni 9*11
effects from everything moveable and x IU^h I ff^ rw n TTtS^TWf cb-^n^lchll
immoveable in the household.
^ W f r f iT M W in k II y
W faP9T ^ T T W T T T ^ T i:!
Vandhya, KarkotakI, Visnukranta, Utkala,
q f^ rr sp^tt ^ar ^ n Satamull, Sita, Ananda, Bala, Moca, Patolika,
Where the above-mentioned incense is burnt Soma, Pinda, turmeric, Dagdharuha, Sthala-
worms, lizards, frogs, poisonous and creeping Kamala, Vis'all, Sankhamulika, Candall,
animals or Krtyas can not thrive. Hastimagadha, GopamI, AjapamI, Kararhbhika,
Rakta, Maharakta, Barhisikha.
chlVira'cHt HrhMH xf ytfMH I1
^ d N i^ w y w i* d ld u ^ c 4 1 q 'l5 :ii *411
cJTCOft cCtfT|^-[
•O W cMT ^ JI^IHIchHl II 9 ^ IIO
^ rft f ? r a w xf w h m t t?R #rajri
*<? n
^HdchlHI xf w r f ^ T I R V a l l
WTS9?T TRT%WT:I
When the bark of Palasa is mixed with the
exudation of sandal-tree, milk, Murva, the juice CiTg-n^T c iy fe ^ l HdHHIIcbTJZeblll 9411

of Lavalu, Nakull, Tandullyaka and KakamacI KosatakI, Naktamala, Priyala, SulocanI,

and a thin decoction is prepared, it prevents all
sorts of poisons. Rocanapatra Nepali,
Kurhkuma and Tilaka, if held in the arm, make
one from all sorts of poisons and he becomes
the favourite of kings.
VarunI, Vasugandha, Gandhanakull, Isvarl,
Sivagandha, Syamala, Vamsanalika, Jatukall,
Mahasveta, Sveta, Madhuyastika, Vajraka,
Paribhadra, Sindhuvaraka, Jlvananda,
Vasucchidra, Natanagara, Kantakari.

4 ^ R ^ IM l(^ B lf*fu i^ c h U lP fW ^ :ll ^ o ii xf ^ 1 # urat cCTfa*"TI

* ^ ^ y m R c b iu 9^11
fy lfo t ^ trj gw rTll ^ *11 MU^ebMUlf cJTTT# | M dU^Hlq^l

W T ? : u 4 c b * U {: T^rT:I cicitfl SfTIift fejWTT -^iranTII ? o ||

U*4|{ sjtjj xm: TTT ^TIR ? II W l^ l ^ r?T I

Turmeric, Manjistha, Kinihl, Pippall and Tri%rift 3m i-rhmni m^m^ii 3 *11

Nlmba well grounded together and made into an d y m H < *^ a [* xf ^Tl
ointment massaged all over the body take away
* 1 ^ 1 ^n<ch|efa>HV Mtc^MuTf r T ^ W II3 9 II
all the effects of the most deadly poison from
the body. The fruits, flowers, leaves, bark and ^f?Ht Xf M^RFTT vwwdl
root of the Sirlsa-tree grounded in cow’ s urine xt w ^ t t ^ m i i 3311
 W f W #R T ^ ^ ^TTI CHAPTER 219
■ ^ifc-TTWIT5TT infell^X II The protection of the king
mww
^RTTaj
'Jld^idfSTW 9 : srraT: W RT:ll?m i
<*k ^ i dTdiPi cnfr *n
Nala, Jail, Jatl, banyan leaves, Kartasvara,
Mahanlla, Kunduru, HamsapadI (Adeautum Manu said- O Lord! please tell me what
lunulatum), MandukapamI, Varahl, Sarpaksi, other things are to be kept by a sovereign in his
Lavali, Brahml, Visvarupa, Sukhakara, fort for his safety. Kindly reveal to us the
Rujapaha, VrddhikarT, Sulyada, RohinI, Patrika, secrets.
Raktamala, Amalaka, Vandaka, Syama, sarrer
Citraphala, Kakoll, Kslrakakoll, PllupamI,
^jdlHdHI
KesinI, Vrscikall, Mahanaga, Satavari, GarudI,
Vega, water lotus, land lotus, Mahabhiimi gjferr t i t t ^ : i r 11
creeper, Unmadini, SomarajI and all kinds of Matsya said- The fruits of Sirisa, figs, Sami
jewels especially Marakata-mani and other and Bljapura should be prepared in clarified
gems obtained from various creatures should be butter and taken at an interval of fifteen days
carefully preserved by a sovereign for the which is known as Ksudyoga.
prevention of bad influences from Raksasas,
poisons and Krtyas. cbVlMbdyrtlft ^ ^ foR !
in fe s: tR :u^n
f ^ n s r <£>rM M d!<-HIVHT:l
Kaseru,1 its fruits and roots, Iksumula, Visa,
f^ T v T H iW II} 5 II
Durva, should be cooked either in milk or
yiJ(dRlR^*4l^c|^|MU^«*'j|ia h clarified butter and made into a ball and eaten at
ry^oyiy^i^U^Ric(H< I an interval of a month.
ebftsMI 7T3TT ^||^>3|| '?TWT 3TTHt rPRT TROT ^ T l
cbr-HIM^UJHI Wf f^MWWMIUII
W jt ^<f^dH.I ijt 3 ^ tflfe i
TRT cT? ’JIT graf ferRtrmi 11
By using these medicines a man regains his
The various things obtained from men, life if wounded by weapons. The place where
elephants, serpents, cows, donkeys, camels, black bamboos are burnt, and circumambulation
partridges, jackals, lions, bears, tigers, cats, is made thrice towards the right is, no doubt,
rhinoceros, monkeys, pigeons, horses, buffalos, immune from other fire.
deer should be most carefully preserved by the gnqfansTT rft fmfrPt q t^ i
king. A sovereign should have his residence full
SR: 3TW: W ^ l l 5 II
of such things when he should build a most
beautiful mansion for himself. By burning a snake’s sheath in the cotton
fire and using it as incense, all the serpents of
the household fly away.

1. Scripus Kesoor.
 ^ "gf%cRTi agitated, nervous and will try to conceal his
person, scratch the floor, shake his head, rub his
Hlf^RT ^TIIV9I|
mouth and scratch his forehead and will be
By washing the house with sea salt, hasty in everything where haste ought not to be
Saindhava salt, barley water mixed with the done. The king should find out by these signs
earth of the place struck by lightning, the place the men who administer poison.
becomes absolutely fireproof.
^ Ifs r a g u ? W W W ^ M ^ ^ I I *m i
f^cJT xT T8^T5IHc)ifd cfl^
TJ^Tcftf <J y<M«iKK*l
PdNW fasHST ^11 6 II f^RTTTW ^FKTII *^ll
inares^ fac-rteRl ^ tttfsJar i
3TvT i 3fT^ Trft^rT cjft xTII <?II
r^ isj f^TERf ^nri ^rfg^ m i i ^9ii
Fire should well be placed in a fortress in The food mixed with poison will exhibit
course of the day when a strong wind blows. rainbow colour, look rough, with bubbles, give
Now the means of protecting a sovereign from out bad smell, make an explosive noise and
poisons will be described. A sovereign should cause headache to a person by its fume; when
keep a number of birds and deer. First of all the put into the fire. A fly will not sit on it and if it
cooked food should be tested by fire or some does, it will instantly die because of the effect
other method. of poison.
cREt ’Ml'jHhsST^i M l m(5S'3WTI
HliKlf^d q ^ g tJ{imfd:ll*o|| ^ i^rrr ^rf?r m ^ t: i i *<jii

cish^-dH: ^S,4I t# : wsinfd ^ r r a s r fw # i

fg^tssr fare 3rt -zm rn TTT^BII **ll M<M«ii^fd f ^ r a f ^ r r ^ T wii *<? n
A sovereign should never touch his food, facfcl^lfd T FSR nfw W T cHT: I
clothes, flowers, ornaments without testing rJUfafiTtS^KTT ^lf?T TJrf cfcRU^WJIII Roll
them. The person who administers poison in
‘9TRT TF5FT
king’s food, etc., turns pale and very much
confused and uneasy when examination is being ^5TTOT frf^TII R *11

made. giinwild rj f w t f^lMy^HNMI

f^FTT: w ^ ^ i R f a w m
tcucl MTII *^11
q g fgfcnaft m w m ' ^ ti
chU^fd rf - q ^ t mRcHI^IRH M il *3 II
te r m ^ f^ rt <Mpdq(idiwft f ^ r i
His sight becomes restless; he becomes
absent-minded; he will drop his upper cloth in
confusion, will turn speechless like a wall,
3tw w ufara w fcw a^iR? ii
rTc^T'flrafa 'f^T:^n^r
osrnraTffn^i xt Tjfetfcifawii ^ ro n r 311
By seeing poisoned food the sight of Cakore
becomes fixed1and the cuckoo loses its melody,
the crane moves abrupt; blackbees begin to
buzz, Kraunca becomes stupefied, cocks begin
to cry, parrots shrill, the female parrots begin to
1. The eyes o f the Cakora bird are said to turn red when
they look on poisoned food. (Kull. on Mn. vii,217)
vomit, Camlkara goes to another place, Karanda V-ymHU^Hdl 3cr oR5f|TJ|i ^ X( I
(a wild duck) instantly dies, monkey begins to
tflgH'i *T -cjUTfat Xf W | T t f ^ d l l l ^ O n
make water, Jlvajlvaka1 becomes morose,
mongoose shoots up its hair, Prsata deer begins Poisoned clothes lose their flush and become
to cry, peacocks become pleased, the poisoned covered with black circular spots and iron and
stuff in a somewhat long time becomes rancid gems turn pale.
like anything kept for a fortnight. It begins to 3HHqdJRJHi W^fRt xf ^MMMI
stink and ooze. Then it becomes juiceless and
scentless. ^ W Hll ^ *11
<jd<*IB<dd: rTI
oy^nwi <t serruit
IJcJMKlP) ^ ^ II
Poisoned flowers and sandal give most
The articles mixed with poison dries up and
disagreeable smell and the bark of the toothstick
watery dishes begin to bubble and the stuff
becomes black and gets thin. These are the
prepared with Saindhava salt begins tofroth.
signs of poisoned stuff.
YlWilfrUU rTTETF xf I
cTPTTSTSTT w f ^ w r r r ^ r w n t : !
cbif*MWT xi irsrw ^ ^ 11^11
3t#: ird^Tr TPTT JmT^qfTcFsfcli^il
ypilkHW cWT chRlHI ^Tl
A sovereign should therefore peacefully live
qpsnm ^ hIhimwi ^11 ^11 in his fortress, always guarded by all the
y d W K c h « ^ iv ii cRTTrcmn t r ^ :i mantras, medicines and jewels as mentioned
# < tt xf dsyi^uim ii
heretofore.

lEH H m uigeW H i t r r a : JM M di

McWHi kHHdl rW T IR d ll

TJcpJT grfSHRi FTF^qt x( fgq4>4:l crwm; W R wt

^ T T m t ^ q < ^ m\ ^ < yi(d< f}-dlll^ ll

«Eraf $>1^ 113*11
A sovereign is the source of well-being to
Poisoned grain becomes copper-coloured,
his subjects; under the royal protection the
milk turns blue, wine and water become of the whole country flourishes; everyone should
colour of cuckoo, rice becomes blackish, therefore guard the king by all means.
Kodrava2 turns brownish and curds become
sflmrH) Hgiq<iu)
blackish, bluish or yellowish, clarified butter
Tl^aTRnT^favrr-lfychf^MdMI5STT<I:ll ^ ^
becomes watery, and poisoned matter becomes * if "k
of the colour of a pigeon, fly turns green, oil
gets red, and raw fruits by coming in contact
with poison become untimely ripe, ripe ones go CHAPTER 220
stale, garlands get faded, hard fruits become The duties of a king
soft, soft ones turn hard, small fruits become TTrRT
disfigured. TTiR^ T O T$TT W
arramsjra- Tfgrftmi *11
1. A kind o f pheasant.
2. Punctured Paspalum.
y*Uwi«iyiiwirui xt % ^ t i
 T2T g oilMiq w ill 9 II ijra -4 iq fd : I

f?l<rMliH h i HI ftsElT fjiii ct^rij M.di'H ■HcWHI'W J c h h i: yracTl[yT?T:ll C II

VlfK^MI^H Tf^TOTtS^T 3 II WWt T T W raH rT I

xlRST T?flf ^ r a s r : - * ^ g « ) r a ^ T f f d : l K d l W H f a n ? t w f e w f o r n ^ II

rTSTT xT f ^ T ^ t W ^ ^ n T l^ lU II They should be kept away from the vices of

w t w ik ^ W d i drinking, hunting, expeditions and gambling,
for many kings addicted to them have been
jjuiiyRtT^ra^ w ■q^r g jf w rraw :iim i
ruined and their number is legion. A sovereign
crr apf? grfet ^m ni^nr i should also not let the princes sleep in course of
s r f g q ^ g jq R % *HMiyi fg # s J w u ^ n the day, nor should they be allowed to travel
with no purpose in view.
a r f g g ^n
3 >0 f e q f t W ^ T R m c T i
”N
cnWWT m
3TT^ M : W Nsh^uuy ^oW Pmmi
im ^rK i xT ctstt g v ^ f h r r *o h
Matsya said- 0 King! a king should well-
guard his own son. A number of trustworthy A sovereign should not inflict severe
servants should be retained to guard and a punishment, nor should he use harsh words and
faithful teacher as well to give him instruction. speak ill of anyone at his back.
He should be grounded in Dharma, Kama, TFSTT TSSraBT* I
Artha, archery, the use of chariot, elephants and
^nt ^ risn% Tl ^WTII **ll
horses, and mechanical arts, and various other
physical exercises. A prince should not be so A sovereign should avoid the two evils
very truthful, should speak sweet words arising out of wealth, viz.,- the evils arising out
according to necessity that need not be of not being used properly and of being used
rigorously true. Such instruction should be improperly.
given to him. Men should be employed to guard U I* K IU li
him under the pretext of guarding his person. A
prince should not be allowed to mix with men srssfat ^srot Trtor ^rn *911
of angry or avaricious disposition, nor with 3T^r<sr^ ^ i
persons who had been insulted and looked ^BTCTT *311
down upon. His custodians should train him up
so that he may be gentle and may not abandon Not to guard well the enclosure walls, not to
the difficult path of virtue and be led away by repair the forts, not to collect wealth from
passions during his youth. The prince who various places, to give out wealth to unfit
cannot be easily trained up in all such good countries, and to unfit persons in improper
qualities by good instructions should be well- times,are regarded as not using wealth
guarded in a secret place where he should have properly; whereas to use wealth in vicious and
all his comforts. A prince devoid of politics and bad works is regarded as using wealth
humility soon perishes. Persons well-trained improperly.
should be employed in different departments of
cKTtT: sSf^r TRHf xfl
State. First they should be given small offices
and then their sphere of work should be TJ^ crsqf: ^ST^raTlI **11
gradually widened. ■q^t f e P T fKcTT ^ rU 'Ji'M W d :I
 TFjIT xfiTR « R ^ T I I *mi TFsfT H le b A < 4 N 8 ?t «TPT

IT ? M ^ N I H : uRgiy f e ^ T I I ? * ll

gTUlH 11*^11 Of these seven, king is the root of the

A sovereign should tactfully drive away lust, Empire, therefore, he should be chiefly
anger, pride, avarice and too much pleasure. protected. A king should also guard the other
After conquering them he should win his six complements of his Empire. If any of these
retainers and afterwards he should endear components rise in rebellion, the king should in
himself to his country and city and his subjects. no time take away the life of that fool. A
Then he should conquer the external foes. sovereign should not be mild and simple
These outside enemies are of various classes hearted. A mild sovereign is despised; nor
according as they are equal to him or under his should a sovereign be hard and grim that he
control or quite accidental and so artificial may instil a thrill of dread in his people. A king
arising out of needs; and they should be treated who is both mild and strong according to
with greater or less caution as they belong to the circumstances is prosperous in this life as well
former or latter class. as in the next one. A sovereign should never
joke with his retainers.
AjyNcf AIHIHI
yR'McHit ^ W TI
ftg W r? f o w f tt w fc ih ii w i
cWHlft Cs
W cjlfu i w f w : qRcj jsH^dll
v ?m i
^ w t f t fo r ftfgqfcZRTi
H i< * > ^ u u y k ^ tsrti
Hsuft' ri ip;: ^ rT3Tf^r xn^cT:ii *<iii
v ftu iU w fa ry * J £ f^ < T IT :IR $ ll
The friends are of three kinds- (i) as they are
*h t f e r m w n f ^ T h ^ t f :^ c s m r a w :i
the friends of the father and the grandfather, (ii)
the enemy’s enemy, and (iii) an acquired friend fvqrmgWrmf w irH c S flN n # iif? i:ii^ ii

arising out of necessity. Among them the
previous kinds of friends are superior.
wiLAimcyl sn
# HHTf- {I^MT^dll ^ II
(1) King, (2) ministers, (3) country and
subjects, (4) fort, (5) penal laws, (6) treasure,
and (7) friends are the seven component parts of
an Empire,
For the latter begin then to despise him.
Besides this he should give up all passionate
habits. It is however meet for him to have his
hobbies for the acquirement of realms. The
subjects of a haughty sovereign are not amiable,
he should therefore speak to everyone with a
smiling face.
n^m PT q im ra rc T i

w r p q i f a TOTI TJFT «<*l$rl:l 'JTTHf y ^ ' f r r t ^ q p rn i R6 II

W f R t IT 5 TrarTrT: II ? 011
He should not show his temper even to those
^ f ^ t T g rfe n ira?qcr:i who may be fit to be condemned to death. He
<<Kl«leh*q : II ^ *11 should always be dignified.
garerpr f g rfe r: > f i y ^ ■qf^wri g^FT T •Hc(I ^citd I

^t «no5t mR ^ cI i irri i a r^ p g r cpff tn f e tiR ^ n

w« ^i^uHilddl^JiigfA^ *R:i
IF f ^T ^T 1T F t ^T e h 4 f u i l l 3 o II
 3Tfrrsr ^er gsfczr yyiwdi
TTjTT ^dn4|U | WT ^nst ^TRmil 3 *11
rfPTRTfrTWW W : g9RJ
f^F^T jj <*I^|UI ^FRT W : II3 9 M
n u a y ifn -q ^ m F T r m 'W I^ K T T c f ? tl
M^McH WT WT d ^ l l ^ : m%?f:ll33ll
Such a king always make himself dear to his
subjects and he should be bountiful and
generous for a generous king conquers the
whole world. He should not. give way to
laziness, but he should be quick in doing
everything; all the works of a procrastinate king
suffer. But where too much affection,
haughtiness, selfishness, quarrel, vicious and
unpleasant acts are concerned, a king should be
slow; he is then praised. He should always keep
his policy confidential; one who makes it
known brings ruination on him. The sovereign
whose policy is not known to any until it is
accomplished conquers all the world. Empires
always depend on the basis of sound policy, the
latter should therefore always be well-guarded.
W3: yui-HHi
c^rr f^RST: i ■qfcn f
Tjii^cpfa *rc: i
TOW w f c t^ H III^ II
w t? w m R Scl^l
TT3TT qr c f f f a : T T ? I I 3 ^ I I
% xiTW T T f^R :ll34l!
^JSfT TRRTtH^WTII^^II
A sovereign should solve his policy through
wise and sound statesmen for there is always a
risk of its leaking out when placed in unreliable
hands. The solution of a policy through
desirable channels therefore is a source of
incalculable benefit. Many kings are ruined
owing to bad advices from ministers. Many
sovereigns have been ruined by the
unsoundness of their policy. Appearance, signs,
hearing, features, speech, eyes and face indicate
the inward feelings of a man. A king sound in
politics has all the world at his command. A
king should neither hold council with one man
nor with too many. He should not get into a
boat without knowing its rower. He should also
deal with the robbers that accost him according
to the rules of Sama, etc. He should, by all
means, pursue the course that may not be
against the wishes of his subjects and may not
weaken them.
wt w fe r w n j
cbyUlriH^PITIUoll
^ cfiTTt w ra s fH : c b ^ iiW l W ^ T ll* * ll
W TFlj I
*rr '■apT^ifd j m trf^ fa ii* ? n
< l ^ l f o < N g fR t XT -q^f T R T ' f d ^ r d l ^ i u ^ l l
xT T^TrTTI
iT T ^ is r w w r w r ftr a n i* * ii
He should minister to every ones comfort in
his state. The king who brings about weakness
of his subjects out of delusion goes to rack and
ruin and he is deprived of his kingdom and his
brethren. As a nourished calf becomes fit to
carry loads so is a very-well looked after State
able to bear the weight of regality. The king
who is kind to his subjects assures the
permanency of his rule and achieves great
objects. The King should carefully protect by all
means gold, grains and land in his Empire and
bring them under his control. As a father and a
mother well-guard their sons, so a king should
well guard his senses from his own persons and
from others. He should always enjoy by his
senses kept well under control.
y*idHlwi
3T5I^mtTfiat TJ^t xHl'Kmi
•o
d 4 $ cw k |^ rT TTRtt felH f e n u ^ l l
All the things in this world are under the
control of Daiva (relating to the gods or luck)
and the exertions of men. Daiva cannot be
clearly recognised, but the exertions are seen to
bring about successful results. He should also
keep all his passions under his control which
should be applied to achieve something useful
when there is an occasion for that.
TJcj Tfjjf MIHild'lSW Vjf-
WTt ^RJt\T
3I
c^ ctd aify w 11*^11
Such a king is universally loved which
brings him great wealth, name and fame from
his Empire as well as from outside.
•k ie *
CHAPTER 221
The fate and the result of one's own effort
and energy
n jw ra
zf 1% xf|
are if w i t ^ ^ n ^ w v m d r i i *n
Manu said- “O Lord! tell me what is
superior, between fate and one’s own exertion
and effort? I have got doubts on this; kindly
solve them.”
tcTT@t fsrfe ^RTTTf^T^I
dWIdfltiNMdg ilaqig^HlftJUClRll
Lord Matsya said- The deeds of our past life
are known as fate or Daiva; consequently the
wise have always held one’s own effort and
perseverance as superior.
il f d f r i (RTF uU mui
c -O
w ^ im i
A man who every day performs righteous
and auspicious deeds turns even his ill-luck into
a good one. Those who have performed good
deeds and are filled with Sattvaguna do not get
the desired fruits without their personal efforts
and exertions.
grfufT w i
fr^ iJT gji^un farfsg d m y w ssn T S rm n m i
fosTHfo TO:
Rajoguna class of men get fruits according
to their perseverance and efforts. A man, by
perseverance gets what he wants. Those who
have performed Tamoguna deeds attain their
desires with great difficulty. Those who are
incapable of persevering regard fate alone as
supreme. Know, O King! that men get all their
desired ends by their energy and efforts.
facblH fT TTOH «racTI
Tftesr ^ciyui-rm guFr xrrf^sru
^MchKST W T H tT I
Ufu^d Wld+xHlcfgqjl 6 II
cTTCT «FTH }cf|<*IH cJOT^RII II
Consequently fate conjoint with the present,
the past and the future gives fruits while
perseverance in most cases bears fruit in the
present. Fate, perseverance and time all three
conjointly bear fruit to a man. Agricultural
prospects thrive by rain which again depends on
fixed time and not otherwise.
grfei Tcjsp? ^ :i
fg w ra ft- w r r g ; f c r te ^ p t i i
A man should therefore persevere
righteously, he then gets high fruits during
adversity even. Even if he does not get fruits in
this life, he is sure to get them in the next world.
^TFTCTT: rT ^ T O IW :l
dWlr«c5«£|^q ^11
Lazy people and those that only depend on
fate do not ever gain their objects, so one should
always proceed in the path of righteousness.
d W Ir H ^ H c id l % ^TTsqTTi! ^ ||
O king! Prosperity forsakes those who
always dream of fate and favours those who
persevere, one should therefore always be
active and alert.
***
C H A P T E R 222
The Dharraa of the kings and the policy of
conciliation
t i M M w i t ^ ^ w r n ^ii
Manu said- “O one having great splendour
and best of gods! explain to me the policies of
Sama, etc., along with their characteristic and
applications.”
OT8TT rf cWT tTFIT xT trrfen ^ II
jmtriT: g^TcTT: W ^ f t w : ®JWI
ftfe i gdsnt w i w ^rii 3 u
n
Matsya said- O lord of men, O king! the
following seven policies or expedients have
been described viz., (1) Sama, (2) Bheda, (3)
Dana, (4) Danda, (5) Upeksa, (6) Maya, (7)
Indrajala. Sama1 is of two folds, viz.-Tathya
(truth) and Atathya (untruth) Sama. I relate this
to you, please listen.
d ^ d a y U l^lH lsb^ll^ ^xTRTrTI
?tw m z: w w isrr ^ rw rim i
O best among the men! the policy of
Atathya Sama should never be used on the
righteous persons, which creates the aggressive
and bitter feelings for them. Thus saints can
only be conquered by the Tathyasama (right
conduct).
srtffeTT fcklf^ll: I
T O M T ^ rnriw •OWT M>yl^dlimi
w n d ^ K iu ii cnfami ^ n
TJcf TJTRT ^ c b ^ l ^FTT y4dd4<l:ll\9ll
Those who are belonging to the virtuous
race, gentle, always engaged in righteous deeds
and are self-restraint should never be applied
with Atathyasama. They should be endeared by
praising their lineage and by relating to them
their deeds of virtue to make a good impression
on them and narration of the high pedigree and
description of the deeds done for one’s benefit
and acknowledging one’s gratitude, etc. through
Tathyasama. By this conduct of Sama all
religious persons are brought under subjection.
W R i Jj(g i-d iid w ? (f? r: i
MMrrermsRt 6n
1. Right conduct or behaviour.
 wrarf^rq;i latter in order to bring about a disunion among
them. This is the rule.
3TOi?rat f a r m e r d^M ^M <? 11
anrqte trrw ^ ^ n ri
It is heard that Raksasas are brought over by
the use of Sama, yet it be remembered that it ct m h Jh 113 11
should never be applied in the case of the They should be explained about their own
wicked. For no benefits will be derived thereby. faults and defects and they should be frightened
The policy of conciliation, wins all, but it by the opposite party. Thus that class of men
should never be employed in the case of the can be gradually and easily be divided from
wicked for they look upon a conciliatory their party and then brought under submission.
sovereign as one afraid of them. Therefore it
W TT fe T T ^ ? T s iiU ||fl|
should never be applied in the case of wicked
persons. MVi-Hpi <lTHbl<yfaviH4l:imi
^ ^«&=iVII j^TcT: THJTtaT s3 ''^ ' >o ^1
g i f fe lH T M T O fc H lrlll

vtamtmajr: g w uf?ST: Those who are united, they cannot be

conquered even by Indra, without creating
^R'lvldl ^ ^ TT3RII II
disunion among them. Therefore, to create
0 king! those who are bom in a good disunion among them is the best policy.
family, noble, simple, virtuous, truthful and
Therefore, the politicians praise the policy of
modest, they should always be won by Sama.
divide and rule (Bheda). A king should hear
$f?r y l m r W T i w f yiM ^isfr q n r
either directly from persons who are to be
II ? ? ^ II divided or through others; but the latter should
•k "k ie
be examined with every aspect, then he is to be
satisfied.
C H A P T E R 223 ■ s ir : ^ v r ^ f f l $ f^ T : 1

Raja D harm a- the policy of Bheda

Such a policy should however not be
TJTWT r[ % fST: 5J 0SI ^IdlctMiMdl: I launched personally by a sovereign, it should be
^ TraTII ^11 given effect to through another agency for then
it proves more effective.
Matsya said- Those who are hostile and
wicked to one another, who become afraid and 3 R T ;c h l> J i qfglchlMl V tlc l!

feel themselves insulted, the policy of divide 3RT:^Tt ■qiTW ^ r a i ; # 4 ^ d W II^ II

and rule should be applied; for they can best be
won, so the politicians say.
^ i % e U M I W I T cTSTT ^ H I M ^ M I I 6 II
%3 ^ t j t TTTwrarrixr
wi
^ <J d^lNMkH $ 3 # T T ' p i c R T :IR II
^ iw ; yiycJlf^di^ii <?n
The faults and the weaknesses on account of
onfrarro w
which a certain class of people become
disagreeable to others, should be imputed to the tfWWFT ^ « ^ ll^ 0 ll
 A king faces two types of anger in his
kingdom from which bitter feelings of anger
and enmity crop up; one is internal anger and
other is external. Of these two, the internal
faction is most dreadful which brings about the
ruin of kings. The source of anger and enmity
coming from outside, from other kings is known
as external source of danger. The queen, prince,
commander-in-chief, ministers, prime-minister,
the princes, the wrath and discontent of these
are known as the internal source of wrath and
danger. To a king this is indeed terrible. If the
internal condition of the Empire be good and
satisfactory, then the external source of danger
however great, can be easily conquered by a
king. He easily attains victory.
3Tfcr TF3TT
d4rMI&??T ‘RfnjWTH ^11
On the other hand the sovereign who is best
with internal danger, perishes inspite of his
being like Indra in power; consequently ouch a
danger and wrath ought to be very carefully
guarded against.
?n#TT f^nfrjuTTii ^ u
A sovereign wishing victory on his enemies,
he should use the policy of divide and rule. He
should first try and create disunion among their
communities.
W & : W i |R d l f t d l : l l ^ l l
cTOlftT -cln-HlI
irp t *ra|r*:ii ^ kii
Therefore, he should very cautiously prevent
the disunion of own community, happening
amongst his brethren, for distressed kith and kin
bring suffering on their overlord; they should
therefore be kept intact by gifts and royal
regards as a dissension among them is so
dangerous to a sovereign.
*tifd^j^Pd ^ ?nft f w a f o *TI
A sovereign does not show his graceness on
his community and does not believe among
them. A wise ruler ought to conquer his foes by
creating a policy of Bheda among their kinsmen
whom the foreign king does not trust.
firaT f t W I ftqcf: jnjclT:
■ gW IR t f|
fr w r
The greatest of the enemies when disunited
are vanquished by a small force. Therefore, the
Bheda policy should be applied to create
disunion amongst the united enemies. It is said
by the great politicians.
ff?T sfhicnt HgN<lu| TTsrarf
*4lfevirylsjchf^|dd4»SsqT*T: II ^ ^ ^ II
***
C H A P T E R 224
Raja D harm a- the policy of Dana
^ TT3F^T g^FTT ^
WTT W ^TITT^II ^ II
Matsya said- “O King!” The donation is
known most excellent among all prescribed
means. By giving the gifts in a virtuous manner,
a man wins both the worlds. There is scarcely
anyone who cannot be won over through gifts.
Even through gifts, the Devas also are brought
round by mortals.
3F3TT:
O great king! the gifts are indeed highly
beneficial to the people who live thereby; and CHAPTER 225
one who confers gifts on others is beloved of Raja Dharma- the policy of Danda
all.
TRrPT 3giW
<Mc|HkAuH rWT TF3TT
qr w r % g ^ g m g fg a^ T <j i
f ? c(V I^ U ||^ || *||
g w : W R tW :l
Matsya said- Those who cannot be subdued
^ wnztH T^nnf?R:imii
by the three expedients above mentioned should
ar^rfir ^r gjrt^RjRWT^ti be conquered by the unfailing Danda.
OTT^T: MV'mPl ^ R *RT :II$II y«4cB|U|4H W& tWT Tllt^rni
A donor sovereign wins over his enemies E Ttrm riR ii
within no time as well as a multitude of enemies
An intelligent king should conquer the
conjoint together. Men free from avarice and people by utilising his policy of Danda in
grave like the ocean although they never accept conjunction with his ministers, according to
presents, still they side with such a sovereign Dharmasastra.
through gifts. Gifts and presents given
w w y u jc H iu m w
elsewhere influence others and bring these
people round. By many ways all people praise d H u w ig - 3n

this policy of gifts. t n ^ r g r y i}y iiw fd viK < T ^ i

<TR jo t ^r w {i

In his country as well as in other country he

Therefore, the donation is known the best
for the people in this world. They are always
guarded by others like their sons.
should use this policy according to the
prescribed rules with the consultation of the
Vanaprasthins (men of the third order of life),
versed in righteousness, void of affection and
desireless and after knowing his men, for all
things are established in Danda. The above
people do not come under the power of Danda.

" ^ # 9 gt fy'f*rf*icfra:ii arrsnfV gf^ gT guff gisr ywJgRj

Such a great king do not conquer only this
world, but they also conquer the realm of Indra,
the abode of the Devas which is not defeatable
easily.
tr^mnnr t t w ?
***
H K u sato ra g : w s iftn f a s f t u ^ ii
f? iFHmqfTwr ^Rgj 3nra^n ^ n
The people of the different orders in life, as
well as those void of them, the worthy, the
great, the preceptor infact any of them found
deviating from their prescribed order and duties
should be adequately punished by a sovereign.
A sovereign however who inflicts punishment
on the innocent and lets off those who are
guilty, loses his realm in this world and goes to
hell in the next,
awiawi *i4v»i8iipu'r»:i
^ huw4 Hl«bijn^chi^iii\9ii
Therefore, a noble sovereign should inflicts
punishment according to prescribed rules of
Dharmasastra. The punishment should be made
wishing welfare of the beings.
^ yiiiMl mMgil
iiin w ^ ■pif% w t^rii <1ii
The subjects of a king inspite of his being of
a very simple disposition do not get spoilt
where the phantom of a penal code grim in
appearance freely moves about and casts its
bloddshot eyes on the people.
< d M < j< & ig < 4 f d f & r f ^ f a r e i cn ~eRT:i
^ t n ^ l l ^ II
If a sovereign does not punish the children,
aged persons, the saints, the Brahmanas and
widows, it becomes severely oppressed by the
powerful ones as a younger fish is swallowed
up by a bigger fish.
^ r M U 'm u i l : 'M d M d & U I :!
^ c c b m ^ ’Mki ^ W ^ ll
If a king does not uses his rod on the Devas,
the demons, the serpents, the birds; they all
transgress their limits leaving their prescribed
tracks.
aailfaVllllM rfl
% f? rii
Danda is always established when a
Brahmana curses; when all kinds of weapons
are inflicted, when all sorts of powers are
exhibited, when anger is manifested and when
serious determination are made.
i p i fe rm rt ^ M M ^ M u i i d P M ii
-q p ra T : i R t o W M l : y < t a % i
M M fH W ^ cRTTU ^ 1 1
A sovereign inflicting punishments
discriminately, is adored by the gods but the
one who does not do so is not revered. In fact
such a sovereign is revered more than many
pious souls just as Brahma, Pusa, Aryama,
Rudra, Agni, Indra, Surya, Candrama, Visnu,
and other peaceful Devas are not so much
revered and worshipped as other fierce Devas
are worshipped.
?nf^r wm: w ft 305 - tp ^ n ^ n i
:3TFlfi spf f^fsTTM
Wl
This Danda governs all the subjects, it
protects all, it is always alert when everything
else is asleep, it is known as Dharma by the
learned; through the fear of the Danda, the
sinners do no sin.
TTTWWTI^TI
TJcf ^ 5 lfd fB d H .ll ^ II
Some do not commit sins for fear of the rod
of Yama (god of death), and others do not sin
|| for fear of the king’s rod; whereas others again
do not commit sins for fear of both; others again
not being punished, commit sins. So everything
is established on Danda.
d w ^ u l fag$sn:ll *V9||
wi
All subjects of the king will be fallen into
dreadful darkness if the policy of Danda is not
used. The rod of punishment inflicts
punishment on the wicked and guilty and also
prevents others who have not committed sin
from committing fresh sins. So the object is
two-fold.
u h
g?r:
 ^rt grtTH W TTT^S ^
^ fmgm ^ ^ n irR ^ ii u ii
It is out of the fear of Danda that the Devas Just as the God Varuna flings His noose
assembled in the sacrifice of Dak§a, gave the round the enemy’s neck, similarly a king also
share of sacrificial oblations of Siva, holder of throws his fetters round the feet of the wicked.
trident and gave the post of commander-in-chief This is the king’s Varunavrata.
to Kumara Karttikeya and Bala granted boons ^ ^IJT I^rf?r ttrst: I
to children.
-m «$d4l ijfam n^sifdMt ^tm i^ii
sidiM^Tb^MiwI f e r
n^3mi
*** TTSITSS^JI^ fW :IIV 9 ||
A man gets happiness looking at a full moon
(15th day of bright fortnight). A king is known
C H A P T E R 226
similar to the Moon. He is always rigorous and
Description of Raja Dharmas strong to curb the sinners and he should bum as
fire does, all his enemies who are envious and
TRT W W cT T I
wicked. This is his Agneyavrata. He should
always observe this Agneyavrata.
^ wiijMi^ra ^hpf^jH^ii
W yctffol TJcnft 8RT yRilrl
Matsya said- Brahma created a king for the
preservation of all beings, for awarding to the rWT wftui ^ r n f q ^ llill
gods their respective shares at sacrifice and for -quw ci*>Ul^ Wl
the protection of all beings (using it to the guilty * k w i A : yf«joi4iisr M s R i n
persons).
C(lf3«hia^<) tTRTF^ ■q^rs'cqg cpjfri
rftTHT grfgHcf VlcH)(d
dVIlfactfrW TFHT chlMpM^d ^ T ^ll ||
rfiTt TT3TT ^ I « j <c k j ( * J : || ^ II
As the earth holds up all the creatures so a
king nourishes all his subjects. This is his
TOR^rfttsiTTRr ii 3 n Parthivavrata. As all the subjects of a sovereign
are steady in their devotion to him, so is he in
Because of the great splendour of a king,
his devotion to Indra, Surya, Vayu, Yama,
nobody can look at him with hostile eyes. Varuna, Candrama, Agni and Prtbvl. He
Therefore the king is like the Sun in the world. sustains his subjects as Indra pours forth i 'n "or
Everyone is pleased at the sight of him, he four months. This is Indravrata.
satisfies all eyes, therefore he is also like the
Moon.
W ^PT: 5fT% giTFt y ^ frll <m ilglfarMMisId % fl^ll n il

wn w t fcraiiToim p r e f e Uc^dlft W ^RffT *TTOT:I

Yama bestows his affection and gives the
punishment to the people according
circumstances.A king should proceed to this
way, he has therefore the attributes of Yama.
W2IT qldMdf^ ■RRkT^II ^ II
to The Sun absorbs moisture by his rays for
eight months, similarly he takes revenues from
his subjects. This is Arkavrata. As air pervades
through and through all the being so does the
king know the hearts of all his subjects through
his spies. This is Vayuvrata.
ff?r ylMIrK* XTglJJilul TT^fr
***
C H A P T E R 227
Rajadharma- his inflicting punishments
m ^ mu
^ T f^ E T W W rl^T « r a f f f a r h l *11
Matsya said- One who has misappropriated
anything under his custody should be fined by a
king which should be equivalent to the value of
the thing misappropriated. A king will not
thereby lose his religion.
fayui ERTTII ^ II
One who does not return deposited thing to
the depositor and one who mischievously asks
for a thing from a person on the mere allegation
of having placed it in his custody; are both
guilty like a thief. They should be punished and
fined twice amount of the value of the thing
which is kept in his custody.
<*CyHH£oii
A man who defrauds another’s property
should be punished with death along with his
accomplices or should be sentenced rigorously
as the king considers fit.
*nf%RT d$0lsrai«NlHJ
^ N r w r im i
A person who takes a loan from other person
and does not return to him within a time-limit
should be chastised and forcibly made by Ptirva
Sahasa, to return it to its owner and fined by the
sovereign.
?1Hm4 5 HII
f e lt f?Tc*T W 1 yil^fdl
^ *1#^ TT^tf^TrFTII 5, II
One who sells away the property of another
person unknowingly, is not guilty but one who
does so knowingly should be punished like a
thief. One who does not impart knowledge or
mechanical training to his students after having
received his fee for the same should be fined the
whole amount of his wages.
ftrw m g ; xrr^ Hif^r c^fddiHriimi
One who does not feed his neighbour and
Brahmanas earns sin instead of virtue and he
should be fined also one masa gold, but if he
omits to invite any sinful Brahmanas he is not
guilty.
armf^wr % rr w tj%i
PiMiKui ^M liiyid ^m ii c n
If a Brahmana be invited to join a feast and
when he has to the house of one invited him and
is made to go back without any food and proper
reasons, then he should be fined hundred and
eight Damas.
Hfd^cqUKIdli W if ^ ^ M :||^ ||
Tt 3 ^ : ^bUIHMgl ^ ^rR^II ||
One who does not confer apromised gift on
someone should be fined of gold by the king. A
servant who does not follow the order avoiding
his duty should be fined eight rattis of gold and
not to be paid his salary too.
ihjfM q ^rrar: cctft
3 T ^ <T WII
If an owner does not pay his servant at the
right time and dismisses him without a proper
cause, should be fined hundred Krsnalas.
f^ T ■
h R k h .i
TT^ fssraR T^ ii ^ ii
One who promises to give away a village,
country or grain fields, etc., and afterwards goes
back upon his words and tells false should be
banished from his kingdom by a sovereign.
Urilfftui ctf ^TETT W TTTW ^1
1RJ5T faskdl ^FRT II ^ o II
A man who weds his daughter to one and
then again marries her to another should be
fined 1080 Panas, (Uttam Sahasa fine).
Similarly one who sells a thing to another after
promising to sell it to some particular person

5%:$
^u
ctsjf^
afsqifd?l|■W c
SfRTfW ^dJ
should be fined 600 Panas.
sfifaT fosFfa cfT R h fo ilW ^MVl4l - q ^ l

# 5 - d jv il^M r^m j ^ n ^ T ^ h T cTTU ^ II

xt^ot <j ivii^w ^ ^rr^er '3 j ^ i

If anyone does not pay or get balance of the
value of a thing that he bought or sold, within
ten days of the bargain then the seller or
snrf-arafw:l?^1
One who demands more money than agreed
upon and promised at the time of a girl’s
marriage should be fined twice the sum agreed
upon. This is the rule of Dharmasastra.

<u^il-qsqiT TW
WTO*il^uiH
,H
?^
^T T $ ^ ?J k TT S R r E T ^ I
purchaser should be fined six hundred Krsnalas
by the king. 7 II
rf w it t j ^ t
rTW f ^ P T T MUUMfd W ^ l l ^ II 5 ^J^T: -^TrT WT ipo? x||WU($RTTII ^ } ||

ehiwi^: ^IR-Sl
3 J c f e ^ f d ^ r : « 5 R lt ^ I ^ I M U I W : l cftrg i ^ fcH^ctcilfHd:
W tTWT <INM<vU h m ^ II

One who marries a girl to another without
telling her faults should be fined 96 Panas and
one who mischievously and falsely declares a
girl to be not good (a eunuch) should be fined
100 Panas.
W R lt c f e g p jt y ^ f r l l
3tPT g j# T Tm t § W ^ H ^ 11
One who shows one girl and then marries a
different one should be fined 1,080 Panas
(Uttam Sahasa fine).
crtr jlMHHKgaira * r: w zn d ^ R g i
^Tlim ^ I H T ^ f W T
The man who hiding his faults marries a girl
is considered not to have married at all and
should pay 200 Panas to the king.
K FI JTRTT W H I'W d l
^tJ3: qf^nT dWl^-dMy 1^:11^11
A man who pays part payment for a thing
and then does not purchase it should be fined
540 Panas (Madhyama Danda) and the king
should make him return the earnest money. One
who after accepting his fee steals the milk of a
cow under his charge or does not properly look
after it should be fined 100 masas of gold and
he should also be tied in iron chains and made
sqividnfluiljlTTFrer§•H
to work in fetters.
M
"dd:l
fgjuifsnjntcnfahjr f<*<^411?M
i w
ffw m y^4ld *mprr h h h I ^ ^ i
V M ^ H II^ II
cjt cik^ 4
The prison (place of confinement) should be
erected out of a city, it should be 100 Dhanusa
wide and in big towns, the prison should be
twice or thrice the above dimensions. Those
prisons should be circled by a wall so high as a
camel may not look into them and no inlet for a
dog or a swine should be left in the wall.
strt farftrg:
q ehK^ni
arf^TTlt TTt rWTI
cfT C j|{ ^ 4 ^ ^ 5 T t ^ 6 II
amtS^SlT ^TT?T ^M ^fdl
MiHch^ml fon?t <t ir s h
Hr?t ^ u^ i^vmju’i fe n ft p?°n
If an animal gets into a field without any
enclosure and eats some of the grass etc.,
stocked there, then the man incharge of such
trespassing cattle should not be punished. Manu
has laid down in his code that if a cow that has
calved only ten days ago or a bull set free at the
time of Sraddha consecrated to the Deity eats
away corns of a field, though enclosed, the
keeper of such animals should not be punished.
Other cattle besides them, if found grazing in
the fields of others, should however be punished
by a fine ten times the damage done, being
levied from the owner of the cattle, and if the
above crime be done wilfully, twice the above
fine should be levied. If a Ksatriya’s fields be
harmed by Vaisya’s cattle the former should be
compensated by the latter ten times the damage
done.
TJf d^l'WKIM M T?^I
?TrTTft W WK?IHlfii¥ldl ^T: II3 *11
fagNkHMIHVKtll3?ll
3rikwfq '?Tt e(ifa<iT»fal
3tTR ^Ig’H ff?T ^ ^ II
One who usurps anyone’s house, tank,
forest, garden and fields should be fined 500
Panas. One who does so unknowingly should be
fined 200 Panas. One who annihilates the
boundary mark at the time of its laying it out, or
one who gives a wrong advice or is a councillor
of liars should be deprived of his tongue or
should be fined 1,080 (Uttama sahasa) Panas.
This is what Manu has enjoined.
ejui^wyyeifai wrrrmfWRcT:!
3i*i4*iRui: ^cfarRfgrnft g n ^ n ^ - s n
If Brahmanas, K§atriyas and Vaisyas do a
thing contrary to their prescribed orders they
should be made to perform the usual
purificatory rites.
w 9 ^ 3 ; y M ^ H m v i^ iu ^ m i
it fg^r: w m m iri
^ n o it 3 ^ ii
y ^ d r^ H d H i ^ M ftM dH i W c r T W ^ I
A woman if she kills anybody should keep
up the Sudrahatya ordinance. If a Brahmana
cannot afford to spend as much as required for
the performance of a purificatory rite in killing
serpents, he should keep up Krcchravrata for the
purification thereof. If a twice-born cuts a fruit-
bearing tree or flower creepers, he will be
purified by chanting one hundred Vedic hymns.
^ f& w d i ^ w w ii
w f c iH W c iw ig v j ^ n ^ 11
rr fe fF T ^ K fiw M d i <m i
3TTWT fpTRT MIUIWlAra^rdll 3 6 II
The sin of killing a thousand beings having
bones is similar to that of killing a crore of
boneless insects such as mosquitoes, lice, etc.
To purify himself of such a sin one should
observe the Sudrahatya ordinance and should
also make some gift to a Brahmana incase of
killing animals having bones. One becomes
purified of the sin of killing boneless insects,
etc., merely by Pranayama.
3WlR^fF!i <4MT-ri xT TI%:I
n>H^AdHi w irrw rr fW m ^ n 3^11
 ^HMWlMsfcri Tl 'jflcTRt ET W ^ 1
tratsrAnxoii
The sin or killing the worms existing in
grains, molasses and fruits and flowers is
purified by eating clarified butter. By cutting
the medicinal herbs of a jungle without any
necessity one commits a sin of which he is
purified by living on milk for a day.
sjdy-dMHN'S^II
Such sins are cleansed by the observance of
the ordinances mentioned above, now the
ordinance which ought to be observed by a thief
will be enumerated. By observing the Ardha-
krcchra ordinance a Brahmana becomes
purified of the sin of having committed a theft
of com, money, etc., in the house of another of
his own caste.
TFpwTT 5 {tfc p j^r <ti
$Mcii<iWiHi jj^jfisaKw ui
By observing Candrayana vrata, one is
purified of the sin of having taken a woman,
house, well, tank, etc., belonging to another.
^oy|uimrM«Kluii
ftyifcHHii'tfmi
A man who steals trifles is purified by the
observances of Santapana Krcchra ordinance.
The stealing of eatables, conveyance, bedstead,
flowers, berries and fruits is purified by
drinking Pancagavya.
3U|<*lggmuii § Eri
f fsrra' w k ’mImhhji's ^ ii
trf&TgrTinrai^Rt diy-W <^tdW ETI
aw^hiwlMriwi et
g m h r c F t e iw ik t eti
Tri^nrefN^TT et < ^ 13
^c( U t il's 6 11
One who steals hay, wood, tree, dried com,
molasses, cloth, hide, fish and flesh becomes
purified by keeping a fast for three days. One
who steals pearls, gems, Prabala, copper, silver,
iron, Kamsya and stones becomes purified if
one eats for twelve days the refuse of rice. A
thief of cotton, silk, animals of bisected hoofs,
horses, birds, scents, medicines, rope, becomes
purified by living on milk for three days.
T^#TTTtl^T ifocFrT fjf3T:l
3rrp3jPFFfcT § * <?11
The ordinance mentioned above purify the
twice-born ones of the sin of committing a theft,
now the ordinances for the purification of illicit
connections will be enumerated.
jlWc^sld fSeRcfT
T p rw et e t ii on
f q ^ # i j v r f T R f ^■yiilt -qid<c| ETI
HldgT TR3T ^l-$,l'MU| ?T^T|| ^||
One who is guilty of an illicit connection
with his teacher’s wife should observe the
ordinance prescribed for the sin of committing
adultery with a lady of one’s own community.
For the purification from the sin of having an
illicit connection with one's mother’s mad,
son’s wife, virgin, Candall, father’s-sister’s
daughter, sister, mother, mother’s-sister’s
daughter and righteous lady or brother’s
respected wife, Candrayana ordinance should
be kept up.
TJcTT:
yfddijjidiar^T:im^n
^T: fHSR^I ^ ^ ^11^11
A wise man should not indulge with the
above mentioned class of ladies nor should he
marry one’s relation, a fallen woman, a woman
in menses. He should also abstain from
unnatural offence and indulging with lower
animals. One who does so should keep up
Krcchrasantapana penance to purify himself of
the sin. If one discharges one’s semen in water,
one is to perform Krcchrasantapana-vrata.
et M M t a T jfa cJT fg ^ T : I
f^T rfc W ’HI: ■HUMM^im'SII
W ET ^Tfgi xTi
f ^ t ?TFTT^ TTTRt W fa im m i
A Brahmana who looks at a sexual
intercourse or makes discharge in course of the
day in water or on a bullock car, he should bath
with his clothes. A Brahmana who indulges
with a Candala woman or a woman of a
different caste or eats their food or accepts a gift
from them unknowingly falls from his position.
If he does so knowingly, he becomes of that
caste himself.
f^ 5 Entrant ^ WrTPIT: W ‘* ^ 1 1 ^ 9 II
A woman defiled by a Brahmana should be
kept confined in the house by her husband and
so should a woman be kept up who desires for
another man. If even then she remains the same
she should be made to keep up
Krcchrasantapana ordinance which purifies her.
(3 tfa tS 5 « W s fa im < £ ll
TJTJT M m ^ d i y r h l ^ U I ^ P m P n * » f d : l
A twice-born should have only one meal a
day and turn the sacred Gayatrl on his beads for
full three years to purify himself of the sin of
having indulged with a girl of twelve years in
whom menstruation has not commenced (or a
barren woman) for a night. These ordinances
purify one for having illicit connections now the
ordinances prescribed for those who associate
with the fallen will be mentioned.
wfw TTfafrr w w - i i
4MHI^W’lldtal'^IHI¥MI4HI<]M ^ o II
MfnWqi ih n f ^nf?r trnw:i
sRT t^ 4 fa y .£ ^ ll^ ll
A man who associates with a fallen lot for a
year also becomes the same. One becomes
fallen even by helping them in the performance
of sacrifices, by teaching them, by making them
his relation, by interdining with them. A man
becomes purified of it by the ordinance
prescribed for it. But he will remain like a Preta.
TTRn^t ^ ^ II
31# ^ z w gijf ^ ri
A fallen person should be taken outside the
village limits by his brethren and made to drink
the water of the maid’s house. If a fallen man
dies the sin that devolves thereby lasts for a
whole day and night. One should not talk to a
fallen man, nor should one sit on his seat. He
should only get enough for his sustenance. On
the evening of an inauspicious day, the near
kinsmen of the fallen man would perform
before the Guru his Udaka Kriya. His maid then
would throw in the south-west comer one
pitcher full of water. His friends are to fast the
whole day and night and they would not accept
the Asauca of the Preta.
^Bm w fac^d xf ^ r : i
^ \ m \ MiHiiix^iw ii4i'4Hjuid'lsiira;:ii^mi
The friends of the fallen man should not
address him or sit with him or travel with him.
Nor should they express that he is their near
relative. This is the social rule. He should only
get enough for his sustenance. He should not be
made to entitle himself to his share as an elder
brother inspite of his being senior, but the
biggest share should go to the most deserving
among the remaining ones.
w fe rt trafer ^ f e i : nm 'fifrm
^ w t yymwis^Hji^ii
w ai^iumi^ srBrat ^u^fai
fW "TUs^prEraWrii ^^11
Wl^I^WTirOTl' <^usy; ^ R W i W ^ I
£K¥l«t ^ T :ll^<2.II
A sinner, who injures the right code of
conduct should be fined by the king a Prathama
Sahasa (270 Panas). A Ksatriya who abuses a
Brahmana should be fined 100 Panas, a Vaisya
doing so should be fined 200 Panas and a Sudra
if he does so should be sentenced to capital
punishment. A Brahmana who abuses a
K§atriya should be fined 50 Panas, if he abuses
a Vaisya, he should be fined 25 Panas and if he
abuses a Sudra, the fine should be 12 Panas.
Srforpjrg^ri^: wi
fagiT^HMiy^kin^ii
^ ^di^Mo^ivMyii sraf q tt^iition
^v*<wi*lvA t& t: ^ rm w p T H .i
¥J*I*I$I rWT <u^ltfll'9*ll
A Vaisya abusing a Ksatriya should be fined
Prathama Sahasa; if a Sudra abuses a Ksatriya
his penalty should be that his tongue would be
severed. If a Ksatriya abuses a Vaisya he would
be fined 50 Panas; and if he abuses a Sudra, he
should be fined 25 Panas. If a Sudra abuses a
Vaisya he should be fined 1080 Panas (Uttama
Sahasa), but a Vaisya abusing a Sudra should be
fined only 50 Panas.
<*u<*uw«ll 4KVI* "PJ^I
e^bddrHli^ flcfg fggut S|^l|\9?ll
iJctwllIdfja'Jllld j j c(l-c(l ^l*>u|<ni fSJHT^I
P^N I: yiM-MI^ ^R T: nsrat % ^:l|V9^ll
q rain f?r> jt ^ r :i
^ n f ? r :ii v 9 - ) j i i
People abusing men of their own community
should be fined only 12 Panas and those who
indulge in most foul abuse should be fined
twice the amount prescribed. A Sudra should be
deprived of his tongue if he abuses violently a
twice-born, if his offence be moderate; if his
offence be highest, he is to be fined Uttama
Sahasa. A king should put a red, hot iron spike
ten Arigulas long in the mouth of a Sudra who
vilifies violently one, taking his name, caste and
house.
sprfa?$T vjs.'W fs^ H m fa c h e S d : I
e re ? rf x n f g f e im m i
sjfir wftrira'
f e s r rf W T f i g n i w ^ i I ^ ^ 11
A Sudra who teaches Dharma to the twice-
born should also be punished by a sovereign by
getting hot oil poured into his ears and mouth.
The person who speaks a lie about his Veda, his
country, his caste and corporeal duties, should
be fined twice the Uttama Sahasa (2,160 Panas).
w •O m d c M ^ T h : ^^ u n k i t q r : i
T T # (h ^ V i P h W f e w t f e r :l
^ r^jur<u3in^ pv9<su
A sinful person who abuses a high class man
ought to be fined Uttama Sahasa (1080 Panas),
one who violates the ordinance of a king ought
to be fined double amount of the same for he is
really a man who tries to upset the
determination of the king.
S fc lT 9TTR FT TW c f ^ l
sp ft q ^ cf^ n fir tt ^ <*u^i4'flnT«fe[iiv9<?ii
gnuf ciiuMsycn w r < ranferqj
d ^ H ifq g c j^ iu jl ^ u f ERT^II 6 o II
 If a person abuses another man and then
says that he did this in a joke, or without any
intention through love or intoxication and
would never do so again, ought to be fined only
half of the amount codified. A man who speaks
ill towards the one-eyed, the blind, the bald-
headed and the crippled by addressing them as
such should be fined one tola of silver
(Karsapana Danda).
mm ftflT -3^5 STMT
w i r ll< $ * H j< ) :ll< S * ll
One who does not pay respect his mother,
father, elder brother, father in law and teacher
and one who injures the way of his preceptor,
should be fined 100 panas.
f 'R H T if f t ■RT’ f q W f a l
TT TI?R^T RTWf ¥11^11 6? II
IJch^lfdf&Jllid g ilm ^ H N il^ ldl
srafqgt^rt
T j^lld ^ll
One who does not show the way for another
respected person other than his Guru should be
fined one rattl of silver (one Kr§nala). A king
should get that limb of a Sudra severed from his
body which he uses in causing pain to the
twice-born. The lips of the man who haughtily
spits on another should be cut down. One who
mischievously makes water facing another
should be deprived of his organ and similarly
the hind part of the man should be dealt with
who maliciously makes wind in the face of
another.
^ rt cjim ^ s r ^ i u m i
The lips of a low class man occupying the
seat of a high class man should be chopped off
with a mark sealed on his lip. The hands of the
one who extends them to catch hold of the hair,
feet, nose, neck, scrotum of a high class man
should be lopped off by a king.
ccH^ch; ?RT #ftcn*T ^
■RTO^tIT^ M nJHb*lfvlc|^^^<i*:ll<itill
4 u<sMi*>bi^agy: rrarrnccu
The one who makes another bleed by his
blows should be fined 100 panas and the one
who pricks into the others flesh should be fined
24 tolas of gold or silver according to the
seriousness of the offence. The one who breaks
anyone’s bone should be exiled from the
country. The king should get that limb of one’s
body annihilated by which he breaks another’s
bone; he should also be fined as much as would
be necessary for the aggrieved person to spend
in getting himself released from the court.
3l«£m^eh<: ehl^l I
zf fifcwi fgrpft II6 S*II
frfocfifeg ^0351; W MIMcbHU o ||
w H^giicwifiA mn\
Half portion of leg and hand of a man
should be chopped off, who kills a cow,
elephant, horse and camel. One who kills small
animals should be fined twice Damas. One who
kills deers and birds should be fined five
hundred panas; and a man who kills insects and
worms should be fined one masa of silver and
the owner of the animals should be paid his
price.
wwifa<*)Hi -gefiH vlNiuii cjusira II9. *11
<f$T jj fSr^T ^M ^fdl
fsgot x rM tfc r ^ h i v i ^ i i r ? n
Now I tell about punishment for things
which are free from ownership. One who cuts
off the fruitful trees, should be fined one gold
coin and double the fine should be imposed on
those who cut a tree near a tank, a thoroughfare
or a boundary line.
1WI!
If one cuts trees void of fruits, he should be
fined with Madhyama Sahasa. One who cuts
arbours, creepers and floral plants should be
fined one masa of gold.
chiMTqui sn^i
f w t tituiHl ^I3UT: yifunw i^ W ll^ x n
Even a man chopping grass unnecessarily
should be made liable to pay a fine of
Kar§apana; one who beats another should be
fined three rattis of Krsnalas.
^IcKl'pry^ui TT3fT £<41^1
doWlfMHWIl <?mi
Out of the fines levied for cutting trees, the
king should use his own discretion; he must pay
the owner of the trees the price for them and the
rest should go to the royal exchequer.
m W Tt 3IT3f^t '*T^II ^ II
3lF5ra®r ^ T K : 3tT5^r 4U<JM$dl
dWlfM craT^^f<S^cb:ll<?\9||
If any harm accrues through an untrained
driver of a conveyance the fault lies with the
master, but if any such thing occurs through a
skilful man the fault lies with the driver for
which he should be punished. If perchance
anything happens through sheer accident none
is to blame.
^anftnr ^Hdb^Hdlsfa ^ ti
TT dW)<MI<^fia w t ^OTrTdt 5^11 6\\
^ mmhi
Miy^WIM rlrcT y t i l f d M I ^ I I I I
One who knowingly or unknowingly usurps
the properly of another should appease the man
whose property he usurps and pay a fine to the
sovereign. One who steals away a rope from a
well or breaks away the place where drinking
water is supplied to the passers-by should be
fined one ma§a of gold and the stolen articles
should be made good and he should satisfy the
master of the well.
siret fiwi'fiTt irmts^rfirg; i
^ 5 ^ * K v iJp i to t on
cWT ^ d¥j|U|iy^ cJST:l
^eJuU^dl^Hiy-dMHi 'd f r a ^ lH I I * ||
g w i u i i J H l H H i ^ R fa lT r t f a $ H ) d :l
sw r viuiuiim W iw ^ni ^n
y is M H i t r h t i r o t c fsra ffa i
A persons stealing more than ten jars of
grain should be killed and the one who steals
less than that should be fined eleven times more
the value of the stolen grain. The man stealing
more than 10 jars of eatables should also be
fined eleven times the value of the stolen things;
but he should not be killed and a man stealing
gold, silver, fine raiments, wife of a high class
man, oxen, arms, medicines and principal
jewels should be subjected to death.
^?T: sftrw r e ^ MI-ftyW WPT ^ 11^ 031|
c|ujel<;wHI«SMl Hc(U|H| xfl
i ^ T R t xf W II ^ 0*11
d ilH H W ia TF5TT c [0 1
% 9 l l ? I U m x T I I ^ II
A king should adequately punish one who
steals curds, milk, water, juice, bamboos,
utensils, clay pots, powders, according to the
gravity of the offence. A man stealing cows,
buffaloes and horses of a Brahmana should
have half his leg cut off immediately.
3nimgKchS3 7T?r: gjPjfSc£m<;eh:l
^ehmkf*uc(Hi *ni
Mrwui xrf^rnrt
M'l’H'W W l^ra' «fSJWgW^W)c|*{ll ^oV9II
 HdUII^HI MSIHImV hW ^Tl
McNWWi ^ d^lP ^JU ll ^TT:|| ^odll
Those who steal cotton bales, cotton, wines,
cowdung, molasses, fish, birds, oil, clarified
butter, flesh, honey, salt, rice and cooked food
should be fined twice the amount of the price of
these articles.
^Tl
3T% Trfrgnff ^ 5 : w i p r w ^ l
q r% rTII ?o<?n
?RT ^035i: f e w ^T:l
n ° ii
yrUI^VIH TTlfe:l
feitssePT: | W -Rrt^ll W W
A man who steals grain out of a field,
flowers, creepers and rice should be fined five
masas of gold or silver and the theft of ripe
crop, vegetables, berries and fruits, should be
punished with a fine of 100 Panas if the thief
has no sons and if the thief has son than 200
Dandas. The limbs of a thief employed in the
accomplishment of his mission should be cut
off. There is no sin if a Brahmana who is not
carrying anything, through hunger plucks a
couple of sugarcanes or berries on his way.
i f rj tfve^isi
m \ rr yfynujui Tnfsjcm
•?nl? yiWismiuM p # ^ ^sifri
^ TJFT<$cT xTII h ^ ii
gut
3 i^ T fe jt gw ^ srM riste ^rn
3TRf?R: xr^ tvt ^ ip # ri
Manu has said that there is no crime in
taking a couple of cucumbers, two melons in
fact any two fruits, two handfuls of grain, as
well as the taking of saka in an equally small
quantity, the fruits growing on forest trees,
forest berries, a small quantity of firewood,
grass, the plucking of flowers from elsewhere in
the absence of a flower garden for divine
worship. A man found doing any of these things
should not be punished.
qfeFt < N ^ u i xr eHMiadH,ii w m i
O king! O best among the men! a man who
kills any animals having horns, nails and fangs
and wishing to slay lions, snakes, etc. does not
commit any sin.
c[T ^ T lT in it ^ d H im ^ H
Hiddifydfei g^Rii
If a Brahmana, a preceptor, a child, a learned
man, who comes to attack and kills an Atatayi,
then there is no sin in killing of that,
(endeavouring to kill some one, a murderer)
ra T ?T cC T SW T t TR pT
Jk ^ c ( rTSTT
3# r a r t f ^ m n
tjtT% afjferr y ^ < id d i^ :i
One, who commits the sin openly or hidely,
becomes sinner. Those who deprive others of
their houses and fields, those who indulge with
the other class of women whom they ought to
avoid, those who set fire to others property,
those who give poison, those who treacherously
kill another with a weapon, those who act
mercilessly against a king are known as
Atatayins by the knowers of Dharma.
fa g c R tS T Z R ig T q r f t
yfaVtrilfdfM«^ ef*T:|
^TII ^ ^11
If a beggar, a woman, or a vicious person,
though prohibited, enters the house of someone,
he should be fined double. Those who are found
talking to another woman in a sacred place, killed outright, but the woman so outraged is
forest, or in their own house, those who are faultless. If a virgin after getting menses for the
detected in breaking a river dam should be third time in her father’s house, seeks a husband
punished by the sentence named Sangrahana. for herself, should not be punished by a

cfR
Tc&
T^?TdlM
KNrTE
TsTJRljl I
sovereign.

^VIMKUKfla *?3U
MH^WI
f ^nzr:
xTR^TI
*3*11 ^5qt?ryn^Tdi f
3T5SIT *3 o II

frzrnr jj^siaPifdrg xn One who takes the girl away to a foreign

Nobody should talk to another’s woman and
it should be prohibited by the king. If anyone is
found talking to women he should be fined a
tola of gold, but there is no serious crime in
talking to actresses in private or walking with
land after marrying her in his own country is a
thief and should be killed. If one is carrying
away a woman who is without ornaments or
property, and is widow, then he is not guilty;
but if one carries away a widow with property,

them in private for it is their profession and they
should therefore be given a little punishment for
doing so. This should be applied for those who
earn their livelihood by prostituting going
outside from their homes.
-qtofimt W t ciqM^fdll m n
dcjig TT *1
he is liable to be punished instantly.
^cETFET ^cJMHi W T O c | | ^ ^ |
A girl who desires to marry a high class man
should be given to him according to prescribed
rites; but if a girl wants to marry a lower class

r'dTOt&PTRSJSj
spi
t c
MH^
f
dl
person, she be confined in the house only.

jf w s i ^ i i m i i
ilK^lR^e^ugJl *rtsfa ■wl«;ctet,iyic':i
3
y^rraTqrft *rn*33u
'W P lf qr: ^F^f%I^II *?till If a person of low caste wishes to marry a
high class woman and does so would be
One who forcibly violates the modesty of a
punished with death; similarly a high class
girl without her desire should be killed speedily.
woman marrying a low caste man should also
If some one does so with her permission he
should be fined two hundred Panas and the be punished with death.

(iTW «<gyfwirll*33l
person who is assisting, taking share therein, Slrtfr FTfptUT ^ ?ilfrifa«Jnc;f3ail
should also be punished with a equal penalty
(i.e., death). One who allows another to commit
such a thing in his house is also punishable like If a woman disobedient to her husband on
above man. account of being proud of her community,
^FRrat *^5TOT:I should be driven out of the house and should be

fdTfiraJRt ftu^H l^lkH IH J

kept within resort of many people by the king.

3^U35TT W R l T#
The person who forcibly commits such an
c)iy^r(^R'U
lTftc^t•H
quf'iRijfqai^l* 3^11
She should be deprived of her authority and
act with another woman is worthy of being
given dirty clothes and food just enough for her
to live upon when defiled by a man of her caste.
She should be lodged in one’s own house in that
condition.
gragr ftr? f?R§T n
The head of the woman defiled by a superior
man should be shaved and ten locks of hair left
on her head and she should be given dirty
clothes to put on.
m n u : srf^rr
^ fF T ^ rT ^f^r^JT^TFTTri
w i 5RW ^1351: ^ W l ^ ^ l l ^£11
A Brahmana, Ksatriya and a Vaisya who
indulges with a Ksatriya, Vaisya and Sudra
woman in lower order should be punished
Uttama Sahasa (1080 Panas); and if a Brahmana
indulges with a Vaisya woman, or a Ksatriya
with a Sudra woman, they should be fined
Madhyama Sahasa and if a Vaisya indulges
with a Sudra woman, he would be fined
Prathama Sahasa.
f o p t rwrn^<su
anjHTf W|]Hiwfsiefil s r ^ n ^ <?n
O king! a Sudra should be fined 100 Panas
for having illicit connection with a woman of
his own community. If a Vaisya does so with a
Vaisya woman will be fined twice, if a Ksatriya
does so with a woman of his caste will be fined
triple of that amount and four times the amount
in case of a Brahmana when he does illicit
connection with a Brahmana woman. This
amount of fine is said for those women who are
without any guardianship; but it should be
increased if the crime committed with a woman
who is under guardianship.
* rfrn t ffrW # rTSTTI
yitfWtlM fgJjnit ^ o ||
One who has illicit connection with the
sister of his father or mother, mother-in-law,
maternal uncle’s wife, uncle’s daughter, aunt,
sister, wife of a friend or a disciple, a brother’s
wife, should be fined twice the amount of fine
as above mentioned.
m frm t m t ^ <mmh1 cister m
rWT qnt ciuifr^ai cT^ tTII ^ *11
$c^lUJU3 PlRaiWmi f ^ TC:\
f¥l¥HWlc*T$H fK^T rKTCJ W T ^ II ^ ? l l
The daughter of a sister, the wife of a king,
the exiled woman and a high class woman are
not fit to be approached. He who indulges with
these, must have his penis cut off and killed.
Tf ^cfvpsr4 % t -qt fq^cTtl
H iy ^ l^ ( R W ile^ilc'cb'HII ^ * 1 1
One who indulges with a Candala’s wife,
who eats dog’s flesh, should be killed; and one
who has illicit connection with animals except
cow, should be shaved his head and that animal
should be served with food and water etc.
■ggn? Tit gspFpTtrPTI
fe rt w nju
If a person indulges with a cow should be
fined a gold piece and a twice-born indulging
with a prostitute should be fined equal to her
wages.
ijffagT %rR M^fdl
$RR fsgnt Tt W II VSSlII
If a prostitute after getting her wages from
anyone, goes to another person she should be
fined double the amount paid to her in advance,
besides the twice punishment.

w m w ^ii **^11
O king! If a man takes a call-girl to another
person after promising her to some particular
individual should be fined a ma§a of gold.
tt^st li||ui ^05 Tiwt qirf q tteKtn
One who after taking a whore does not
indulge with her, the king should make him pay
her twice as much and should levy a similar
amount of fine for himself. Dharma will not
thereby be upset.
q^-il Ucf ^ layui c^mh^I
^ ^03 rT (&MUI XRT^II **^||
If many people forcibly indulge with a
concubine at once, the king should make each
one of them pay her double the amount of her
wages.
q lill ^MWHe||:|
3J F fa j i|(ddl4cU M I ^ngSTT; R EII
Fallen father, mother, wife, preceptor,
priests should not be abandoned, but a man
doing so otherwise should be fined six hundred
gold coins.
tjfen 3 tnwr
<pfelKUIMlMI*Hi T m TK^RTtll ^ *11
Fallen Gurus are to be abandoned; and fallen
mother should never be neglected. She is
superior to all on account of her bearing the
child in her womb and nourishing him.
ariNntsizRKn^ cRrafaunraHj
w*iiM«wsr fsgw <wimkw c ^ i i ^ 11
agrfi^T ^ 05: w eprWrr
If a student reads in a particular prohibited
day, he should be fined of three Kar§apana and
the teacher is be fined doubled amount. If one is
regardless of customs or law, he should be fined
similarly. Where no fine is specifically
mentioned, gold Krsnalas ought to be inferred,
sirof II ^ II
$ d im i* IIW I* ll: V I TwciT ^Tl
qrcmrf- gsraqn *<^11
Wife, sons, servants, disciples,brothers
should be beatenon their back with a rope or a
cane when they commit a fault. They should
never be beaten on their heads.
One who does so should be punished like a
thief. If a person sets animals to fight with each
other or gambles he should be punished by the
sovereign according to his discretion.
aKTts^rar f ? ^ugsr: w i£ « m n m * H j
*^11
cTW qjfclMKN WTRT *k<4ll
A washerman should very carefully and
cautiously wash fine clothes, on a wooden-plate
or on a good stonepiece, he should be fined a
masa of gold if he does not do so. If a thing is
found missing under the custody of its
custodians, they should be made to make it
good. If the revenue obtained by servant from
the cultivators be not paid to the king’s coffer or
to the proprietor, his property is to be ruined
and he should be exiled.
^ fojrfiT: w * i ^ cbwffui <*i(3uiihi
fo£uTT: ^
chK^M:i
The officials of any estate who spoil the
interests of the subjects and who are found to be
void of sympathy and full of wickedness should
be deprived of all their wealth. Those who
persecute the subjects by misrepresenting the
mandates of the sovereign should also be
similarly dealt with.
<TW t TF5TT
Those who govern intricately who kill
women, children, Brahmana and who eat fishes,
should be hanged and the minister or any other
official of the state be he a minister or a chief of
the judiciary (Pradvivaka) if he is working
contrary to the policy of the crown should be
banished after being deprived of all his wealth.
W W fTTW TOiTt
TJjtTF^
n*midf*n) g sn m in t f fecnwltiii ^311
^ F^^i^id ^ r:i
Those who kill Brahmana, indulge in
drinking, thieves and those who indulge with
preceptor’s wife should be killed. If such a man
be a Brahmana he should be banished; with a
mark on his body; or they might be branded
with different marks and then exiled.
« P T : g J I ^ : T f tT O f t
^ f W d & ^ t^ f y u i: yiT^l
aroow tr w a rR q r a r o w r
rilThoUIS OTT
Those who have illicit connection with
preceptor’s wife should be marked resembling
tlie female privacy, those who drink should be
marked with the sign of a flag hung at a tavern,
a thief should be branded with the sign of dog
feet and a man killing a Brahmana with the sign
of a headless human body. O king, great sinners
are not be taken in society of their community.
None should speak with them, none should live
with them and none should maintain the relation
of marriage with them in any condition.
M eSIM IdfeM l ^ f? T :
The sovereign should undertake all their
wealth in his custody and plunge it into the
waters in the name of Lord Varuna.
^ f^T *Ttt Uld<WlW<£| ^1:11 ^V9»
JllijbdfM ^ ( W W l U l 'l ^ £ J < | 4 | c h l : l l ^ i l l
W n s ra c filV K I^ U d fW H ft
A noble sovereign should not punish a thief
having a wife. But when he is caught with all
the stolen things with his wife he should be
punished without any hesitation. In village
those people are also to be punished who help
thieves by providing them with food, utensils
and shelter.
< M lfa < t> d l: • U l t W g N r 3 ^ : 1 1 ^ 1 1
WTOTT: % r WWHf
The officials of the state who may have
created a depravity among the subjects should
also be punished like a thief instantly.
^ o ii
V i f e d ') ^ mR ^ iu
^ *11
If the officials do not run and rescue
according to their might, where there is a
danger in a village, say a house fallen or when a
ii
woman is attacked on the way, should be
deprived of all their wealth by the sovereign and
then exiled with his family.
W: ''«Fw«liljll W H
«iKErT flWT:n
fer^T Piel^qJ
Those who plunder a royal treasure or assist
the enemies of the sovereign should also be
killed. Those who commit thefts by
housebreaking or other similar devices in course
of the night should be punished by their hands
being cut and they should be hung on a trident. be fined Prathama Sahasa.
’Em tp t w IcJmm ^ TjFsratsfa ^Tl
^ w a iF R ? r r ^ sfcji ymy^icH * n u * ii
One who breaks the pond should be «J^Hl(H XT y^fui iMMlif
punished by being drowned, or by any other g ^ rr m R v ^ T m ranftum i^ii
means thus punished. Those who stop the
One who increases or decreases unjustly the
course of water in a tank, should also be
similarly punished. value of anything should be fined accordingly.
The prison and the place of capital punishment
3TFH T ^imui ij4vimHH.ll ^*11 should be made on a public road at such a place
as to enable the sovereign to have an eye on the
Mmi'm>4'HMNUI*yid^T«ly^q rTII *V9l* II culprits.

chmkui z* vilm&ii i ^ H
ircm
t ^ttr Rwfyid^i<ju3n
MichK-w rr ^tttt gRisiiuii xr ^aJHJ
\6

Those who break into a royal arsenal or a
temple should be killed outright. Those who, in
times of no danger, throw unholy things on the
royal road, should be fined one Kar§apana and
the king should make them clear off the road.
m R J im ) q i^ i ^T |
qR'MINUii^Pi q Xf V ^filfa f^lfa:ll
3m i ? i m f e lt
^ trsgnr m rA ii 11
If these be crupple, old persons, pregnant
women and children; a lame man, they will be
chastised by mere speech. A physician who
purposely spoils the treatment of a patient
should be fined with 1060 Panas. Those whose
treatment is blameable should be fined
Madhyama Sahasa and the false ones should be
fined Prathama Sahasa.
B R T C i f t t J lld M H i W ^ 5 T ; l
nfdffifora: Trarft ^ 11*^11
3 ^ f E R T R t ^oM IU li ^ T T f ^ M l
nfuiHinfM 5 m w s H jiu ° ii
Those who break a state umbrella, banner or
an idol should be fined 500 gold pieces and
made to repair them. Those who break pure
articles and also those who break jewels should
Those who break the city walls, ditches or
gates should be exiled as weil; those who
plough not well and instruct the vicious should
be exiled.
feyidkH1
31#3rig5B^t W T3=r *TII *<S*II
One who practices Vaslkarana and Abhicara
practices, etc., should be fined 200 Panas. One
who sells bad seeds calling them to be good and
also one who interferes with the authority of the
sovereign should be killed, after being
disfigured.
^ 4^ M ifM8 ^rrrftpTii
3RJFT g*TR WMw-wyi:
isjtutt ^ y f d ^ w ferarah
T O Miyy^OS dylTWH.ll
The goldsmith who adulterates the articles
of manufacture with mischief should be cut
down to pieces by weapons and one who taking
things from a trader does not pay the price or
sells privately those things should be fined
Madhyama Sahasa. A man found selling things
by speaking a lie should also be similarly dealt
with.
7F5TT w R m m p rq ;i MVHi w
VH-Miun H$WM\ ^ ? IR t ^TT:I1 \66\\ ■^pgsrfimt w ^ s II
t x f 3 tH T c * U ^ f d l STsT^ dl<SMcWI f a^cf tT PlM^Ull
* l f t f f 5 g i J T t ^ T : l l * < £ < ? || <*.imTmuivm ,s i ^ r r u ^ m T i i *<?\s ii
chnel cCSgr ( & ^ u i w a : i One who is holy and of a superior class if he
ITKHT s n p J t TT3U f y M q i f 4 « c ) | y ^ | | o II touches anything which he ought not, or
attempts to do a hard thing, which he is unable
If a man finds fault with and blames
to do, or gelds animals, or procures abortion to
weapons, sacrifices, asceticism, country idol,
a maid, or eats in a Sudra’s Daiva and Pitr
chaste woman should be fined 1060 Panas
Karmas and does not attend the invitation after
(Uttama Sahasa) and if a similar offence is
accepting it should be fined 100 Karsapanas.
committed by a group of persons, each one of
them should be severally fined twice as much
and one who gives rise to quarrels should also fircnga^sl v 7TT%nii ii cn
be punished.
g^WIRRHRnt f x i^ H c h ^ *TI
*T Tierif ^ 'Sjait
Tif% ^ <qyTlMH.ll W * •'
rraT W TO ^ *($1^11 ^ *||
One who throws about stones or thorns in
f l i g i u i fqM << lc*qct>iqj the house of a good man should be fined one
Kr§nala of gold and one who gives evidence in
$ w h h ii w ? n
a dispute between father and son should be
A Brahmana who eats garlic, onions, ham, fined 200 Damas, and if he be a honourable
chicken and animals of five nails and other man, he should be fined 800 Dandas and one
uneatablea should be banished by a sovereign; who gives a false evidence inspite of his being
and a Sudra doing so should be fined one rattl aware of the laws should be fined 800 Panas
(Kr§nala) of gold. and one who uses false weights should be fined
■ c ig R f lf a y u i 1060 panas, (Uttama Sahasa).
i ? i <*uqPi f s j p t ^ 1 1 W 3 II
(qqiR^i
fsrasofanfw srtgf f ^ r ntfa: oth ^ ii ? o o n
^ rtt r i g i |u T q ; i

« P < y w iu < * id i * r
3mrw cfl^T % W ^ rT

T T W ^ frr^ t g jra f
<ivH<^fa*im1 ^yoqi^i gr<jifHHin ^ o *n
One who kills his wife, son, husband,
Whereas Brahmanas, Ksatriyas and Vaisyas
preceptor with poison or fire, etc., should be
doing so are to be fined fourfold, threefold and
punished by his nose being clipped and ears and
twofold respectively greater than Sudra; the one
lips being chopped and then killed near a cow
who excites them should be fined twice as
yard. One who sets fire to the farm, crops,
much. If one volunteers to finance and thus help
stocks or house or indulges with a queen should
them to eat uneatable should be fined four be burnt in the fire of straw.
times, one who does not pay where ordered by a
3?T c ||U jfa * rn fir f c n M <M ¥IUHHI
donor to do so and one who breaks open a lock
or crosses an ocean should be fined 50 panas. ft *j^dl ^15 3rTtT: II ? o ? II
 3TO$UT f$3T
tram psnr
ijdlflHHfa&pjft dl^ d W I II
iMqHUHKtgfo^ 3 r f T R n ^ T : I R o - ! j ||
Tr^nf^s-pftfTRn^riftr
d M li|R T
A king’s writer, if he by some defects more
and less, in his writing on a stamp-paper frees a
thief, would be fined Uttama Sahasa (1060
Panas). If he be a Ksatriya, he would be fined
Madhyama Sahasa; if a Vaisya, he would be
fined Prathama Sahasa and if a Sudra he would
be fined half of it. One who defiles a Brahmana
by making him eat anything unworthy should
also be fined 1060 Panas, if he does so with a
K$atriya the fine should be 405 Panas, if he
does so with a Vaisya, the fine should be 270
Panas and in case of a Sudra it should be 135
Panas.
3 < lg H c h < l t m :
(jfu s q re i W M H K k l II ? o ^ II
<t ?;u*ii^ifujg<st sRtjj
jibiiiiHiyirtlKj^ < u ^ ai4 i)y WII o\9U
ch&c^cii^n ^tr^JTgwr ^ r^ ll^ o ^ ll
One who does not present himself in
obedience to a writ-royal or comes unasked and
the man who being sentenced effects his escape
from the judge and those who are without any
manhood should be made liable to a fine of
silver or gold as the case may be. A messenger
for his fault should be fined half of the above
mentioned fine. One who escapes from the
lock-up where he is confined to meet his deserts
or receive the award of his quota of punishment
as codified, should be punished with eight times
the punishment above prescribed.
3 ^ 0 $ fernt f HUilMleNTKUIHJ
d » K ^ la : W m < *U < JM $dll ? o <? ||
One who gets another’s hair or nails clipped
in course of innocent discussions should be
^ ° 3h fined 405 Panas.
TO sMMJWiRl f 'STrl
^ac^d^m uii w F T t Hgurt ^ r:i
^ o m i
One who sets at liberty a man kept in
confinement or a culprit worthy of being set to
the gallows should be punished twice as much
as prescribed for the real culprit. If the countries
of a king do anything unmindfully they should
be fined thirty times the amount prescribed
which the king should offer to God Varuna.
3t<rM<*uis1ira;
SRifeg; <airw <*i^i^u ^ w ii
■qraRgsrw dwi-d&yw T^Jri
am f m r w ■q^rotii 3 ^ n
d « llg < * H I If an official of the state inflicts less or more
fine than prescribed, he should be made to
recoup the shortcomings out of his own pocket.
The sin that a sovereign commits in taking the
life of an innocent person is just the same as is
accrued in protecting a man worthy of being
condemned to death.
sn^iut ?siTf 4Hi«4nit|bcicjRyidHt
McH^cWchlftglrUMiWH^dHII ? **11
A Brahmana, commiter of any crime,
howsoever serious it may be, should not be
condemned to death. He should only be
deprived of his wealth and exiled.
q w o t c^kMid* ^^i
A Brahmana should never be killed for there
is a great sin in doing so, one should therefore
avoid doing that.
SRI# R^IHlfd mifsHlrtffdlR^II
 The king who does not punish a man worthy
of being condemned and punishes an innocent
man merits enormous discredit and goes to hell.
TT5TT
W *JHMd ffcjtHIHJ
A king should always punish a guilty person
after knowing his crime and thinking over all
aspects of the offence, in consultation with a
twice-born.
stoical vsnjinil <u^yum qnr
■HuRlVIrqRigrflVIHdMlssnq: IR ? ^ II
it it it
CHAPTER 228
The propitiatory rites or Santis
yuP ufayl^i
^faTSJlfa *11
Manu said- “O Kesava! please tell me how
peace-offerings (Santi) are made to avert the
ominious signs seen in the celestial,
intermediate and terrestrial regions.”
HrPT33ra
faylilui § 4 % sra f < ra m ^ iR ii
The Lord Matsya said- “O King! I shall
enumerate you the ceremonies of three types
that one ought to perform wheji the evils appear
there. Out of them those relating to the
terrestrial region should be performed without
delay.”
3WTT tlw R ^ f tn f e l
m qt *1^11 3 ii
O king, Abhaya ceremony should perform
for the evils of the intermediate region and the
Saumya ceremony for the celestial region. An
ambitious man persecuted by another and
desirous of prosperity and of conquering his
enemies should perform Abhaya rites to obtain
his desires and annihilate his enemies.
w n ftw u v i^ i vi'juiwfaHivi'limi
WJ -q^r w i 3 (W VllfclRM^I
When one becomes afraid in his abhicara
practises (magic or charm for a malevolent
purposes) or when one wants to destroy
enemies, or when great danger comes up,
Abhaya peace-offering should be performed.
Sfflgfforcq Tj|UL|y|| ^ |i
ttTett viiPi4?i*iqw ^nwri
W II ^ II
Saumya-SantI should be performed by the
people suffering from diseases. People used to
the performance of sacrifices and those
wounded should perform also Saumya-SantI.
arfofgiiiw ^gui vih'mu'i
3P% rf rlffrf »ll P t R ^ IH9ll
Vaisnavl-Santi is to be performed when
there is an earthquake or scarcity of grain,
famine, excessive rain, drought, visitation of
locusts or raid by daring thieves.
fl# VllPlW«M&ll<ill
Raudrl-Santi should be performed when
lower animals and men being mostly to die and
when terrestrial portentous signs become
visible.
IT # VllPtWlUftlll II
Brahml-Santi should be performed during
the time when the Vedic lore begins to decline,
atheists begin to multiply and the unworthy
ones begin to occupy the position of the worthy.
 xT T J T E r a W ts fa XTI
T a r n ^ s f r ^ M ?rrf%: ywwrhi *° u
When a sovereign ascends his throne, when
there is a fear from any hostile monarch, when
the country is disunited and when the
destruction of enemies is intended, then Raudri-
Santi is the best to be performed.
c h |^ en?i% o g r o t T ? iifa R u i< h i * * u
Vayavi-Santi should be performed when an
uncommonly high wind blows for three days
and all the eatable things become harmful and
diseases arising from wind crop up.
*Tlrt TTTH fa<t>[dc(tSu) I
g re o ft y i i P i R ^ n
Varunl-Santi should be performed when
there rain hold off, agricultural prospects get
ruined or when the tanks become impure.
3lfa¥l|iw ) *fPHt xT rTI
^ MNIMrMI • q ^ r i i ^ u
O king, when one has to obviate the effects
of a curse or spell, Bhargavl-Santi should be
performed and Prajapatya-Santi is to be
performed when there is any irregularity in the
time of pregnancy.
w ftrt v n P i* m ^ sforet x( m n 7111 ran
3ll?ll'H^a ^ TraT
O king, when the vegetables become
polluted, Tvastri-Santi should be performed.
Kaumari-Santi is very beneficial for the young
ones, Agneyl-Santi is necessary to subdue fire,
and when commands are not duly executed by
the servants, when servants begin to perish.
3P8THT y i l P f c W W 'dfgehft T T t r f ^ l
g ra n t g » w iH W ? n f ^ R ^ n * 5 ii
Gandharvi-Santi is to be performed when
horses begin to get unruly and when horses are
desired.
W R t VllPl*iq^M ^ ^ 1
d ffrh ft
iTSlRt W 1 W ynPl<l^-(yl *1^11 *1911
When there is an epidemic among the
elephants or when elephants are desired, then
Angirasl-Santi should be performed.
^m i
3TRt xT 3SIT fe ^ ll *6 II
^ ro t 3 gnr&siiRi 3rr^ <f ^ mm
emrfr t o ? gfttft v n fa R ^ ii w 11
Nairrtya-Santi should be performed when
evil-spirits cause danger, Yamya-Santi should
u be performed when there is a fear of an
untimely death, when one has bad dreams and
when there is a fear of hell. Kauberf-Santi
should be performed when riches begin to
decline.
3§nurt xr twrafai -^ q fM i
?oii
Wishing prosperity a man should perform
Parthivl-Santi ceremony at the time when the
trees and their fruits and riches begin to decline.
fS t rWTII ? *11
grffSiT TfteranRfcf cddoMi
fs M f T f^ r^ rn ? ? ii
II
3 T n ^ f % g ^ c ^ iR ? ii
On happening portentous things, one should
perform Agneyi-Santi when any untoward
things happen before daybreak or during the
night time in the first Prahara when Hasta,
Svati, Citra or Asvini asterisms are seen with
the Sun in the north-western side; or when in
the second Prahara of day or night Pu?ya,
Visakha, Krttika, Magha and BharanI stars go
with the Sun and ominous signs are seen in the CHAPTER 229
south-eastern comer. The Santi Offerings
f^T*n£r xf TJjft tJ
trfgmit c»i^ ^>{11
xt ^ <wfckii # ft (d V IM IJ? *1<iM$tod:ll *11

a4lThfiail ?IRTt <fa$rftg%IRmi Manu said- “O Lord! O large-eyed one,

O son of Ravi, Aindrl-Santi should be please tell me everything about the bad or good
performed when any ominous signs are seen in results of those portents and the ways of
the third Yama of night or day when RohinI or averting them. You know all the things.”
Jye§tha star is seen with the Sun and ominous 3T? ?T c^Rfbqifq 434M H^ldMI: I
sign occurs in the south-east comer.
IR ii
xf irat clT Tpf TTif^i
wf cfreotll ^11 MHisSUft M^k^l 3 II
Matsya said- I shall now describe to you
3Twt % drfen r^iviiP i^ % itii? v9|| what the great ascetic Garga, who was best
O son of the sun, a king should perform among all religious persons, told to Atri. O
Maha-Santi ceremony when any portents King! when sage Garga, much beloved to all
happen in the fourth Yama, night or day when hermitages, was sitting on the banks of the river
Aslesa, Ardra, Pu§ya or Mula star is seen with Sarasvati, the fiery sage Atri asked him.
the Sun and ominous signs occur in the west.
3 i^ w w
ftjR u s c ^ r r c j it «w ^i
stcht chai^w %i
m ? n fw r gn*f ^ hm«iii ^Uiuii cTSTTw t ^ 3^FST tTT^II^II
P lflfM -dfrdl V I l P l f f f M ^ M ^ r H R d l l
Atri asked- “O Sage! what forms of men, as
If any portents appear during the noon time, well as cities and kings were before their
two propitiatory (Santi) rites should be destruction, please tell me everything.”
performed. If rites are performed without any
Tpf 33T3f
cause, they beget no result.
^M im K lfa^dMm^Pd ^5RfT:l
«HUIUgKI q

^Tl^^dWIH.1
Garga said- “The gods become enraged at
^tw raT *raf% ris-
the constant evil doings of men and then by
4 mW i y u fcn u N uiH iH ji h
cause of aversion of Devas, unfavourable things
O king! The rites performed for propitiatory crop up.
remove the calamity of religious and tranquil-
RoilwRj^fW rT fafasj ■HUcblRdHI
minded person as an armour saves one from a
volley of arrows. RoilMHRffl f^tST itllSII

?f?r n^i^<iuls^dvn^- ^HilMldi f^?lt ^ 1?: mR^NW^cI xT|

H^IKlf^Vr^^l^Vltld^SsqnT: IR ^c II J|^4 h M< fgfKTT f *TTIIV9II

They are of three kinds, viz. ills pertaining
to (1) Celestial, (2) Intermediate and (3)
Terrestrial regions. When stars and planets are
malefic, celestial and intermediate portents
become visible, e.g., the shooting of stars, the
preternatural redness of the sky, modifications
in the halo of the Sun and Moon, the sight of the
city of the Gandharvas in the sky, the unnatural
rains, etc., are the portents in the intermediate
regions.
4Hivi4Mi ^ ftr chlRdqj
W f^qrsq^ll ^ ||
Inauspicious visitations among the movable
and the immovable beings, earthquakes,
changes in the waters of the rivers, etc., are the
portents of the earthly or terrestrial region. The
terrestrial portents show a little result and get
fructified within a short time.
3 1 ^ ^ g f g : f^ ra T *o n
f^MlchJgr £ r T ^ ^ q ^ ll m i
The celestial portents produce middling
effects; and get fructified within a
comparatively longer time. If there is good rain
within seven days of the happening of any kind
of portent the latter becomes void of all effects.
All the ills should be averted by the
performance of the propitiatory rites, otherwise
they are bound to produce their effect; the very
terrible ones last for three years by endangering
the king, his preceptor and city.
W : Trfft rftli
Tjrenmnfw rrerr t cK tw i^i
Their fructification takes place on the body
of the kings, ordinary men, in the entrance of
the city, in priest, in the sons or in the treasury.
^ 7T^rT: *jnTl
: II *mi
^prrf% qfirrati
O king! I shall also explain to you that the
various portents are giver of good-results by the
influence of the various seasons of the year, as
for instance, the falling of a thunder-bolt,
earthquake, the thunder in the evening, loss of
agricultural prospects, the Sun and Moon being
circled by a halo, the sky being covered with
dust or smoke, the directions assuming a red
hue at the time of sunrise or sunset, the gush of
myrrh from a large number of trees, the increase
of cattle, birds and honey are all very
favourable signs during the vernal season, the
months of Caitra, Vaisakha.
WJUJlfeUi -OTST T*T: ^srpjfeftwjll *V9||
■gftat ^ijt ^ 3^1
The appearance of a comet or a malignant
star, the falling of meteorites, the Sun and sky in
the evening turning tawny, the sky getting dark,
tawny, red or ocean like, the loss of water in
rivers are very lucky during the summer season.
fa^'chllm '^um jl *<sil
^RUf ^ : l
f^Td*UI WH:II W l
cKI^IUli gqfaj ^pfi|«lrll
The visibility of a rainbow, the falling of a
thunderbolt, lightning and meteors, the sound of
laughter, the crackings in the earth, the shaking
of bridges, earthquake, the overflow of rivers
and tanks, the excitement among the homed
animals and boars during the rainy season are According to the nature of the season, these
very auspicious. all are the auspicious signs. If anything
otherwise happens, a king should perform the
propitiatory rites or Santis to avert those ills as
per prescribed rules.
f^glt ^l^lchlW ^^|eHM4dl:IR*ll
3 ^ : ^41^1^1 W #fRT: ^ T : i
Chilly breeze, frost, the loud speaking of ***
deer and birds, the sight of Raksasas, phantoms
and Pisacas and voice speaking in the Heavens,
C H A P T E R 230
the extent of smoky darkness in the directions,
the blowing of high air, the sunrise and sunset at The propitiations for the bad omens
great altitudes are very good signs during the TP? <Je|N
Hemanta season. c^ciaiT*^: Jl'jciHp) ^ri
wn f t ^ ^ i t ^ i i *ii
iljS’HHMdKIUli cJHmijMll ^KdPl * x ^ d l: *TI
fldcllfclftqftft cHM4dqij3IR 3ll usimPi *n i ? ii
Wtelfd: VK^il^ ^rT:^TT:l •tp?r chlviy^iui^Hi
The vision of Divine women, Gandharvas, t W R P IR «tll3 II
phenomenal things seen in the Vimanas, stars,
ij.eim a i % f^ E R T : « ^ R ild l:l
planets, the celestial speech, the sound of music
coming from the hills and wood, the increase in m g ra T ta ^ ii * n
agricultural produce, the production of juices, in T # eJT C S R R rT5T TT ^9TT fe ? ? jf? r i
crops are very lucky signs during the autumnal
^ rra rg ^ n rn ^ g T ^ u m i
season.
flldlM^W m eTRT q
^MMIdlPlHlrqid ld ^ m ^ d ^ H H .IR^II
Garga said- Where the idols of the gods
$«J||$HWmchl¥i dl<lr<*imdft3HHJ
begin to dance, shiver, shine like fire; vomit
smoke, blood, any unctuous substance, fat :
M^l^iHdMi ? f^TTT: •gmMRMI weep, laugh, perspire, stand up, walk, breathe,
Frost, wind, the production of young ones terrify, eat, throw away the banner, etc., at a
by the she-goats, birds and mares, the sprouting long distance, cast their head down; or move
of leaves in the trees, the shooting of meteors, from one place to another one should not stay
the sight of extraordinary forms, the sky looking there for the king with his Empire where such
black, the falling of stars are good signs during things occur, or sins increase, are ruined. Such
Sisira, the cold season. things forebode ill of the country where they
happen. Such portents manifest through Lingas
of the Devas or through the temple where the
Deva is installed or through the Brahmanas in
WrPT VIlPliH’di f the temples. Know that the country is in danger
^ n f i A q i n s ii where evil signs are seen when the Devas
march in procession in Deva Yatras. One would They should also respect the Brahmanas
quit that place even if it be the place of the offering them sweet food and other things for a
grandfathers. week and on the eighth day give away cows,
land, gold, etc., which then averts all evils.
i^ T t ^JUJTT ^ II
friNd'taT § ^rWlcWr<fa¥llisM4J
(5¥l<jfy<*fe>ldd*il5«zim: II ? 3o ||
***
Any injury seen amongst animals are caused
by Rudra; the dangers amongst kings are caused
by Lokapalas; and the mischiefs amongst the C H A P T E R 231
commanders of an army are caused by Skanda Santi rites
Karttikeya. Thus Visnu, Vasu, Indra and
Visvakarma cause the mischiefs among the rest
m T l| f ift3H :l
of the creation.
q ite n c r iw f ^ : l l *11
fcHratbUei TjUTRt ^ f q i w : i
1TRT ^nr g ift falR I
^eritenfqfcziT ^^tfw ^rf^T :ll< ill
Mirant wrrnt u t ^ ih ^ hn ^ h
Ganesa causes them amongst the chieftains;
the Divine spies cause mischief among the spies tjcnfq m w r w sit^i
of a sovereign; and the Divine ladies cause f^frn 3 ii
mischief amongst the ladies of a sovereign.
Garga said- The country where the burning
takes place without fire and fuel and where fuel
^cidni y<i(Bd:ii^n fails to produce it, is sure to be harassed by
some foreigners. Where flesh is cooked only in
^diT^f m t ■RpraTESTgr ^ ^ i
water; where a part of a kingdom is burnt,
fj^EET TR^mPT M -ym^Nyu|^||| II where forts, arched doorways, palaces, temples,
catch fire or be struck by lighting; the king is in
trouble.
jfafT ^ l ^ i WHMMdfcdlll n il
craifa M in ify
These evil portents by the grahas are caused
by Vasudeva. When the Divine images and 9WRf^nrt W( ?T5Tf^R n^W H T im i
idols undergo such uncommon changes, the
learned in the Vedas, the preceptors of a
^ rq if^ T II II
sovereign should worship the Divine images
with incense, flowers, madhuparka, etc., and Where darkness pervades without night, the
then decorate them with ornaments and should sky becomes covered with dust without a
sacrifice and offer oblations in the Fire for a duststorm, smoke pervades without fire; great
week without giving way to laziness. calamity befalls there. Where flashes of
lightning are visible without clouds, stars are
fe w WJ<NMl3:
visible during the day time, great fear is sure to
w fM ^ 1 happen.
Hlihgihig
yiifdy^fd W ^ ll W II
 3T1^f rf f'TTOrf xTI C H A P T E R 232
<*l¥IW *1^11 V9II Graha Santis
When stars, planets become mortified and ■jpf 3crra
change their colour or positions; where the stars w it ^Rn% T:i
become unusually mortified, where quardruped
W t 5# T^TRff^ll *11
deer and birds are seen in cities, Vahanas and
3T T m T 3 T f l R T 3 # W it |H T : I
conveyances; where fiery weapons become
pale; where wealth is being taken away from the ■q^r cWT < ^fafd % F R T : I R I I
treasury, this is the indication for a great battle. |«Jc|rra d«lkA l

§TtT rf8fT T t R t W ^TII 3 II

■^icjiTyriij fa<t>difH wn 6 n ^ p r^ rrm T : T T g fa ^= t : i

3f%s% Tifen: xrafa tratfsranimi

f^ n fffn ii^ ii
Tfftfe : $U<&lluii *TI
^TUT^II *o ||
Where without fire, sparks appear anywhere,
where arrows are fixed in bows in an unusual
way, where weapons get deranged, war is sure
to ensue. When these bad omens appear, the
royal priest should fast for three days and pour
offerings of sesamum and clarified butter into
the fire kindled up by the wood of milky trees
and afterwards the Brahmanas should be fed.
il^cT WlfoT <WT ^ tJI
tier w
mi
They should give the gold, cows, cloths and
lands to the Brahmanas. O best of the kings,
doing thus it will destroy all the bad omens that
befall by the rage of fire.
rT5r g^rtfiT ^ m
Ttc^ oUlJywfd II
Garga said- The cities where the trees,
inhabited by the Devas, begin to cry, laugh,
eject, sap, drop their branches without any
cause or high wind; the plants that are only
three years old bear fruit; trees begin to
overflow with milk, oily substances, blood,
honey, or water; they suddenly dry up without
disease; the dried ones begin to sprout; the
fallen ones stand up, the standing ones fall
down; all such things forebode ill of them. The
weeping of the trees indicates the approach of
some epidemic and the country becomes
annihilated by their laughing.
viiyiMMdH
<4MH'l t R W d lH M i d l H y f a d l l l ^ l l
LbHMtMM«lid>l
^ ff%r^ftrrq;il^ll
The breaking down of their branches
foretells a war, the bearing of fruits by the three
years' old plants means the death of babies;
plethora of fruit and flowers means the disunion
in the empire, the flow of milk indicates the loss
of milk in cows and that of oil forebodes a
famine.
 TrT) wjmmfcvHj rTyhxJiW
ny^ra w ic n fg ^ ra r^ q cpjfan 6 n i t mMRnivi^dl:ii*mi
The flow of wine indicates the destruction of Then the mantra “Rudrebhyo, etc." should
vehicles, the flow of blood foretells war; the be uttered and oblations offered unto Fire and
flow of honey means diffusion of great diseases the Rudra Mantra is to be muttered. Afterwards
and the flow of water means drought. Brahmanas should be worshipped and fed with
clarified butter, rice cooked in milk and sugar,
etc., and then give them presents of land. Then
?te#ii <?ii rejoicings should be held in the house and Lord
M fd d H i ^ ^RT ^ 3 J T Siva should be worshipped with music and
W T T rW R jj W ^ T H II
dancing.

^HrwRi ri sn^ra^i
r:im ? ll
^ tt# f^ra^n w i
The drying up of trees without disease
means famine; the sprouting of the dried up
trees means the loss of vitality and grain. There C H A P T E R 233
is danger of disunion foretold by the fallen trees Santi rites
standing up and the standing ones falling down
and their moving from one place to another
TRTEJj
means the annihilation of the country. There is
loss of wealth where the trees begin to weep or ^ f ^ F R T T f f g f i T T ^ i l W c b l l l *11
laugh and their barks are burnt. These are the fg ^ T T T R H J r ^ l
portents which transpire through adorable trees.
W tW R t fa m to fmnit ?n
tpf cjt flrp t wr cTanfi^i
Garga said- There is always fear of a famine
:ll*?ll by excess of rain as well as by drought or want
of rain. Copious rain at an improper time other
*53 gsifaqpniyircflhi ^ n than the rainy season is dangerous. Rain without
clouds means death of a sovereign and the
tr^j
weather getting warm and cold at unusual times
ifa n ffw C|^| -55 ^IrTMl ^11 means danger to the sovereign from his foes.
When the fruits and flowers of trees undergo ^TtfuirT m m .W TO
unnatural change, the king is sure to die. Such
TTR TTfe?yfdll^ll
ill-forebodings should be averted. The tree in
which the above signs appear should be covered Where there is a downpour of blood, there is
with clothe and adored with sandal, incense and always fear from weapons and war and the city
then an umbrella should be stretched over it. where there is a rain of dust and cinders
Then Lord Siva should be worshipped and an perishes.
animal should be sacrificed near the tree. vjHMIW i t ^ l
■qsgr^TtjH 3 MN^H ^ rTSXT l A u i l I d ,M 4||4| j j i m i

fe w rf 33Rj;i x rt^ F g w F T T g frrr? w j j

 dlvtMdtfui
Showers of marrow, bones, oily substances
mean the increase in the death-rate of men.
Showers of fruits, flowers, grain mean a great
danger and a downpour of dust, stones and
small beings indicate the approach of an
epidemic and a shower of bored grains foretells
the loss of agricultural prospects.
Tcft cZT5& aKItsJNI ^
<*¥<4^ J 3T clif ^?T*RT Sliftjll ^ II
cfl^T Tnft cTTW <J|
<Jpcbl<Jld r T ^ T r T IIV S t l
zt rrani
^rii c 11
If there be no shadow seen while the sun
shines brilliantly, there being no clouds or dust
in the sky, it means ill-luck to the country. If a
rainbow is visible towards the north-west during
the night in the absence of clouds, if meteors
shoot and the directions become unusually red
and the Gandharva regions are visible and the
Sun and Moon surrounded by halos; then there
is sure to happen some unrest in the land and
fear from some foreign power.
w rc r grraf
^ J T f s J iH m t M iy u s t ilM II
To avert these ills, sacrifices should be
performed in the name of the Sun, the Moon
and the Wind and money, cows and gold should
be given to Brahmanas.
5 ) ^ f W V I < f y « * ) f e ld d * 4 l5 S ! IF r :ll ^
•k 'k "k
C H A P T E R 234
The extraordinary peace offering when
reservoirs of water go bad
Tpf s^rer
^rsrt fe w *ii
^5 '^TT TfR qigi<rtt<;<w:ll ? II
w m m zR rt ^Rtra^nr ^t%cti
^<rllVNl 3T giSTERll 3 ||
cfSJT rf\
cfT ^rT?rfd: 3T s r a w m m i
uhojit grcoiT iw i4gr ^nrr ^ ii
Garga said- If rivers, lakes or cascades
advance close to the town or recede to a great
distance away from it, and if the waters of the
tanks and streamlets, etc., become tasteless and
if the water of the rivers turns warm, dark, of an
unnatural colour and full of froth and sand if it
turns milky, oily, winy or bloody; the empire
where such things happen is bound to pass into
the hands of another sovereign within six
months from the time of such happenings.
When reservoirs make unusual noise and kindle
up, or look as if smoke, fire and dust are coming
out of them or water suddenly springs up,
without there being dug a well or so, or a
multitude of beings plunge into water and when
all the reservoirs begin to produce musical
sounds; there is always a great danger of
dreadful epidemics. To avert the calamity,
3 3 II
Ganga water or other holy water, clarified
butter, honey and oil should be poured into the
waters and the head should be turned on the
mantra sacred to Lord Varuna and sacrificial
offerings should be performed in the water.
 WiTvm
fefHT fssnrhjRT^^i
^irasj ^ n : facrar^jrfiT-
Wyi«!*"WTT: ^fHHiyVII^II^II
Thereafter Brahmanas should be fed with
clarified butter, honey and given cows covered
with white cloth and jars full of water.
traf^r^fira>fs?ra?nTtssirar: 11? 3x 11
CHAPTER 235
The extraordinary Santi during pregnancy
^ebH«yc)|: qM: cbHldldy^lWyil
smgsT n f w w m s s rrr< t 8Iti
#n^r grrf^nr: u?n
TT^TcT: ^
f^RWT: rTPT Tj fafqf^^ll } ||
Garga said- The women giving birth to
children at improper periods or after an usual
time, their giving birth to twins, the birth of
other beings from human foetus, the birth of
mouthless offspring as well as of those having
large limbs, or of the lower beings, birds,
scorpions, snakes are signs for the ruin of that
country and family in which such birth takes
place.
ferm ^riT pfr: wthjt-
forasr f 5 W cfrTTf s ^ m
eh^TtJc&srigiUlfliJoi tT
trt: w ^ im i
The women giving birth to such progeny
should be sent out of the country by the
sovereign and he should then adore the women
and the Brahmanas are to be fed satisfactorily.
CHAPTER 236
Unusual peace offerings
* p f 3 3 TET
^Tf% dMR^-chlPl ^ThHN ^ xTI
dlsilHHlft m *11
Garga said- It is a most unlucky sign when
first class horses and other similar conveyances
do not move in an orderly manner, when made
to do so while they go regularly when not
intended so. A great danger is sure to come.
d I S i M M I q d l£ l* t l C I I E I ^ x l l r i H l ^ d l t l
3Tgc=n2J ^ WIRII
OTcFlft I
<*l8<ic5T*6Klfd; fggnt gf^ll 3 II
*rrat f^ T : ^ rf fe n r t^ i
< jM ^ b u iR fd ^ d 1 w t *t^ im i
The drums and other sounding instruments
not giving any sound when beat or struck or
emitting sounds without being struck, the
moving of the immovables, the not going of the
movable objects when made to move, the sound
of the drums, etc., coming from the sky as well
as the singing of the Gandharvas, the wooden
ladles, axes, etc., undergoing unusual changes,
cows fighting among themselves with their tails
cocked up and women kill women and changes
occur in young ones; these indicate a war.
d |iil*d fJT T f e r
faWlSJ tt^ i
m i
Brahmanas should be made to worship Lord
Vayu with barley meal and the head should be
turned on the formula sacred to Vayu.
Afterwards presents should be given to do so.
Brahmanas and they should be fed with f ic F fZ t d l ^ M ^ < £ l(*H :l
excellent food and be given fees in abundance.
fvidi ^ ? r i m 11

The crowing of the cock in the evening

hoarsely, the laughing of the cuckoos and the
howling of the she-jackal facing the rising sun
are also most inauspicious signs.
C H A P T E R 237
The extraordinary Santis due to birds and irar ■q%giT: * 4 < W ] { i M ^ d i i ^ n
■O ■ >a 'J * -a * s
deer, etc.
« i * k a k ^ 3 dl<uimuicil(«igi
3cJTcf
ir w f ^ ii\ 9 ii
yf^viPi nm-qr<mii frm % ni:i
cj^'cbi ^ gr ^ i
3TTrnj 3T u to t: h h I ^ t : i i *11
TT ^?TT ^l^mmifd TF5TT ^ <WTII6 II
WF5TTST ^ ^rf^T c|TVlf^( ft^TTI
The swarming of pigeons in a dwelling-
TF5nft 5? # f?raT ? II house, the coming down of fire on a man’s
Garga said- The emigration of wild deer and head, the laying of the honeycomb by the bees
jackals from the jungles into the town is a bad within the house, foretell the death of the
omen; so is the emigration of village birds and owner. If fire occurs on an enclosure entrance
deer from village into the jungles. The gate or within a house or on any entrance, or on
inauspicious howling of jackals fearlessly in a shop, mart, banner or weapon and if any such
front of a royal mansion and the entrance gate place or things be covered with an anthill or if
of the city is most unlucky. When the land the honey flows out of a honeycomb in their
animals go to water and when the aquatic
places, the desolation of the country and the
animals come over to land, the time is very
death of its ruler are certain.
inauspicious.
^q«hK*sniHi’<jgi TPTft ^ra^l
f^cfT TlfWTT <Hldft f ^ R T : l
mmiwijfci unt trw sn
^TT a w p i *rf?l
The roaming about freely of the animals in
course of the night, that usually prowl in the day ^ n r# w a r% Tur%fcr:ii *o n
and vice versa as well as the desertion of their «hlcbl TtepTClTfiSJ ^¥^1
usual habitation by the village animals forebode
jm m ^ w ^ Tt f e r ^ i i m i
the desolation of the place where such place
where such things occur. If a place be infested with too many rats and
locusts, disease arises out of hunger or when
<^ht ^rvnf^t ^ sq r§ ^ there are seen charred pieces of wood bones,
divilp l rl^ im i and dogs with horns, the diseases of the
The sauntering about of the dogs and other monkeys occur, where crows are seen with
animals of habitation in a circle in the evening grains in their mouths and those who are skilled
and their waiting in an unpleasant chorus, also in the arts of warfare fearlessly subdue all
forebode the desolation of the place where they people then a dire famine is sure to occur; and
the people are doomed to bear the sufferings of
a great war. If a monarch chances upon a white
crow in course of his amorous pastimes he is
either destined to die or his country and wealth
are on the verge of ruin.
^ •jMsA «WT ^1
?T*it xf|| ^ ||
balcony, fort, etc., if fall down suddenly, are the
signs of sovereign’s death. The directions being
covered with dust and smoke, the waning of the
Sun, the Moon and the stars foretell the
impending danger of a sovereign.
TT^TCTT^ sTT^TW fasiWui:l
fgti4wi s r p r : ^ :ii^ n

^ T : gnitcrr M sift#t:ii When Raksasas put on their appearance,

The king in front of whose gateway or in
whose palace an owl is visible, is doomed to die
or lose his treasure. To drive away the ill-effects
of such unlucky forebodings a sacrifice should
be performed and terrestrial Santi is to be
performed; and fees, presents should be given to
the Brahmanas and five Brahmanas should be
made to turn their heads on the prescribed
mantras viz., Devakapotah, etc.”
MIM
^ ii
Afterwards some cows adorned with gold
and cloth should be given away to obviate the
impending disaster.
when Brahmanas become void of their duties,
when seasons are subverted, the unworthy ones
are worshipped by people, when stars fall, know
these are signs of danger for a sovereign.
vifyi^44him i
cTsnf^T W TTf^^l
When the Sun and Moon are eclipsed, when
the halos of the Sun and the Moon appears
porous; when Ketu rises and when the stars and
planets look pale they forebode ills and great
danger.
fsrasr cbctsrrt wrT Fhh P i «IIH*Himil
felMTgf%RTRt ^TT^I
y uP dp^n
sFsqrr^T

* * * ^rar 3r^rf% wii c n

M^yimfui cjiaifn fegnfxn ^ni <*n

C H A P T E R 238
Santis on unlucky signs ^ vn^ iwi TH:I
■rpf ?II^U||-y^ •qRTT^^RT ^ |c ) H ^ ||* o ||
HilwcHi ^ra^i

PtRfitxi § W ^SHT <N^rM^II *ll jm nn

T3RTT srrar ffcr fe rr i Where ladies are ill-natured, where boys kill
boys, where prescribed duties are not practised,
where fire in course of propitiatory offerings
Garga said- The palace of a king, gateway, does not shine well; where the marching of ants
from the north into fire takes place, where jars T FTc(5J ^ i| |
full of water become empty or where the loss of
^c(W«ll gntRWTTfuil
clarified butter occurs or where there is the
absence of propitious formulae, the waning of
the voice of the Brahmanas, the dimness of the tiiqag-^fd vnPtHJi ^ H
musical instruments in the temples, the hatred
The foremost Brahmanas should be gifted
towards the preceptors and friends and the
with cows, gold and lands, sacrifices should be
worship of the enemies, the loss of the prestige
performed and deities should be worshipped.
of the Brahmanas and friends and honoured
By doing such deeds the effect of the sins will
persons occur, where atheism prevails as to the
be removed.
auspicious effects of Homa and other sacred
ceremonies and the destruction of the country or
the death of its sovereign is at hand. ii ^ 3c 11
***
w t faFTT?t W T H in

difluu<3BPi|fg dt^ularfe ^ ii*?ii

^ 5% digiuiiar fcmmtdi C H A P T E R 239

Frcfa iiikidjj *3 ii Description of Graha-yajnas, etc.

3^ gjt nmrasn *-*11
There is fear from portents that are seen on
the impending decline of a king, listen to it. The
finding of faults of the Brahmanas by the king,
the distressing Brahmanas and seizing their
wealth, the wish of killing Brahmanas, the
disrespect of Brahmanas in the performance of
religious rites, the presence of anger when
anybody asks for cutting, the love for decrying
them, the disinclination to praise them, the
causing of pain to them out of avarice; not
paying attention to one’s own duties, the
levying of fresh taxes out of avarice.
srhsnft cfcmifti miuii
c<R rT II
These are all most unlucky signs. To avert
all these, Indra with Indrani should be
worshipped, Brahmanas should be fed and
sacrificial offerings should be made to the gods.
The Brahmanas and virtuous men should be
worshipped and gifted also.
tprRarm
ctf ^ 4-icJuiMyuii^M: II *11
farfiRT ? n f^ if^ ^ :i
rlrHHf f T O # ^R l^ll ? II
Manu said- O Lord, How should a king
perform the sacrifice relating to Grahas, as well
as Laksa-homa and Koti-homa the dispeller of
all sins? By which method they who desirous of
Santi perform these sacrifices. O Janardana,
explain me all about them in detail.
hc*4|
gsafq^ifM % ^Tl
w t enhra^ T TTifRT ^ f^ tg q rn 3 11
■H^l cbl4T
^lUlHWdWailimi
Lord Matsya said- “O king! now I shall
describe you in detail, please listen to me.” A
sovereign who has the well-being of his
subjects at heart should always perform Graha-
yajna and Lak§a-homa. Graha-yajna should be
performed at the confluence of rivers as well as
before the Divine images and on the plains.
'flfWFl' x( ^ n f a f e d l ^ T :l
w it 3m ^ ^ n
Xs^spot rltcT ■gw *WMUcM{|
fg g u r 3 c b lli^ * ) ^ d 'j u i ^ n ^ n
First a king should find out a suitable spot in
company of his preceptor and Rtvikas which
should be a level piece of ground. A sacrificial
pit measuring one hand in length and breadth
should be dug then. The sacrificial pit for a
Lak$a-homa should be made of double the size
(i.e., two hands in length and breadth) and that
for a Koti-homa, four times (i.e. four hands in
length and breadth).
fnrrej jgf^T3l: 3T^ # ^ O T : I
cti^MH^hHI^KI ^^lilfviHlsftr gill V9II
fnymWc)
R^dmR^Mig
There should be two Rtvikas and eight
Brahmanas well-versed in the Vedas who
should live on fruits or curds and milk before
they perform the sacrifice. Various kinds of
gems should be thrown by them on the Vedi,
this should be covered with sand and afterwards
sacrificial fire is to be lit.
mkwi MNWl^H **3gtJT:l
<£<*Uul4§4<ltM-8 Ml^VH
tfrrsm gT ^M r^R ril ?o ||
f?nit -q^ir ^d°yi: m ^rfbr ^ ? r i
TttT: ^ d o i |l f ^ ^ ^ : l l m i
Ten thousand sacrificial offerings should be
made by reciting the sacred Gayatrl-mantra, six
thousand offerings by reciting the formulae
“m anastokenathirty thousand by reciting the
prescribed mantras of the Navagrahas (nine
planets), four thousand by reciting the formulae
sacred to Visnu, five thousand by reciting the
Kusmanda rcas, sixteen thousand by reciting the
Kusumadi mantras and ten thousand by reciting
the Badara mantras and fourteen thousand by
reciting the mantras sacred to LaksmI and other
five thousand by reciting the mantras, sacred to
Indra.
fcejT w w 3 jp w in frqra^i
f q f ^ : l l ^11
3 rftT: VIlPMfauildl
T3<t # <J ||
HijJim-yifd -k ?^nnt ^pti
dWIrH^H^H TOHT ^TUT T^nil VSW
Thus, one lakh offerings should be made
after which one should bathe out on the sixteen
pitchers of the consecrated water containing a
piece of gold. Such a bath brings peace to the
devotee and then presents given to the
Brahmanas avert all the ills of the household.
cn The sacrificial fees given on such occasions are
considered of high merit.
?TRspgwiHTRr ^i
^H^sterd ^ tott^ ii *mi
w f ^ r m t § Id'dvii^u q ^ r< ^ i
in% ijuf W F R f ^nfsnrii ^ ii
T F ^ fe tR uRcblRdH,!
^rf^rtTPT
^ # r t f ^ ^ ll^ ll
Elephants, horses, chariots, lands, clothes,
oxen and one hundred cows and buffaloes
should be given to the Rtvijas. Presents should
be given according to the means of the devotee
and he should never be miserly here. Lak§a-
homa should be concluded within a month.
Now I tell you about Koti-homa, listen to it.
This sacrifice should be performed on the banks
of holy Ganga, on the confluence of the
Yamuna and the Sarasvati or on the confluence
of the Narmada and Devika.
 cTsnfir jg f^ T : w ? ti
<TTF3^ <illl^ySS!raT SFPTII *<? II
:fefemMr4«fgfll ^ T t W R R f f^ T :l
^ T IT ^ f W T H c b lf^ cfT f a $ | t l d : I R o | |
urwt: cb{uH4l gr w m ^ ti
w ift: LhHivit *r w s t o ii ? *11
There should be sixteen Rtvijas in this
Lak§a-homa and presents should be given to
Brahmanas on the occasions of each sacrifice. A
devotee should first commence the preliminary
rites in the month of Caitra, especially in the
month of Kartika; then he should remain
initiated for one year with Rtvijas and Acaryas
and then sacrifice should be performed or he
should perform it once every year. The devotee
should live on fruits or milk.
mihivii: Trftsr: w f ^ r# rfrr ctsrmfrn ? ? 11
^i«s4cbm i^yisnX ii ? 3 n
Barley, rice, sesamum, mustard, Masa and
Palasa fuel are best for the sacrificial fuel and
streamlets of clarified butter should also be run
on walls. The priests should be fed with milk
during the first month and rice and pulses
cooked together, which helps one in Dharma,
Kama and Artha, should be used during the next
month.
gwfr in fo Ararat ^Tt t <Rh - ^
rljji ^ J T I d U lu li y ) f d * 4 l c | ^ | R ' * j | |
^TT W*T ^dMMchCIRmi
wm b -ycifkiachii
M t § ^TpjR xfSR^qil ^ II
During the third month they should live on
barley gruel and in the fourth month Modakas
(sweet balls) should be given to the Brahmana
priests. During the fifth month they should be
given curds and rice, Saktu1 during the sixth
month, malapuas during the seventh month,
ghevara during the eighth month, Sastika2 rice
during the ninth month, barley during the tenth
month and urada (Kidney been) during the
eleventh month. The Rtvijas should thus be fed.
fT^T <58? WT?r TTT%TfofHTSfl
iqph w yi4*ifacM{,ii^ii
fprR t
ifaR Tn^Fifw^ii ? n
^fvcBrr fm n t T^pntremf^Rnri
^clwmfHglM XT chK^dll ^ o II
During the twelfth month they should be
given all the various kinds of eatables and fees
should be given to them every month. The
Brahmanas should put on pure clothes (never
tom clothes) and perform sacrifice in the noon
and devotee should always remain with the
Brahmanas which pleases Indra and other gods,
and for the satisfaction of the gods, animal
sacrifice should also be made. Afterwards
Agnistoma sacrifice should also be performed.
TJcT felHH MUI^ld: W # 1
^ ftgOTT ^ i||c (^ d y ^ cj,^ || 3 *11
Mil^iyi^dd: TT1STT <dd(«f W
y rn r^ H fs^R ii^^ii
i
TTcJ^ f w m m : sPM!
f^ T vii^ sii^ h Riu^Hi xT y n tfu w ii^ u
Afterwards Purnahuti is to be duly
performed. In one hundred Homas, two hundred
Purnahutis are to be performed; in one thousand
1. Coarsely ground m eal, prepered by gram m ixed with
barley.
2. 7T,fc«JT aQof ^ TR? aJnPrT % MfK+l a^cIT: I ^id^S
qsraits? icqrai: w^rgdi: i
^Idy+I5fl:
Homas twice that i.e., (2,000) Purnahutis are to
be performed; thus up to one lakh Homas, this
rule of offering is to be followed. The
Brahmanas should then offer the sacrificial
offerings for the Purodasa1 for the satisfaction
of the Devas. Afterwards the devotee should
adore the manes and offer libations as
prescribed. Thus the ceremony is completed.
w rff fayiuimy
w ^ fvarr 3^:11 3*11
OTfRFT ^ ^
W fsraTH.ll ^ ^ II
dlnfil^l ^ R IT fad¥ll*dfac<f^d:l
rTII 3^11
^ FT^TI
A king should give suitable Daksina to the
Brahmanas on the conclusion of this sacrifice.
He should give his weight in gold and queen’s
weight in silver. He should not be led away by
avarice. He should give one lakh umbrellas of
gold or silver. In fact if anyone gives away
everything in this sacrifice, he will get the
benefits of the Rajasuya sacrifice. The Rtvijas
should then be dismissed.
Tffwr ^fr:i
Then the following is to be recited. Let the
lotus eyed Hari, the Lord of sacrifices be
pleased. When Hari is pleased, the whole world
becomes satisfied.
f^T VHpUddKsilidl 3 <?II
^ 4 ^ ■Md+.tfHJ
cT?CRiFTWTTCTlfr 7111*0 11
1. A kind o f cake made o f rice meal.
Thus I have described to you all the ills due
to Devas, men or other beings and show they
ought be appeased and the devotee, the
performer of these three sacrifices becomes
virtuous when he does not grieve even in death.
In fact nothing more is left for him to
accomplish. He gets the benefit of having
bathed in all the sacred tlrthas.
vi m d i s s j t f i •. u ^ 11
* it ★
C H A P T E R 240
The march of a King
■tqwer
it n$Eydmn w
Manu said- O well-versed in all the
scriptures and religions! now enumerate me
about the time and preparations of king for
march towards war?
^ fh ra ii
Tnfwhn^rf^jTtsft^T^T ilWI TR^T^II ^ II
^srRTfgT jmwisr w zt s ft trtri
W W ^ c^l! 3 II
Matsya said- A king should march when he
finds his enemy pressed by some valiant king or
his tributary chiefs. He should first see that he
has abundance of strength and fighting men and
materials and then he should leave a powerful
guard to protect his stronghold before starting to
face his enemy, without which he should never
set out. To protect his own country, the base of
all operations, there should be many more
fighting persons and generals than the other
kings and chiefs engaged in conquering his
enemy.

Hlfojijll^lfyc^ rT si'ilqJI'JSII
$5i\ ctt m4yn«j? ^t w t *mibui(iin:i
^5qt MV^reJ ijfg ^r VIH^^II h ii
T3j # T f ^ h < t M u ty flm T - H lf a M :l
o5R^ -Ulill^bM T*? ^rfcmi^ll
He should never start when his tributary
chiefs and the neighbouring kings are not
subject to him. It becomes very hot during the
month of Caitra, so Caitra should be chosen for
an expedition as far as possible; or the month of
Agrahayana when rains cease might be chosen
otherwise he should take every advantage of his
enemies’ adverse circumstances.
W{J
when a comet is visible. He should also go to
fight against the country when people lead a
vicious life, where there are too many flies and
insects, where the king is addicted to some
particular hobby and is oblivious of his affairs,
where the people are atheists and disrespectful,
the country that is under the rage of diseases,
plague or famine. He should certainly encounter
foe upset with rage. A king is undoubtedly
victorious when he invades the country of the
infidels, of the thoughtless and of those who
have bad generals in the army. Where the
people are divided against themselves. A king is
to start against his enemy whose soldiers have
no weapons and fighting materials, whose
bodies tremble and who see bad dreams.
Wy<Tb«MW«lll

^<A*5WdH TTtfgrTWW TI%:UV3|| tfstt m u fayu h g ^ i i ^#ii

A king should take every advantage of the w k w rw r rMT ^: 5Lc|qvfIVHI

planets and celestial, intermediate and terrestrial ^ tott sfjKtii ^ n
influences that completely harass for his enemy;
A king who is full of ambition, hilarity and
or when his enemy has broken his hands or legs
has valiant generals in his army and his soldiers
or has become defective in any of his organs.
energetic and glad; should face his foe. He
sqrRTt zf d«ldl^*l fe 'i ^ WKtl should at once set out against his foe when his
^ehujj^i <snf?r *Tlig: JI^ IU II auspicious limb vibrates and when there are
other similar auspicious signs, when the sweet
felW rTt iTRTIwfim: I
peacocks echo, etc.
¥ ^toJRR^rT ?WT <?II
f$rcr m i # ^i:i
^ ^ l|<W M N<lfsN:ll ^11
^chmi^nahcigyt wfaR^n *o n
He should start to conquer his foe when he
is under the influence of the six lucky stars
^dy-^fd ^ fe w w ^t%ttii m i presiding over birth-time etc., when the planets
are auspicious and when the astrologers predict
auspicious times.
oJnRrarfj^# <wi(^4)^^ii w II T*? § t w r a w n MUmWd:l
#rajRt i w rfcr m ^i f yaw
Xf CR d^yl'dildjl ^ II WT dW lfa g ?tl
He should set out to the direction that gets -3(^ch^ sgt?T; ^Ttll *<SII
unusually red where there are myriads of falling
meteors, or thunderbolts when there has been an
TJef chM xf tTR^T W9T
earthquake and meteors come out of the earth, M^lid-IHI^ d i TttT TfTffa 4)M*ldJI II
 A king should be blessed by the Devas, after
worshipping them and he should consider the
time, place and circumstances and he should
feel himself sufficiently powerful. An ambitious
king should not lose the opportunity of
vanquishing his foe who is under unlucky stars
and has his country and times against him. As a
crocodile is subdued by an elephant on land, an
elephant by a crocodile in water, a crow by an
owl during the night, an owl by a crow during
the day; so should a king start against his foe
taking a measure of the current circumstances.
U i l g d g t f ' l T R t rW T * H lf a i4 :I R o ||
T faT M <*lfd«lgH I *R *T ^ 1 ^ 4 1 ^ : 1 1 ? *11
71^ ^ feet xTII ^ »
He should march with a good lw.ve of
infantry and elephants during the rainy season;
of cavalry and chariots during the dewy and
cold season; he should march with camels and
mules during the hot weather; and with fourfold
forces during the vernal season. A king whose
infantry is strong can attack his foe with great
vigour.
TOUT
{ c T P a rag rft y U M S y f & ld H J R S H
cmksrmI j m JlfSpfoll
TT3fT ^ T f^ R T : II
f&Rt ? mi
An elephant corps can win a foe situated in a
muddy surrounding or in a woody country and a
cavalry and chariots can vanquish a foe on even
land. If the king be helped by a number of
allies, he should respect them by presents and
kindness. If a king who has a strong mule and
camel corps should be subdued during the rains
and taken prisoner, he should still fight on as
there is chance of his recovery.
W T^RtffTi: WT: TTTfsfer | t r :I
sn^r u ra u u fi T g c f tn ^ ii
During the winter season, a king should
have a good store of straw and fire wood to
enable him to vanquish his foe. Vernal season is
known as the best time. A king should set out in
the summer season against a country that is
moisty and covered with snow.
f ^ m r TF5TT f e d ^ V l e b l r f i
^ « j«£c(ii
^ fp T P F ^ fa ff^ riR tiii
A king should always think well over the
present circumstances, past and future and take
the advice of his minister and Brahmanas before
setting out against his enemy.
s flM lrH ) tT fT JT W t i J N l P l f i w < * l < r w V u R w H W
**
C H A P T E R 241
Vibration of different limbs and their effects
"qgWET
f f | ^ 3 ^ T lfq ^1
% -^fg^5!T%ll *11
Manu asked- “O Lord! you are the knower
of all and foremost among the righteous persons
so be pleased to tell me the auspicious and the
inauspicious omens.”
TO 3 ^
aq^r& roFt f w jR^Rut « ^ i
3T8T w rWT gw fc^TRT tTII ^ II
Matsya said- The vibration of the right
limbs is said to be generally auspicious. The left
sides of the back and heart are also auspicious.
 3TfRt w ctf ^ ^ n ^ riW g ? n ^ i
fa*d<d» g f | W Wfg% 'gfell 3 II
Manu asked- “O Lord! the vibration of the
several limbs of the body indicate lucky or
unlucky signs. How should one know what is
going to happen on? Please explain all that to
me fully.”
3cfTcT
WT fTOt: f o w f q :im i
Matsya replied- “O son of the Sun! the
vibration of the head in dreams means the
acquirement of another empire; that of the
forehead means acquisition of further lands; that
of the eyebrows and the nose means the
prospect of meeting some dear friend.
<Jwbu<4lmrq> -q^ W ^ f ^ n f t: im il
y=)uii^i firasjfa: n ^ n
HlRfftTqT ^ iPh<*h^ i
^ f wi^|Ji^nA<«ii«^:ii\9ii
The throbbing of the eye means death; near
about the eye begets wealth, if the centre of the
eye vibrates, one becomes very anxious; the
closing of the eyes begets an early victory and
of the outer comer of the eye means the
enjoyment with a handsome lady. The vibration
of the ears makes one to bear good thing, that of
the nose brings happiness, of the upper and
lower lips begets progeny, of the neck begets
worldly pleasures and if that of the shoulders
means the increase of enjoyments.
shi<ih : i
t j | ihiviM: mrr <s11
3;%*^ 3ftf?ref^sT f ^ n : iM’W 1^1
WFWTt 3Rr snFm:ii<?n
f^N^RmT58T ^ T flW Tf^T^TII *011
The vibration of the arm indicates the
affection of a friend, of the hand brings in
wealth, of the back means defeat, of the chest
means victory instantly. O king, the vibration of
the belly means affection, the vibration of the
breast indicates the impregnation, that of the
navel means the loss of one’s position, that
within the navel begets wealth, that of the knees
means the union with some powerful enemy
and that of the ankles forebodes the destruction
of some portion of the country.
3tt*t
■ flrtrq ^ q ii m i
O king! the vibration of the feet begets good
position, that of the sole begets auspicious
journey with all kind of wealth.
HI^JH fecF M *$<U|cRSni
fgrf^T; ^tm t H ,H H m :ll^ ll
The marks and spots on different parts of the
body beget auspicious and inauspicious merits
like the vibration of limbs. These are meant for
men; that of the women are contrary.
3T5fW rf^T ^ r q P d V ltld :l
S W WlP^IMd: II ^ II
The vibration of the inferior limbs of leftside
is very unlucky, but the results will be
favourable if praised limbs of right vibrate.
^ P lR d W I
a rftifa lttw r % rR t
g«iuh § wtfw rs u
Vibrations of the limbs contrary to those
mentioned above are unlucky. To avert the evils
arising out of their throbbing, a gift of gold
should be given to Brahmanas.
ff?T 3)1 TTW T g W
HI A c h ^ ;d ir< V K R lc fa ^ ldd,q>Sg n ? : I R * v \
 C H A P T E R 242 cfelHWd^SllRd <Tg^ fcJlshUH M l
Dreams and Marching
TjWlPl <£:WM|Fh faPlRvHl
W M H S V R SET M c^R ^I
TTcit «<*«ih srt 'To : siwmn rrami *mi
^ rt Wgmgnr: gsi ?fm ^ ^ ttii *ii Matsya said- “Now I shall enumerate the
Manu asked- “O Lord! kindly explain me calamities of the various kinds of dreams. If one
all about the bad or good effects of the dreams dreams that grass has grown all over the body
at the time of going somewhere, as well as the except the navel, or that pieces of bell-metal
auspicious signs seen there and what result have been pasted on the head, or that his head is
should be of those portents?” clean shaven, or that he is naked or that he has
put on poor clothings or that he has fallen down
from a height, or that he is besmeared with mud
cwgfabqifa ftfort or oil, or that he is collecting molten iron, or
q rfsr sees the carcass of horses, red flowers, red trees,
c h i f q R 'i T R rT T M l
red halos, or riding on a boar, bear, donkey or a
camel, or that eating cooked flesh, oil, or
■ jrf^ R T O is n fw n ^ if: t i ^ s i d i i i ^ i i
khicari (rice and pulse cooked together), or sees
dancing, merry-making, marriage, hears songs,
etc., or the playing of musical instruments other
than the "Vina or the guitar, or one is plunging
w " c p is ^ T
himself in the source of a river, or bathing after
rubbing himself in waters dirty with cowdung,
*r$nJT T # W T R t f & m fra rw or bathing in muddled water, or that he is in his
mother’s womb, or that he is on a burning pole,
7 # T I p R ^eT M 4 f l d ^ c | xTII ^ II
or that the banner set up in honour of Indra has
H ^iaifastaR i ciiaHm^cii^Hi fallen, or the fall of the Sun and the Moon, or
^ R T ts g w m W T J |IM < M c )|R u ||||1 9 || the various ills that arise in the Celestial,
Intermediate or Terrestrial regions, or that the
CT8IT T T f f m ^ T ^ n w r i
gods, the twice bom, the king or the preceptor
1fl§: TT^Tt ^ Rrdl^OFlg rfll 6 II are angry, or that he is embracing virgins, or the
VIsbteMlfaMdH WT ¥lftl^44hl males committing unnatural offence, or that he
has lost a limb of his body, or that he is
besmeared with vomit or stool, or that he is
c^fpnfimwnT^nrt arra- ^i doing towards the south, or that is laid up with
anfcqft ^TRhnt fpm nt % ^ n *o n some disease, or that the fruits and flowers are
wMMiuii on the decline, or that the houses have tumbled
down, or the houses are being swept, or that he
^TWTWfWR oy||sm(5^clW«llll**ll is playing with demons, monkeys, bears or men,
<4>HIM*lPuSr cTSTT ^1 or that he is discarded by his enemies, the sight
•jjWTtjrt xrmsr ijpm T 5*i cmtii *^ ii of one wearing brown-red (dyed of a reddish
colour) cloth, or drinking oil or bathing in it, or
eBt5T rMVINstioyi^M^HtiRlI
wearing red garlands; or pasting red sandal over
the body etc., are all unlucky signs. Such bad
dreams should be reported to other people and
then he should go to sleep again.
cb^bW H W
d l^ d W rRJT W T O 11 II
Bathing after rubbing over his body some
tenacious paste, performing a sacrifice with
sesamums or worshipping the Brahmanas,
worshipping Visnu and listening to the story of
the liberation of the elephant by the Lord
(Gajamoksana), are dispeller of the evil effects
of bad dreams.
w h i^ ^ TtgvPR^mfg?r:ii w i
r- CAr- r\ \ _ r- r- c A V
^ T ^ r r qijf W T:II \6 II
The dreams become fruitful in a year, if one
sees it in the first part of the night. One who
sees the dream in the second part of the night,
he gains its fruit in six months; if one occurs it
in the third part of the night; it gives fruit in
three months and if it occurs in the fourth part
of the night, it gives its fruit within a month,
there is no doubt in this.
<¥II?H ^ ^RTI
ijchwi ^ cjt ^ ^rs^prq;ii *<? 11
d4<4 Midi fgftf^?T^I
w rr q ^i w i r o h
If one gets a dream just before sunrise, it
gives ftuit within ten days. If one dreams twice
in the night bad or good, the last one bears fruit
consequently one should not go to sleep after he
has dreamt a good dream.
$HMmidHHmsr ^N'Miiigui % r ^ i
HTHJ1T %)dMtM|U|i W * ^ rWT f e f ll ? *11
^ d^dlgd ll
flstcT dgVlH^ i^fHdl^d Tier W I R ? I I
^ d H M Ir ^ lR td ^ c M U d ^ lR d ll
V Is b ^ d ^ lR d ^ xf r l ^ r a f e J T T M l
s p T K p f a t W T ^ T fcn t d * l( d > d lll 3 * 1 1
O twice-born one, riding on a horse, an
elephant or an ox or climbs a hill or a palace or
on a tree bearing white flowers, is very
auspicious. It is also equally auspicious to see in
dream that a tree or some grass has grown in
one’s navel, or that he has several arms, heads,
or the luxuriance of fruits, or that he is wearing
white raimants and withered garlands, or that he
sees the eclipse of the Sun, the Moon or the
stars or that he catches hold of the rainbow, or
that he sweeps a floor or so, or that the heaven
and the earth are under his subjugation, or that
he has killed his enemies.
spit faciei ^ W THnit ^ cTSTT%3TI
^ T R T R t M r W H i Ml’U U W W I R m i
ctffa *>IsUWlfi| -r r id ifN ^Tl
ttr g T iR ^ n
^ tft ftifc t W M l
w M ftM lu li rtSJT W ^ I R ^ I I
gRdnVi d^dni sste wi
rTSTT ^ M R ill
The seeing of these dreams brings victory in
battle and gambling. If in a dream, a man eats
raw flesh, fish, or Payasa (rice cooked in milk)
and sugar, or he sees a flow of blood, or that he
is bathing in blood, or that he is drinking wine,
blood, or milk, or that he is intwined in the
intestines, or sees a clear sky, or the lioness, the
she-elephant and the mare or cow yields milk
from their mouths, or that he is getting favours
from the Devas, Brahmanas or his preceptor or
spiritual teacher, all these are auspicious
dreams.
3TOTOT c d f tW d i'W W ^Tl
TTir^^it a^issnr^t f t ttm r ^ ii
O king, when a man dreams that he is being
sprinkled with waters from the cow’s horns or
moon, he will have chance of getting a C H A P T E R 243
kingdom. The auspicious signs at the time going out

TROT JJ^lf^ll^oll w t jrfo w t 3 rr fg^i

MViwi^ra ■gsiforisr 3?t#ni *11
<ROT W f W R T f ^ l l 3 *11 Manu said- “O Lord! During the journey of
IRT^t Tjl I a king which things are favourably presented
before him, kindly explain me all these good or
^ill^umaiwwi fl^ r ?n
bad omens.
d i^ a ri w F r m w T f ^ r f ^ ^ i
pHll4*«H «RT <WT fa8lj<rlmHJI33ll
afasnft <cwrbift s irt fPri y^d^i
* IM ^ g u t T F JR ; ^ r T l R II
^qnMI (clMCIMI
*T rT C lT fR tc T ? M T S ^ R ;i
When a man dreams that he is being
n f r H '2 ^ 5 cMT H U c i ^ l l 3 II
installed in a throne or that he is beheaded, or
that he is burnt in a fire and dead, or that his < * |M N I ^ < S ||R u | ^ |
house or person is on fire, or that he has been
rW T ^ WTBT - H M W l j m i
blessed with the regalia of kingship, or that he is
hearing the playing of guitar these also indicate 3 ^ T : M ^W V JI ^ ¥ l« H iH lM *TI

the getting of sovereignty. The dream of r l^ ^ n T R lf n T fq rrc n sn ^ ft ^ ^ 1 1 k II

crossing the water by swimming or of crossing
ic (< j^ ih j4I m ^ i ^ c ) T T i i c R n w r ^ r : i
an uneven country, or that a mare, a cow or a
she-elephant is giving birth in his house, or that MiMch^un Trf^Jnft t r e t a ^ i i ^ ii

he is riding on horses, these are auspicious; or

that he is weeping, or that he has obtained good
R rb lft ^ ^ I U ^ i P ) TJ<T ■ ? T r f f 3 E ^ ^11^911
women, or that he is embracing beautiful
women, or that he is fettered, or that he is Matsya replied- “O king, the following
besmeared with filth, or is being visited by a omens create the troubles at the time of a
living king or friends, or the sight of the Devas
journey, viz., the sight of worthless medicinal
or crystal waters, these are auspicious. herbs, black grain, cotton, hay, dried up
TOjJ <jgT cowdung, firewood, cinders, molasses, oil, dirty
men anointed with oil, naked, poor head dress,
with loose hair, a sick, hermit clad in red,
coloured robes, mad man, afflicted person,
^ 3 mi eunuch, Candala, iron, mud, hide, refuse,
O best among the religious men! if a man fowler, sinner, pregnant women, husks, ashes,
sees such auspicious dreams, he readily gets skulls, broken utensils, empty vessels, dead
wealth without any effort and if a sick person body and animals having horns.
sees such dreams he will surely recover from TJeRT^ft dKllfa 3 T W r ^ f ^ # l
his disease rapidly.
3TW t d l f t l V K S J fiT ^< cM ^{:iuii
sfonfpfr MgNtiu) yRiPtfMrl ^nrr
iJTW: ^ ^RScT ^ 3 ^ T :l
 Trftnrasr w tr^wFT ^ w tttwu
^ -MlRl IdB ITT W f% ^ rTST W ^ T jjl WT miw xTnZRTII *19II
3T% ^Ta^ISJ %sftgi«l fe)Mfa«b<l Gift'll *o || sfNsnfq f«^i4ebiwaiii
And many others omens are inauspicious. ^ T T g lH H *TR rf rTll \ c II
The dreadful and indistinct sound of a broken ^ m m m ^ j T f i ^ x ti
musical instrument heard is auspicious. The
word ‘Come’ heard in front, is auspicious but if <NlcH^lfH ^ratfoT ^ $fcdc|f^dl:ll *<? 11
heard from the back, it is unlucky. Similarly the i^isNr xR^ifn fgfenRr
word ‘Go’ heard in front is auspicious but on W H ^ I c It ? ^ o II
the other hand is most inauspicious, if it comes
dlR^luii ^ r : w t r ; -p % T :l
from the back. “Where do you go.” “Do not go”
“Stay” “what is the use in going there,” these ’ T T S in ^ l^ 'iT T % W VIWIWS4II W T M l ? *11
are all inauspicious words for creating the These are the followings- the sight of white
troubles. flowers, pitchers full of water, aquatic animals,
cTsarr w t aoUKHi bird’s flesh, fish, cows, horses, elephants, goats,
^ 3 rR e )l{ M H i W rTH * * | |
Devas, idols, friends, Brahmanas, blazing fire,
dancing girls, green grass, wet cowdung, gold,
M d w 5 ircrefr f ^ s n f ^ y i f d d i i
silver, copper, all the gems, all the medicines,
d^|U|i TtfR ^ <raTs^pqji II barley, sesamum, bhadrapltha sword, umbrella,
Sitting on a banner of flesh-eating birds and banner, clay, weapons, emblems of regality,
the falling down of the vehicles, the overlapping clarified butter, curds, milk, various kinds of
of the dress, the striking of the head against the fruits, the eddy of a river, Kaustubha gem,
door, the falling down of the banner, umbrella, melodious sound of musical instruments, nice
cloth at the time of departure are also bad and deep songs, the tunes Gandhara, Sadaja,
omens towards the journey. Rsabha. These are said very auspicious.
: W&<l ^ r : tt^ t «{jMfiqd:i
'WR^T '^ H H I I ^ 'I yfadlMwyi ^ etTf ^ r t
fe fft f rRTt 3R^TT ^sU=UJ:i
sra^TTftT M ^ i f n rrarro ii ^ tT ^ R ^ T ^ r: * c* i k i : MRj|T$Jd(HiR3 ll
When a bad omen is visible first time on W : W T WU: f^psn ^ N ^ d fH :^ T :l
departure, a wise man should adore Visnu and
3q#w «rrfs^9ii: vi*^im ^ ^ 113*11
praise Madhusudana (slayer of Madhu demon)
and then should proceed, but if there is seen 3T5r?R^ <WT ^ MR^M«c)i|ul|
another one for the second time, he should TUT: W T ^r-3PTfd^ fa'¥lMd: IR mI
return home. O sinless one, now I relate you
a r r f^ T O T rfsn
about auspicious signs.
& tt: fiT T O : stBT y u U i ^ i ^ d w tR ^ r: f w j j i ^ n

^FjTT: TT^ni^fg- M i^M rW W TTT^II ^ II The harsh wind covered with dust blows
round the earth in opposite direction is fearful
mii i?eF: M^j^'jkI for all and very unlucky, but blowing in good
f^ H T : fe fT v^ldrUST g d l¥ H :ll * $ l l direction, soft and cold is blissful in touch. The
sight of Sun’s and Moon’s halo is inauspicious
as well the rains; the good influence of stars
particularly the rising of Brhaspati (Jupiter) in
natural consequences, mind full of devotion, the
adoration of the worthy, the sight of the things
very dear to one’s mind are all auspicious signs
at the time of departure.
The satisfaction of mind at the time of tour
is the sign of victory and infact it equals all the
good omens in point of good luck.
*iH"lcy<*d -qro: 313$:
The desirous of conveyances, happiness in
mind, sight of auspicious signs, hearing the
words of victory, attainment of auspicious
things and hearing about them at his departure,
O king, these are bestower of victory always.
ytHlcHl M^(M<|U| w f t t q-^rsqpii qm
C H A P T E R 244
The story of Vamana incarnation
d$d|<^dMflrM *||
set
ffclR II
The R§is asked- “O Suta! you have
described about the duties of a sovereign in
detail, as well as the various auspicious signs
and effects of dreams; now we are desirous of
hearing the glory of Lord Vi§nu. You may tell
us again, why the Lord Visnu in his form of
Dwarf made demon-king Bali, captive? How
did He make His Vamana form increase all over
the three worlds?”
tjtt iji: < ro taF T :i
y fM e b w W l'M U M i c H M H M d } fT T II 3 II
mKSct Tlfwi
3 i ^ r fKf m *pfhm i
cjmniiidH { w :i
^ ^ ^ k 11
Suta said- “O sages! In ancient time, in
Vamanayatana, the same question was asked by
Arjuna to the Muni Saunaka, when he (Arjuna)
was on a pilgrimage. When Arjuna violated his
promise with Yudhisthira about living with
Draupadi, he went on pilgrimage for the
atonement of his sin. The image of Vamana was
installed in Kuruksetra. Looking the image of
Vamana, Aijuna asked him these words.
Arjuna said- What is the merit in
worshipping the image of lord Vamana? and
why the illustrious form of Varaha (Boar) was
adored in days of gone? and how this Ksetra
(place) became so dear to Vamana?”
^ ^ n fir W StfacT:l
cMeWlldfaWi f7^R^I|V9ll
TJTT Wh Tjfcf XTI
f^RRTPTRT ^cfRt VRSS^TII 6 II
Saunaka replied- “O son of Kuru! I shall tell
you in brief the glories of Vamana and virtuous
Varaha.” In the past decade, when Indra was
discharged from his throne and gods were
vanquished by the Demons, Aditi the mother of
the Devas thought for creation again.
rPT: I
<frsr rrarr <?n
3II<I*HW clMildl cll^’MlviiHII
^ i ^ i ^ w l f d fn ^ i^ TnnrTT ifr^i
p rig cdfniRyif^T; wnsfewlfil^l
^fT*^ll ^11
O king, The God-mother Aditi began
practise hard penance for one thousand years
gratifying Lord Kr§na by living on air alone. On
seeing her children oppressed by the Demons,
she said Herself that Her sons were bom in vain
and due to the cause of distress she saluted
Lord. She, knowing the everlasting, fruit adored
Hari who is the lord of gods and residing in all
beings.
3 ^(d W M
to : ^difSHivira to : TpSTtnf^ri
to : w *<*iiui ^ n tn F n f ^ g ^ n n inspite of they seeing whole world. He although
Aditi said- I salute you, the dispeller of all
the troubles of the devotees. Salutation to the
one who wears a garland of lotus flowers,
Salutation to the promoter of welfare of all
beings and the first creator.
TO: TUpmRT TO: 'f J R m i
f?RT: <*ww w rra k ^ n
TO: W l f t w m TO: cbHcb>.d^ll ^11
My reverence to the Lotus-eyed one. From
your navel sprang the lotus; My salutation to the
Lord of wealth, and One, armed with a quoit.
My salutation to the One from whose lotus,
navel has sprung Brahma; O You, the self­
manifested! the One armed with a conch,
sword, etc., Your essence is godlike; salutations
to you.
fa'juiMlfaviNW slglfrlMUllI ^ II
'iHIOlIrlfBfl 'ST? 'JlMdl ^
TO: SJFIlfd^W ^iHsl^ll ^11
My salutation to the Atmayogin (united with
the supreme spirit) and Avise§a (having no any
peculiarity) Yogacintya (conceivable by Yoga)
Atmajnana (self-knowledge) and having
doctrine of self-knowledge and who is void of
qualities. My salutations to the One within
towhom the universe exists but whose majestic
glory the universe does not realize. I salute that
Being, the Deva Hari, who is the gross of the
gross and the subtle of the subtle. I salute the
holder of conch in his hand.
4 ^ qiT; |
^^ ffst TeHw :II ^911
TOt TO: II ^dll
The men do not see Him by ordinary eyes
enshrined in every heart is not accessible to the
mind of the wise even, in whom exist the grain,
milk, rivers and infact the whole universe. I
salute repeatedly the supporter of the whole
universe.
3nsr: isnrmfmfM: w r i Tjfa: xrr:i
Trfw: ■§TPJTt TO: gsrftn w II
■Jf: ^ar&:i
W l f a c p f a c # TOSTC^ ^ o ||
ilW rTORt TOT W : XTTTT
torr ^ t o if^ararn ?
Who is the very first Prajapati, the Lord of
all the creation, the Lord of all things, the Lord
of all the Devas, who is Krsna, the ordainer,
who is adored both in the Pravrtti Marga and
Nivrtti Marga by one’s own karmas, who is the
giver of heavenly pleasures and emancipation, I
salute lord Kari, who holds a mace, who is
purest and omniscient, Who drives away all the
trw : t w w i . i l ^ ^ II
ills by a mere devotional mediation of Him.
I salute the Lord Visnu, who sustains the
^ f^cfT ^cfrjdlfH
universe in the form of water, by devoting to
rFqtl ? ? II whom with all heart and soul people cross over
all ignorance, Who exercises His influence in
the minds of all beings by dancing in forms of
t fonj qrnfir 3nj4knH.il ii
dismay, contentment, anger, etc. I salute the
xrfw: i Great Deva who like the Sun destroys the
demons, who destroys in the shape of wisdom
and knowledge of Kapila, the darkness of
«yd4?i ^ f ^ 2J H^iltyldl
ignorance, Who witnesses with His eyes the
feMHimifdBiq M ^ l^ ll^m i Sun and the Moon, all the actions of the beings
$lfllfd;MW*r fe $R rfiTHJ of the universe, the Lord Visnu who is true to
all my sayings.
H M N IH TTfrlf tPjfrs -mim gH .il 3 5 H

By realizing whom all beings become free yR4m3*a^ ^ ycyild'M^RdHj

from the cycle of births and deaths, Who is qT^pt < m fonj 3Wciio4^ijn33 n
worshipped in the form of sacrifices by the ^Tccf drHryjjTfi Tf Uijijyid') >jHI<^:I
priests, I salute that Yajnapurusa Vi§nu, the
■Hchdi: ^ hh1<«JI:ii^'){||
almighty lord of all. I salute the One, who is
said in all the Vedas by the versed in the Vedas In Vi§nu, the Lord of all, all the truths that I
and the lord of them. I salute glorious Visnu, have expressed are existing; nothing false is
who is attainable by the knowledge of Vedas there. I adore that Unborn, Undecaying Hari. If
and from whom the universe emanates, I salute what I have said in my prayer be true as I
the high-souled one, in whom the universe believe it to be, let all my wishes be fulfilled.
ultimately merges, in whose infinite glory the T?ftra>
whole universe from Brahma downwards is
Vien>cii^q 39TrRITH.I
sustained, I salute the Supreme lord to cross this
illusory world. 31^1: yc^nm d^<4l; Ruta: 113^11

d'l-UWWMWl fcTMT4RsM4tejT:l Saunaka said- Thus praised, the Lord Visnu,

not visible by all, instantly appeared before
fo g : ferarofw f o n j t JM iM ldHiRfcii Aditi and said-
*FTOT 5R4nn f*RTI

d < ^ feaiHfislHi HM|«|^II ? t II q q tw w rf^ r *iiPtaJwfaeiiC*adi-u

faUKdtoilNlMi'ira ■gT§f:I3^:l m & i nmgfa Mrti^KN ^ 91^:113511
-Tt»W Ij l 3 ^ II ^tr^mFr fw :i
rrats'gr^RT dgsiifePigPd nm^j tgqni 3>PT ^ ^ ic ^ id l
TT^t qjfriflc) rPJt)^ -WlulgHJI 3 ° II <*d[lR4^byfdll?V9ll
<*n4dlRw^M 4yl cPT:l
“O Virtuous Aditi! you shall certainly have
n m u fg q n 3 *n your desires fulfilled ere long. Ask for a thing
that you may wish without delay, you will
prosper for my sight never goes fruitless.”
5>HtcwiiiiMid: Tnrgrag:ii?<ju
I t t TFHT S d u y i^ ^ W PTT m $ i^ : I
^ 37^ dHII<^fd ^ T t TO II 3 %II
let TTRt ^ TO W I I^ R I
WT9T *T: if ^ ll^ o ll
Aditi replied- “O one beloved to the
devotees, O Lord! if you are pleased at my
devotion, I wish my son Indra to become the
Lord of the three realms, which boon be pleased
to grant. The demons have deprived him of his
realm and share of sacrificial offerings. Let all
that be restored to him through your favour. O
Lord! I am not so much grieved at the defeat of
my son in the hand of the Asuras as I am
grieved at the loss of his realm and rights and
that he has been driven out of Heaven.
f« T : f| W <ft ^ f a d :l
3 ft % a^faujifa <*V^M-I^IU^II
rft iflky<j^dWdfcl ^
W R? ftgfaWNfa f t fH T ^ e H p q ftll'S ^ II
Lord Vi§nu said- “O Devi! I am quite
pleased with your devotion; I shall therefore be
bom of you through Kasyapa when I shall kill
all the enemies of Devas.”
srefc TO# ft^TigRI
^Tj? rqi*jc^ cftig ^ l f i ) ^ I c d U ^ I I
^ r iw s fd % t fe s t f e i w m t g r :!
to? t^t w n fa
Aditi replied- “O Lord of gods! O protector
of the Universe! I bow down, be pleased; O
Kesava! I can not bear you in my womb? The
Universe is established in You and you are also
the Lord of the creation, I am not able to keep
powerful like you in my womb.”
w m r a r -q ^ m FT ^h t ^ i
Hfdfed i tit ?irf>T (^ W itu -sm i
y<*tfWlcbTH
v H ^ I- W llc ) < im c (f ^ i W 44cbV^M IH.l
y u f y w ilf M ^ ^ r f ^ t W ^ I T ^ 11 *^ 1 1
q ^ 'r R t i
^raf&T 3POT3 ^ f§ r^ ll^ V 9 ||
Visnu said- “It is true as you told. Verily all
the universe rests in me. Even the Devas, Indra,
etc., cannot hold Me; I hold you along with the
universe, the Devas and Kasyapa etc. Do not be
anxious; you will be blessed. You will feel no
trouble when I will enter within your womb.
The favour of Mine that is so very difficult for
others to get, you have got that.
T T 'jfa st ^ | 0 | j t i g ^ T ts f^ fc iw jfrt I
^ ^ d ^ W TTT f E IT M I'a .ill
“When I am in your womb I shall deprive by
My glory those who dare to despise your
progeny. Do not be worried.”
39TcT
tjc^cWI rTrT: '^rat ^T(Tt5<nsfTOt9T:l
^ gn^qr w ■nsfwrr ^rm ro ii ^ ii
Saunaka said- O best of Kuru race, having
said thus Lord Visnu vanished from sight and
Aditi bore Him in Her womb in due course.
rTcT: x T e llH % f ? f :l
’c lc h fw j^ ^ F g ^ T O T ® R T :i m o | |
« < flb fc < lr i^ (d c lf c t d
» : f ^ r : i^ r a T O T ^ § « n iir < T im ^ ii
cmg- rTJRTt giMsftrfi M^fBHHI ^ ii
 When Lord Visnu entered Her womb, the SI$K -sqm
whole earth began to vibrate as if to go down in
f^R^TT ^fa^glfd ffw ^l
that direction where Aditi walked on the
mountains began to quiver and the oceans tv in i^ T M im i
receded and all the demons began to decline due w JlT^Pd ^ UfT:l
to the presence of shining lord Madhusudana in ^ R T ^ W HStfh ^ II
the womb of Aditi.
chi<ui ^ rh I^jti
^R ^ t r j s t v&n gjnf fO^TII^II
Prahlada said- “All the mountains vibrate,
this earth gave up firmness, the demons have
become powerless day by day, the planets do
C H A P T E R 245 not follow the Sun. I believe the lustre of the
demons has been eclipsed by the glory of the
The incarnation of Vamana
Devas. The Devi LaksmI has become pleased
3crrar with them. O Lord of the demons! great
calamity is going to befall us; do not consider
this to be any ordinary sign of coming
jTfTcpw yfaiTfufaflrrcfqn *11
misfortune.
Saunaka said- Then the demon king Bali on
seeing the demons void of power ’ asked
Prahlada, his own grandfather. <HcmId ^ ts ^ rn r:i

ctfkw^T ^ei^i w rnr m « i <sii

ctrt ^ ^fl^rri Saunaka said- Saying thus, Prahlada, the

foremost among demons, thought in his mind
pTH ^ II with great devotion about Hari, the Lord of the
3Tfri 3 c^TRt f% ifWn^cTTI gods.
HIVII^MI WU II ? II ■*t KTR^nt T ifK ; x p % T ^ i

All Daityas have become suddenly void of fe n w T R T ^ ^=rr * r i £ t : ii n

their energy like the cinder burnt in fire. They

therefore appear as if visited by Providential 3 R T :w i^ w yHHlcbW'iRasrrqf^ii *© n
calamity. How is this? Are these the signs of
their death? Have the enemies originated any
weapon or Krtya for their destruction and
because of that the demons are powerless? WdH*j rll^iHl^ch^l
*nsr frsnr Trai ^ m iR r iw r f ^ ii w n
ffw TJS: Tnfel 3 llr M H y « J f T O p i^ R ^ I

fa t SETMT r^TIUII ■ * r p 4 u r o f ^ R if t T w f n r i u *3 ii

Saunaka said- O king! Thus asked by his xr

grandson, steady demon king Prahlada thinking ism n m f c t wi
over it for some time, said to Bali.
u g n ^ m is r ^grraisr M rq#rn rs n
 Then he meditated on Hari and thought
about beautiful form of Lord Janardana, where
the Lord was then. He saw Hari, in the form of
Vamana (dwarf) in the womb of Aditi and saw
within Him the seven regions, Vasus, Rudras,
Asvinlkumaras, Maruts, Sadhyadevas,
Visvedevas, Adityas, Gandharvas, Uragas,
Raksasas, Virocana (his1 own son), Bali,
Jambha, Kujambha, Narakasura, Bana and other
Asuras, his own soul, the seven oceans, sky,
earth, air, water, fire, trees, Nandi, lower
animals, deer, all the mankind, serpents,
scorpions, Brahma, Bhava (Siva), the planets,
stars, mountains, Daksa and other Prajapatis.
SfTc[: W «#T rf^TII *mi
Seeing all these he became surprised; but he
then came back to his senses and said to demon-
king Bali, the son of Virocana.
3=1M
Prahlada said- “O dear son, I have now
known the reason of these demons becoming so
lustreless; listen to it from me.”
rn w a it WT: rn: MWdmfqi
w m xT MUIUIH'i U H H W j< ^ jt > :I I U I I
3 r g : w n t w r : ^ r tu tt -
“The Lord of the gods, the source of the
universe, the Unborn, the eternal, the beginning
of the universe, having no beginning, the first
among all, the greatest of the great, the giver of
the boon, authority of the authorities, the Guru
of the Gum of the seven realms, the Lord of
Lords, the one without beginning, middle and
end, the Lord of the three regions, the Infinite,
Lord Visnu, has been bom of Aditi by His one
Amsa.”
^rilliilM
TT e)i^cf: g^rqT5g#nf:lRoii
O Lord of the demons! He whom even
Brahma, Rudra, Indra, Surya, Candra and the
sages like Marlci, etc., fail to know sufficiently;
that Lord Vasudeva has thus manifested
Himself by His one Amsa.
■STTSTfr ebHiVlH
TT diy^ci: ^ ra is g tM :ll? * ll
In days of gone, the lord killed my father in
His form of Nrsirhha of His one Amsa, He is
Vasudeva now descended on earth, the dweller
in the heart of all those best among the Yogins.
faR ^i
W e||^<j Mumifq 3 ? II
Those who well-versed in the Vedas, realize
the imperishable one, through their knowledge
are liberated from their sins and merge into the
lord. Those who merge into Him are not reborn,
I salute always this Vasudeva.
w cii^c) yumiui(^^i(^iR^||
All creatures are originated from Him, as the
waves emanate from the ocean continuously
and at the time of dissolution they all are
ultimately absorbed into him. I salute the
inconceivable Lord Vasudeva.
 •T M WT 'T aRTSWT3T
q 'trra: w m r ^ T :!
I always bow down Lord Vasudeva, the
Supreme Being whose form, power, glory and
desire are not properly known even to the
Devas like Brahma and Siva.
r=)Piai
■pi?f il f H t T£RT W P T I
sfcj ^ qmm
in n t g Ti^nf^nt ii
4)3cb4glil4igqg<l<i
9<W HI^SIKi<dl^ T T ^ I
I salute Him who has made the demons void
of their lustre by coming into the womb of
Aditi. He is endless and is the hewer of the
worldly tree (at the time of dissolution of the
world).
'jHialPKii 1I P T
-Q ^mid4d<
w m ^ i i ? ^ ii
O mighty one! Lord, the high-souled is the
origin of the universe, He has entered the womb
of the mother of the Devas by His one-sixteenth
part and He has taken away all your splendour
and fire.
rTRT c&Sg f f a f a ^TT qt W TIW ij

3TW5#ct fabuji{|| ^11

He has given eyes to all the beings to see, Bali said- “Who is Hari by whom we all are
the skin to feel, the tongue to enjoy the taste, the terrified? There are many demons more valiant

ferfofrf:fyifo:
ears to hear, the nose to smell. I salute the lord than this Vasudeva.
Visnu, the eternal one, who brought the land m
from Patala on His one tusk in the form of a ra : f?R®rraf9RT ^ f^ iO 1^ 155: 11^^1
Varaha for the good of mankind, in whom all
m a im : W ? T : ^ j w r : 3131<2J " ^ 5 ^ :1
the universe reposes.
^ ^RgRrram 3 ^ 11
wn^tflcjunR'fosJ:
M^NHI ^lil^ulJtR T ;!
^ jfr
liMl^chVI: f ^ J T t^ # q f# r^ R T :ll^ ^ ll
vi<ww41^i
Vipracitti, Sibi, Sariku, Ayahsanku,
W ^fWwnrq;M still
Ayahasira, Asvasira, Bharigakarl, Mahatanu,
The eternal one is the lord of universe. Who Pratapa, Praghasa, Sumbha, Kukura and many
cannot be felt through the organs like the nose, other demons of mine are the most valiant and
eyes and the ears, etc., and this divine form can powerful. They are able to lift the earth even.
only be discerned by the mind. I salute Hari, the Visnu is not powerful like one of them even.
lord of all.
3crra
aiviwdlufn ^ ^
tfkrc&rpr: Tifr^r
^ «#r % 0 3 i^ g if^ n rn 3* 11
Saunaka said- Prahlada the best among the
■ q ^ w w r : f3R ^iR <iii demons, hearing such words from his grandson,
who was blaming the lord, exclaimed- “Fie, fie
unto you.”
TF5TT
c^Ppt c&rs^TTJcT clRbi(fd||^^||
When there is a king like you, void of
discernment, vicious, I think all the demons will
begin to decline undoubtedly. Who else than
you, so vicious, can utter such words regarding
that Unborn, illustrious, God of the gods, the
omnipresent Lord Vasudeva.
■q ^ $ m : TTwrr ^r$H3T:i
«dgi*iw i i ^ i : ^W R R P pra: n ^vs 11
destruction, indiscriminate, vicious and
disrespectful of the sayings of the noble-minded
old persons, can use such words of Lord Visnu
who is highly adored, all pervading, the Highest
Self and on whose one foot this whole universe
is established. I am awfully ashamed of your
having been bom in my house for you profane
the name of Lord Visnu. The devotion towards
Visnu is the dispeller of all the mundane sins.
Nothing is dearer to me than the devotion to
Krsna and everyone knows about it; but you
wicked do not know it. Hari is dearer to me than
my life. You have the audacity to show me
disrespect by despising Hari.
raTTEHw w
v3 f-Ow w r a i WFfl
w ft j|<HUmuTi
v9 Tr e: i i * m i

^^M c^cRiar q TPT %ll 3 6 II tW ^ dl<*wHlt$H:l

All the demons named by you, the gods like MlfdMM^d ^ ^ l U ^ I I
Brahma etc., the Daityas, the world, the fqf^rf^TTT^TT6:l
moveable and immoveable, the oceans, the
il^ M W I^ m ^ Tfq ?Tll*<ill
peninsulas, yourself, myself, the rivers, the
trees, all the seven regions cannot become equal 0 Bali! Virocana is your father and I am his
to the Lord Visnu. father and Narayana who is my Guru is the
q^lfdc^eKiVI cSnftR: iHMkiW:l Lord of the universe whom you despise. You
shall therefore lose your kingdom ere long.
Hq^fdll ^ ^ II
Lord Visnu, Janardana is my Deva. He is my
^ fcHIVllfajjd <c||l)chnfa^feHHI Guru. I have abandoned you for having
f^fetrf^RTIrqR ^SHT ^THHlf^PT^II'So || despised Him and I pronounce my curse on you
FtWTSi if ^IdWcl ftRTT5snT:l in consequence of it. Thus Hari will be pleased
with me.
^c|V H f r i l l ' s *11
W ^ fyH*IWlR< W t ^T:l
fdB^NI f| ^ K ^ W jd lM fc H lfVHh
re<4tThHT^dl^ ftr W ll*^ll
^ 5HJf ^cjrll q II
W rf fiHJITvT Vi ^cllU^I
q %t a r : tlfRqq:l
d«llkAu| TT?^5T ^cRT <|vi^fc)^dH.ll^o||
ff?T 'flu Iret<4 cil«hl q
1 feel as if you have wounded me more than
firqwr xiul^ sftr *pti
if you had severed my head by using such
c*»<lfa cT^T rctHOicS-'iWct iTmi**ll words about the Lord. You shall now be soon
Who else than you, who are on the road to bereft of your realm and I may see that. I do not
know of any one else excepting Srikrsna who yg,is; ■aetrei
could be my protector in this ocean of the
cTr^T 3 TPTT q ^ d P ld ^ H ^ W l
world. And as you have blamed Hari, the Lord
of the three worlds, I curse you thus. Love your fa ^ s r ^ H m g d 'l tmimvan
kingdom and be fallen. ^ -q%=r % tTr ^ i h F jr w g r i
3anTET mem ^h^R
Prahlada said-1 have no anger. It has sprung
^ Jifun'ry ^r: tpr:im*n up by your ignorance and consequently I have
cursed you. If my sense had not been
Saunaka said- Hearing such words of
overshadowed by your ignorance, how could I,
Prahlada, the demon king bowed down him
the knower of Hari, the all-pervader, have
again and again and made repeated attempts to
cursed you in whom Hari too resides?
pleas him.
tffaWel
^ ctwrtt w ^ ii
Jreftcf WRTITT cpi Tjfei
M^dil<w41Rd^lli* ? II
^(rhH(41vl TT jnrfT 'flfeaifdll ^ o ||
trn its i
O Best of the demon king! the curse that I
have pronounced on you is bound to take its
Bali said- “Be pleased. Do not become effect, but do not be worry for from today
angry. I uttered such words through delusion, onwards make your devotion in imperishable
ignorance and conceit. O best son of Diti! Lord Vi§nu and He will be your protector.
Delusion clouded my intellect. I am indeed a
Wf -qt W TO IT: ^ d * W lll
sinner. You have done well in cursing me.
W rWT d(dW)5f SfrlW W II ^ *11
(jgq-dRgi tt fm rm I
fequuibfa m t d ^ ifa-^ # i m ^ n
* H ld M im i$ (d :ll$ ? ll
^Tf?r
Under the influence of this curse you will
ih r f t ^ « r a f g s iT :im m i
always remember me and I shall always seek
your welfare. Saying so wise Prahlada held his
wrwTi M Rdu) q ? n w : i m ^ i i peace and later on in due time Lord Visnu was
Being deprived of my kingdom and wealth, I bom in form of Vamana.
shall not be sadder than I am by being disowned 3Tcf#if vHJ|v)l«l d fm -M c lk ^ l
by you. It is not difficult to attain the realm of ^ T r lT S f ^ r a T I I ^ ■
} II
the three worlds nor is it difficult to acquire
eicje^di: f^ T W W 5 W :i
more property than that, but it is indeed very
difficult to get a Guru (spiritual teacher) like ST «4^dHi cf^T Mldivrtl^ldll ^'JSII
your worthy self in this world; therefore “O lord After the birth of the Lord of universe, Aditi
of Daityas! be pleased upon me and shake off the mother of the gods, was freed from all her
your anger. I am tormented by your wrath, but troubles. Bracing and balmy breeze began to
not by your curse.” blow, the sky became quite clear of its dusty
layer and all the beings forwarded their intellect object, the Supreme Knowledge, Victory, the
in the deeds of righteousness. Infinite, the great beholder of the universe, the
Guru of the universe; You are immeasurable,
unmanifested, You are the highest reality, You
are knowable through knowledge; You always
At the time of Lords’ birth all the creatures roam in self. Victory to you. You are the
of the earth, heaven and sky and Devas, the witness of the universe! You are the Lord of the
Demons, men, all became peaceful. world; You are the preceptor of the world! You
are endless. Victory to you. You are the
ci ^ idmj ^icii^sn Hlchftdmgn
protector of the world. You are limit; You are
mrramW ; frsit ^gT limitless, the beginning, the middle, the end, the
^uddi^u ^ ^ ii ocean of supreme intellect, the incomparable,
O king! On the birth of the lord, grandsire the giver of emancipation of Yogis, seated in
Brahma performed the prescribed birth- the hearts of all, having your ornament the
ceremonies and other rites and beholding Krsna virtues like Dama, etc; the most subtle, the
lord of gods began to pray before the sages. incomprehensible, the image of the universe;
victory to you. Corporeal, most subtle, the
sijiftcfra Cognizance of the senses, beyond the senses,
^ISlyi SPT ^cl^chlWhl fixed in the Yoga of the great illusion caused by
the Self, the Imperishable, the uplifter of the
wx s r a r s p ii^ ii
earth by the tip of a single tusk; victory to you.”
^ rrsrfR f^ ^ i You are all this universe; You are resting on
your Maya; You sleep on Sesa serpent, O
Aghora! Victory to you. The opener of the
hearts of the enemies, Nrsimha, the Soul of the
srn ^ rsT z r ^R T R t ^ f w r w ffo j ^ u
universe, Vamana, Kesava; victory to you.
wt 'il'ilTVW Ml-yirUlH^fH^dl pMUNNdTsM ^jHT&I
^ n f^ T R T ^ a rn is o n
^ ifa ^ w rn u m i
T c R i^ g s i^ ti
ein&n'yta ^;i
4 lP n i ^ n f^ T T n ^ q w iiti* ii
Ttfwn ^ 44^ : 11^11
^ if d ^ tT w x - ^ r snFnri q cerm? q ^?THt ^igiifw<yii fti
w j ^ T rf^ n iv s ^ u
q iR^nur q ^R:iiv9\9H
T T w t^ ra T S R i
The unconquerable, covered by the Maya of
'ji^qf,<giyHmyg^flc)^<ii\9^ii yourself, Janardana, Prabhu, victory to you.
■ j^ fH ^ U T fa5 3 r :tf M f a d ;T T q T I
Hari, you grow infinite by the evolution of the
attributes of Maya; all the virtues are centered
w m wt wt i v * 11
in you; victory of you. O Hari! even Siva, Indra,
Brahma praised thus- “Victory to you Devas, Seers, Sanaka and other R§is, ascetics
Eternal Lord. O Omnipresent, free from birth, cannot amply comprehend your nature.
old age etc., endless, firm, etc., O
Unconquerable One! O destroyer of all! Let
victory attend on you! You are the supreme TT TJcT ^ ^RT:IIV9-?||
 The Brahma gave Vamana a deerskin,
Brhaspati, invested Him with the sacred thread,
w c iw iw fg ^ rw i a w R ^ h^ h ii £ o n
Marlci the son of Brahma gave him Danda
O Lord! the whole universe is covered by (mace), the sage Vasistha gave him Kamandalu,
your illusion; who can therefore penetrate this Arigira gave Him Kusa grass and the Vedas, the
evil and realize you without your grace? O sage Pulaha gave Him Aksasutra, Pulastya gave
Deva! the one who only thinks of You and Him white raiments; then all the Vedas with the
loves You can know you. None else can realize most sacred Omkara; the Sankhya and the Yoga
you. You are sprung of yourself for the creation Sastra and the Sakhas of the Vedas began to
of this universe, may You grow ever. Victory to worship Him.
you! O Nandisvara, Isana, Lord Vamana grow
IT errant tyd<*MU^:ll<S<ill
prosperous and sustain the universe.
4 ^ cw4'i ^rg g^s^rnsrrn^i
?fhg> ■scntm
^ M ^TBFTlr ^ 1 1 6 ^ II
«lld rT? aaifciMlfsml
^T g m f ^ifaiJ^hsMmcidlHJ
^TT chV-M^H ^1
■mBfihratff £|Rh1 h ji^ °h
W t T ? ; yfatfldfiKW yeHsWHJIc ? II
All the Sastras such as Sarhkhya, Yoga, etc.,
m m dwuyift «fd^dH.i
were also attained by Vamana. Afterwards
w <1^ ifq siHtcRi c\ u Vamana with his long hair, having a stick,
Saunaka said- Vamana thus prayed by Kamandalu and umbrella visited the sacrifice of
Brahma, smiled and gravely said tothe lotus- the demon king Bali. The portion of the land on
born one. “O Brahmana! Kasyapa had prayed to which Vamana put His feet in walking sank
me along with you and the Devas like Indra, down and a deep hole appeared there and He
etc., and I knew your object. Later on when
made freighted the whole earth alongwith all its
Aditi prayed, then I promised her that I shall
mountains, oceans and islands though his slow
give to Indra the throne of the three realms free
from all obstacles. walk.
7TTS]j rfSJT ebRwofn WW: ttItT: I HgN<IUl cn-PRjngtlfa cfTiwfrrf^M
W W : g:ll<i*ll
4*|Tjee|ir<!ilK(y'*feldd*i)5SEn^:ll^'ifmi
•k * ie
Again I say this truly unto you all, that I will
keep my promise by making Indra the Lord of
the three realms.” C H A P T E R 246
cfiT: $r?TT ^rrai^i The incarnation of Vamana
W JT ^^ <^wld:ll6 \\\
-gftfgfgjTJT: ^<t: i yM4d=Hiy4f ^gT WtfiRTT clf^r: I
gfassr ^ m«ii%<i i u ^ ii MfuiMrtl <Jidl^frl:ll ^11
3T^ ^ f^rarnreti ^NMWidi t# i
<5Md^ST JIUIc^cli^MUhlu^ll gOTTSRT^OTrFfFjrf?nj^jf% g§!I:IRII
viiwiuiivlMiPui m ^ t: i Saunaka said- The demons king Bali on
seeing the land throbbing with all its forests and
mountains, bowed down with folded hands to
his preceptor Sukracarya and said- “O
Preceptor! why does this land with all its
oceans, forests and mountains shake and why
does Agni not accept the offerings made in the
name of the demons?”
« # R T cfiT oqt t c j f a ^ T H R : I
account of its becoming the holder instead of
remaining the held. The sacrificial fire refuses
to accept the offerings owing to the Lord being
in such a close proximity.”
erf^cnRr
spits? ^ Tsra^i
sRJRRT: g*ts^rtsiSra>: JJh H JI * oi i

3^ f a t s$fw aq^mf?r: ii ^ ii 4 ^tpR: w

STcfifodf cfTSRTtrPT # :l it ^ s s r r g W w ii m i

t t tjtt ^ 5Twnf?r <icr ^ rra p ^ i W qssfajt f a w j -qrT: ^tS^T s W f T I I II

"q ^ rg w r^ i

H u - n a itf g jfrra t w i c - r o m m i -zrxm gnw grfet ^ n

On being thus questioned by Bali, Sukra Bali said- “I am indeed blessed for Lord
said after a deep meditation- “Lord Hari has Vi§nu the lord of sacrifices is coming to grace
been bom as Vamana in the house of Kasyapa my sacrifice with His presence, who can be
and He is coming to your sacrifice. This earth is really more blessed than myself. The Lord
trembling on account of the thumping of His whom the Yogis wish to acquire through their
feet. For the same reason the planets are asceticism will come to my sacrifice, which
quivering, the oceans are being agitated. other man than myself will have the good luck
of attaining the Lord whom the Hotas give a
share in the sacrificial offerings and who praises
^ e i r § < 'w « J ^ s [ T ^ y Q B V T T : u ^ u are sung by the Udgatas. O Preceptor! be
^finrylsf^T: xraqt i pleased to advise me as to what would be meet
for me when Sri Krsna, the Lord of all comes
y im ry R s iH i^ - q ^ f e r w s t ii ^ h
here.”
^3^TET
w ^m^ll 6 II
c R ^ R iR T ^ T v rm # ^ t t r m i
r^TT 3 ^Meti %?tt Hismm'y'Ji: ^j?rr:ll *^ll
3HT ST ^cr: 37TTfo (^lfrlMHHH.1
This land cannot bear His weight. The
w t: 3i^:ii*mi
Devas, the Gandharvas, the demons, the
Yak§as, the Kinnaras united cannot bear the rqtrjirl f&ldl f^JcTM
weight of Vi§nu. He is holding this earth; fgf^rl^m FT ^HMHHIM^II ^ II
therefore this earth is sustaining fire, water, sky, % ^ciJllsm^ ^cic^ehifM 1? q^Ptl
air, all the Manus, etc. He is the sustainer and
3T%T ^ % ^ST T WT ^|LhHH,H ^11
the sustained; He is now tormenting this earth;
it is the thick Maya of Srlkrsna that is the cause ^T ^ ^rST c||«4 ^TT c)tJ;|
of this world. The earth is so much agitated on <^«Jim W iT II^ II
 Sri Sukracarya said- “O Demon! on the
authority of the Vedas only the Devas are
■q^T W f t W3TH ^prr rFwTSR: T £ ^ || II
entitled to the sacrificial offerings, but you have
given that privilege only to the demons. Lord ^ ? tt tit * h i£ i:i
Visnu, pervades the universe and sustains it d $ l^ w f a ^ r f w q jR '* ll
through Sattva and the very same Lord
If I refuse to comply with the request of the
annihilates the creation in His manifestation of
Lord I shall indeed render my life fruitless. If
Siva. Now the Lord Visnu is engaged in
Lord Vi§nu the Lord of sacrifices asks me to
sustaining the creation, so you should be on
give him my head even, I shall not hesitate to
your guard. O Demon king! if Vi§nu finds a
comply with His request.
place, in your sacrifice, He will grow stronger.
So you should not commit yourself to Him. You HlWlffl -UMdlHJ
should put Him off. You should simply say that ysrw im d ^ t^ w M ^ iR m i
you are not in a position to give Him anything
Tjg- f t 41<IUli <MKTOr«mM'q:l
for Lord Krsna is coming here to fulfil the
object of the Devas.” HNISIcblR d ^ t d c l^ I ^ m i l ? ^ H

How would it be possible for me to say ‘No’

to the Lord when I do not do so with any other
agM aiHej ft
person? It is not my habit to tell “No” when
H iw lld fsFPJ y-H K m W lftciIT II W II anybody asks anything from me. It is said to be
JlfdWMgki # : l good even if one invites adversity on him
through charity. The charity in the performance
of which hitch arises is said to be void of good
il^MgKlffrUIWH: ViWhjuhP ^ :! fortune.
fc R t ^ r : ^ m
Bali said- “O Deva! I never refuse the
prayers of anyone, how can I possibly do so in
^ T f ^ r g n : y 4 ^ s iife d :i
case of the Lord Visnu who is the dispeller of
s r : ^ r f nfnTnT t o p s w Tpatii ? cu
all ills? Lord Visnu is worshipped by means of
various ordinances, fast etc., what can be more ii.dfgfviyMi trui
to me than the asking of the Lord for fa rf^ t *H J¥ I|{h ^ d T c lr t l^ K d llR ^ H
something? It indeed means my uncommon
U dfelH d't xraf^r ^ T T t l
good fortune that the Lord for whose sake
f% ^ jm t w n 3 o n
various asceticism, gifts, sacrifices, etc., are
performed will say me in person that “Give TRTt c^HMc||li|Vtl ^ ytuilfd ^ rTT:l
me”? sW n ^P p t VHMdM IRII 3 ^11
TTrHTg ^ w t ^ fcjftcT tPTI TT AJ^MHlRldt lft:l
cHl^ t d ^ ^ I ^ M c h K ^ I I } ? II

Oh! certainly I did lots of good work in my There are in my kingdom no poor, unhappy
previous births, I performed severe asceticism, suffering, agitated, angry people nor those void
and I did many sacrifices; therefore Hari will of ornaments, garland etc. All my people are
accept gift from me in my sacrifice. contented, strong and happy. I am happy in
every way. Through your favour I have got such MHiiwy ^ w m - q ^ i
an opportunity of giving a gift to such a worthy
^ ii ^ ^ ii
personage! If I sow the seed of my gift in the
receptacle of the Lord Visnu, what will remain Saunaka said- As the discourse between the
for me to achieve? If the Devas prosper by preceptor and the pupil was going on, Lord
virtue of my gift, even then I shall have tenfold Vi§nu the great incomprehensible, appeared
benefit. This is indeed an opportunity to win there in His (Dwarfish) Vamana form. At His
eternal fame. All the objects are attained by the sight all the demons present at the sacrifice lost
sight of Lord Vi§nu, what can be greater bliss to their lustre and all the sages present there began
me than the acquirement of the Lord’s grace? to pray the Lord and mutter Japam and the
demon king Bali also thought himself blessed.
<TrT: # W I ? I q < * f e |f o ,f e j £ r b c ) l * i l
trt ^ ^ II
Jir&gj fsrararo ^rem ixon
TOTW ■JTPTfalRti
T f i ^gT
^ ik l^ ^ f a HljH^rl # : I I 3 -# II
^ c jq f d : ^ N JJd ^ m ^ ^ ll'i* !!
^T: ■y^nrmrH^: ^ W
^^»vi: cbRwifdii^mi
y?l«hqilyehK ^ll^«K oM y^: II %^ II
O Deva! if the Lord comes to me in fury for
my having stopped the sacrificial offerings of The demons did not speak anything to any
the Devas and even if He kills me in His wrath, one and all present there adored the Lord
that too would be best for me as my death at the mentally with great devotion. Lord Vamana, the
hands of Lord Visnu would lead me to witness of all, the Lord of the Deva of the
Emancipation. It is indeed exceedingly kind of Devas seeing the demon king Bali so meek and
Lord Vi§nu who has everything at His milk and looking at the seers assembled there;
command to come and ask me for something. began to praise sacrificial Agni, Yajamana,
How would Lord Visnu who creates and Rtvijas, sacrificial articles and the countries
sustains the universe and annihilates it at His engaged in the performance of sacrifices.
pleasure, devise means to kill me? ciw:
^ IJTt e*HfclHcb>U| STI 'U^clldfeld g k : ITTf y if e ry ^ l^ ll^ ^ ll
teRT ’RTeZf yyyf& klll^ll
O Noble Preceptor! keeping all this in view, ^jnrmro ^Ttf^ tit? ^ tr?TfT:iu^ii
you should not stand in the way of my charity,
After a few moments all assembled there
Sr! Govinda, the Lord of the universe, and you
became highly pleased with Vamana and Bali
should also present yourself before Him when
the demon king also shared the feelings of all
He comes.”
present, said- “Sadhu! Sadhu!” and got up to
offer Arghya to the Lord, and said.
w m : ^ 'jHWfe:! wfcrecTTET

^ u U n y y id JMpynfa'd cram
<T^gT jrg^i f^rat ci ^ iu 4 h ^ k 'i w «ii 3i t w t p r ^ H ju m i
'jrnj: f tw n :ii^ iii cTT ^fuMd*il
 di&ifa is cn*rc: 1?ra:iu^ii
Bali said- “O Lord Vamana! I shall be
pleased to give you mound of gold, gems,
elephants, horses, fairest women, clothes,
ornaments, villages, everything including whole
world as you wish. Ask for anything out of
these that you may like best. I will give that to
you.”
^ H c h g g ir T
Hearing those words of Vamana, the demon
king Bali gave three feet of land to the Lord.
^ ^ N rq n r ^ ^ ii
After the Lord had received the promise that
Bali would make the required gift, He instantly
began to grow, who is composed of all the
Devas.

J l H d J W f f e f l c F E T :l W i'3rM ST ^IRRTMm^ll
jn ? « F r a F g r t R T f > f ? r : i i '< '3 i i 'vrtywi ^ mm:
Saunaka said- When Bali uttered such
words with so much feeling, Lord Vamana
^ ^fpnr^nf& r 3Wt:i
smiled and gravely said-
T O T <lq$mRl| IlMlfui w q ^ r i m m i
c fT tR 3 c fM
M^VRdW f^ T: ip H :l

3T%rr rTR ^TRTT

TRt sr4: ^TRTfer:!

Lord Vamana said- “O king! I am at your
TTc^T d^PHetgjufl T R ^ im V 9 ll
sacrifice, give me simply land measured by My
three feet. Give gems, gold, villages, etc., to 3TtaTSfeId^cimdl
others who ask for them.” Tapfsirq^pfo w ^ ^ ^ h i^ d ii
^ trfr 5 3rartrfa:i
ftfa: 3J#3R ft; % w w r cfci ^ tit w ^ ■ g f % : i m (?u
w VM^^IUli tR^Fft iTPfrTT * ^ 1 1 ^ 1 1 cragt to :
Bali said- “Why do you ask for three feet of «4-yrblPl ^ d lfa faqcHJWTMI^oll
land only? What purpose of yours will be
served by that? You are most welcome to take cJ3T :W r tT6'(c^ -q^TcfeT:!

hundred or thousand feet of land.” ^ ^rrpr ^Rraf: m snhuii ^ ii

W O T i ^4fcisiBsr^
*l4ejcg%ii dl^flll u n tfl <m r f ^ R T t - q ? : II ^ ? II

ftx r a tfltt ^oii rRS ^T: yX'MdyrlMMI

Vamana said- “I shall be amply satisfied "JRPft ^ H $ l*H sll:ll^ ll
with this much land. I only want this much. The
fS^T: t^pngisr % rn t en^diPi
rest of your gifts you may confer on other
people who ask for them.” Wt^gT fa w il^ M d U II^ 'K II
3cTPcT

UdT^cfl ?[ Trf^ft cjimw w n : i 3TqS5ST ^ H ^ iH I^ W d ^ R fM l^ m i

^ rR^ M^NI^h4^ra M ^ H .11k *11 He had the Sun and the Moon for His eyes,
the heavens was His forehead, the earth became
His feet, the demons were the fingers of His
feet, the Guhyakas the fingers of His hand, the
Visvedevas in His knees. Sadhya Devas in His
ankles, the Yak§as in His fingernails, the
nymphs in His streaks, all the solar rays in His
hairs of the head, stars in His eyes and hairs, the
Rsis in His small hair over the body. Similarly
His arms were the intermediate directions, ears
were the directions in which were enshrined
Asvinlkumaras, the wind was located in the
nose; the Moon in His cheerfulness, Dharma in
His mind, Truth in His speech, the Goddess
Sarasvatl in His tongue, the Divine mother Aditi
in his neck, the knowledge in His wrists, Maitra
on top of the skull, the door to Heaven; Tvasta
and Pusan in His eye-brows, Agni was the
mouth, Prajapati the testicles, Para-Brahma the
heart, the sage Kasyapa His manliness, Vasus
the back, Marudgana in all the joints, the Suktas
and the Reas the teeth, planets and stars in His
lustre. Lord Siva was in His chest, the ocean
His forbearance, the valiant Gandharvas were
the stomach; the Goddess LaksmI, Intellect
(Medha), Steadiness (Dhrti), Lustre, (Kanti),
and all Knowledge (Vidya) were in the waist.
Then supernatural strength and energy came to
that Being and the Munis saw that in His belly,
breasts were the Vedas; in His belly, the great
sacrifices and the loins were His eyes. The
demons also saw that Form composed of the
Devas and they were also blessed. They all
were attracted to Him like the insects in the fire
of His glory and Lord Vamana assuming the
huge from rubbed the sole of His feet, as if He
was bringing the destruction of the race of the
demons.
rR*T fasbMdl ^KtRrtfl "WRkAll^ll
tft fashMdWW 3TOTeS^II^\9ll
fdWlHlWi
^ I ^ tT W f o a g H I TTH faM JjH II
3W ’sm. feaj: '^ ^ r^ R :ii^ o ii
Thus, to protect the Devas, He spread His
vast Form and He measured the earth in the
twinkling of an eye. Then the Sun and the
Moon came in a line with His breast and when
He brought out his third foot, they fell in a line
with His thighs; when He started measuring the
still more higher regions. They reached His
knees. Thus the mighty Divine form of Visnu
spread all over and conquered all the three
realms and killed the great Asuras for the
benefit of the Devas. He triumphed over all the
demons and bestowed the three realms on Indra,
and gave the lower region of Sutala to Bali to
live in and said-
# M J |d l j c |N
H re R T 3 tT M lfu H l W l
gr^qswiui ^7fai2irsn^wT^iiv9*ii
c C T d lrl W T fR T I
m d fu fe , g q fq 6q f d l l ^ H
Lord said- “O King Bali! Since you have
given Me a gift which I have accepted therefore
you will live a good long life for a Kalpa. After
Vaivasvata Manu is succeeded by Savami
Manu, you will become Indra.
W M ^cRMIil Wl
^ r t ■ ■ eT ^IIU li W TTTfiraJI g ) c h « H f d : l l \ 9 3 ll
WfT V&fm <#1119*11
■Hdrl ilM M ld lH ( 9 r q r e r u T R lT > T ^I
ci«i^< w < fti w ^ R m n ^ u v s m i
 W IT ^ Tract frT:l|V9ill
yidry'W ^ fgrfer <*Rtgfai
d l c ^ d R T g W H l H c l l t w f a T T g T fT IIV S ^ II
g^r g ^d(d«iuii Hrete eg gdrtgftn
w r g rw w T O w i.il^ ° n
U d f f e l ^T^rTT M A |I^H M V lM ^:l
^ ftftsr: gngf fg M t ^ w r i i 6 *11
Now as I have given the three realms to
Indra, I shall keep him spread his reign there till
the four Yugas come and go 11 times. Bali in
ancient times you had worshipped me most
devoutfully, so I will always destroy your
enemies. You go and live in Patala at My
behest. You go and enshrine yourself in the
region abounding in excellent gardens, palaces,
flowers, lakes, rivers, beatified by the dancing
of dancing girls, where you will have various
kinds of eatables at your command. You will
have all these enjoyments at your pleasures for
a Kalpa as ordained by Me. You will prosper as
long as you do not molest the Devas and the
Brahmanas and the moment you do so, you will
be undoubtedly entangled in the noose of
Varuna, knowing which you should never go
against the Devas and the Brahmanas.”
sgrg
g f a : JTT? M g K W ■ g ^ T ^ :ll< i? ll
O king! Hearing such words of the mighty
Lord Visnu, king Bali saluted the Lord and
most cheerfully said-
etfpltieiM
Bali said- “O Lord! be pleased to tell me
how I will be able to get all the things of
enjoyments residing in Patala by your
permission.”
jpTRfiTJs[gT <4lPt dIfa ^ Uj«*{.II C II
d l^ u iiw n g ? T : f * iliy i( d ( y H I f* !T :l
ih H iP i m < i ^ P ( w rtc T R ig ra T ^ r g i u m i
The Lord said- “O Bali! you shall attain all
such good things through misguided charities,
through the Sraddha ceremonies void of
Brahmanas, oblations on the Fire without any
faith, sacrifices without any fees, works without
following any rule, through studies without any
vow- performed by various persons.”
3cfra
derleUftM ftfe r cWTI
oSnfalT II6 ^ II
Saunaka said- Having thus given the boon
to Bali andconferred the kingdom of thethree
realms on Indra, the Lord vanished then and
there.
M i l - c b W W f H : MT c T T ^ rc ifw d : 116 \911
Afterwards Indra also began to sustain the
three realms under his sway and similarly king
Bali enthroned in Patala began to enjoy the best
of the luxuries and comforts.
f |g < w d W M :i
^gret chi4ch<u> f f o f q i w : w e6 n
rT tTITOTfT & K * l d i ° M d R y d : l
< M d W i (d H I V I N ^ K I d d < U |i g g | | 6 <? II
g cT t v i^ P w e li
W m cT : w m d iR tilf d d H l j * 1: l l < ? o ||
i^ d f ^ q m < 9 ta d g m ^ ^ g g sftq < T :i
3 rg c tK - q n g k % f w h r a g i ^ n i *11
Thus the Lord had tied the demon king Bali
for the benefit of the Devas, in the Patala who is
there unto this day. O Arjuna! your kith and kin,
Lord Sri Krsna who is enshrined at Dvarika, is
also there with the object of vanquishing the CHAPTER 247
demons. He will be your charioteer. O Aijuna! Varaha incarnation
as you wanted to hear the history of Lord
a r ^ r >ddw
Vamana, I have narrated to you all about Him.
3T^T de| |-e|
W cfcyj-tidi f m g ro w g ^ i i *n
^ g i W RRT ^VldW *TI
x i f t c t ^ fa rfs r q x t i w ^ i
■ n fTSR f^ ^ fsR Ttll 9 ■RII
q^ |]U|«{sd4H ^ rirui'ti q^fMUi:ii^n
Arjima said- O Lord! I have heard from you
all about the glory of Visnu. Now allow me to g rr^ ts iff ^ t t i

proceed to Gangadvara. (d ) « M |U |: (diM ’M I d ; f§RcfT g n fw l^ lll^ ll

VIW d rc lH d k l g

t^ y c M I iira f TTW:l ET W M dlH i f W M fa # R T :im i

Arjuna said- “In the Puranas are narrated the

c lim w q&STg J iy ^ ii
Suta said- Thus saying Arjuna went away;
and Saunaka went to the forest of
Naimi§aranya. One who reads or listens to this
piece of glory of Lord Visnu will be liberated
from all sin.”
«tfHH£K*ic)|<i aqf^fiT dlHydvyl: I
cFrffsJTTsr grfsiw * r: w R w ifa t r m : i i (? * ii
9 3 II glorious deeds of the Omnipotent Lord Visnu
but I do not know the doings, virtue,
intelligence, of His Varaha manifestation.
Which form did the Lord assume in His Varaha
manifestation? What Deva was He? What did
he do in that manifestation? Kindly tell me all
about Him in detail, especially before this
assemblage of Brahmanas.”

TOrat omerzTRTPT ^ w tft: i ebsafab^ifM g n n t srgrafadHi

^ rc n ii< ? m i MgicwgnRfl <j}OJttmc^nch4ui:imil
^ R F iq t f a t (Mfaglld m fd^Jldl^l W HKMUll TRTgRli dM{|Ryd:l
3^ TRtfw -q^mrnt ^ jt g s n fw q ;ii ^ ii ^ ii s ii

One who thinks of the discourse of Bali and i r t f ^ R l f w : ^ f ^ T : n q ? T f ia :l

Prahlada, or that of Bali and Sri Sukracarya, or
the dialogue of Bali and Lord Visnu; will be
freed from all the doubts arising in his minds
and will never be laid up with any dangerous
illness nor will he even be deluded. A king who
has lost his realm regains it by hearing this
narration and one who is separated from his
dear and near ones get them back.
f in ngig<iu) cuhhw ^ mW)
TH^Wrfi fK^T ftejk feiRJT^nil^ll
Saunaka said- “O Aijuna! I shall relate to
you all about the Varaha manifestation of the
wonderful Kr§na. Hear the most interesting
history of Varaha as sung in the Vedas. Hear
attentively how He raised the earth from the
oceans, assuming the form of a boar, and lifting
the earth on His tusks.
3 5 W i t ttpt g r n t y fa d H j

ie it it ^ I R I ^ f d y q i ^ a * H lR d < * ld R c b K S ^ I U I I

5TT0T ^ q f e r t W *T:I
 <*rrgfa farfsnr star t crf^ifaii <?u J lR tV lR l ^ T r t n q # H R N u i 3 1^11 W II

This Purana is most auspicious and
recommended by Vedas. You should listen to it
attentively. It should never be told before an
atheist but before one who believes in the
Vedas, the Puranas, the Sariikhya, the Yoga etc.
3P3IHT W g N ' W ^ ||||
TR: Tg&n W W I
crerat tredN ' Tpsraf ^m ^rar:ii
Then all the things and persons above
mentioned become burnt and discoloured by the
rays coming out of that Fire. At that moment the
Upanisads, Vedas, Puranas, Itihasas, entire
knowledge, Dharmas, the 33 crores of Devas
with Brahma merge into Narayana, the Supreme
Soul, having mouths on all sides that high-
souled, Supremely imperishable soul, the Lord
Hamsa.
^ T : JPp TFTT f ^ R W ^ T W J ^ I

ftivirai ^ri W y d d t^ lw A ??ll ^ o II

m nir: $rf5RT k W w % gfell ^ II 3 ^ 1

^^fui (d ^ ’JiPividiri wi ■ H M fdgdll ? ? l l

vHjj-MlPl ^ T O lft ilrxIW ^cl^Q f^ll ^ || This is known as their death as the Sun rises
^uf <j w s # r ?rarn^i and sets continually; so the creation and re­
absorption again and again, of all these worlds
fraWr iT^jTRt ran which I am relating to you. When the thousand
f3<U4Adlfiafrl<sl*fld^ gm=hlM:l yugas forming a kalpa expire, all the karmas of
f? n s# rflg ^ # g n ^ T iw T arf|RTii *mi all the Jlvas get finished.
Visvedevas, Sadhyas, Rudras, Adityas, TSTpS H i d j H R s M H , ^ e ) | ^ < m j t | | ^ |

Asvanl-kumaras, Prajapati, Saptarsis, other fKcrr ^ jwhiw ^'inT ^fpstiR ^ii

seers bom out of mind and thought, Vasus,
Then the universe sleeps within the Supreme
Marudgana, Gandharvas, Yaksas, Raksasas,
Brahma. In other words Lords Visnu after
demons, evil spirits, serpents, all individual
annihilating the Devas, demons, men and all the
souls, Brahmanas, Ksatriyas, Vaisyas, Sudras,
regions remains all by Himself.
Mlecchas, lower animals, birds, other
moveables and immoveables; all go to Nirvana ^ W T y c S 'H IM l ^ T :l

after thousand yugas pass and a day of Brahma 3w m : w f n

elapses, when Vrsakapi manifests Himself like
Fire and consumes the three worlds by His three
fold flashes.
c^WHI«d*d^ r)siiHlivifa«>5$:l
facjllfaurf ^ 1^1 gdlfSeSbMfoUH}:!! W l
^cfT ^ 5Rl3TlW :l
ieNt ■H^y^Miwuicu *V9U
He then begins to create the universe in the
beginning of the next kalpa and destroys
everything at the end of it. He is AvikasI,
(eternal), Dhruva and the whole universe
belongs to Him.
^iARbiUl ^KUsifacii^i
^ iT W M lf H M c H ^ D u i ^ d M d Q b i l l R ^ l l

sl^JluiMiid: f^TT W y4«ifui^ trfsri

^ e |4 |U ||j ^ :Mlfel¥l^ ^teT:ll \6 II ^ 4 d w w r«# u ^ m i

W TFT t p i
y<W5u||l^|
 3r?TRf discarding His yogic contemplation He gets up,
becoming the Lord himself. He thinks to create
qRRTintl^il
the world and through the perseverance of
TOTgt ^kTl^VI: VNHIillM^sh^lR^II Brahma, He creates the universe with the
When the Sun loses his lustre, the Moon and Devas, men, insects, etc.
the planets vanish, when wind emits fire and cfirrf ^cT t y t f l< jf a :l
smoke, when the sacrifices and Vasat become
HKWUI: TR ^ HKKM: W l.ll^m i
weak and powerless, when the roads become
void of birds and other beings, when the Raudra qirnm : ^rft z # hhnui: t o ^rf?r:i
become void of their honour, when all the wi|UMR% ^T: W ^cni{sm:ii^^n
quarters become covered with darkness and Tl ^jfafd Jl'jIIMfd:!
when all the regions or Lokas disappear due to
the want of any work, then there being no The very same Narayana is the Creator,
enmity everything assumes a peaceful aspect Abstainer from business, Annihilator and
and this universe rests in Narayana. Prajapati. Verily Narayana is the supreme truth,
final beatitude, the Highest region, the highest
M^dciiyi ePOTt srtgroBnr:!
sacrifice, the self-manifested; He is Sarva, the
fW3T All; worthy of being known by the Devas, etc.
He is the sacrifice and Prajapati.
7T ^bujR-g q R c b te fo l l 3 ^>ll
w w ^pTTl ^ %gj SITOt 3 # q <rfs§: I
Heft xTT^T W (cibRi II ^ o || 3RH T W f: ^

When He goes to sleep, He looks beautiful m ^ M M M ^ iJ M P d P c P ^ ff?r ^ % :i

with His red eyes, yellow garments and cloud­ ^ E T T O T w rq c ^ T T : l l ^ <? l l

like colour and with his thousands of black rays,
resembling matted hairs. A garland of one 3 T I3 ^ 3 d < 4 fo f5[ahro:i
thousand lotuses hangs on his breast; He ^rTT:II * o ||
becomes anointed with red-sandal paste; What is worthy of being comprehended by
LaksmI Devi rests on Him.
the Supreme Lord of the universe, cannot be
M : ¥IKI1<*TT ^ T r a f :l known by anyone. Prajapati along with the
1 ^ 1 ^ 1 ^ 1^ :113*11 Devas and Rsis contemplate and do not get the
end of the very same supreme spirit. His highest
form cannot be seen by the Devas. Brahma and
^sq?r f^snisnr: ii ? ^ ii the Devas only adore that form of His which He
ljf§ ci)«hW wl«b<3K^I manifests Himself and which the Devas see.
T O ^^iurijicr gnfunii33ii m <*fykcFta ebw ^gM l^i
cRf: yfeki'H «Knf yfafdijj«j:i i||u j|U |i y ^ d H I M l f a M l w 4 ^ ( d : l l * * l l

W fac^lfd *1%: II 3*11 And if he does not like to show His form,
Then He goes to wonderful yogic sleep, that His form then cannot be seen by any. He is the
peaceful Soul, bringing good to all the worlds, strength inherent in the Devas, Agni, Vayu and
till the completion of a thousand yugas. Then all the beings of the village.

^ r r s r a 5 T if? @ ip fm ^ n ? R : ii >i ? ii
^f:«HKM4’d g f |^ ^ c b : l
rt^M Ufc^T 'JTH^ gjrqi
He is the repository of fire, asceticism and
immortality, the ruler of the Dharmas of the
four Asramas, the enjoyer of the sacrificial
fruits of Caturhotra, the grantor of salvation up
to the four oceans and the originator and mover
of the four yugas. He withdraws Himself the
whole universe and places it within His comb
for one thousand years. He then brings forth the
great egg of the universe.
<T3T
i thjmi's 'sii
That Lord then created the whole universe
with all the Devas, demons, lower animals,
birds, serpents, Siddhas, Caranas, Gandharvas,
Yak§as, nymphs, mankind, mountains, trees,
medicinal herbs and Guhyakas; by means of His
glory. At that time the Vedas did not exist.
TTgnf<TU| eKigyig^
WHytciiRvKiy^fewdMlssEmriiR^vaii
C H A P T E R 248
Varaha incarnation
?TPra>
% nw ^i
jTstrotfro ^ R d lii
t o c n ^ s r fqrii ? n
fo e tu s Hletj'Ji-'+ichqJ
^l<*K feTPTfj^ll 3 II
Saunaka said- In olden days, this world was
is in the form of a golden egg; and this egg was
in the form of Prajapati. This is the Vedic Sruti.
This very egg was ripped open on its upper side
by Lord Vi§nu at the end of a thousand years; O
king! The Creator then pierced the lower end of
the egg, for the creation of Lokas. Again it was
divided by Visnu, the Creator and the great
Divider, into eight parts.
facHi<a>fddi Tra*[i
rf^T T T T S ^ rT frifT :im il
The hole in the upper half of it became the
sky and that in the lower half formed the Patala.
Kancanagiri was formed by the water that came
out first of the egg created by Visnu, for the
formation of the Lokas.
^Tf^t fdtmwcMll^n
TTtfecTT oETferTT ^TIIV9||
HRI^lUUrMchH.1
%UH-M ^TT i ^ M U IH IU II
3 T ? IW ^
T O T O R i ?TPT TTT f$ rf? T :ll 9, II
§ <mm w ^ : i
^ f|T«b1«rMlll *o II
Then thousands of mountains sprang up and
these extended to many thousands of yojanas
wide; the earth was overweighed with them and
becoming unable to bear the load, the earth
became very much tormented. She became void
*11 of the golden tejas (energy) of the all powerful
Divine Narayana and being oppressed with the
weight of the above energy became unable to
bear the weight and sank down. Seeing the earth
sinking down, Visnu wanted to raise Her for
Her welfare.

i p stcjstt w ra ia
<«mh afdvifd Tftfe 'gfam m i
The Lord said- “This Universe, unable to
bear my glory, is going down like a cord
sinking in a swamp.”
fafdsM4Wlfadfd*MW
"grmwri
3flyil£dshlfaj|<iy<ld
^ m t$ n ^ n
^IvwHlvwlld Jjkcbi&lMyteldHJ
ysrruifas ^ trt w fg ^ n *311
^ TRn^r^dlszr 3^ : 1
^ jslmfe dHcii^ i r i # t fa<Tf «#r: 11** 11
sJldl fasildl ■Hg'dl MfdfiidH.1
TTJ: ehflhfllc>IstMfd'j4cn: ^FT:li II
w rrre n ir ^sr^i
qat «i4sj gmsr ^ t t ^ f e n : 11*^11
Hearing those words of the Lord, the
Universe began to pray to Lord Visnu- “I salute
you, O the most valiant one, in all the three
realms, the most illustrious Mahavaraha, the
most powerful of all the Devas, the one armed
with sword, quoit, club, etc. This world has
come out of you, and the Puskara land is bom
of you. Brahma, the Creator of the Universe,
has been bom out of your body and has
acquired sempitemity amongst the beings.
Through your glory alone, Lord Indra enjoys
the pleasures of heaven, O Lord Janardana! the
demon king Bali, has been conquered by your
wrath. You are the Sustainer, the Creator and
the Annihilator. The whole creation rests in
you. The Manus, the Dharmaraja, Agni, Vayu,
Clouds, Vamasramadharmas, oceans, trees,
rivers, Dharma, Kama, sacrifices with rituals,
are all the component parts of your supreme
person.
foUT ^ W cfclRsJfd: $TCTI
gnuf Trnmzfrfft ^'aii
W eft ^ iTcf ^ ^ 1
^ 4 d-c^ OTi^hrf|rr era'll *<jii
You are knowledge and that which is to be
realised through knowledge. You are all these
beings, Modesty, LaksmI, fame, stability,
forgiveness, Puranas, Vedas, Vedangas,
Samkhya, birth and death, immoveable objects,
the three periods; these all are the products of
your glory.
f^ncTTTO^: " S T < fi^ n w ^ :l
«4<?llebMH:cERT: ^T rcT q% t:ll II
fd ^ H l}* fd £ q ^ < il^ * ^ d :l
R'5£|#c»i^Hcb^: yrilHlch«VIHslcll^ll?o||
qi^MKMl^d'l ^M^l(Ht|(dd:IR*ll
¥fltfMKl4<Hyfcd ‘^ H ^ A l l f*T:l
4KVII<S>HilS)Ml ’4 ^K! i>IMtH :IR ?II
^MU|IPiH^fdd:IR3ll
fi|dlH^H^4: w4^41<H^(ttd:ll?*ll
ctiH4tMM^m45Rn’i»ifd^iciMji 3 m i
w4|Jm^ldl4f HKMUWglufd:!
y y ^ ilS u n ^ fd ^ p : i R $ i i
You are the giver of higher fruits to the
Devas, you are the winner of the hearts of
heavenly ladies, you are the mind of all, you
captivate, you are the great, forest-like, wide
expanse of ether {mahakasa), the minds of all;
of which the rain clouds are the shoulders;
Satyaloka is the branches; the oceans are the
juice extracted; the nether regions are the basins
for water dug round the tree. Airavata is the foot
of the tree, all the beings are the birds and you
are the great tree, consisting of all the Lokas,
with goodness, gentleness and the other best
qualities forming the sweet scent; you are the
great ocean in the form of the three Lokas; the
twelve Adityas are the islands thereof; the
eleven Rudras are the foundations and towns;
the eight Vasus are the mountains, the Siddhas
and the Sadhyas are the billows; the birds are
the winds; the Daityas are the crocodiles; the
Uragas and Raksasas the fishes; Brahma is the
great patience; the heavenly ladies are the gems;
Buddhi, Lak§ml, modesty and fame, are the
rivers. Time is the great know; sacrifices are the
moments thereof. O Narayana! you are mighty
by your yoga; you are the great time and
become delighted by the clear waters of your
own.
w w i t r ite iW te 3rf?raw:i
fayiPd 3if?ratf^TT:iRV9ii
gif -git gJIWlfa: g*t g*tl
MSl'MKWclKW ^ g if g*tll 3 <SII
The three regions created by you are
annihilated again by your fury. All the yogis,
impelled by you, again merge into you. You are
the fire that is ablaze at the end of each yuga,
you are the time, the clouds and you manifest
yourself in all the yugas to bring deliverance to
the universe.
r|ujcbjw:i
irrt 11
^ o ||
You assume white appearance during
Satayuga, like Campaka during Treta and red in
Dvapara and black in Kaliyuga, and you get
discoloured and pale in the evening of the yugas
and the Dharmas also get pale.
gjsgsnftr ^ frrn 3 *ii
^ giwRi i PiiiTR4 ^rnriiTi
^cnf% g r i^ ii
You are shining, you are walking, giving
heat, protecting, trying, becoming angry, getting
fame, illumining, giving rains, laughing,
remaining quiet, waking and annihilating all the
beings at the end of a yuga.
(d$lNURl ^T:l
fg ^ rii ^ 3 n
^R tcq ftg rfrf w ^ s w f ^ f i i ^ 'a i i
You mark the time of progress, cessation,
unconsciousness and the end of the age; you
annihilate everything, you are Sesa, for you
alone are left, when all else is destroyed by the
fire that bums at the end of the age. You do not
fall even when Brahma, Indra, Varuna and other
Devas fall; therefore, you are known as Acyuta.
sJigiaifiFs w *pt cu,uiijd rni ? mi
*IWWWI^f<R^T>4|4>|
ggqT w ferani 3 5 »
T^ur crgm dwwiR» tri?r : i
q «di«i<iT^Pd ^ n r d ^ g ^ i
*HJ«hifdviA<fMii?<iii
fe lW -ZT&m ^ '.MlrW lelW ^^II } ||
'^iR U W lrlta cbl^^l
You control Brahma, Indra, Yama, Rudra,
Varuna and other Devas, and then attract them
to you; and that is why you are known as Hari.
You are known as Sanatana, for you give body,
fame and prosperity, etc., to all the beings; you
are Ananta, for the Devas, Brahma, etc., and
sages do not find your end. You do not wane or
perish, even in course of crores of Kalpas;
consequently, you are called Aksaya Visnu; you
are Vi§nu, for you pervade the universe, You are Vasudeva, for at the end of the ages
moveable and immoveable. Brahma and other Devas rest in you, as well as
faffKT ftcS IcHlcKi 'tfcHltHHJI'Soll on account of your Omnipresence in all the
beings. You absorb everything by drawing them
unto you at the end of each Kalpa, that is why
a im ^ = T fe W T T l # c R i V E R T E r ^ l l X * l l you are named Sarhkarsana. You are
d W l f e « g f t f a JT fa J : W i l M d ^ r a j c m
Pradyumna, for the Devas, the demons are
sustained in their respective orders and taught
q m ^ r g ^ im rt j d ^ r f ^ r T ^ f ^ r i i u ^ i i
duties by you. You are Aniruddha, for there is
rT W WT: f ^ ^ T H K W U I : T gtT M none other in the creation that can act as a brake
^ p t y u i g i 7 |t (citu ^ i f g ^ R r c f ^ r f : 11 't f ^ u on all the beings. You bear the whole universe,
you annihilate it; I only hold what is held by
T T tf g ^ f f r ^ q iR T '« f t i ^ w « i i i
your glory. I can never hold anything which you
do not hold yourself.
ff^R T T cdM dm 0=1*}et ^ HKl<4U| ■?pt ^Tf|
You are omnipresent in the three Lokas in M^mUlddiuj spirTf %raiP3TOTII k ? II
the immoveable objects; and the Yak§as,
O Narayana! You give deliverance to the
Gandharvas, serpents and the Universe rest in
world at the end of each age, when it is
you; hence Brahma calls you Visnu. The
oppressed heavily.
philosophers call the waters Nara and you first
reposed yourself in the Waters; therefore, you rTete ^sraisKRTi <WldHdtf TTrTT^I
are called Narayana. You revive at the end of trt ?nw
every yuga the lost Vedas; that is why you are
0 Supreme One! come to my rescue. I have
known by the Rsis as Govinda. you are the
gone down on account of my not being able to
master of the senses (Hr§is); therefore, you are
cope with your glory. I am at your mercy.
known as Hrsikesa.
c^Rch TftssPTRTi ngnter fTR*rfa:l
TRnt f e m w f a TRTrR^im^ll
vi -an
1 am greatly oppressed by the demons and
^ETlPr ^ ^ JT: t^T:!!^!!
Rak§asas; and O Sanatana! I am at your mercy
M : M W d T d ^ H fa v iK ^ I since eternity.
II W II
wi *rra?r m
m ^ ( # 5 E f% l
TRnt wm W ^ T tS ig c ^ llk v II
f a u r T - u ^ i t i rT w r n ^ iii
OTtTR q ^ y m : efijf %^T RcAcb«:i
s r i r o g ^ T : T atrfi: ir^ f^ fiT :i
Km ^if^T R^rUUd: TTT^im^ll
^ r r n
O Deva! You are the Bull; and I had all fears
^ l y u ^ R i ■ a rm ft ^ r c ?er f s r o f f s t i till I do not seek mentally your support from my
^TC(t»i « ji4 r \ f e jf s f if a n T T ST STII ^ o ||
heart and now what is the fear when I have
placed myself under your shelter. O Lord of the
W f ? 8I T ^ W S T T ^ W « T R ^ r^ T T I
Devas! when the Devas like Indra, etc., are not
q f ? d f& e i^ ^TcT f ^ T T d v t N s | l 4 c l i m * l l in a position to sing your praises adequately
how can I do so?” There is no other equal to
you. You alone are your equal and you know
only who is your equal.
3cTTEf
cRf: Jfcr: IT ^J|ciHjlq4 Vll^sWy^l
ch i m w i - M « iic h m M ^ ^ R d e ii^ i f t : i m v 9 i i
5 T st# E E T "q rg ^ h t
q ii f a m f d ^ t - q r q f q # T tR?
c |ttJ |c ||* J |f d H r W ^ I
3 T S jt^ : p q t # F R T * f ^ l l ^ o II
Saunaka said- Hearing such a prayer of the
Earth, Lord Visnu was pleased to meet its
wishes, and said- “O Devi! One who repeats
the prayer just uttered by you will never be
overtaken by any misfortune. He will also attain
the pure region of Vaisnavas. Its repetition will
give the benefit that one attains by reading the
Vedas.
-RT $ s S r f u r ^ ifu i w f ^ r
cdi^ d w t m w fir M41fbidH.il ^ W
O Dharani! O Kalyani! do not fear. Be in
peace, I shall situate you nicely at proper place
as you wish.
Ria^fHMdlcfelvlHlR rt^m ^^H .II 5 mi
qhrRlcl5BZt^t <3mv)i^uiMpirinl
feiwiwra <4Ki**M ? f t : i i ^ i i
yj«ioiioi<uii^d nfar^?T
Then the Lord manifest Himself as a boar
that He might enjoy the playing in waters. That
mighty Lord, incomprehensible by mind and
speech of all the beings, that Brahma extended
Himself to hundred yojanas in length and twice
that in height. Shining and thundering like the
blue clouds, looking like a mountain, with white
sharp tusks, full of lustre like the sun, lightning
and fire, with a high waist; with such a
formidable form, adorable by all, He sank down
into the Rasatala to lift the world.
^ mi<*I *^iliyd1y<si:ii^\9ii
^fcrniT HgTdm:i
ar^Rilynratr ^if}^frryNui:ii^<sn
3TT^RRT: w m ta w rr
W M :l «lm-<*>4(dshWaPT: 11^ <?II
HWliiM-Ksh M ^ l^ y i^ fd :!
3SIW mf^58T ^M(ilH^H4>H:IIV9o||
ciKcHUWi aHl^VlTfuid: I
^oy<*oy|d'MHIc|l<l|\9*ll

cTrft W I WIT ^iuii^<4i1 ^ u u ^ mskiivs^ ii

f% 3 w i ? f ^ T m if iw iH .ii ^ ?
Saunaka said- Afterwards Lord Visnu
thought of all His Divine manifestations as to
which would be most appropriate to enable Him
to relieve the sufferings of the Earth at that
moment.
'j k H * U l * f c l W W I 6 K l 5 i c | p f & r a : i
f&yui <rt:|
i ^ y w P i d P i : ^ n ^ i i ^ -a i i
frrftW R
n
tjH IMHl^lgfl i qfPPjf $dlf^d:IH9^ll
The Lord, in that mighty manifestation,
having the Vedas for His feet, the sacrificial
post for His tusks, the sacrificial pit for his
mouth, the fire for His tongue, the Kusa grass
for His hair, Brahma for His head, night and
day for His eyes, Vedangas for His ears,
sacrificial clarified butter for His nose, the
sacrificial ladel for his snout, the chant of the
Samaveda for His breast, truth, virtue and deeds
for His courage and effort, purificatory rights The almighty Lord Vr§akapi, of unequalled
for His claws, sacrificial beings for His knees, valour and prowess, holding the most excellent
all the sacrificial emblems as the seed, Boar-form, raised up the Earth on His tusk from
medicines for the results; the sacrificial altar for the Rasatala instantly by means of His single
His inner self, sacrifices for His bones, soma for tusk.
His blood, the Vedas for His shoulders, Sakalya
for His aroma, conjoint with the division of
havya and kavya, the sacrificial fees for His ie ic *
heart, the Vedas as His passages, Upakarmas
for His lips, Pravargyas for his ornaments, with
mysterious Upanisadas for His seat, the CHAPTER 249
protector of His shadow like better-half,
The churning of the Amrta
majestic like the mountain.
W midtfdd TRTT^I
hkkiuiw ip i ^
*11
cRT: WWFmRto cRT?: TjfcnsR:!
gst fdx|^uu:i
g irte r ijcf w m s n f e t ^ e r g * K iH H '9 m i
rTTOT gnWr ^jRTTII 3 II
rmt 3PTTC f e f o t SIKUIIcjJ
The Rsis asked- We are not so satisfied
^arnr
even by listening to the glory of Narayana that
He raised up the earth on His tusk from the in order you have clearly related to us. Please
Rasatala and located it in its proper place. In tell us again how the Devas became immortal.
other words, He let the Earth drop that was By which action, penance and by whose favour
sticking to His tusk, though holding Her and lustre, they obtained immortality in ancient
mentally, after which She felt blessed and made days.
Her obeisance to the Lord.
■^cT^erra

^ fa ^ t ^ t WRnfOrtT ^TTI|\SV9|| ^Jrftll 3 II

igrfw wm : ■ m ro ^ JT i
Suta said- Where Lord Narayana and trident
holder Siva are helpful, there all beings become
Thus for the welfare of all beings Lord in the immortal.
form of Yajna Varaha came to the rescue of the TJTT ^ 1^} ^ ffr^r fTT:l
goddess Earth from the ocean and then the tFT: U^IchT f e lt SRTl^T
lotus-eyed God wishing the welfare of the
UHlfcldlPldl
world thought to make partition on the Earth.
cnper jpfr TWRTim II
^ ra ^ N q t fe rr ^ tt -q^nwn
In ancient days, at the time of a conflict
between the Devas and the Asuras, hundreds of
11 ii Devas used to be killed; but amongst the
Daityas, when they were killed, they were
restored to their lives by Sukracarya, the son of
Bhrgu, with the help of Sanjlvanl-vidya. Lord
Siva was pleased with Bhargava and gave him
this wonderful Mrta-Sanjlvanl mantra.
clt § HiehiO feUT H?>ja*‘j<3l5\ai*iJI SII
d d U m d ^ R t f« t #mTIIV9ll
qif^T y ^ c b H i i^TRt
q ^ IHUjqfriTT flgHlfdMjjp<SII
rft T lfT T E p ;: W (H«|(rlHMId:l
Knowing that Sukracarya was acquainted
with the above Mahesvarl Vidya, direct from
the mouth of Lord Siva, the Daityas began to
fight with the Devas, when Sukra restored to
life the Daityas that were killed. Sukra obtained
from Sankara that knowledge, which all the
worlds, the Devas, Rak§asas, Nagas, Rsis,
Brahma, Indra and Visnu could not get; so
Sukra became very pleased.
rffit STtT: W : ll
fci^uiMi *o ||
ijdfetU <jg^fdfr4Hqhl
F^pqRTRRt ^arr: ?m?it58r ^ s w :ii* * n
SFRqffT: II *S H
After that a great war ensued again between
the Devas and the Danavas, the Danava's army,
when killed, were early called to their lives.
Then Indra and Brhaspati and the other Devas
became powerless and greatly depressed. It
dismayed the Devas, seeing which, Brahma
addressed them thus on the summit of the
Mount Meru.
WtoflrT
^afT: »jn|rT M&lcKi dTt^c< Pct^dlHJ
f^TOTt ^ r I : ^ WsTO *3II
fe > < M d m < jd la > il T O l t $ ? l < d l < ) f a : l
w t ^ s b M i( u i(3 ^ d iH ,n **11
1R I R tT^t V lM ^ U I %fetTH.|
3R ^ T «#T: W T t f n ^ V ^ d lH ,! ! * m i
m «4di W T r T f d « J j < c ^ i |; |
UTSEfclt I T ^ T ; T T O 4 y d T 4 d l H .ll II
Brahma said- “O Devas! You should follow
My advice and make peace with the distracted
demons; then you should make an effort to
chum the ocean of milk for nectar. You should
win the sympathies of Lord Varuna and then
appeal to the mighty Vi§nu for help. You should
in churning the ocean employ the Mount Meru
as chuming-stick, the Sesa serpent as the string
of the chuming-stick. For the time being you
should appease Bali, the king of the demons, so
that he may be the supervisor in this work and
pray to Kurma, the tortoise-incamation of the
eternal Visnu, in the Patala, as the base and the
Mount Mandara also to help for churning of the
ocean.
d ^ t d l a re rt M H jjg ^ c iM R ^ H I
3TH ^ t ^ c i l l t f l d ^ t S « p T I I * \9 ll
f * d d m < j d ) & h ^ % * R T t v m ^ c h H .1
S n j r t S y d H ^ I I \ 6 II
v rf g w R tS T T H : ^ rd rtiy K lv l W ? T :I
^ r^ R ^ M I^ II
m | < d i« y i gn*f w s s r t i
T lrfitS ^ ; § fl< c (lftf« IH J IS o il
3 T T ? fM 5 "P ' f^ o iin y d rd ry ^ t S ^ T I
M IH IH IU IdH fM c tf* U T :|| S *11
^ % fdHVilfdl
M W f q m if o a n ^ m f& ld :IIS S II
Hearing those words of Brahma, all the
Devas went to Patala and said to the demon
king Bali- “O Bali! Do not be hostile to us now,
we are your slaves. Endeavours should be made ii
to chum the milk-ocean for nectar, for which
Turtle said haughtily- “When I can easily
purpose Se§a has to be utilised as the string of
hold all the three regions on my back, how can I
the chuming-stick. O Demon-king! We will
feel the weight of this Mandara mountain?”
undoubtedly become immortal by the nectar
obtained through your grace.” Bali said- “O fra ggra
Devas! I shall do what you say. I can alone
chum the milky ocean. I shall certainly acquire
q^ fa g ii
nectar to help you to become immortal, because
one who does not oblige his enemies that come Sesa said- “I can coil round the three
from far, is ruined in this life as well as in the regions, what difficulty can therefore, be in my
next. I shall therefore give you my full support.” coiling round this Mandara mountain?”
TT W d<*il clrT d c m e y <T

8RT6RHU R3 II f^ lM H lH iii t o t : f r is n s r : ( t o w i i 3 o n

TRIT ^ Afterwards all the Devas and the demons

hurled Mandaracala into the milk-ocean, after
i& n h3«»i4Ims s p i^ ir'sii
which Sesa coiled round it and Kurma (turtle)
Saying so, that demon-king Bali, placed Himself underneath it as the support of
accompanied the Devas and they all prayed to the mountains.
Mandaracala as follows: “O Mandaracala! the
fra m t # T q yl^cm Hditi
king of the mountains, be pleased to help us in
churning the milk-ocean for nectar. Befriend us, q ^ m u j gsf rRHTII 3 *11
for this is a great work for the Devas and the HKI'-quiftdre W'*Hy4ftf*wfctdl:l
demons.”
^RT^UII^II
STf « l^ T I
d ^m ^ t f i w i ^pn^i
Wt f ^ T yfwnfir
^ rf% r§ fro t 3 3 11

T R ira T : T g ^ R T ml^*4U^HH,H3^ll
Tjdyfvu«swirr snr^t Rwtli

In accepting their prayer, the lord of the
mountains said- “I shall be the chuming-stick
and let some one who may be strong enough to
volunteer himself to act as a receptacle, on
which I can revolve, then I will be able to chum
the ocean; also the Sesa serpent to coil round
the stick. Afterwards the most valiant turtle and
Se§a, endowed with Vi of Vi§nu’s p~wer, went
to support the Earth,
ejytf dqixl
q jhi(h4 m *rra%i
-H n -d u g r :113 m l
dTTRrMfM^g' W I R 4<M*dd: I
t <Jgg^re[FraT: I
< ^ d l3 ) f d ^ < il : TroTETT: 444rhRVJH.il 3 ^ 1 1
When the demons and the Devas could not
manage to turn the floating Mandaracala, all the
Devas with Bali went to the abode of the Lord
Vi§nu, in Vaikuntha, that was shedding its
lustre like a white lotus, where the mighty Lord
was lying absorbed in deep meditation, wearing
yellow clothes, adorned with armlets, etc.,
shampooed by the Goddess LaksmI, fanned by
the wings of Garuda and prayed for by the
Siddhas and Caranas and the Vedas incarnate,
reclining on His left hand, placed under His
head. All the Devas and the demons prayed to
the Lord.
^d<Hdl 3^ :
qqt fgrorr W the Devas, Participator in the great war, we
to : to : i
? ra k to :
By surroimding Him with folded hands, they
all saluted Him and said- “O Lord of the three
regions, overpowering by your lustre more than
the myriads of the suns, the enemy of Kaitabha,
the Great Cause of the universe, the Protector of
the creation, we all salute you.
to : tot ^Hcrsnf?rci
TO: ^ ||
TO: I inconvenience in the way; please tell me the
TOt II* o 11
WffcT gif # ^ifrtl-UI
'jrf^TT feng>7TUT<*nRul 11* *11
O Annihilator of all, invincible even by the
trident, enemy of and as it were a conflagration
of the demons, we salute you. From your navel­
like lake, the lotus-wombed great mountain has
sprung up; you are the creator of Brahma; we
salute you. O one who measured the universe
with three strides, the Creator of the three
regions, the destroyer of the formidable
demons, the originator of the highest attributes,
shining like a great blaze, the Creator of the
universe out of the lotus stick springing up in
your nail, the most dear one to all, we salute
you.
3WlRkHiyiW TT?TOTR?T#Fri
r*$Mly<sii<Mmp to : sftf^ftdiRAii'ssii
ar^ re w c c u q Hram
SR^IoFfen^qFrag^^nf&RTI
^ 55IW I
'dnfdw n y ^ : i i ^ m i
Lord of all the realms, the cause of deeds
and all causes, the destroyer of the enemies of
salute you. The one who draws in the honeyed
aroma of the Goddess Laksml’s lotus like face,
the receptacle of fame, we salute you. Please,
do chum the ocean by holding the mountain by
one of your valiant arms to make us immortal.
Hearing this prayer, Lord Visnu shook off His
yogic repose, and said-
$fr*WdljdM
WTrt fs^TT: f^Fm^cbHUWI
“O Devas and others! Hope you had no
object of your having come here.”
MKWiMdyTbl: sYffd* fcdU y;|
iMI^dod trm i
f^TT q dtyehqH'tHlfiT: <*d'H(^ll*<i II
3fTg rT^RT ^m rnit5^ ^ f^Ttl
cRTf fojpjflpqtsfrrfc: 11* <?11
wm n^iixiH: 1
tfe rr psTOTSRchiiMii
The Devas said- “O Deva! In order to obtain
nectar to make Ourselves immortal, we all are
churning this ocean, but without your assistance
we are helpless. We will be successful, if you
lead us.5’ Hearing those words, Lord Visnu
followed the Devas to that spot where Mandara
was floating. The great mountain was then
encircled by the Sesa and the Devas and the
Asuras took hold of the string.
 fewhrrerat ^r t : rfiT: f ^ i T : i ^ tw ffirir ^ ^ fw w frarrii ^oii
g^RTf ^ T B ^ ^ :W :im * ll The Devas, thus encouraged, applied
f? R : MlfuHII themselves heart and soul to the task of
churning the ocean, when the motion of the
5% u r «<fH& H m ^ i^ a e t iw iiim ^ ii
Mandaracala one thousand yojanas high, caused
^ T R p p x R iH trr rfre g ^ H i herds of elephants, wild boar, Sarabha, other
HR'raui: ^ p ^ n
animals residing on that mountain, trees began
to fall down into the ocean. Afterwards the juice
<rat u^ v k ij c ^r h i
of the fruits, flowers, the sap of the medicinal
f? s t Trnt ■qfer: ^ T B P R iim ^ n herbs, falling into the ocean, was churned along
The Devas took hold of the tail end of the with it, when all the contents of the ocean
Se§a and the demons, Rahu and others, took the assumed a curdy appearance.
head ends. Lord Visnu caught hold of the W W :l
summit of Meru with His left hand and Bali
d ^iM W lU lW Jfi UMMsadll5*l!
held the thousand heads of Sesa with His left
hand and with his right hand he caught hold of dU.ufljRWiyi'H *4*^c«H cn:|
his body; Se§a firmly coiled round the d<lwRn wfMt ^ct^ri|l<<Mt5«ra^ll 5 ? II
Mandaracala, after which the Devas and the rffitsfd^MW*Jf#t^ H^StS'fTT: I
demons started to chum the ocean for a hundred
Divine years. tR irt Tt^rara^ts^ra^n 5311

M : STRTOT ft T i t ^ n jT :T R T I
Innumerable beings were powdered in that
violent churning, the fat and marrow of whom,
s n % rtf irsr coming in contact with the waters, produced
ddM^dcb<rMiWWfcft ^FJ2J wine, the smell of which pleased all the Devas
?n% im 5 ii
and the demons and the taste of it recouped the
vigour of the latter. They then churned the
•qvm w ra t fy^Rryciw p :i ocean most vigorously and the Mount
3idv*iyai<ic)di «Unrci w im ^ n Mandaracala became fixed.
When all the Devas and the demons were
overcome with fatigue in churning the ocean, ■*Tc||^RbM,U|IHHmfui: fJWTt otRMdllS'SII
Indra caused the rains and cool wind to refresh
^T2TT
them. But, inspite of all that, when the Lord
Brahma found them giving way to fatigue, He SfftifERTSSFPT ^H St^dW cilll^m i
shouted out- “Go on churning. Those who W t fSrfft MydHlRrMW rtfT: TR^I
persevere are undoubtedly blessed with the
swt w uglcHigi w f? ra n ^ :ii5 5 ii
highest prosperity.”
Vi§nu came forward and with his arms,
flgllitcMlfedt aqiTf: holding the lotus and as long as Brahmanda,
W W T t rTrT: 4l'jHl^d$l«sftim<ill caught hold of the Mandara mountain, placing
His hand on the hood of Vasuki. Vi§nu turned
e R l^ V IW K *!:!
black on account of His having covered the
%HW<ljjdH%llfui cCT ^m ^H |m :im ^n mouth of Sesa. Then emitted from the oceans
M : g tto T T p t a f i R f o *TI sounds like thousands of thunders. Indra, Surya,
Rudra and Vasus, Guhyakas placed themselves the fire by bringing down rain,
at the second end of Vasuki. rfflt HHUUUdsI TppT: WTCwRn
M^i^iuii ^ 's g r^ iR y u iiv ^ n
ffip ? dfrHWyillStill ^Mmyddl^uii thrt w f e ^ri
irfr qgql ytsiMMiyMfwni:! 3**^ ,« hl«H ^ fe|^ (9l1*IT:IIV3V9ll
^RT «(H^faij(Mdl:ll5 dll m TO (T^fTd^* XRT:l
clrT:
-grrgt: ii s s ii When myrrh of the various trees and the
m qRTjTrTcRT f^fq^TT H^lRum juice of several plants trickled into the ocean.
fecw ^ra^Ttssr ^rpm :iitioii Through the potent sap of those plants the
Devas of golden colour felt themselves
At head of them, Vipracitti, Namuci, Vrtra, immortal. Then the ocean turned like milk and
Saiiivara, Dvimurdha, Vajradamstra, Rahu, clarified butter came out of it by admixture of
Bali, etc., facing the mouth of Sesa, applied the various saps.
themselves to the churning of the ocean. Now
here, then, was a thundering din caused by the
churning of the ocean, thousands of the aquatic STRTT: ?J^V=lryyd *T^llti<?ll
beings felt dead by the blow of the Mandara ^ miWUIIrHef ^rEJT ^UWIWVJII
mountain. fa ilftld fa c i W IT O <J TT8R q ; i | C o | |

eflwiift ^ ^nfq fgfenfq ■q?taT:i The Devas, then said to Brahma- “We all
MidMdHdmlPi «yMm^iiv9*n feel quite exhausted and the nectar has not yet
%iiwimujs^ ^prrgj thwthj come out. Excepting Narayana, the Devas and
the Daityas won't get nectar, even if they go on
^Md^dJilHdl: McJdlHI-M^I^I:llti^II churning for a long, long period.”
qirmnf wr
'grt f^ o fr m<nui^h c * ii

Hearing which Brahma prayed to Narayana-

fenrnigfq w lfar fefasnfq rriiv9*u “You are the supporter of them all, therefore, be
y ^ f td W d :l pleased to impart them strength.”
dlRuii W M ^N niltim i
Many of the aquatic beings living in Patala ^ T fir ■HqiRydci
also met with the same fate. Later on, the trees artT?T: nRc(T4dlHJl<i?ll
on Mandaracala fell down into the ocean along
Visnu said- “I am imparting strength to
with birds on them rubbing against one another.
those that are exhausted. Now this Mandaracala
The rubbing of the trees produced a blaze of fire
should be moved by all of you carefully and
like lightning which enveloped all that
steadily.”
mountain and also consumed all the elephants,
lions, etc., residing on it, which also fell charred
dead into the ocean. Afterwards Indra quenched IJ.chHMallVKfy'tifelddMlSSJn^: II II
 CHAPTER 250 whom was obtained the horse Ucaisrava; later
The description of the churning of the milk on came the precious divine Kaustubha gem,
ocean necktarlike, cheering which Visnu took it and
placed on His chest. Afterwards came out the
^ Heim
charming Parijata flower shrub with bunches of
H K W U Ic W : spcIT golden flowers. Shortly after the Devas and the
^rf^rr ^ vimi^ hhii *n demons found the sky covered with smoke
which gradually spread in every direction and
cRT: ^ w m ^i
caused terrible headache to everyone making
JRraTO: IHJrTO: Hfa: i$ d i^ W M :ll ?ll them senseless and lie down. They all sat down
Suta said- Hearing such words of Narayana, on the coast holding their heads. In the
the powerful all the Devas and the demons meantime that smoke turned out to be the
began to chum the ocean with great force. Then unbearable Barabanala (conflagration) by the
from that ocean, the beautiful Moon like heat of which many Devas and demons were
hundred suns, with its refreshing cold rays came singed and began to run about in all directions;
after it Dundubha snakes, various kinds of red
out of the ocean.
and black snakes, living on air alone, came
forth. Also came out serpents with long teeth,
red-coloured snakes, snakes living on air alone,
also white, yellow and variously coloured,
snakes, also snakes came out of Gonasa class.
nflfafcUM: sftHNHRlui 3Tm?T:imi Next came forth mosquitoes, flies, centipedes
mRwdgr fact,^eby*jw«ichi^id:i
•O<4 and innumerable kinds of venomous insects and
terrible beings.
3f r r w *r ^ y w ra R ^ fw ^ ii ^ ii
HifuH) ^ fp n <tend«n % fdtraray;!!
stnRttt^W qnt «4^f?HiHj
dMiyw TJTT: H i M R d ^ d h ll^ ll
VII^HI^iyW drHci,J|^W J|l:l

ott f^R: ih jir mfumi ^idVll cTg^fsFf:!

m: jpift: TTts m : yvy^rfiii9ii RiR^fjiuuft ffl^li *3 II

'jctiHimHi^iHicbK: ira^n^NwrsMqri Then came out most deadly poisons by the

mere fumes of which the mountain summits
^TTpqqT Trf^TT: «|4|VI^ ^TTfTTII 6 II
were consumed as well as Sarnga, Halahala,
^ n s jiu j^ y ia W J : f e r :l Musta, Vatsa, Karigaru, Bhasmaga and
Nilapatra and hundreds of other poisonous
things.
^oR m f T tW w n ? R r : ii * o ii 3FRR
cTOT ft?ll3HW fo n t W ^ l

w i 'Strtt t w
^ v i^ n : 3 ^ ^ w g :i
Next came out the Goddess LaksmI, wearing
white rainments followed by Sura Devi; after
 ? r ^ T ctet: s■
no3 T f g r o f f :

rii^mi
“Who are you of this death-like nature and
T l f e l i ^ T 5 T O R T rH^I
what is your object? When have you come?
How will you be pleased?” Hearing those words
v3 of Lord Visnu, Kalakuta thundered out like a
^rT12J ^11 ^ II huge kettle-drum.
^ if ^ I& « lc ^ c | -Hdl gl'Hlci 3cnxT
f^ ^ T cH M v T T :l 3Tfv N shlHchfil'tsyl
Cv S3 v3 ' : I
% i J # e T t s f i r *r

f^m TO ^w r^i!^ii f^ n w rrfq fin ^ T : i

Shortly after the Devas and the demons
beheld in that vast ocean a terrible form of blue
colour, like Bhrnga Anjana and mountain,
shining like golden clouds, full of precious
gems and roaring like clouds; the most deadly
poison- Kalakuta- strong like fire. It is
throwing off awful breath; and enveloping all
the Lokas by its body; its hairs blazing like fire.
Its body was decked with golden gems; it was
dressed in yellow robes; a crown on the head
and adorned with various flowers. It began to
make dreadful noise in the ocean. It fumes
pervaded all round and caused an awful
consternation among those present there. Under
its deadly influence, many became petrified,
most of them began to vomit froth. They all
were awfully terrified and most of them were
rendered senseless.
Sjnfr rTW fafklc^RcK: I
< ^ l f } - H P w T ^TTrTT % ^fTT R o M ^ I :I
By its fumes Visnu, Indra, demons, etc.,
became burst and other divine beings turned
into cleaned coals. Lord Visnu addressing this
form said-
1% f ^ T T rf fjR T ^ l i $ c ) H i y j £ c r
^umi^ui ^ r ; i
i n ■RT TRKT P l R ¥ l l P l c M { || ? 3 »
“I am Kalakuta poison bom out of the
churning of the ocean. I am bom to kill the
Devas and the demons for their having churned
the ocean so furiously. I shall now destroy them
in a moment. They should now either swallow
me or go to Lord Siva.”
r m <T#T 'tftcTT:
^ n f ^ t ^ i t ^ ^ ||
WRdiwd'l Tnrr^: ^ t^ tm
a rp rR iT : f ^ i r a
*K<w
^4< d»w fedlH IR 5ll
^ i■ y t: i r t f e f r j f s i s f a f n T ’’W t i
w ru r^ d :
Hearing those fearful words, the Devas and
the demons placing Brahma and Visnu in front
of them repaired to the abode of Lord Siva and
stood at His gateway. They were announced to
the Lord by His attendant Ganesa and with His
permission went inside His cave in the golden
Mandaracala the steps of which were studded
with precious stones, having pillars of Vaidurya
gem. Then they knelt down and prayed to the
^ || Lord under the leadership of Brahma.
C^Mql g f^ r Tfeft ^ -qrt^ wETEnfroti
TOTjpt fafc'Vigr TO^t f^oi<r(^| ^J?T j p t TO* TO:ll'*o||
TO: Pmich^Wlil <*jtg*dM s r f ^ l R i l l O annihilator of Cupid! destroyer of the
TOf^TrT^TRT <U^WW Lokas and time! the Lord of all the Devas, our
salutations to you. O Ekavlra! O Sarva, the one
TO^Ht^man^r ^dJ»mvi'OR^ii?<?ii
with plaited hair, the Lord of Parvatl, the
to : fn f^ w destroyer of the sacrifice of Daksa and Tripura,
9 5 iu | ti5,l<4 T O ^ (c )t« J j^ fM u ll| 3 o | | the cause of the universe and giver of bliss and
s^iut ^ q r a TO^ ^ ^ U l | freedom to all, of the forms of Indra, Agni,
Varuna, the three Vedas, Rk, Yajur, Sama; you
iTtwrmrg ^ a n t t o ^ ^113 *11 are the Purusa, you are Isvara, Vipra, having
The Devas and the demons said- “O Srutis for your eyes as well, you are Sattva,
Virupak§a! having divine eyes, armed with Rajo and Tamogunas, eternal, we salute you.
bow, thunderbolt and Pinaka, we salute you. O, You are the foremost; you are the formidable.
One armed with trident, the Lord of the three The darkness is also Your Form; you are eternal
realms, the receptacle of all the beings, we all and changeful; you are manifested; you are
salute you. O, destroyer of the enemies of the unmanifested; you are both manifest and
Devas, having for your eyes, the Sun, the Moon unmanifest; you are dear to Narayana; we salute
and the fire, the one who manifest yourself as you. Beloved of the Goddess Parvatl, residing
Brahma, Vi§nu and Rudra, Samkhya, Yoga, in the mouth of Nandi, you are the seasons, the
ordaining welfare to all the beings, we salute Manvantaras, the Kalpas, fortnights, months,
you. days; the one who manifests himself in many
H^l^afeHWN TO: etllru$l«4§a*l ways; you are Mundl (with shaved heads),
RathI, Dhanvl Yati and Brahmacarin. Holder of
to ^ ■gttrmn 3 R 11
the lotus in the hands, having directions for
U,cb<Jl<|4| I ra k TO: ftfg p rf^ l your garments, we salute you.”
TOmf TOTjpj ifd^ II3311 ^ w d j: ^TCTtagqFRT:i
^gcjlyy^gra MTh'^^^fMu^i
3ciTEr errant qtanr fadifed^ngR ^ii'* *11
^ O ^ lfH ^ u lll^ ll
Having thus praised by gods and demons,
the Lord Siva became pleased and said
3T1ZTRT tTHIRT fefFT ^fdxUg*hl auspicious words, smiling to those afraid ones-
W f 3 cf TO% idpKM^I y>l£a< 35JTET
3TferfWTmPT TO* ferERTrq^ll^^ll Rbwfamdl frT
oJJrRR ^c)|oi|Thl’MSTrfjroil-rhN t TO:I f% cimt£ c£i«isi gro infer
'MThHrniFSHiviw finHuwuim rrii3^11 ^ ■ * 1^ ^<I^< I:IU ?II
TOlfswr wR^cWlfildliJ ^1 “O Devas and demons! why have you come
^ M ^ eb r» 4N XTgLmi'HR’IlrM^II II here? Why do you look so helpless and
suffering? What shall I do for you? Tell me
gOgPT
your object outright.” Hearing such words of
to : f ^ r o m Pviyiu^n 3^11 the Lord, the Devas and the demons said-

3^nsf nswim} m^ ^ I i
IT jelWHil ^ E ft ^ R t ^*l«bK«h:l
«c)^i ^R ju jifa m m tnftsR ^sriu^n
dtlVlxtil cR 3R<j ^t5W5@rfit cfc>iW:l
t?*t ft:9Rmi^ur
fgtnj: fOTf: fnrefr ^ragr f t r o q ^ i
■gfWar: Mtddiaii^l f e w ~m:
“We have churned the mighty ocean for
nectar, out of which has come out the most
deadly Kalakuta poison which threatens to
destroy us all, if we do not gulp it down. We are
unable to devour that poison. We have come to
you being overpowered by it. It sends up its
fumes powerful like the flashes of lightning and
has blackened Vi§nu, dismayed Dharmaraja,
rendered many unconscious and killed several.
arafs-wifib^i *nf?r ^ iiu i i w ferti
a w i^ i^ x ra Jifd^d ri tr^i^qrqji^^ ii
O Lord! as the pelf of the unfortunate
becomes the source of misfortune, and as in
misfortunes the objects of the weak are not
fulfilled, similarly this deadly poison has come
deadly to us. We have, therefore, come to you
for succour and be pleased to give your helping
hand to us.
q^TTTfj; Hrefefe: -ster: -gfrr:
d ^ l ^lel'RIg
You are clement on your devotees, knower
of all motives, the recipient of the first share of
sacrificial offerings, the most Supreme Lord,
the annihilator of Kama; you are Soma and
Saumya and doing well to the Devas; you alone
are our strength, you are the protector of the
attendants; please be pleased to swallow it and
thus rescue us from the danger of our being
destroyed by the formidable poison.” Hearing
these words, lord Siva, the destroyer of eyes of
Bhaga said-
g t t <ST<rl$<i M g lfa H H J
dvil^fq
The Lord of gods said- “I shall gulp the
Kalakuta, the dreadful poison; and shall also
fulfil if there is any other difficult mission to be
accomplished by you.”
IffaTTUTt ^|UJJ|5Wcbf>JcH:l
The Devas and demons were filled with
extraordinary delight on hearing those words of
the Lord; their eyes were moist with tears of joy
and their voices got choked.
^TtSWT McHJ||d4'Wfa: 1
Afterwards Lord Siva set out on his quick-
going buffalo as swift as wind on the aerial
track when the Devas and the demons also
followed Him on their respective conveyances,
favouring the Lord with chowries. The Lord’s
knotted hairs, standing up on high became
tawny coloured by the fire of His third eye.
amrra t *M$«i fo r i
m^cJi 1w t
 fgft d R ^ d l Mgig n :im ^ ll
*ppr f«^i<ia' j^ ^ iii
^l<§: f5j<u<4i$iic^«mnimv9ll
IjjaRIlN ^ ?T m^^IsJT^ccw^H
<ftug%yr mt: mfr fg% ^ r w f ^ i m i i i
feRfemijm ^ rr gf^rafGRTts-grTi
cbud^ ^
Then reaching at the ocean of milk, the Lord
Mahadeva saw terrible Kalakuta poison. Lord
went to a shady place and quaffed it holding it
in His left hand. The Devas and the demons
thundered out with glee when they saw the Lord
drinking it. They also danced and sang, and
Brahma and other Devas began to pray. When
the venom was deposited in the throat of the
Lord, Bali along with the Devas and the demons
said- “O Lord! white like the lotus, the venom
looks awfully beautiful like bees in your throat.
S^rfi: Trarct m elephant Airavata; and they were taken by Indra
faft ^cHiuii^ fgrgrzr
irat
^aFimr:
fefaBEWiTTIMI^It
It looks as if you are wearing a garland of
black bees. Let this remain in your throat.” The
Lord replied that if that be the case, He would
let it lie there and not allow it to settle down,
Siva thus returned home after quaffing the
poison and the Devas and the demons again
resumed the churning of the ocean.
"tTSFJwrSTpwr
M^i¥KliicfcfeiddM)56ErrEr: n 3 o 11
* * *
C H A P T E R 251
The churning of the ocean
fcT^gTET
"Razmik ith ^ rti
s r r t R : it ^11
Suta said- When the ocean was churned
again, the great physician Dhanvantari, the
author of Ayurveda, came out.
TTf^TT ^|A|tf|$Tt ITT HIcfefcMilMlfyHll
cRTTstJW *T f lf a : IT^fWITWII ? II
fonj: gifap' Mgwfuinj
IT IT ^ n ^ ?W T w SITC3JT: 113II
w i: w ?rataf?r:imi
Next came out the broad-eyed Madira, the
nectar and the cow Surabhi, the dispeller of the
fears of all beings. Lord Visnu took LaksmI and
Kaustubha gem. Later on came out the famous
and Dhanvantari, the giver of health to all the
beings, was taken by the Sun. Dhanvantari, the
great professor of Ayurveda, brought relief to
the sufferings of the creation. The famous
umbrella that came out of the ocean was taken
by Varuna. Then came out two earrings which
were taken by Indra, the lord of Sacl.
Mf^wyin
S R R T ftw t ^crr cj^bM i^IdBdll k II
^ Iflgfcil
IJd^cJSpT c[gT c^HclHi y y f e l d : l l ^ l l
a n p sf m^hi^I M ^ftid vrtcMim^i
MT hkiimiR ^ tfrff?f 3rg:iiV9ii
^i^ll ^ n ^ R ^ R T ^ T :!
Parijata tree was taken by Vayu. Then
Dhanvantari assuming a charming form and
taking a Kamandalu came out with the pot of
nectar in his hand. At that time, the Devas and
the demons shouted out for nectar. “It is ours, It
is ours” when Lord Vi§nu assumed the
appearance of a bewitching damsel.
dd*d<^d yd^dHCI
f^ ^ R a r^ T : ^ dftmHqi:ll 6 ll
wiiwifui xt -gwEr m
JHJglpKlfcei^cui^ «fgdl ^^HCICII^II
ddW ^d
^rf%rT: 3nj:il Ii
rmt ^c|4 iuii: ^ q y w ^ d ct^ti
fewr.- ^ehiviirMui^ <jg£r ^fwii **11
CRT: f w f dr<*IH
TI§fit<piWfar ^RgtSTZlfq^xT^ril II
And He fascinated the demons, who, being
deluded, placed the pitcher of nectar into the
hands of the Lord and then ran towards the
Devas to fight with them, with various arms in
their hands. In the meantime the Lord most
ingeniously brought the pot of nectar before the
Devas and the demons, when the Devas began
to drink it. The demon Rahu, assumed the form
of a Deva took his seat along with the Devas
and was going to drink the nectar.
<r *t g>u<jiy«i& <*hc)w i ^ ^ ti
am^nw fru n t %ran**raTii *311
ft^wts^rat^raTii **11
■^ai^TTCITdwlH^^yidH^II W l
sfrfafacNr: ^ Tijnpstt t i
irw T in fq gra^u ^ 11
The Sun and the Moon drew the attention of
the Devas to this for their benefit. When the
nectar had gone into the throat of Rahu, Lord
Vi§nu severed his head by His quoit; but the
severed head of the mountain like demon, that
fell down and shook the earth remained alive
and became immortal which is known as Rahu.
Thus Rahu became the enemy of the Sun and
the Moon and he takes vengeance on them even
up to the present day at the time of their
eclipses.
sFicrisnfir ifr:i
HHIH3<uMA<^c||^ yqcbU|i|^|
ttrtt: ffggcTn<ft$aTT: ^ v i m i *^11
^S^iliashPlWTII cm-fll TjfSR ^ |
Afterwards Lord Visnu leaving His form of
that enchanting damsel began to inflict blows
on the demons with his various weapons.
Hundreds and thousands of powerful sharp
Pasastras then began to fall. The Asuras got
pierced with Cakra which made them vomit
blood.
fta rft ufae^aifM fyuifa ^reoti
dHehWHMI^lfn f q r r ^ m rT^TII ^ II
*>RAu||c|RhHI#I <1: 1
3 #infira f s i f t Tftrfn 3011
Most of them fell on the ground by the
blows of sword, trident, etc., and the skulls of
many were ripped by the terrible Pattisastra and
fell down with garlands round them. Then most
of the mighty demons, soaked in blood, shining
like burnished gold fell dead on the ground.
?FHrfTVK: w^RTti
SPTtef fe ^ rt ST shlf^ -tflfedwfdll ? *11
n ift: ^ R ic f .% g f g f * r :i
fef^T fafsr liquid TJIMlfvraW ^1
M^iyUl: VKUd* ^ ’ddMRSII
The battle went on till evening. They fell
down like the moimtains of red chalk and a
huge din was made by their fight and fall. In
that terrible fighting all the arms were dyed in
gore and the universe resounded with the war
cries- “Cut them, clean into two, break them,
run away, throw them down, etc.”
tjw
iPM'MglNMlfdH:!

«i^gT t o
^m<MI qgfaqifa<pfMUI:ll 3 *ll
fo liu m i
W l : »fdJ|(Hdm«Hd:
rmtiM<lfclPddMNMH!d
tjtw c |fr a fw i
m n w xraqfii^Hivw*ii t # M ^fH d^lR cbH HI
TffNm: McHjSdl TO ^dM I^II
Then that quoit shining like the brilliant
^ fH 'd g d lV H U 'M form of fire, mercilessly killed thousands of
VRieFit < J > R * 'l« » ljj< ^ d :l demons. At some places it burnt them like fire
•q?nnt aided by wind; it cut them into pieces; then it
rose into the air and hurled flames of fire on the
demons and drank their gore. The demons
g * T fa i d i H g < J- ^ l d l < began to hurl mountains after mountains on the
tllT W R ^ ^ l l d < U U |^ | Devas and crushed them. But by the force of
that quoit many mountain chains looking like
the banks of clouds fell down with mighty trees
g r : g T ^ ra w ^ ra q ;^ T iR < iii
when the world began to quake and rumble
When the universe was filled with that din
TTTWT * j v w M R ^ d g f -
then Nara and Narayana resorted to the
battlefield; Lord Vi§nu, seeing the bow in <uiifcA
Nara’s hand remembered His Sudarsana quoit;
and at that very instant Sudrasana, the destroyer
of the enemies, descended from the heaven and
The mountain tops were also shattered by
seeing that mighty weapon, the annihilator of
the arrows of the Devas and the demons. Then
the enemies, shining like the Sun, burning like
Nara hurled his great arrow, decked at its fbre-
fire; Lord Vi§nu violently hurled the terrible
end with gold and covered the atmosphere.
Cakra at the demons which repeatedly struck
them. (d^P iR fynsK ifti tfsfsr-
o q ^ K ^ ld d -W ll ^iTOtfdJ)^ rT^TI
^ f l c R u i ■ g g iti fRTt *Tjjt ctquivjici xf a^TFTT
^ q iP irlR a : yfdfdy<$dl: ^ : l l 3^11
3IW d W ^ IU IH ^ d lR ^ II The Devas were frightened when He cut
a o iR c i (d< (Id g jg : flcfl'
assunder all the tops of the mountain by arrows.
Then the demons harassed by the Devas entered
tltft ^ -#R W t
into the ocean and others down into the bottom
3W T§TT P | R M hH N «I of the earth.
 Suta replied- (1) Bhrgu, (2) Atri, (3)
Vasistha, (4) Visvakarma, (5) Maya, (6)
MfttfPMd rTI
Narada, (7) Nagnajit, (8) Visalaksa, (9) Indra,
M: -q^T: (10) Brahma, (11) Svamikartika, (12)
^?T ’TftrT: ^f5RT:ll^mi Nandisvara, (13) Saunaka, (14) Garga, (15) Sri
Kr§na, (16) Aniruddha, (17) Sukra, (18)
f g W R ^ n ^ T "9%-
Brhaspati are the chief eighteen preceptors of
W T 7TtTT: w R d H S H I W T r P T I the Vastus'astra. Lord Matsya had explained
^S J t Pi&q^dW briefly the Vastusastra to the king Vaivasvata
Manu.
f*<V} w ii3 5 ii
d ^ H l c d ^ V N fc W j-d M H I
The power of the fiery weapon Sudarsana
then subsided. And the mount Mandaracala was ^il^lebcisl ^ ^jfcrc:imu
put back into its original position through the tftf li^yfck'W iJdt^jfe
glory of Sudarsana. The Devas worshipped the
mountain Mandara duly before refixing it and
uttered sounds of joy. The Devas then returned w ih r t erprn^i
to their abodes with joy and stored the nectar d d l ^ c b H i ^ < M fM « td 4 (d d f i p h l \ 9 l l
most carefully and kept it under the charge of
Visnu.
rM T p f W^TII 6 II
y<iPviciw gvrw igik ^sireui^i
n iR ^ ll
ffinfet f 'jHidl^HJi ^ H
m: w t? ti
C H A P T E R 252 m <|ufocT % ^ T t i rT^RETII II
The Vastu Deva Which I will not relate to you. In days gone
by, perspiration (water) trickled from the
forehead of Siva at the time of His fighting
fiercely with the demon Andhaka in course of
which the latter was killed; and out of this sweat
of the fatigued Siva was bom an attendant, grim
The R§is asked- “O Suta! be gracious
enough to tell us how royal palaces and other in appearance, who looked as if to swallow the
whole universe with seven islands and the sky.
houses are constructed. Also explain to us what
He then began to drink the blood of the
is Vastu Deva.”
Andhaka demons that lay scattered on the
ground; but he was not satisfied with it. Then
that hungry attendant began to practise tapasya
fa y in g : 5^ T :ll? ll with the object of devouring the three regions,
in honour of Siva. The Lord Siva in due time
$R>TT 3 >M I^ T p f TJoT r f |
was highly pleased with the devotee and asked
w n ^ c ^ W T tll 3 II him to select a boon.
g r^ ? n ^ M ^ i* i:i dMciw <Rrr
s jc n f a < ic k $ ¥ l d « J ^ T h r j ^ R T i m i l
 You will also enjoy the sacrificial offerings
made in course of other ordinary sacrifices.
W RFSIR TTTrl^fell *? II
That Vastu Deva then became highly pleased to
<flrTHl&«d) ^sl^lUH rnST VjfcHII hear those words and since then the Vastu
< H cd ^u t^^ aij w?rar:ii *3 11 worship became extant to appease Vastu Deva.”
$R ^ T = ||sbW ^ d s U n c W d jH :! ?far sflnicHl ngijjiiu) qnr
fndmiry^ciHi gngirrJiM ^ii **u ftv « n 9 1 < ^ R l* riV ld d * il5 S J IR T : ii ? v R II
***
The devotee said- “O Lord! be pleased to
permit me to eat of the three realms” and the
Lord said- “Be it so.” Then that devotee CHAPTER 253
beseiged and brought all the three regions, Ascertaining of Vastu site for construction of
under his clutches and then fell down on this buildings etc.
earth. The terrified Devas, Brahma, Siva,
fc T 3 3 T a r
demons, Raksasas got round and captured him
from all sides; the being, thus imprisoned, 3TSTRT: ymcii^ifli
remained there and since then, owing to all the -MSyiehH w W-WK^II *11
Devas remaining there and living round him, he
came to be recognised as Vastu Deva. Suta said- “I shall now tell you about the
different auspicious periods of building a house.
3lc(g<syig- f^THT: y^ddll One should always select an auspicious time to
^JTT: nsf ^MlfaflyH)$dl:ii *mi start a building.”
fchMichi^i um^sr:i b i |||s w c ( |i * ^ ( d T j i « b K * )u K :l

w rf^ T : ^fcm i*^|| % nt ^ rfll ? II

3u?Rt 3TM % ^WHlIn M^cl^qdiy-MI^I
gi^i!rafoiftireraT?Rt ^fa^fdii *\9ii •srrant p n w § rrami 3 n
Seeing the Devas thus predominant and
finding himself thus beseiged the being, that fm STrTJ iffa dWiidl w i;i m i
sprung from Siva’s sweat, said- “O Devas! you
rim *r « if# -qit faPi^vl^i
have now made me motionless; be pleased; how
can I stay, thus imprisoned, with my head gJTIR >^lftfd T ^ l l ^ II
downward?” The Devas replied- “You will
enjoy the sacrificial offerings of the Visvedeva ri ^ ii
sacrifice and the offerings that will be given
If the foundations of a house be laid in the
within any dwelling-house and one who will
month of Caitra, the owner of it gets ill; if in
perform sacrifices without the prescribed
Vaisakha, he gets cows and gems; if in Jye§tha,
method will also be your food. he dies; if in A§adha, he gets good servants,
'Mfaujfdl gems and domestic animals; if in Sravana, he
^ dRdWdl^|<| ^fabilfdll \6 II gets good servants; if in Bhadra, he becomes a
loser of something; if in Asvin, he loses his
U.ejyrhWd't IS: S eU^WcM^II wife; if in Kartika, he gets wealth; if in
Margaslrsa, he gets plenty of grains and
eatables; if in Pausa, he has a fear of thieves; if
in Magha, he gets good lots of various things
but there is a risk of fire also; if in Phalguna, he
begets a son and gold; such is the influence of
time, of these different months. Now I shall tell
you about the influence of different asterisms.
AsvinI, RohinI, Mula, Uttarasadha, Uttara
PhalgunI and Mrgasira, Svati, Hasta and
Anuradha are said to be the auspicious
asterisms.
^ ^rcr:
^ I||4|e|^r4id 6 II
eUNitufctel TJfxf
dasqi ^ II
u m i^ d iW #<ar flu *o n
Barring Tuesday and Sunday all the other
days are said to be auspicious. The following
are known to be the evil Yogas for building a
house, viz., Vyaghata, Suta, Vyatlpata,
Atiganda. The following Yogas are beneficial-
Vi§kambha, Ganda, Parigha and Vajra. The
following are said to be the best Muhurtas, viz.,
Sveta, Maitre, Mahendra, Gandharva, Abhijita,
RohinI, Vairaja and Savitra. First see that the
Sun and Moon are benefic; and fix an
auspicious Lagna; then ieaving all other work,
fix a pillar within the ground. This is the rule to
start a building, well or tank.
’flfa TTT^T ^3JTSrcj Jlchc^^^l
^TT TtRT rWT ’TtrTTfOTT r|c)|^4vi:ll **ll
Eraum cfigsr qfiw w fii *?n
f^RT cprrar ^ tot
3k(hmi} i w 11*311
tRfif ^ f ^ p t ^ l l ^ l l
^T:n smi
ypts: «4cjui^i 3ira% ^
■#raiinrahif ywM<uln
In laying the foundations of a building or
digging a tank or well first it is necessary to test
the nature of the soil before commencing the
operations and lying Vastu. White earth is lucky
for the Brahmanas, red is good for the
Ksatriyas, yellow earth for the Vaisyas and
black earth is auspicious for the Sudras. This
can be ascertained by digging. The earth tasting
sweet is good for the Brahmanas, pungent one
is suited for the Ksatriyas, the bitter earth is fit
for the Vaisya and the astringent earth is good
for the Sudras. After the earth is examined a
hole is to be dug one foot and a half square and
it is to be leaped with cowdung; melted butter is
then to be placed on an earthen pot and four
wicks should be placed in it, one in each
direction. If the eastern wick bums more bright
than the rest, it means the plot of land is good
for the Brahmanas, similarly if the southern
wick is more bright, the land is good for the
K§atriyas, if the western wick is more bright the
land is good for the Vaisyas, the brightness of
the northern wick shows that the land is good
for the Sudras; and if all the four wicks are
equally bright the land is good for all the four
class of people. Such is the test of the land
dugged in one and a quarter cubit of land.
faqMIMlfd ^ ^ W ^l
iwH$&s?raT ueSsikiRi *vaii
W Rmr -^ n ^ n
The hollow is then to be filled with
excavated earth; if the excavated earth be
greater than the hollow filled, then the buildings
reconstructed on that ground will bring in riches
and influence; if the earth be insufficient it
means loss and if it be just equal, then the result
will be normal. The second test is to get the
land ploughed and sown with some seeds; if the
seeds sprout and become big in three, five or
seven days the land should be known to be best;
if the sproutings are small, that land is to be
avoided; if the sproutings are tolerably high,
that land is middling.
*ni ^ u
wrfBitq TT^cr:i
faktlT ^T3T ^trRraRTT: IR O||
U,ct»IVll(dM«i e ||^ r H < 5 e |f ^ || 3 ^11
fi
flEiyia fld : fHIT: ^ la w fcw k v u R ^ ii
jv iHchluiif^ d H ^ < a fa m T*:lR3»l
After thus testing the land one should wash
it with Pancagavya and sprinkle with the water
of all the medicinal herbs; then lines should be
drawn in gold forming 51 squares (a square
containing eighty-one smaller squares in it).
Then the lines should be encircled with a thread
dyed in lime or any other mixture of colours.
Ten lines should be drawn towards the east, ten
towards the north and on the nine divisions on
each side 9x9=81 divisions are known to be 81
feet or rooms of Vastu Deva (ten lines are to be
drawn to have nine divisions within them) and
45 Devas should be worshipped there and out of
these 32 Devas should be worshipped outside
(the smaller squares lying on the eastern,
southern, western and northern sides) and 13
inside. The 32 Devas outside should be
worshipped with ghee in the north-east (Isana)
corner.
fynsft rn M'wWt 3RRT:
ijyefc a rra n t wn w n
f t : ft^iuiw yiiR m i
^ c iiR e b is s j - p t a : M iH iR m n
3TfT: # w r f r rT ^ ^ IR ^ II
^ f c ld W « lll
1 rffT: * j n j l R V 9 l l
^IH I^behlum f^dl^
othsN w y i k w ) ^ ra T w d $ c i r r i n ^ n
^ w t d ^ ig l ^ iRhrm^i
^ fg g w ^ fe ? n fin T :i
T R n p W rWT ^ S R : a^TMI^oll
''rfrat 5151U1: Tg?T:i
T lf^ a R R t f < * |u |b d V lM d :l
rRTKT f f ‘3 % : II3 311
spfar r i Riejwrsr fo r:
The following are the 32 outside Devas- (1)
Sikhi, (2) Parajanya, (3) Janyata, (4) Indra, (5)
Surya, (6) Satya, (7) Bhrsa, (8) Akasa, (9)
Vayu, (10) Pusa, (11) Vitatha, (12) Grhak§ata,
(13) Yama, (14) Gandharva, (15) Mrga, (16)
Bhrngaraja, (17) Pitrs, (18) Dauvarika, (19)
Sugriva, (20) Pu§padamta, (21) Jaladhipa, (22)
Asura, (23) Se§a, (24) Papa, (25) Roga, (26)
Ahi, (27) Mukhya, (28) Bhallata, (29) Soma,
(30) Sarpa, (31) Aditi, (32) Diti, these 32 Devas
(31?) are worshipped outside Vastu in the
north-east comer and the following are
worshipped inside the Vastu. Apa, Savitrl,
Paya, Rudra and Brahma and the other eight
Devas close by these 13 Devas are worshipped
in the nine feet of Vastu and around Him are
eight Devas, the Sadhya as in their respective
stations, viz., Aryama, Savita, Vivasvana,
Vivudhadhipa, Mitra, Rajyaksa, Prthvlsvara,
Apavatsa; these are to be worshiped in the
eastern side and the five Devas, viz., Apa,
Apavatsa, Parajanya, Agni and Diti are to be
worshipped in south-eastern comer. This is the
mode of worship of the Devas at several
comers. Aryama, Vivasvana, Mitra,
Prthvldhara, these are worshipped amongst the
twenty and on the outside; and on the eastern
and southern side are worshipped the Devas
presiding over three feet. Brahma is in the
centre of all. In such a way 45 Devas are
present in Vastu1.
civilPmwT
ftlfeFT ^T:ll 3*ll
^iilerr^fd
cj?TT: -H M H silld l: e w k l T * l w vm <J|
TJTfaT ^U|M: ^ qKT TT*T rTSJTII 3 ^ II
qnf ^nrHHiomn efitwr ^ |
*01^3 g^tifcdei^ ^4o;ill3^11
* R :I
eingPif^gl fq^9RRT^nT:ll 1 6 II
Now the Vamsas are being stated in due
order, viz., from Vayu to Roga, from Pitrs to
Agni, Mukhya to Bhrsa, Sesa to Vitatha,
Sugrlva to Aditi, Mrga to Paijanya; at certain
other places from Mrga to Jaya is considered
one family or Variisa. The smaller squares
where the Devas are located are termed Pada,
Madhya and Sama; they are named also
Madhya, Trisula and Konaga. These are always
to be avoided in the ceremonies Stambhanyasa
and Tulavidhi (where gifts are made in gold
equivalent to the weight of the performer of the
ceremonies). The Vastu is always to be fixed on
the lines of Pitrs and Vaisvanara. Impurities
(Ucchi§ta) and Upaghatas, etc., are to be
carefully avoided.
w fw :i
wn4iwici(yf8d\ii 3^11
1. Draw the figure Vastumandalam o f 81 Padas and put
the D evas and colours in it. Then everything w ill be
clearly understood.
dlHclrH: V5RhT: -^R[T fit: I
^ S f^ f^ R T e ^ lU o ll
^ h r t w n ^ s i r : w w w * n i* * n
W ^ cfRSfcl w fe c fti
w f e r : ■qferr ^ o R ifw fiii^ ii
W TTm^TT 54 d 4 )4 fu |(iH ^ ||'tf 3II
TJT&3 ^ r r r rrsfm t : •^ij^RTrll'if^ll
^hifW) ■grriii'^mi
^ ¥ 1 *1 w f t c U W III
W t Hcmc^ sHpT TT 3 ^5^11'iS^II
Agni is on the head of Vastu, Apa on the
mouth, Prthvldhara and Aryama on its breast,
Apavatsa on the chest, Diti and Parajanya on
the eyes, Aditi and Jayambhakaon the ears,
Sarpa and Indra on the shoulders,the Sun and
the Moon on the two arms. Rudra and
Rajayaksma on the left hand, Savitra and Savita
on the right hand, Vivasvana and Mitra on the
stomach, Pusa and Aryama on the wrist, Asura
and Sosa on the left side, Vitatha and
Grahak§ata on the right-side, Yama and Varuna
on the thighs, Gandharva and Puspadamta on
the knees, Sugriva and Bhrsa on the shanks,
Dauvarika and Mrga on the ankles, Jai and
Sakra on the organ, manes on the feet, Brahma
in the heart and on the ninth feet in the centre.
srgmr vp tu
HIT ■«tfN,£l4<Wyjlll,#V9ll
^ q fg r j^ n
Brahma has said that Vastu with 64 feet
should be worshipped in the Prasada (verandah
or outer yards). There Brahma is located in the
4 feet or smaller squares in the centre; the
Devas with half feet are in the comers, the
Devas with 1Vi feet are in the outer comers, 20
Devas are with 2 feet. Vastu thus has 64 feet.
cbu^ft: wiuif}-
m i
^Hliilchl^-di gTWT: ^fejT 3 fa<*w^<jj| o II
-seJtcf f e ^ ^ i
At the commencement of a building if the
owner feels an itching sensation on his body, it
is to be inferred that there is a nail or some
foreign matter under the ground. And he should
remove the nail from the portion of Vastu in
which corresponding part of his own body he
feels itching. For a nail in the vital part of Vastu
is dangerous it is very auspicious. If there be
any part defective or part in excess then it
should be avoided.
:?tth fryiM fe n d
O best of twice-born, now I tell you the to the owner and gives him a good many sons.
names of Vastu with four salas, three salas, two The
salas and one salas.
<ff?T H ^ iy ilU l
it it ie
C H A P T E R 254
The Vastu Vidya
3crra
y^ifM ^m w sni
RTRT drH4dl^
w r & u ? 11
Suta said- “I shall first tell you the names
and the details of catuhsalas.” The building
(catuhsala) has four doorways, one in each
direction and it is encircled by an enclosure
wall. If the palace or temple be made into a
catuhsala, it is known as sarvatobhadra. Such a
mansion built for a king or a god is very
auspicious. The house having three entrances,
i.e., if the western doorway does not exist, it is
known as Nandyavarta.
McSaufasl’i drwRd* f^T ^II 3 II
tJItk & k W rrara^ i
^ u jy iiH i^ n ^ fevud siRrai
^ J it
w ra i ^ ii
The mansion that has three entrances, i.e., if
there be no southern gateway, it is known as
vardhamana; the one without any gate towards
the east is known as svastika, the one without
any gate towards the north is known as rucaka.
If the houses be slightly unsymmetrical, the
building is known as trisala or as known as
dhanyaka. It is auspicious and brings prosperity
mansion having no wing to its east is
known as suksetra.
qiTT Vll<**}l3fcHI¥HHI
vim-mi 4ii«wi # r -afeiM f yiH-Miu511
•piTT ■^T^snjiwrraf^i
I?fcT II19II
* ii« im < i« it T T i r n w c 11
It is known to be the giver of long life and
destroyer of woes and delusions. The mansion
V\ without any wing to the south and whose rooms
are big is known as the annihilator of the family
and causing all sorts of ill, and the one that is
without its western wing is jcnown as
paksaghna. It is the destroyer of the sons and
friends of the owner and causes many fears. The
mansion having only two rooms on the west is
very auspicious. It gives lots of wealth and
grains and sons to the owner. hands in breadth and the remaining of the four
^prt m i classes are each 8 hands less respectively. The
length of all of these is 1lA of their breadth.
fa# ? <?n
^ chmw g^nfir w ^ chm^h h j
N ^ w « iiv ilfd ^ m f w n ^ n
3^ ^ 3 ~m r j ^ n ^o ii
5 t# t ^rrfirai ft*ra?ti
srajFTicftra^
Tra^nfir cwt ^cRW3rq;ii ^ ii
SRT^T ^TTRmzrt ?TT^r«n yfolHchH.il w i
r ^ c r * ^ ^oit w ra * ra ra ^ i
cM ^ M^MIJHllsich « ^ | | w ||
<je|?M<|’«n <J ITT '^ J rfq ^ R tll ^ ||
Similarly the mansion of his heir-apparent is
'^yST^T^raj ^'lU||^ch'Mi|chK<*^l
also of five different classes, viz., the first best
ftl^ W l ^ rtq'l ?IMT^rt W*i ^tJTTq^ll ^ II is 86 hands broad and the remaining four are
fciVIHlPl w f?hl each six hands less respectively. They are in
length 1+1/3 of their breadth. Now the
aranw: ymcti^ilM stcft ^cfm ^:ii **ii
dimensions of the Commander-in-Chiefs
The mansion having rooms on the west and mansion will be described.
the north is known as Yamasurya. It has fear
from king and fire and is the destroyer of the nR)Uim«| g^nfiT ^ T ^fW ^ I
family. The one having rooms on the north and H llr c b ^ (a J I^ (W > IR o ||
east is known as Dariida. It is inauspicious for
the owner of it has a danger from other kings
y m -d lM lr iJ H Ic h H i S R F T O i r a ^ l l ? ^11
and untimely death. The one having rooms on
the east and south is known as Dhanakhya. It is
also inauspicious as the owner has danger from
^ ^ « |? V llly * ? T C ^ I I ^ ? It
arms and of dishonour. The one that has
His best house should be 64 (sixty-four)
fireplaces built for cooking purposes on the east
hands in breadth and the remaining four are
and west causes the death of the owner and
each six hands less respectively. Their length is
widowhood and causes also many fears. The
11/6 (one and one-sixth) of their breadth. Now
mansion having two rooms on the south is also
the mansions of the other chief servants of the
the cause of fear to the owner. Such mansions
sovereign are described. The Prime-minister’s
forebode ills and should not be built by the
house should be sixty hands broad and the
wise. The big rooms known defective as
remaining four are each 4 hands less
Siddhartha and Vajrayukta are always to be
respectively. Their length is 11/8 (one and one-
avoided by the intelligent ones. Now the ways
eighth) of the breadth.
of building a royal mansion are described.
fW'FTT e lV ^ M I W ^ J ^ I
M^Ucbli driiWjTWlRfcl^<W:l
3taiteyi«*<iuii f ^ 3 ii
mmi
fgjpt
gtarl rnsfa: 3>t:l
^ T t^ f^ ra i^ T t ^ t w ^ ii 3*11
m sw Im f^ra^ru ^ ii
•^ a ifv ilfa * fl
A royal palace is of five different classes in
descending order of merit. The best one is 108 ■wifawrawsvi: snn<iii?mi
 The house of captains and other ministers-
48 (forty-eight) hands wide and the remaining
four are each four hands less respectively. Their
length 1% (one and one-fourth) of the breadth.
The houses of the architects, artisans, sentries,
concubines are also of five kinds. The best one
is 28 (twenty-eight) hands in breadth and the
remaining four are each less by two hands.
Their length is twice their breadth. Now the
quarters of the maids, etc., will be described.
Their best house is 12 hands in length, the
remaining four can be made 2lA hands less each
respectively. Their length should be VA of the
breadth.
Now the five kinds of houses of the
Astrologer, Preceptor, Physician, Councillor
Ksatriya should be 28 hands in breadth, that of
the Vaisya 24 hands and of the Sudra 20 hands.
The length of a Brahmanas house should be 1
1/10* (one and one-tenth) times of K§atriya 1
l/ 8th times, of Vaisyas 1 l/5th times, of Sudra
and 1%th times of their respective breadths. The
houses of the lower castes are to be upto
(sixteen) hands wide. A sovereign should have
his own residence between the capital and the
house of the commander-in-chief and at the
same place should be built the store-room. The
houses of the Brahmanas, etc., those revered
always by the king should be round the mansion
of the commander-in-chief. Besides these, the
sleeping-room of other lower men and those
residing in the forest are to be fifty hands long.
Similarly the sleeping-rooms of the king and the
commander-in-chief are to be seventy hands
long. Within 35 hands from that, the outer
verandah is to be laid. Thus are related the
arrangements of houses.
3 W < J W c ||U |i Z f

and Priest will be described. The best of their rWT 7lf^t eHcllfHHIHn 3 3 II
houses are 40 hands in breadth and the
■HHWI
remaining are each four hands less respectively.
Their length is 1 1/6 (one and one-sixth) of the omft viMi-m q: Mt£l$d:ii33n
breadth. m fiynfaa «y«i*d:i
g^nfiT qmRi w g 3>$ii
fen**! VHHI TOTt
$ lB l^ fouflll 3 mi

arfos ^w5fMryi^^uii^: siyiwti dlcjr^cl 3?TT < 4 ^ 1 1 ^ ^ : II3 ^11

■^nq^rpnftr 3113 o 11 VIIHNI43 fWFfa g tfeT *&R[\
gjpf ^lUgPfR rTl ■qNM * ^ 113^11

W^ TT^ril 3 *11 ^ M -d i& li« ie tii m -g iw d ^ ^ ii^dii

Now the dimensions of the houses of the

men of the four castes are described. The best 13^11
house of a Brahmana should be 32 hands in
breadth of the remaining four each should be WTt
less by four hands respectively. The house of a d « < l^ :H *o||
 ^ f c f d : MUVliyta f=IW<l<iJ
<*I^Ufi| ^ZJT: W^cWT ^ f e l l l ^ i l
hr 3 ? r^ i
The house of a Brahmana should be 36
hands and seven angulas long. He ought never
The thickness of the jambs of a door [two
inside pieces (vertical)] should be as many
fingers as many hands there are that will give
their height and the thickness of the lower
horizontal piece (the sill) is 1 1/ 8* (one and
one-eighth) of the thickness of that of the jambs.
T T fnr< iui e d ^ f a r a r ^ t o -

to discard the above figures and follow other

dimensions. Similarly the length of the house of ***
a K§atriya ought to be 36 hands and 10 angulas
and that of a Vaisya ought to be 35 hands and
13 angulas. The measurement of a Sudra’s C H A P T E R 255
house ought to be as previously mentioned and The Vastu Vidya
fifteen angulas more. If the building be divided W ScJTcT
into three parts where there is a road-way in the
SRTTrf:
first (fiaont) part and whose back side is elevated
and beautiful, it is named Sosnlsa. Where there w p t ^ : l l *11

is a road-way on one side, that is named * i||< $ u i|c H ju i:

Sava§tambha and where there are road-ways all toewajjc snjrat ^n
round the building that is named Susthita; all
these buildings are auspicious to the Air^VU’N: UHlHch:!
Brahamanas and three other classes. The height W W Tt ^ fw :ll3 ll
of the ground-floor of the building erected on Suta said- “Now I shall tell you the
small areas is to be one-sixteenth of its breadth measurements of the pillars.” Multiply the
together with four hands (1/16 breadth + 4 altitude of the house by 7 (seven) which divided
hands). The height of the upper-floor (on the by 80 (eighty) will give the breadth of the
ground-floor, i.e., the first floor) is to be 11/ 12th pillars. If the pillars be square, they are known
of the height of the first floor; that of the second as rucaka and if they be octagonal they are
floor is to be 11/ 12th of the first floor and so on. called Vajra. A sixteen-sided pillar is known as
The foundations should be of well-burnt bricks Dvi-vajra and the one with 32 sides is known as
and its width is to be one-sixteenth of the Prallnaka and the one that is circular in the
breadth of the house; the foundations may be of centre is called Vrtta.
timber or it may be of mud also. In the latter
TJ% w -qSTOPSTT: W : ^ d lW ^ I
case its dimensions is to be the same as that of
the middle of the house. The width of the door­ M O c l^ H d l^ U M ^ iiu i^ r M d U II^ II
way is to be in a certain ratio to the width of the 'H cW iV H M < I^ W < lfu i 31
room and the height of the door-way to be twice
<J?TT ylTbl^lni cRT:limi
the width.
fs T O p ftj? ° it 2 ^ :1

11^ 11
AKViHsiiy
These five pillars are maha-stambas (huge
1^:1 pillars) and are auspicious for all the buildings.
Paintings and beautiful carvings should be made
in all these pillars. Lotuses, creepers, leaves, The doorways should never be blocked with
earthen pots and jars, are to be nicely carved. anything. The exits and entries should not be
Divide all the pillars into nine parts and the hindered by anything. These being blocked by a
lowest one for carving should be made the base thoroughfare, tree, comer of another house, are
of the pillar. Above it in one part should be inauspicious. By its being blocked up by a lane
made ghata and in the other one lotus. Then in means the annihilation of the family; by being
the other part beautiful carvings should be made blocked up by raised earth it brings jealousy, by
and the rest of the parts should be left in a clean being blocked up by moist soil or mud, it brings
polished square. The weighing balance is also to misery; by being blocked up by a well it gives
be carved equal to dimension of the pillar; 2/3 epilepsy; by being blocked up by a waterfall, ’t
or 3/4 of that can also be done; and then it is brings in some evil; by being blocked up by
called upatula. some nails, it brings in danger from fire, by its
d l^ lP i <JI being blocked by any Deva there is danger of
I R if& r § y y iw w l* p \s u
destruction. If there is the comer of another
house in front of it, it means the death of the
master. The doorway being blocked by a filthy
^ ill drain or other impurities causes sterility to
triigft ^ great ^ yyiwdi women. If there be any obstruction in the shape
of pillar it indicates difficulties to the wife; and
3rT^tTT f Vv&lt q^cjjl %II
if it be obstructed by the house of a lower caste,
Now the ways of locating the doors in a it indicates the fear from weapons. No
house will be described. The eastern doorway construction is recognised at a distance greater
should be named Indra and Jayanta, the than twice the height of the house. The family
southern ones should be named yamya and of the houseowner whose doors open by
vitatha. The western doorways should be named themselves becomes mad and whose doors shut
Puspadamta and Varuna and the northern ones by themselves, become extinct.
should be named Bhallata and saumya. Thus the
MHlfy^. TPWT dOFKdt q ^ l
experts say.
IRhrfT W -qglt d ^ c h y y T ^ l l ^ II
sisR t -qsq^t 3 arfsrarr f^RR:i
oRST3 aqsf aqgt qrpcNl^HHII $V9||
nt)U|| j^qqigrq ?Tlg>: q^jq Mti<4ril
3TWTRt f> q ^ q ■q^rn m i The house owner whose doors are higher
than the specified height has a danger from a
oq?JT ITBrgad^T q^l
king and if they be lower than the fixed
% rm r wwfq q^n ^ n standard then he has a danger from thieves. If
^ ^ h i v i : w i^ u i w ^ # 1 the doors be above one another the house is
known as the den of death. A very big house,
aFTKTra^tft^ 7jf%xrft q%3ji ^ 11
impregnable and situated on an open roadway is
<rar t3%tjt 31 like a vajra; it brings in ruin of the owner of the
f&yuii ^gfq q 'ili^ll ^11 house within a short period.
w>yydiifdri # ^ ciiRhihj dan-tiffed 1 R
^ fqfl^ famq; ^>HHivi fei$rnT:ii*mi qrfsrar q ^ ii 11

aflrer eifcni ^gn^nr^;!!
The house the doors of which interlap with
other doors get and obstruction with other
things is very inauspicious. Other doors of a
house should not be made like the main
entrance door and the latter should be decorated
with the ornamental work containing pitchers,
flowers, leaves or the images of Lord Siva’s
attendants. Every day the main entrance gate
should be attended to with water and durva
grass.
cf2: ■Hl4chlfagi:l
g r w it ^ t: ii ^ oii
grasst 3 trr: |* t:ii ?*11
nwfci-fl sr^rir d>M»Hdfli
1 RfMII'afe d H ^ R ^ ^ ? II
i n ^ w r a |q l ^ r t $ T -
^d 1 «<)'jlVldMft<*nlrH*lRT: I
<<«iR^>oic»»c;cil<;cimc.cniPT-
f a r <T^T ^ l& W M Id 4 )fd ll ^ * 1 1
A banyan tree to the east of the house is
auspicious and all desires are fulfilled and a fig
tree to the south, a pipal tree on the west and
plak§a tree (webleaved fig tree) to the north of it
brings fortune to the owner. If Kantaki trees,
milky trees, Asana tree and the straight trees be
planted in the house in the above mentioned
directions respectively then it means misery to
the lady of the house and her children. If one
does not cut down such a growth, he should
plant auspicious trees mear them. A house with
the following trees in its vicinity is very
auspicious viz., Pum-naga, Asoka, Bakula,
Sami, Tilaka, Campaka, Pommegranate,
Pippall, Drak§a (grape) Kusumamandapa. The
following trees bring prosperity and increase
riches, viz., Jambira, Puga, Malatika, cocoanut,
Kadall, Patall.
ctngflrai^ ^mRet^w t o
* ★*
C H A P T E R 256
The Vastu-vidya
■^ET^TEr
d^ll^M y srTCjJ W-rf?l(sl< m i
flra$pJT:ll *11
<*k^ ch ^ § : w r a w r m : ir ii
Suta said- A wise man should first of all
examine the site well and then construct the
pillars as above mentioned and the building
with specified heights and having downward
slopes towards the north with the turrets level
and gradually ascending heights. A dwelling
house should not be made close to a temple, or
near a wicked man’s house or near a minister’s
house or near a square where four ways meet.
By doing that one invites grief and misery on
himself.
P ^ l 7^ U<siUdT$:
3^qoJi fcHiyim vflflchfrran
qjchiMMwfl im rnf qm error: im i
Some space should be left all round a
building. The front of a building should not be
covered while the back of the house should be
so covered in the trees. If the house be built on
the southern side of the ground, then ruin
ensues; for the south is the place where the head
of the Vastu deva remains so it is best to
construct houses on the left side for thus all the
desires of persons are fulfilled.
 TJcf
3M ^N'cwrgtTtj g g i ^TF^ratnmi
f^T^TT fJ^T «44WuWp<dlHI
m tq *!<&<*! ^ II
y c M i^ ^ c W ^ro%Tt ^<m<M:i
ttiM \s ii
gitnr jftdM^aHfH:^: n c n
TIT^ q ^ fsS IR W 3 ■q^lf^TI
cfiwlwr^ yferntf? m^uiAh ir ^ n i %n
■gjfmrr rraT * 1 4 ^ f^ ti
AKcivilx^Jl wgrfj-^mn^ <m\\ *o n
After choosing a good and lovely site one
should lay its foundation in an auspicious hour
ascertained by an astrologer after putting some
jewels underneath it. Over the jewels is to be
placed a stone and on the stone all sorts of seeds
are to be kept; then a pillar is to be erected and
worshipped by the Brahmanas. Then that pillar
is to be bathed with all medicinal plants by the
Brahmanas wearing white clothes and versed in
the Vedas. Then that pillar is to be fixed by the
artisans after putting round it clothes and
ornaments, when the vedas are chanted and the
auspicious musical instruments are sounded
next the Brahmanas are to be fed. Lastly Homa
ceremony is to be performed with ghee and
honey with the mantra- “vastospate pratijanlhl
etc.,” after the Brahmanas are feasted with
pdyasam. The fixing of the pillars, the laying
out of threads, placing a pillar at the entrance
gate and doing the ceremonies and worships
above-mentioned at the time of entering the
house are to be performed.
d 4 4 l^ ? l^ WTTI
^Mld; W «lAi| WSTTtW^II **ll
3 f^ n t rf g ro t:
fm m d«iuyj8^ u 11
f t g T • j i d 'l ^ H )
If there be any defect, then to make up for
the deficiency, the Vastu Deva should be
appeased by performing five fold Vastuyajna, a
string should be drawn in the north-east pillar is
to be then fixed in south-east; the house should
be circumambulated and foot-prints of Vastu
should be written by the forefinger, thumb,
middle finger with young shoot gems and gold
waters. This is the best.
*TWTfR*T&H H'OVI^UI
? ^-iRyi<*<4ic% fa^sro^ii ^sn
^ <rarfa b s ^ ii *mi
Vastu should never be designed by nails,
weapons, leather ashes, burnt wood, bones of
horns, skulls etc. It is most inauspicious to do so
with these things. It brings in grief and
calamities. At the time of entering the house the
artisan is to make these especially things all the
auspicious ceremonies laying out of thread and
fixing of pillars etc., is to be done.
STTtfw TRW ^11 *^ll
^ < * ih
rTf$5TRhTTWW5r ^ n f ^ l l ^ II
II * < ill
» 4 h 4 m i «j I ^
tftj W Q *<? II
^ T F T f f^rqpt aqgt T^T ^FRT:I
SR m ^ T R ^ W t cJT W I U | f y ^ | | ^ o U
ww ^ ii ? *n
When an evil omen occurs e.g. a vulture
shrieks, facing the sun or it touches some part of
the body of the owner; it is to be understood
that on the corresponding portion of Vastu,
underneath it there is the bone of an elephant or
of a terrible carnivorous animal, indicating
danger. If a dog or a jackal jumps over the
thread spread out or an ass starts braying
hoarsely when the line is stretched, it shows that
there is some salya or foreign matter underneath
and great misfortune in store for the owner. If a
crow be crowing not harshly in the north-east
comer it shows that treasure is buried there at
one of the four comers. If that string is cut, it
means the death of the owner and if the nail is
curved downwards it shows that illness is in
store for the owner. If at the time of digging the
ground coals come out, it means the owner is to
run mad and if skull comes out the owner is to
get confused.
If a conch is unearthed the lady of the house
is to turn loose and the confusion of the artisans
indicates the end of the owner or of the house
itself.
feiiuVi fa&RvHi
$r*rr ? 311
WX te ^ sn :l
If the pillar or the pitcher falls down the
owner gets some disease in the head and if the
jar be stolen the family of the owner is perished.
The breaking of the vase of water means the
death of the artisan and if the computation on
the fingers goes wrong it means the death of the
owner.
There is a fear of evil spirits in the house in
which seeds and medicinal plants are destroyed.
The pillars should be circumambulated from
right to left otherwise there is a fear of
misfortunes. The prescribed propitiatory rites
should be performed to drive away the ills
arising from fixing up the pillars wrongly and
not circumambulating it.
cWT LhHcfdt' w o t fW r^ i
■sw cn sicR cnftr i r ctrmjF <wti
The ceremony “Pradudakpravan” is to be
performed with regard to the pillar; but one
should be careful not to make error as to
direction; on the top of the pillar is to be placed
a young twig with fruits attached to it. If there
are confusions and errors as to the directions
with reference to pillar houses, rooms or doors
or dwelling room, it means, the extinction of the
family.
gfur efrsj fqftnf&T s 11
w ?r w : i
rtc;4jjl<<chKch*^ll ? o II
3TT>^ W i f e : 3 *11
Such a flaw should be carefully avoided in
fixing up the pillars making the doorways and
also in the dwelling places for if it is allowed to
remain in them, it means the destruction of the
household. The house should not be extended in
one direction only. If extension is to be made, it
should be made uniformly and symmetrically in
all directions. If it is to be extended towards the
east it creates enmity. If it go to the south it
means death; if to the west it means the loss of
wealth, if it is to the north it means misery, if to
south-east, it means the danger from fire.
ctf^d *1^1
c)4fti|d jj cfFTe^ cHdo4Jlf£lM<£)q<t4ll 3 ^ II

fyift ^cjdHiii w vir f ^ *t% ii33n
TTfTTO (ISfP^ dd4$ -J1HHJ
gSTOH «rf|: *TI
ta-raw w *4viitfi w r g f|:i
^ cii^ldVlN: Wi^jfUrf: ^tra^M i^m i
If it is to south-west it means the loss of
children, if it towards the north-west it means
maladies and gout; if it is so to the north-east, it
means the loss of grain. In the north-east comer
of the house the place of worship should be
made as well as the santi grhas, kitchen should
be made. In the south-east comer, close to the
north should be made the water godown and the
general godown of the household should be in
south-west. Bathing place and Vadhasthan
(place of killing) should be made outside the
house; granary should be made in the north­
west comer and the office is to be located
outside. Such a house is lucky to the owner.
ngijjiiu) to
***
C H A P T E R 257
The Vastu-vidya
IJrT dcJN
3TTO: <*|crtg<U|yT(HHJ
qftmnsi* -gg^T feiMiRtMra: w in *11
yictrmifcli 1^ '^rRTTSrT «|ST:I
WT TT^TII 3 II
Suta said- “Now I shall tell you the ways of
hewing trees for the supply of wood for a
building.” Dhani§tha and the four Nak§attras
following it, (viz., Satavisa, Purvabhadrapada,
Uttarabhadrapada and Revatl) and Vistya and
the following Karanas should be avoided. On an
auspicious day one should go to the forest and
first he is to offer the sacrifices and worship to
the trees proposed to be cut.
^ tA ui TjfM TJ15TC
3RWT ^ ^pt GwiiaiwiluR pMld-HH.ll 3 "
If the tree falls towards the north-east it is
very lucky and it is unlucky if it falls towards
the south. The wood of bo-tree and of other
milky trees should not be used for a building
nor should the wood of trees inhabited by a
large number of birds, or one burnt up by fire,
be used. Nor the tree cut and tom by wind is
auspicious.
^Tcrerqi ^ W fa^kmfdflfedHI
3 T ^ p g ; rWT rflhr r ill M l
MTl
W T R ^ r f ^ r d ^ H llR 'M J p ^ ll 5 II
The wood of the trees broken by elephants,
struck by lightning, semi-dried up or dried up of
itself or those growing near a caitya or
sacrificial place, temple, confluence of two
rivers, burial ground, well and tank should in no
case be used for house building by one desirous
of great influence and wealth. These trees are to
be specially avoided.
cTSCT ^I^Mpi«lfei<HldetoHU\9ll
^ b M ld c b H IV Id ^ ^ ^ J^ c b Jilu il
3imHivi)«t>M^<*y^5viiHi: ^raFT:ii<iii
n W r^ F T ii
Nlpa, Neem, Vibhitak, Sle§matmak, mango
and Kantaki trees should be avoided. Asana,
Asoka, Mahua (madhuka), Sarja, Sala are the
auspicious timber-trees. It is very auspicious, to
use sandal and Panasa wood for a building.
Deodaru and Haridra are auspicious when used
in the building in one, two or three pieces.
T*&5f f^PTT SRTT rMTII
TJfcTT c«ic;ifqT^^Hc<ii<e»j|: |
11**11
3 5 ^ 7Tt«lt fa^in w i$P JT :ll*?ll
<4li3<8e|uf PlRvV
3TWT W fddl^Tbl^ ^cbMlRvl^ll ^ II
TT^fgg - w f 3 **n
But if more pieces are used, it is dangerous
Sinsapa, Srlpaml or Tinduki are auspicious in
house building when only one of these is used;
but the mixture is inauspicious. Similarly
Syandana, Panasa, Sarala, Arjuna and Padmaka
trees alone are auspicious, but when mixed are
inauspicious. A tree cut and brought down to
the ground is named Godha. If the colour of the
tree at the time of cutting down a timber-tree is
that of a Bengal madder, the tree is termed
Bheka; if the wood is of the blue colour, it is
named Sarpa; if it is red, it is termed Sarata; if it
is of the colour of the pearls, it is termed
Sukamadi; if it is of tawny colour it is termed
Musaka; if the wood is of the shape of a sword,
it is known as Jalaccheda; one should avoid the
use of such timber for building purposes.
f ^ : i
oqrcfa- -rjfrjl^ ^iszf STgrfacf ^ ?WTII ^ II
sgirt f% 2 J -0113^^11*^11
m ^ ss w ^ m ti
sgir: srt: iRepsnt favtadtn
3 ^ 5# m s g w t g w t ^% ^i
m fo : ^ n i < T : l l* « il l
S^3T fw * HebMrta:!
^trRt (d<*lui^y’ijsr <*j^du *<? n
If the wood of an auspicious tree previously
cut be lying somewhere, one should fetch it and
II use it, multiply the length of the tree by the
circumference in hands and then divide it by
eight, if the remainder is 1 it is dhvaja, if the
remainder is 2 it is Dhuma, if the remainder is 3
it is Sirnha, if the remainder is 4, it is Vrsabha,
if the remainder is 5 it is Gardhava; if the
remainder is 6 it is Hast! and if the remainder is
7 it is Kaka. Of these, dhvaja is auspicious in all
directions and is good. Especially, it brings all
sorts of happiness when used in towards the
western door in direction. Sirnha is auspicious
towards the north, Vrsabha, towards the east
and Hast! is auspicious towards the south. This
is what the Rsis have said and all these are
lucky. The other trees face the comer directions
and they should be avoided.
dfrcumjui fsgr <*uir$i £ra$nu:i
^ fcainwgpjniRoii
3Tgf5reff^ H?T:|
oiUllfach q *^1
Similarly multiply the remainder above
obtained by eight and divide by twenty-seven;
whatever remains is known as Vyaya; if this
figure be in excess, it means inauspiciousness.
Therefore the excess in Vyaya is to be avoided.
Bhagavan Hari says- “Peace comes in
Ayadhika” (excess of incomes or profitor).
f^TJRTt feTcRFW
«j«qi cRJT
M^VIlPl^HaMN Tji ? II
■’jwtowmfafiiRT
*r farfW 3rs:i
IsreraFT «JdVlrHfM*i,IR^II
 After building according to the above
prescribed formulae, the brick work one should
place a vase full of water, curds, uncooked rice,
fruits, flowers, gold along with the Brahmanas.
Then gold and clothes should be given to the
Brahmanas; and then entry into the auspicious
house should be made on Tuesday. Homa and
sacrifices should be made according to the
Vedas for the expiation and appeasing of any
defects or faults that may arise to the Vastu
Deva; the Brahmanas are to be feasted with
various delicious food; then the owner, wearing
white dress should enter and take his seat in the
house incensed with Dhupa, etc.
ii 3kvs ii
***
CHAPTER 258
The measurements of limbs of the images of
the Devas, etc.
ji m lT O p f e cmRhiI (dfvi^rlll *11
The R§is said- How do the householders
attain success through karma-yoga? It is said
that karma-yoga is superior to thousands of
jnana-yogas.
■qrrsgra
fsbilwVl Traspnfa
HjRbykb«<i f a l l c f lR I I
yfdawi
g ift 3ii
Suta spoke- “I shall explain to you the
karma-yoga of Divine worship and reciting the
name of God for there is nothing like it in the
three realms to bestow enjoyments and Mukti
(freedom).” Know that as the karma-yoga which
serves the bondage to this world which is the
installation of the Devas' images, the worship of
the Devas, reciting their names and holding
sacrifices and Utsava (festivals) in honour of
them.
fa w ||W M r i|c |i^ |fa *JI<{JJM ilV IW ^ I
yiRT TRW JKISHMimi
twichii ^^rnrn^i
gfTOT ^jfrhcfcuf ^ll^lW ^*M ^lim i
grfert TjftsRTTii ^ n
The ways of making the image of Lord
Visnu, that is highly beneficial will now be
described. It should be made holding conch,
quoit, club and lotus, having a canopy over the
head, with neck like a conch, beautiful eyes,
raised nose, ears like the shells of mother of
pearl, peaceful and serene in appearance. Eight,
four or two hands should be made and the
image is to be installed in the abode by the
priest.
W 1 R fa^ d l
iRT W : TO ^:iiV9ii
s r p TsRa? W 3 * erTOT:l
^TTftT d^dlfyuf&lfdrlldll
TO d l^ d W ebK^I
$H
J(lddU<J
STTOT: Vi<sldsh xf
U
VIW
^I
^IdfM^dlll II
it Tom Rairti<*^^n *o n
The image with eight hands should be made
to hold a sword, a club, an arrow and a lotus in
the right hands; and a bow, a shield, a conch
and a quoit in the left hands. The image with
four hands should be made to hold a club and a
lotus in the right hands and a conch and a quoit
in the left hands. Thus persons desirous of
wealth and opulence should follow with regard
to the four-armed Visnu. The image
representing the incarnation of Lord Sri Krsna
should be made to hold a club in the left hand;
this is better; and the conch and quoit may be
placed high or low if so desired by the devotee.
3|SRdldjfacfl WW W W T :l
TTOTrf **ll
Earth is to be located below between His
legs. Garuda is to remain in a bowing posture
on His right side.
cllMd^ tRiprrr ^TFRTI
gwiRirat enfa -h«ii»4i ^(dfW din *? 11
gfgsr
grrnt rhuRgi^ f^nTsrnrqf^rT^ii n
fq^aiW qf^T^II **ll
TTgfg^t Mlldeblll ^ II
HcJdlHMMIUU^ ^ M elfarcK I:!
The Goddess of wealth and prosperity-
Lak§ml Devi with auspicious face and lotus in
hand is to be placed on the left of the Lord.
Those who desire prosperity should place
Garuda in front of Him and Sri and Pusti
adorned with lotus on either side of the image.
The temple and the entrance gate should be
made with an ornamental arch containing the
image of Vidyadhara, sounded with Deva
Dundubhis (sweet sounding musical
instruments) furnished with Gandharva couples,
ornamented with leaves, floral works, lions and
tigers and kalpa latikas (creepers). The figures
of the immortal Devas in praying posture and
chanting hymns should also be made close by.
The pedestal of the image should be divided
into three parts. The heights of the Devas,
Danavas and Kinnaras are nine talas (1 tala =
the space between the thumb and the middle
finger stretched respectively).
3TrT;TTt JlcU^lfa HhV i W fc$tad:ll *5 II
-jIMMiJlfaKHi STRRi ^ T : ^ 5 ^ 1
srefog: grant fosnsfa:ii*v9ii
d < g ^ f^ n s E F T g W (H ^ IK ^ d ll
^ c b ia * U II
Wcbliii^gfHm^ g w wiiKVii^HH.1
■ g ^ q r n ^ T c f n f e n « e r t d ^ d < * ^ n i i i *<? ||
Now a table of measurement is being
enunciated. The particle of dust that is seen
dancing in a sunbeam is called a trasarenu.
Eight trasarenus = 1 balagra = 1 likhya, 8
likhyas = 1 yuka, 8 yukas = 1 yava, 8 yavas = 1
ariguli (finger) and twelve Angulis (as for as
one’s own finger goes) =1 mukhya. The several
parts of the body of the image should be made
of proportionate dimensions to be in this
Mukhya measurements.
■yhnff M ft snfa wrsrt <hm 41 m i
^ ^ W y q # W I R OII
<l(d<*isii^Tbi w 'drerarcwft m i
^ < 1^41 g ift ^ c ld l^ JIVIWrlll ? *11
An image may be made of gold, silver,
copper, gems, precious stones, stone, wood,
iron, brass, compound of copper and bell-metal,
sandalwood or other beautiful wood.
fc d R d ^ < *> d g i
^ g ^ n fs ra n 7 r c ^ g t : i R ^ n
3 iiM l^ v u f m i ^ c q r f s r a n < n r :i
n w ito M c h R td i g g s ra f f c w y ^ K d i i R ^ n
A household image should not be bigger
than one cubit, the long span measured by the
extended thumb and little finger. But an image
in a temple in a royal palace should be 16 cubits
or vitastis and not more. One may make
madhyama (better), uttama (best) and kani§tha
(good) images according to his means.
■ q FT^c fi d d ^ M c k t j i M R P v i y g > y ^ ^ i i
3?%qT f^ rrrf^ T rRjT:i
■ q tfa ^ r : w t w : g j r a t n i f d n ^ i ^ r i l f ^ d i i r m i
 SlfdHiyisWI^ cTcT
g g tg m V^2Ttm ^T: IR s II
The height of the temple gateway should be
divided into eight parts, out of which one
should be left blank and out of the remaining
seven two parts should be taken to indicate the
installation of the image; the remaining five
divisions should be divided into three parts and
in the first part thereof should be made a
pedestal of the carved images. That pedestal
should neither be too high nor too low. Then the
attitude of the face of the image should be
divided into nine parts; the neck is to be made
of four fingers and the breast should be located
below it, measured by one part.
# *R TI
Below it, should be beautifully made the
navel, one finger in measurement. The
measurements of all the parts above and below
are to be in Angulis (fingers).
^<«Nd«ll ebH4^l
%THt ^ trgfgwrft gyjjdl «j^
dg^iiynw srtfI h <w jichiFSdMR^n
rr f t ^ i
f?fjJT:ll 3 o 11
rw ni wi£&5 ^i
3TTH: W 3?raf«KT:ll^ll
The organ should be made of one finger
below the navel and then two things should be
made of two fingers and then the knees should
be of four fingers in dimensions, then ankles
should be made of two fingers and feet should
be of four fingers. The head of such an image is
of 14 fingers. This is the length (height) of the
image. “Now listen to the breadth or thickness
of the several limbs of the image.” The forehead
is of four fingers and the jaws should be made
of two fingers. The lips one finger in thickness.
3 T g i^ # W d lc l-M b l -q ^ l
3 J 4 ? J <HI f M ^ s l l s y R d H d l l l 3 "R II
The temples should be eight fingers in
thickness and the eyebrows should be half a
finger in breadth. The eyebrows should
however be made sharp in a curve of small rise
resembling the curvature of a bow.
4ddm i s iv i ^ i
3rf$pjft sspprarir fosftll 3 3 II
< jy d V < M > ^ f TrfiRt
*qKM$rmf*|chlll3'#||
The eyes should be raised with comers
acute. The length of the eyes should be two
fingers. The height to be half of that. The centre
of the pupil should be raised and they should be
reddish in colour. The pupil should be one-fifth
of the eye.
qiymfawi d&^iiimyiHdHJi^mi
HWiyifart d & ^ J H ^ I ^ d H J
i
3 K s J jjr tl T ra t W II^ II
P|N4My<JVi rT^I-HI *^113411
The space between the two eyebrows should
be of two fingers. The bridge of the nose should
be one finger and similar should be the lower
part of it. The nostrils should be half a finger in
circumference, the cheeks should be two fingers
in thickness and the front of the jaws should be
of two fingers, the lips upper and lower should
be symmetric and of half the finger and the
eyebrows should be of Vi finger; the nose
should be straight and even.
f T ^ jrtlll 3 1I
 s s p jr f t < *u fa r a f M M i^ chi <j f ^ # i
«hu^»Mf<aw u r n iKviiJjHH,ii^ o ii
uWiBKviiijHHi
^ ¥ lf t g q t g g T f& d rc lir < V K j i H : l
The comer of the mouth should of a fiery
shape; the roots of ears should be of six fingers
in length and the ears should be like the
eyebrows and of 4 fingers and the flanks should
be two fingers. The part of the head above the
ears should be of 12 fingers in extent. The
extent from the forehead to half of the back is to
be of 18 fingers and from that up to the head
should be 36 fingers. The hairs are to be of 42
fingers and that from the end of the hairs to the
cheek is 16 fingers.
W H l i k h f U y lr b ilc b d H W ^ T I
The measurement of the middle of the neck
should be 24 fingers and its height 8 fingers;
and between the chest and the neck it should be
1 tala. The space between the two breasts
should be 12 fingers.
d & t & H J H M R c h lp M H I
IfijilH g i f t
^£*3$ « u ^ h w h n A ii^ ii
rijjyiMjH1! ^T^rar^p rr f GUggfti
1 V911
a h r g g r w d ^ r a r a w id k tfV i^ i
o t : qUvmrtn #3rt
a m ftg n C T F R g£n?i g ift
H c k J fo l d H J r M I
The breast nipples should be two fingers in
circumference and the central point of the
nipple should be 1 yava in height, the breasts
should be two talas and that from the shoulders
to the breast should be 6 fingers. The feet
should be 14 fingers in length and the toes
should be 3 fingers. The ends of the toes should
be raised and of fingers in breadth. The
forefinger of the feet should be like the thumb
and the middle finger should be greater by
1/10th of it. The little finger should be less by
l/8lh of the ring finger. The ankles should be 1
finger high and of three fingers in
circumferences and contain three knots.
; M *lfd d :l
fgqgfpg?: iiduu^gr-gjppr^moii
U ^ h M uu^ jh : vgc[IWcT:l
chPifaaiam fa ttafr g sq # fprc: im w
3hpt4tepr: gngf giyaw tgyta<T:i
rT^T f VlHIUimyHlHi
mRuii^ aiyHiFn g § ^ ii
n
M-Ouil^ l^cbldyi(d<^JHI
The heel should be two fingers. The back
thereof also of two fingers and one kala greater
than the heels. Two joints should be made in the
thumb and three in the forefinger. The height of
the thumb should be 1 finger and of the other
fingers should be V2 a finger. The breadth of the
ankles is 16 fingers in the middle and 14 fingers
in the front and the breadth of the centre of the
knees is 21 fingers, their height is 1 finger and
their circumference should be three fingers.
■ Swfr Milling flglfayifdchk^H:!
IfofiVllMRgMI Tprjft f kMl
ispjc* g m \ ^ i:i
Mfui«rgi5;gt fe a i^ A w iw ^ g g im ^ n
fdw^ui ^■d4tt*fd<aT<vrmrnim\9ii
flfa y ifd WhJTt W SRtflFJcftl arfira ^ n p r f Rf^vl^i
Hlfamawfluiigl fsd^ir<¥KlJH:im<ill J^ciMlHg- chT?ot|| fg if^ ^ 3 # i^ n il'3 'S II
4m f ^Fn^i The middle of the thighs should be 28
qS^ f r M f t g K j 3Ttrf?f M tjp ft ll k ^ II fingers and above of that they should be 31
fingers, the scrotum should be three fingers and
the organ two fingers and 6 fingers in
M-Ou|I% rWT i f t g t g ^ f T I R R T ^ o II circumference and the marks of the hair should
arrarot ^ 4 l * ^ f t ^ i r < y i ^ j < H : i be made near the root of the organ. The pedestal
of the organ should be 4 fingers in length. The
gn*f f digfvnsii Trai^t nUvi'mjhhm ^ *n
length of the waist is 18 fingers, but if the
y & i^ 4 -d fe n ^ g P T H w h j Divine image be female it should be 22 fingers
d3«bHJH$H f % f o i ^ 3 ^ 1 1 ^11 and the space between the breasts is to be of 12
fingers and the circumference of the portion at
dlgMwl Mduii^l ^ g i < * ¥ i H j d : l
navel should be 42 fingers. If it be of a male the
M < c h H li!l*(l TR T:||^ 3 I| girdle should be made of 55 fingers. The
4WHJH mr TRITI shoulders should be six fingers and the
thickness of the the neck should be 8 fingers
3 R l f w W W : W R F h r # ^ l l 5*11
and the length eight kalas and the length of the
Mi'MI^H grf% T T r f t f ^ l arms should be 42 fingers. The length of the
TTKmran^ ^ w * n f a rr£ rtn ^ k n arms should be 16 fingers, the top of the arm is
to be of 12 fingers and the palm of the hand
3i|j8W ^41yH K tM : sJlrb^ ^ n r : i should be 5 fingers and the middle finger is to
a tg O T fh in p f f e $ 3 S $ jijJ < H : ll^ ll be of 5 fingers. The nameless finger is to be
VtMIUINJjHHi 3 W T t ffa ^ l
l/7th less; the little finger l/5th less than the
middle finger and the ring finger, one-fifth less
q m q U j-^ K i f 3 n j^ g ? W I'U d ^ ll5 ^ ll than the middle finger. The thumb is to be of
*ra t ^ ^ ra fa t d w i w w i : 3iftach four fingers. The joints of the middle finger are
a t^ g q ^ T K i f « i ^ i i ^ <i ii
two fingers long. The joints of the thumb are
like those of the ring finger and the upper joint
<|c|^|(i|ch dfcJUMcS dcJIgdHJ should be made greater by two yavas. Nails
g T O rf^ ra T ^ g c % w m : n ^ ii should be made in half of the top joint which
should be smooth, reddish and glossy. The back
f^PET jigjqln f ^ r f i a«im n: I
of the fingers should be somewhat round and
fHH<J8 V&'WH Tn^RT: ch H 4 lfe d H .ll *5° II the comers should be raised by one kala. The
^ ' ^ V 1'«SRt?W W j^ Im R ^ y iijjH ii hairs of the head should hang on the shoulders
by 10 fingers. The limbs of the Goddesses
f^RT: chw ltg 'd '^ fil: '•W H t^ v n i(s i*l:ll\9 * ll
should be made slender and shorter. The
^ v i i y n i * iim jjs '< breasts, the thighs, the hips and loins, should be
H H m <U |yu 4,||: ( ^ ( d T ^ H ^ 'J l l W d : II \9 ? II made bulky. The abdomen should be in a space
of 14 fingers. All the images should be adorned
fc*»fr({lif ^ la P ra g jra f^ R n T O T I
well with the various kinds of nice ornaments in
T O T n fa T c ^ T E «I«|M W k U 'J H H J I^ H their arms, etc. Their necks should be somewhat
O T ^ 'J H f a W K : 7R ^S «J< M crld :l longer and curved with excellent curls of hair.
The neck, nose and forehead are to be three
fingers and a half, and the lower lip is to be of
half a finger. The eyes should be more than Vith
of the lips. The ridge of the neck should be a
little more than Vi a finger in height.
sifting rri
mmivnnjivsmi
Thus the measurement of nine Talas has
been described for the images of the gods and
goddesses. These signs are destructor of sins.
?Rr ylnir^
it it it
C H A P T E R 259
The characteristics of the images of the
Devas
3TOT: m ^T5FTTrf^tM:l
^ lldlrt: THTt
hkRw wmrsRg g m n
*^$4T ^rgrrgtt^t ^ra*=gcmi ? n
Suta said- “Now I shall tell you more
minutely about the forms of the images of the
different Devas. The image of Sri Ramacandra,
Bali, the son of Virocana, Varaha and
Narasiihha should be of ten (10) talas and that
of Vamana is to be of 7 talas. The images of
Matsya and Kurma may be made of the
dimensions that may appear fit to the devotee to
make the image look beautiful.
3 * r f: T it * * l( U lc b K y T W H J
^ ii ^ ii
w S5jg«ra%f?®r ^r:im i
“Now hear about the construction of the
images of Siva.” The thighs of the images
should be bulky and the arms and the shoulders
should be of the colour of burnished gold. They
should posses lustre like gold; His matted hairs
should be like the rays of the Sun; His forehead
is to be marked with the crescent of the Moon.
He is to have a crown and His form should be
like a youth of 16 years of age.
©STTiRphftaR: *fd^ayife'd:l
JWIUI^cbV^ chT?«4l *1Ml1H<<J|^(tiai:l
Mlnl^lu^^Hch: ^H I^IM H <^d:ll\9ll
ik m 3 13fa 6\\
groin arrw^ § y i d i ^ d gn n
^lTCIWTO) fi^T ^r«4i^<<^f^aa:ll *o||
*11 The arms should be like the hands (trunk) of
an elephant, the thighs and ankles should be
beautifully round, the hairs should be straight,
the eyes should be broad and extended, the
image should be represented to be wearing a
tiger skin and a girdle of three strings should be
made round the waist. Then the image should
be decorated with garlands, necklaces, armlets
and serpents. The cheeks should be represented
fatty and earrings should be placed in the ears.
The hands should be made long enough to reach
the knees and the general appearance should be
serene and peaceful. Khetaka (sword) should be
placed in the left hand and axe in His right
hand; trident, Sakti, staff should be placed on
His right side. To the left of the image should
be placed a skull, snake, and Khatvanga. When
He is about to dance on His bull, He has two
hands. With His one hand he bestows boons;
with the other he holds, armlets (or Rudrak§a
should be placed in the other hand). The image
should be made in the peculiar posture to appear
as if the Lord was witnessing a dance.
m xr s n ^ r: f ii
W ^ TT^T T O d^l(y'«l
m g^: fiRicsg- yrft fa H jp sre ra n i *3 n
The image of Lord Siva in the dancing
posture should be made with ten arms wearing
the hide of an elephant. His image representing
the scene of the destruction of Tripura should be
made with sixteen hands. Conch, quoit, club,
bow, Dhanus, Pinaka and Vi§nu Sara (arrow) in
His eight hands when He presents a form
having eight hands.
MeHJi * 3 H
^ without thighs, causes fear and madness, the
grraf ^Rq«j *"*11
Hl< r ^ 3T « ra fT T :l
^nfiranfr iffan^T:g jrfsjT ^ crtt: g g f ^ i i
The image of the Lord with 4 or 8 hands
representsHis Jnana Yogesvara form. The
image of His Bhairava form should be made
with an aquiline nose, sharp teeth and
formidable appearance and can be placed in
every house. The images of Bhairava,
Narasimha and Varaha are also formidable; and
these should never be placed in the Mulayatana
(main dwelling-house).
Wlfa'-i M M i ^ l M l
arfirasT fy if^ rr ^ i ^ ^j? it ^tarzfcnf^Hhi
f f r a f w y -H ify w li
g g R R lT 3 ^ t H T ^ ^ I f f t l l *V9||
fa ftZ T 3 I^ T ^ i P v u l l
f i N c t w § M ifu m K ^ ii M i l *<i ii
No image is to be made with lesser or
greater number of limbs than usual. An image
with some limb missing or one with a
formidable appearance brings ruination on the
owner; the one with limbs in excess destroys the
sculptor; lean images devastate the riches the
one with a lean and thin abdomen brings about
**n famine; the one with less fleshy appearance
ruins wealth; the one with a crooked nose brings
about misery; the one with sparse limbs are
terrible causes of misfortune and fear. The one
with flat face and eyes causes grief and anguish,
the blind image causes injury to the eyes, the
one without a mouth or with decrepit limbs
causes misery.
fhrr^r ?^Fjr|T
^bchdcMI j j T r a H cfifegfal rT 3TT s ^ ii *<? II
m f im K f e jM ^ 3TF5?r TTR^j tTU^I
^ vi^*ryiuiehiRurlii ^ o n
The one with defective limbs, especially
one with a dried face or without waist troubles
the king, the one void of hands and feet brings
some epidemic, the one bereft of ankles and
11 knees causes joy to the enemies.
ja fe fa p f 3 ^ti
«Uj.urfcl4e|| $ 3 T T f^ « T h R T W I I ? * n
ijcj H^ummia cbT?e2J:
■^gWT:
yraPtlT qf^TT ^ ? lf^ l
?pirtt H te ro F rre j § w w t : ir 311
The one without a chest destroys sons and
friends. The image complete in every way
brings prosperity and long life. So the image of
ii
Lord 3iva should be made in full as described
heretofore and all the Devas, Indra,
Nandikesvara, eight Lokapalas, Ganesvara,
should be located surrounding the image in a
praying posture so that one can have a view of
the Lord.
fgTCjj cb^oiii: tr^ t^II ^11
M’y<Sfagiisuf*7i<iun-
 and the tilaka (a sectarian mark on the forehead)
is to be marked on the forehead.
J|uV^<&: ?R!?Tt *1^-
«ifrra>i dWftgiTj «fiwr ^f^nrt g^i
jfna4ihfq nm qRuiR m i
g ift grfet ^j#rc: ii } ii
jmih-
gmwr § fyviMd:i
gaih^mRRt
diM ^i^ l^ w n n f ^ T : i m i
In the right ear the serpent Vasuki should be
^ r a ^ n im r q ^ j^ ii 3511
made and in the left one an ear-ring should be
The devils, fiends and Vetalas should also put on. In the right hand should be placed the
be made in a dancing posture and praying skull or trident and in the left one, a mirror or a
before the Lord. All these images should have lotus. Garlands are to be suspended ftom His
the appearance of infinite joy and absorbed in neck.
their devotion to the Lord. The image of the
XT -qfuigrBm rWTII II
Lord should be made with three eyes,
surrounded by the praying gandharvas, ^R m f gFt yejxHi^i
Vidyadharas, Kinnaras, nymphs, Guhyakas, *ni 5 ||
attendants, sages etc., They all were wearing the
The left arm should be adorned with armlets,
garlands of Rudrak§a and Pravala and offering
etc., and a sacred thread of pearl string or gems
the lots of flowers.
should be put in the proper place. A chubby
?f?r Mgi^iul breast and a bulky lip, should be made on the
left hand side and a girdle should be put on the
* * * half part of the waist.
oyitflkH<J>dli«UHI
C H A P T E R 260 ^ HMMfltyH cbld^i4lPdd^l|V9ll
The forms of the images of the several Devas HHKH^I^d ^PXT ^PllHddHI
and their characteristics ^ptfw rqndii
rWT cjm jji

3T#T ^afc-TPT ^TRtwt ^11 W R fi* rWT XJT^ H|<Jrt|| ^Tl

rJlfa ^RJosft 3 II % JiT :i

di^r* gjof w k $u$Hmfcvl<u
Suta said- “O R§is! I shall now tell you
about the Ardhanarisvara image.” In the one-
half of the image, in the plaited hair of the Lord,
a crescent should be made and in the other half­
portion of the body the image of the Goddess
Parvatl should be beautifully made. Here a
partitions is to be made in the hair of the head
fgarig
Then in the half-portion of the body covered
with tiger skin an organ should be made and the
left part is to be covered with hanging cloth
deeked with various jewels and the right side is
to be covered with serpents. The right foot of
the Lord should be made to rest on a lotus and a
little above that the left one should be adorned
with gems and ornaments worn by ladies. The
feet of the Goddess Parvatl should always be
made to appear dyed in myrtle (red lac dye).
Such should be the image of the Lord and the
Goddess blended into one. “Now hear about the
location of their several limbs in their Lila
(sportive) forms.”
HHKMlMvilfadHJI *3 II
Tgfim *T d«ll.s£^$dmHJ
cnir f 4iP&dl Wlf^TTII **11
ctju^qnl ^ II
HnJI^U^H^^Tbl chfuUm<uu
^R^rgrg^TT ^ggsira^tfgRtii *5 11
The image of the Lord and Uma should be
made either with 4 or 2 hands; the matted hair
on the head are to be adorned with a crescent of
the Moon having three eyes, with one hand
resting on the right shoulder of Parvatl, having
trident and lotus on the right side; placing the
left hand on the breast of the Goddess, wearing
the tiger skin, decked with various jewels. The
situation is charming and pleasant and half the
face is adorned with semi-moon; the right hand
of the Lord lies on the thigh of Uma. The
Goddess Uma should be seated on the left side
of the Lord. The head of the Goddess should be
decorated with the usual ornaments and having
nice tresses of hair, with Alaka and Tilaka,
adorned with the beautiful ear-rings, armlets,
and fondly looking at the face of the Lord.
^TORT h V wi <KT:I
^ui ^ <^uifltfl«ull *V9II
^ gnf^rsrf^n*re>hi *<? u
tim t faaimi w^ 4luiic)Mmfl'jnn:iRon
Sportively touching the left side of the Lord,
with Her left arm stretched, out and touching
the abdomen of the Lord with Her fingers. A
looking glass and a beautiful lotus, are to be
placed on Her left side and a girdle is to be
hung on the waist. On both the sides of the
images of the Goddess should be placed the
forms of Jaya, Vijaya, Svami Kartika and
Ganesa; near the gateway should be placed the
images of Guhyakas. The images of the
Vidyadharas wearing garlands and the nymphs
holding guitars in standing postures.
Ujd^My^lVI <»T?cq ^fctf*m$dll
fticHKraui ■m4 mimmuuvhhvm? *n
A man eager for prosperity should make
such an image of Uma and Mahesvara. Now
hear about the form of Sivanarayana,
destructive of all sins.
enrol i r m yjHuifunnj
«np?i W ^TR3T ^ II
yi^xIsfiSR VII-dMKTbl^JjfHfd'yMH.I
ggrwR ^Tftr ^ a i5 ^ T :iR 3 ii
Mldct^TRtaPT xRW
Narayana should be made in the left half of
the body and Lord Siva in the right. Both the
arms of Lord Visnu should be decorated with
jewels and armlets holding conch and quoit.
The fingers should be reddish. Instead of quoit,
club can be placed or conch can be placed on
the opposite side. In the waist yellow cloth
studded with white gems should be made to be
worn. The feet should be adorned with the
ornaments and gems.

fgjfoi 3>qfd fa^ywueiiRuiHj
e^f^icll-H'MH.It ~R^II
nfui ^ gr Ri^rfg^ frd^i
ftlcHKWUI^ci ^V9II
The half of the right side of the body should
be adorned with plaited hair and crescent, the
right arm with armlets of serpents should be
made in the posture of making a gift, the other
one should be decorated with a trident, putting
on a serpent in place of the sacred thread,
wearing a tiger-skin and the two feet adorned
with jewels and serpents. Such should be the
image of Siva and Narayana blended into one.
Mglemg M«ilg4d
<i£ii|ui)<i^di ^ rtt mufiydJHifediHi
^ ^ II
i f grt fTWT: M«*H4^I
^ fq fr m ^ F r ^ # r n 3011
^M*dlci|R*H4^l
HKRj* 3 ^vdlfeich-MMp^dHJI 3 W
Now I am describing to you the form of the
Maha Varaha. Lotus and club should be placed
in the hands of Varaha, the teeth should be
sharp and at the left elbow (knee) should be
placed the world uplifted by the teeth from the
Patala and which bears calmly everything on
Her. His teeth are very sharp and face full of joy
and wonder. Thus for the upper part, the right
foot should be the turtle, the left foot on the
hood of the Se§a and his right hand is to be
located on his left Sakti. All round the image
should be made the images of the Lokapalas in
praying postures. Now about the image of
Narasimha. The image of Nrsimha should be
made with eight hands.
WtflMld^dlchU? TpT^II3 ?n
faMdH'-HIH 5RET
etH*A f$5tac$$nJTHji33ii
The altar or seat of Nrsimha should be made
formidable, his face terrible, the eyes should be
split, the mane should be raised and the scene of
ripping the breast of the demon Hiranyakasipu
with blood gushing from it, as well as the angry
looks of the Lord should also be well depicted.
gffer:
TTfoTRt-1 tf'dnHt ■Jf£ujg:ll3'*ll
y^<sld«hyiRui^i
The fight of the Lord Nrsimha with the
demon with His nails and His terrible form and
the attacks of the latter made repeatedly should
also be shown. At the same place the image of
the demons armed with swords should also be
made and the Lord is to be represented as
frequently chastising the demons and the
images of Indra and the other Devas in praying
posture should be made near Nrsimha.
W fafasMi ^ siffllu^shMutMuiHJ
w <yi^MRairti*<rM^ii35 ii
ctffflitgfigit <ai^<si for a ^ ^ n^v9ii
Now about the Vamana form of the Lord
striding the three worlds, as if pervading all the
Universe. The upper portion of the image of
Vamana should be made with arms by the side
of His legs raised upwards and the form of
Vamana holding a goblet in the left hand and a
small umbrella in the right. This is to be
represented in the lower part of the figure. The
face of the Lord should be extremely meek and
appealing.
*jjfueiiRui naafw tn^?r:i
cjjcta: ^^3,11^ill
m \ tl r ^ *M^Pd ^ T ^ l
,mic)|Kfc|4f HKWuft ^ R m i^ ii
 HIT cbijuscW: ^ s r : U
£w**<t: <W&k«*l4: <wRh=d cfcMHI^tll'ifoii
Near by should be made the image of
Garuda holding the Srrigara. The image of
Matsya should be in the form of a fish and that
of Kurma in that of a turtle. The image of Lord
Brahma should be made with four heads
holding a kamandalu in one hand. He should be
made riding on a swan or seated on a lotus, as
the case may be.
m & k ^cT ^
grir *nfir skv^ i
ijHra'ifcK xnftr
The complexion should be reddish, like the
bed of the lotus, with four hands, five faces,
holding a kamandalu in the left hand, sacrificial
ladle in the right and a staff and Sruva in the left
and right of the other set of hands and with the
Devas, seers, Gandharvas praying all round
Him. He should be represented as engaged in
the work of creation, wearing white rainments,
deer skin and a sacred thread.
r ljjT : x p :l
"mf^r ^ m w t^ iix x u
set ^ fo ro t t^ i
4iMHl«c|U|fa ^ q rt
<Us<«aRc£^Tb
To the right of the image should be located
the site for Homa with ghee, etc., and the four
Vedas, and the left should be placed the image
of Savitri and on the right that of Sarasvatl. The
R§is should be placed in front of the Lord. Now
about the image of Kartikeya. The image of
Svami Kartika should be made with a youthful
appearance illustrious like the newly risen sun,
of the hue of a lotus, holding a staff and a deer­
skin, having a peacock for His conveyance.
c h l^ l
The image of Svami Kartika with twelve
hands should be placed in His newly chosen
city, with 4 hands in a small town and the one
with 2 hands in a forest or a small village.
WIW«II TIT: ^1
^IT: ^<cti<'ch|\j'jcK*ti:i
In the right hand decorated with a golden
armlet should be placed a javelin, a noose, a
sword, an arrow and a trident and the other
hand should be left blank, but in the posture of
offering some gift and holding out the idea “No
fear.”
gjjMdichiyfaar f jwiRdiiu<?u
TsR3> w f t w
fs$3rei ^lr$<*3Ki|i|Rimo||
viRbMivft
grftr
All the arms, arrow and legs, fist, pointed,
ring-fingers and other ornaments and a sword
should be made in the left hand. The two-armed
figure is to have a Sakti in His right hand and
the left hand resting on the peacock. The one
with 4 hands should be made with a noose and a
javelin in the left hand and Varadobhaya in the
right hand.
EhkiA r a fflnfa <Mclcfci fildkHHI
^ eilHn:
 3 sfcf^ngWjmWHiNehlfedHJ
Now about the image of Ganesa; the face of
Ganesa should have the trunk of an elephant,
with three eyes, four arms, huge stomach, ears
like those of an elephant, wearing a sacred
thread, one large and long tusk holding with his
right hand, a lotus and above a ball of sweet and
with his left hand a battle axe and a ball of
sweet, with extensive shoulders and huge arms
and feet full of bliss, riding a mouse. He is the
owner of Riddhi (success, prosperity) and
Buddhi (intelligence).
jr a p r fir w t tra n m m i
" p W i#=nr^iikV9ii
The image of the Goddess KatyayanI should
be made of ten hands and as holding the
weapons that are seen in the hands of Brahma,
Vi§nu and Siva; with matted hair on Her head
and a crescent with three eyes, face like the
moon, shining like the atasi flower, having
beautiful eyes, youthful in appearance, adorned
with all the ornaments, having fine teeth and
full breasts; standing with Her body curved in
three directions.
<Ulldslj{ s t i H k ^ i m '? ! !
<rar y ilrb q iH o ta fM F i« ita d i
TsTzgj iju^-cinj * r *r n ^ o n
TO ^ cfTfTT'SCm:
dififVKW* K ^ ^ l l $ *11
f y i < ¥ ^ 3 \ 3 d i < W d is l^ M lfu W ^ I
<Tb<Th1$dlf}' ^ <Tbfd^iRrl^U|^l
wmimivIh ^ a h ftw rn ^ u s iii
tyd^vi ^ p k n
c^fm dchj W ^5SH: f w M ^ ^ II5 * II
V jiw th? -m Ri^mR f w ^ i
m cjmq^jki m^mimRii^mi
The Destroyer of Mahisasura, armed with a
quoit, a trident, sharp pointed arrows, a javelin,
holding a sword, a bow, a noose, a goad, a bell,
a battle axe in the left hands. Below Her image
should be made the figure of the monster
Mahisasura with bis severed head, holding a
sword in one hand, soaked in blood, ferocious
looking, tied in the noose, ejecting blood, his
breast being pierced by the javelin of the Dev!
and his intestines coming out. The conveyance
of the Goddess in the form of a lion should also
be made. The right foot of the Goddess should
be placed on the back of the lion and the toe of
the left foot should be made touching the body
of Mahisasura. Mahisa is made as encircled by
a snake and Devi as holding the hair of the
Demon with Her left hand. Such a form of the
Goddess should be made and Devas should be
placed all round in praying posture.
fcfFff ^ fav)N d:ll^ll
M-ddKUUjRvWHJ
iisn p rq iii^ ii
d£vlHW<U|^fi!dHII^II
Now about the image of Indra : the image of
Indra should be made with a thousand eyes
riding on an infuriated elephant with extensive
thigh, chest and face, shoulders broad like those
of a lion, having long and mighty arms, holding
a thunderbolt and lotus, wearing a coronet and a
couple of ear-rings, having beautiful eyes,
armed with a club, adorned with various
ornaments, adored by the Devas, the
Gandharvas and the nymphs, surrounded by a
retinue of lady attendants, each holding an
umbrella and waiving camara, seated on a
throne with IndranI on his left holding a lotus in
Her hand.
ffw ‘sfortwl
* * *
C H A P T E R 261
The forms of Gods, etc.
^jjiT .actin
TSRSj ^ hV h HJI *||
Suta said- The image of the Sun should be
made with beautiful eyes, seated in a chariot
and holding a lotus.
•SHRj rtaqai
TJ|&T (dfd^UI TRFl^TWT^n ? II
There should be seven horses and one cakra
(wheel) in the chariot of the Sun and a coronet
beaming red should be placed on His head.
^HFMTui^nrcn
WS|4«> 3 ^ % -g^ril } II
rft xn^rt: ^N ifH tum i
He should be decorated well with ornaments
and the two hands holding blue lotuses, the
latter should also be placed on His shoulders as
if in a sport. His body should be shown covered
with a bodice and two pieces of cloth. The feet
should be made brilliant. Two other figures
named Dandl and Pingala should be placed as
guards with sword in their hands.
HHI^c)4|U^Tb^ci ^ R d lc h ^ ll $ ||
Somewhere close to the image of the Sun an
image of Brahma should also be made holding a
pen. The image of the Sun should be
surrounded by a number of Devas.
^cM<SW)c)| eRreft <FPT Tn&Thllfcll
TRUST c ll^ ^ i gTTrap?t M<*<rM4|^ll<SII
^ ft fcftjfcrgnM^-^r^ fw H ji ii
dH iiy^vi <tpt ^ ft^ i
^McflldH ^ rWTII ||
cJ|Mch> rcf$)^*l{|
Mc||Hlf^dH«^Tb^i(I^HU'wc»HH,ll W l
Aruna, the charioteer of the Sun, is
resplendent like the lotus leaves and the horses
nice and with long necks and well decked are to
be on His either side. They should also be
properly held by reins of snakes. The seven
horses yoked to the chariot of the Sun should be
tied together with the string of the serpent. The
image of the Sun should thus be made either
seated in the chariot or on the lotus and holding
a lotus. The image of Agni, the bestower of all
desires, should be made shining like gold seated
on a throne looking like crescent, having the
face like that of the Sun, wearing a sacred
thread and holding a pendant Kurcca (bunch)
with broad shoulders, holding a Kamandalu in
the left hand and a rosary of beads in the right.
A shining canopy [over its head] should also be
made and also the conveyance of goat.
fU^ST ^iftT TjfiS ^HfVKsllfctdHJ
<m •aw sictt^ift <u^iii^iy< f^fqji ^ n
 mountain of soot, wearing yellow robes decked
with ornaments and having a chariot drawn by
^nfir *3 11
men. The image of Lord Varuna should be
giTTcT: Rb£-<Hd«lll made holding a noose in his hand, looking
y ^ i^ T iv n *■*ii courageous, having a colour white as a crystal,
Or he is to have seven heads with seven wearing white apparel, riding a fish, peaceful in
burning rays and He is to be placed in the kunda appearance, adorned with armlets and a coronet.
(sacrificial pit). The image of Dharmaraja The image of Vayu should be made seated on a
should be made holding a mace and a noose, deer, smoky in complexion, nicely dressed
riding a huge buffalo black like soot and seated looking quite young with knitted brows,
on a throne, with eyes sparkling like fire. Round adorned with banners, granting boons. The
His image should be made the images of image of Kubera should be made wearing ear­
Citragupta, some formidable attendants, groups rings, with a huge form and a huge abdomen
of quiet and formidable Demons and the great having a huge store of pelf and eight Nidhis
buffalo. surrounded by a number of attendants,
Guhyakas adorned with armlets, etc., wearing
Tigris w ci^r h H ijM
white dress and a coronet, seated on a Vimana
TTR55 W i # M $ fa4 d H JI *mi drawn by men and giving wealth. He is holding
a club in one hand and with the other hand He is
holding out the idea of “No fear.” The image of
<4)dW<<Jl^fNdHJI HU
Lord Isana should be made white with white
w xr 3ra^nftr tr f r a ^ i eyes, armed with a trident, having three eyes,
fadSKIMKTfrfqil *V9II riding on a bull.
?TRf RhOdl^SllRui^l ■RTrpTT ^ r n t W ^ : l
cii^ m jragqrfa fsr § *<: 11 Sigmift t^ 4<HI rljJ^jTTIR-SII
fcbllUUSH TIFcT
MdlcblScK-H^dH^II *<? II M irani? mi
STOiJfStffffiT ^ 8 IT XJ^SRTI
M^lebN fengR m f^T ^II ? o II cbMIHV<JHy<=llcK<il<WI rKJ^jTTII II
tsH oim tsran The images of the different Matrkas should
gli ^ u f a d farfr«RSTC ^ 1 1 ? *11 be made according to the forms of their
s k s y^difedHJ respective Lords, viz.,- the image of Brahman!
should be seated on a crane having a
W ^ R ^ l l ? ? II
Kamandalu and a rosary with four heads and
d^^vi Ji«*^ifa sra^r y cj^ u i^ i four arms, Mahesvari should similarly be made
Q^HMlfuH H ^ ll ? 3 II according to the resemblance of Mahesvara.
The image of Nairrta Lokapala, the Lord of She should have matted hairs, seated on a bull
the Rak§asas, should be made riding on a with Her forehead adorned with a crescent,
human being followed by a band of demons, armed with a sword and holding a skull, trident,
armed with a sword, resplendent like a khatvanga, having 4 hands.
 gmrwrr gfarft ■M^eKcii^.fii
T r f ig W IT W E ^ ^ f ) E R T ■RrTTIRVail
^R^WqvJT ^>gifSRT M l
^ ^fqfW TII -R6II
^ fp j v i ^ * JKiy<n
f % T W f f iT ^ ifa sUH^H y q p jd lll 3111
The image of Kaumari should be made of
the form of Kartika riding on a peacock, dressed
in red, armed with a trident and ajavelin,
adorned with armlets, garlands, holding a cock
in Her hand. The image of Vaisnavi should be
made with 4 hands, riding on Garuda holding a
conch, a quoit, a club, etc., seated on a throne,
having a child.
cTKTf XT ScKffJlfH MfeMNRuR^dlHj
3RT^T^ft f?TWR8nftnTtll 3 ° II
J|<tM*mi d^H^fdHlfvlHll
3 *11
Now I explain about the Goddess Varahi,
riding on a buffalo, armed with a club, a quoit
with a chowrie over Her head. The image of
IndranI should be made like Indra armed with a
bolt, a club and trident riding on an elephant,
having many eyes, holding a keen sword,
adorned with various divine ornaments and of
the colour of burnished gold.
^ f^ m ^ ^ T h r fe n s n i^ j nfu^di^u3311
chMiHmfn^ g a ^ H i f^fenH ;ii3*ii
1 HiyVllIuid^RdH.1
MRflWhlTD rT fq^iuil VlRbchl W^ii ^mi
3 T fr a fw fcHdl«i-0l
dKinct^i WSr3T^SIT ^TT faciknill ^^II
The image of Yogesvari should be made
with a long tongue, hair, standing on their end
adorned with pieces of bones, having a set of
ferocious teeth, slender waist, wearing a garland
of skulls and heads covered with flesh and
blood, holding a head in the left hand, soaked in
a fatty liquid, holding a Sakti in the right hand,
riding on a vulture or a crow, lean, with a scanty
stomach, having a ferocious appearance. She
has three eyes.
xjiyu^i d^yuii err ilfiwifeii ^prri
f^RTT: ^if^rajr tTfSTCWW ehMlfpHHtll ?\9ll
^<Tti^w4m<un cT^TtesFjRRJcTTI
fdHi-n* rr $ # r qr^uimPi^ 3 c 11
When she assumes the form of Camunda,
she is to wear tiger skin having a bell in the
hand. When the assumes the form of Kalika she
is represented as riding on an ass, holding a
skull, undressed, adorned with red flowers and
banners with Vardhani. The image of Ganesa
should be made near the images of these
Matrkas.
ciRjyw sFTcn^mW ) w m : \
41uug4dfoVJHl rT -tfi^uimndl ^ t^ ii 3 11
The image of Bhagavan Vlresvara should be
placed in front of the images of the Matrkas, it
should be on a bull, having plaited hairs,
holding Vina and trident in a standing posture.
fsro Hei^ifa craftr yRydini
^ iW l m)hW | f % d ^ '^ ll* o ||
MlnlpldWHddi H fu i^ H ^ lR u ^ l
rlW: 4)M'd^MU|^||->{*||
IKIwRdehVl^i cj>U3HM<$:l
eb^cbN^II^ M<y|y<1ll*?ll
eflf ^<cbd*)'wc|Hll
to f^ ll^ ll
HHWiUiyu^j ^RlWWlfrnftT^||*>{||
The image of Sri Devi Laksmi should be
made with a very youthful appearance, having
thick cheeks, red lips, knitted brows, with thick
and raised breasts, adorned with jewels and ear­
rings, with a round face, wearing head
ornaments and lotus, having conch, and
beautiful separated tresses of hair, adorned with
garlands, armlets, having arms like the trunk of
an elephant holding a lotus in the left hand, the
fruit of a wood apple tree in the right, adorned
with a lotus, a svastik, a conch, earrings and
Alaka; breast covered with a bodice and
wearing a necklace; with a girdle of bells,
shining like gold, dressed in fine robes.
iwiuHiMfaai §
Close by the image should be made the
images of two female attendants holding
camaras in their hands. The Goddess should be
seated on a lotus-bed surrounded by the buzzing
black bees and bathed by a couple of elephants
with vases, prayed by the Gandharvas,
Guhyakas. Similarly should be made the image
of Yak§inl prayed by the Gods and placed close
to the LaksmI Devi.
w fcft: dWIWHul ^ H d i : i
isitfisteewsiiRumi'K^ii
Near Her image should be placed two vases.
The images of the Gods and the demons armed
with swords as well as of the serpents should be
made close by.
Tffoftl
muiuST igj'flgi '^T*TT:'ss^ II
The lower parts of the serpents should be
like (Prakrti) those of the natural serpents and
the upper part is to be represented PaurusI and
hoods on the head. They have each a pair of
tongues. Many demons, Raksasas, Bhutas and
Vetalas should be made to reside at the gateway
of LaksmI Devi. They are without flesh, terrible
and hideous looking.
$hm<riar grfeft n fe rt fa<*>dm:i
Ic^dWI 11^*11
dlM^^I f % W T T ^ ;i
vif**i ^ a i^ i^ e h iR u n ^ im ^ n
The images of Ksetrapalas should be made
with plaited hair, formidable in appearance,
undressed, surrounded by dogs and jackals,
holding a head covered with the hair in the left
hand, a javelin in the right to destroy the
demons.
srairi: w ^ n f t r f s f t
trrargw rrc*r w < ^ s ^ crji ii
Now I shall tell you about the icon of Cupid
which should be made with two hands and close
to it should be located the head of a horse with
the flag of a Makara (crocodile).
^fgpjr IfMdluj xt wir w r a sg:l
Tfej arrtrqn^f § w t i w rm f^rr^i
A floral arrow should be located in the right
hand of Cupid and a floral bow in the left one.
To the right should be made the image of Prlti
holding all kinds of victuals and to the left
should be made Rati in a reposing posture
having a bed and a crane. The drums and the
figure of a donkey passionate with sexual
desire, wells and Nandana garden should also
be made. Near by should also be made a
pleasure grove with a pool of water reached by c)iRPi4mi«J cr m «uiih^:i
nice steps. The god Cupid is very well dressed
MlfdchMI f ydkliidrHmWH^UI^ll II
and his posture is somewhat bent.
The first five parts up to Jagatl are
: JTttfj Miill
embedded within the earth; the other parts up to
fdW^ui VI«Hlld fg?3IT:llm all Pattika are above the ground and on the
I have just given you a rough idea of the uppermost part Pattika, a passage is to be made
iconography. O twice-born! It is indeed very for the outlet of water. This is the general
difficult to explain in detail even by Brhaspati characteristic of all the pedestals.
also.
crer cipft cff ^ w r n u 511
T:IR5*II ijul^Ki w s\ *r w di^viyft w i
fa < *lu u r ir a t w r m t o r i i 'a n

The following are the ten different kinds of

C H A P T E R 262 seats for different Devatas viz.- (1) Sthandila,
The pedestals on which the Gods are placed (2)VapI, (3) YaksI, (4) VedI, (5) Mandala (6)
Pumacandra, (7) Vajra, (8) Padma, (9)
ArdhasasI, (10) Trikona.
xigWT f d l^ d l HisHlfefa:!
w rm W *11
cTTtft fFmrrrr ^ fsrmsFrriiiii
Suta said- “Now I shall tell you about the
^<«w di ^m ylwfcu
pedestals of the different idols.” The pedestal
should be divided into sixteen parts. husmi ^ II
Sthandila is the one that is without any
girdle or circular boundary and is square­
^HlW^ch: ‘^ n ^ r T : HdH’MIM dM RII
shaped. VapI has two girdles, Yaks! has three
girdles. The VedI is rectangular.
Mf id c b l l l ^ l l TrfJT MU^^I jj -OT *1^1
The first part should be put underground. frislHNq^Thl H ^ ll *01|
Above that, the earth should be taken in 4 parts.
Pumacandra has two girdles variously
Afterwards the round part should be covered
coloured, Vajrika has six comers and three
with a coating. Then the neck of the pedestal
girdles.
should be made in three parts and the throne
should be made in the other three parts. The Nteyiren ^ rt: i
next four parts are known as Jagatl; the next one g^ranrr y i ^ ^ i y y n ^ n **11
part is termed Vrtta; the next one is Patala or
Padma has sixteen comers and it is shorter
Vrtta; above it three parts are denominated
below. ArdhasasI is like a bow.
Kantha; next two parts are named Urdhapatta;
and the last part is Pattika. dif*£lu|| Ml
y|jj<;<*wn ^ yyiwi ^ u u f ^ n n
fo fa sj jj-iww v\MM(<jignii*ii Trikona is triangular in shape like the upper
part of a trident. The one that is lower towards $hh4T ^irMiRSd rTarrii ^ 11
the east and the north is said to be somewhat
fesfT c$ef t TI
sloping and extended and endowed with
auspicious signs. cb^oiii tt^t 11? o n
3 r a k T W T % 4 f a fT ? IT W T rfSTTI

f^<TTT drtlMluj ^ -qH < W tsfa:ll ^ | | ^T H ril ?Tt mR c^C'M^I

•pT^R:i iPTRs$mt ? ^11

a^ft^T -wuRifydiii y&n Ten such thrones have been described for
Divine worship. If the Devata be made of stone,
The three parts of the circumference should
then the pedestal is also to be made of stone. If
be outside and outlet for water should also be
the Devata is made of earth, then the pedestal is
made there and at the base, front and top, there
to be also made of earth; and if of wood, then
should be space equal to that amount and there
the pedestal also of wood; and if the Deva be of
a good outlet for water should be made; and
a mixture, then the pedestal should be also of
half of the Phallus should be made thick.
both mixed. The persons desirous of auspicious
a fW u rtn H P T ^ MMIU|d:l results should not deviate from the above
m m m$$\A <j w gnr^re[rii *mi prescribed rules. Round the idol a big platform
should be made and the Consort of the Lord
Then the girdle is to made of a dimension of
should be located with His image. Thus is
the three parts of the Linga or the girdle should
described, in brief, about the pedestals.
be without any foot. Only the prescribed limit
should be dug or it should be artistically made
without any division. Q ,M a^ (ycbfeiH d4l5sirFr:ii?53ii
it it it
StTTM f f W xT MmumRlchl^ rjj
8R «TRT *T II
To the north a channel should be made a C H A P T E R 263
little bigger than the prescribed dimensions. The dimensions of the Phallus
Sthandila' is giver of much health, grain and IJrT
wealth.
3WTcT:
■nfo^T xT W dtqi « ^ l
xt xt f e f ^ fix i{£ fU T :ii ^ii
WrTRTT ^ufrlfocblll ^911
Suta said- “I shall now explain to you the
YaksI is the giver of cows, VedI of
good points of the Phallus of Siva.” A wise man
prosperity, Mandala of fame, Purnacandrika
should make it of gold and agreeable looking.
good boons.
M W KW JIMIulH ( H ^ H fd ^ d cll

f^ in ^ T ^T fciainti^ic; '^^JUT^II ^ II
'•wifdcblun vi^iPvhIii *<411
The size of the Phallus should be according
Vajra, of life; Padma, of good luck;
to the size of the temple or vice-versa.
Ardhacandra, of sons, Trikona is the destroyer
of enemies. xfiJT# ^ fHMId^l
^cR*T 5 Mlfcebl ^?T 'eKjf&tl:! g i^ T cfT f H ^ c ) rT|| ^ ||
 On an even square pit the Brahma Sutra If the Phallus be located in the 3rd or 5th
(sacred thread) should be placed and left to it part, it is called Jyestha. If it be divided into 9
should be located an image or the Phallus of parts, the fifth part is the central one. This
Siva that is to be worshipped. central part is to be divided again into nine parts
hijjtAui cftt § ^ u ir w iladHj and the phallus is to be placed in it. Thus the
central part is divided equally into three parts;
these are termed Jyestha, Kanistha and
The eastern entrance should be made Madhyama. There are again three sorts of
towards the other side of the city; it is to point
Jye§tha, three sorts of Kanistha and three sorts
towards the north-east (and south).1
of Madhyama parts. Thus nine sorts of Lingas
fifu T rn tft sjrt are to be known.
g R fg V H J ^ <T i4t«h[q^>lfri'Hir<|ch‘^ll II fespsnsT i
The Mahendra entrance door should be sn ro r *? n
made in the southern or northern part of the
3TW w i ^T w i ^ f^ l
town. The eastern entrance should be divided
into twenty one parts. (cjch^uT TJfT ehluil^m : II *3 H

■qSEPTcT *TMT Slchc^^^l arsra fi

f fe jT fK^T SIFT 5 II 'Jls^li^iin t^T I^T chK^Tin: M**11
The Brahma Sutra should be put in the 3TFTPT cR*I ^T«lt ^

centre and its half should be divided into three fsTOPT j j 3 ^ t f f T rcld f^ d ^ ll II
parts and the northern portion should be left out.
Ticf SUilWM 3TSTWT t w i g r w f r TTE$TRTFT 3 ^ cT :II *511
VTFTT^T <T yTC*Rhl\9ll
^ umum^Tb
Similarly the southern portion should also be ^ n f t r tt^ t r h h i u m : i i * ^ ii
left out and then Brahmasthana should be
determined and the Phallus should be located in *T ^ I
the half portion. fc g fi« T 3 i N w ^ ll u II
'W m fa 'flrT ? efT f^ TP t ^ W m fg g rf^ T rT ^ I
H c)i|| T | if a q S H T 6 II 3 T E re n ri|^ 3 3 T S M M&M'MMId:ll*(? ll
W Tfif efcR^I
f o w i m t o t TT^ nfeT^ n \ u 3TFim q i^ T ^ W ^ I R o l l
MRrM'TiJ 3TWFT <J ^ ^ 1
cTFmzni mRcm^ cfti 3 siK ^ii ? *11
3 fifm w i m i
Eight divisions should be made below the
^ f 11**n navel and three should be discarded and the rest
should be made into a square. The centre of the
1. fasirasqt fSWIKKidfa^d: I Linga should be made octagonal and the upper
'jJsK ^ 11*3 II Samar5rigana- part of the Phallus likewise so. The head should
sutradhSra, Chap.
be made round. The navel of the Phallus is to be according to the prescribed dimensions of ruby,
made into a circular knot. The upper portion of diamond, crystal, clay, wood according to one’s
the Phallus of Siva is round and the lower choice and means.
portion of Brahma should be made square and
the central one, Vaisnava portion should be
octagonal. Such an image is known as the giver ***
of ever-increasing prosperity. “Now I shall
explain to you other forms (Garbhamana) of the
Phallus and their measurements.” The Phallus C H A P T E R -264
(its height) should be divided into four parts. The consecration of the idols
One part of this is to be made the diameter of
the Phallus of Siva. Divide by means of threads
yfayifafiw TiM H j
the Phallus into three parts. The lower portion
should be made into a square, the central one ^ W mFm : II ^11
should be made of an octagonal shape. The The Rsis said- “Please now tell us about the
upper third portion of which is worshipped and consecration of the different Divine images and
is called Nabhi, it should be made circular. The idols.”
base is to be made sariksipta (compressed). The
square portion should be buried in the ground,
the central one should be kept in water. 3T8M : Jifd g ifa& g rre ^ i

TTfgTCT JF m xt ’MyisbMMII ? II
V ^11 ? ? II Suta said- “O Rsis! now listen to it and I
fVK^I shall relate it to you. I shall also tell you the
dimensions of kundas (sacrificial pits),
mandapas, altars.”
The Phallus with a slender base and thick in
^ cWTI
the part under water is known as Jyestha; its
lower part and its head is to be made always tTT^r <3T TT%T ^? T II 3 II
somewhat low, beautiful and endowed with Magha, Phalguna, Caitra, Vaisakha and
good qualities. The Linga that looks elegant is Jyestha are the most auspicious months for the
the giver of prosperity. consceration of the images.
^ TETTHT ^ JT m i

-qm t *r ferfaT w w f t w im i
3RT81T d«’Hqs •H»4Mi^|
W ra $ ± l f r W » l f d * x n fS f# M l farfsracp rr «ig<j>rti 11

In the Uttarayana season, the second, third,

The Phallus which is even at the base as fifth, seventh and tenth days of a bright
well as in the middle is also the giver of all fortnight, the full moon-day, especially the
desires. The one that has not such a construction thirteenth day of a bright fortnight are most
brings bad luck. One may make a Phallus auspicious for the consecration of idols.
 arrail t m wi W T^W RTT c n ft T j i cJT -RUgTTt SjtrJJ

^gT8ranRt%RT: m i i 511 W UVI SK& cfT tpT: II ^ II

FSTT%ft W t g^fr firf^RRM i The Mandapa should be made on the east or
3T5W M W i t Jlfd B lf^ ? R ^ IIV 9 II
north of the temple. It should be of 16, 10 or 12
hands in length.
Purva§adha, Uttara§adha, Mula,
Purvabhadrapada, Uttarabhadrapada, Hasta, ■qs£ ^<*-Ml frfi: Trftfsnr: TRRTW:I
AsvinI, Revatl, Pusya, Mrgasira, Anuradha and m Wlftr cb<l^>dfd ^<* 1^11 ^*11
Svati are the best asterisms for the consecration An altar should be made in the centre of the
of idols. Mandapa which should be 5, 7 or 4 hands
«pt ^ n i? T :i along. The altar is to be neat and clean.
TjfaffftlSRt W i W MVIW^II 6 II h Os m : **ti**^ *Jig :l

Mercury, Jupiter and Venus are the h^ ii *mi

auspicious planets for the consecration of an Jurist M trfti
image, and the asterisms and Lagnas under the
influence of these three are also auspicious. w t swyfayiPi ^i^w iPi y te ^ ii ^ 11

HgdHWH H ^ ' i f e m i *TI

There should be 4 doors with archways
round the Mandapa and of those the eastern
ftftrt VigH d«en ^ f ^ T 3 ^ n f ^ [ l l ^ II door should be of Plaksa tree, the southern one
of the fig-tree, the western one of asvattha tree
^ M(dBlR<*y-dH^II II and the northern one of Nyagrodha tree. The
Mandapa should be buried one hand in the
w r dswrs^frf?r T$ik m i ground and it should be four hands in height.
WTR 35*faTTII n i l

JIMIM^ j j %?T f S i m M l
■gi^ w i f g ^ n n : 11 ^ 11
At such a conductions of auspicious planets
and stars avoiding the influence of evil stars,
one should consecrate an idol in an auspicious
place after worshipping the planets (Graha
puja). Good omens are to be watched for; evils,
e.g., adbhuta, etc., are to be avoided. And on an
auspicious day and in an auspicious place, when
the Lagna (rising asterism) is free from malific
planets and under an auspicious star one should
consecrate an idol. Installation is best when it is
done according to the rules prescribed for
Ayanas, Visuva and Sadasltl. The installation is
to be performed in the Brahma Muhurta at the
time of Prajapatya Sayana and Sukla
Utthapanam.
d^Hfnif^wfcymnrtfeiviifadHji yaw
The earth should be washed well and
cleaned and then the interior should be
decorated well with various kinds of cloths,
flowers and leaves.
f^tcf fm q x ip % i^RT^I
^ 5l,JMx*riVIHa1 ^ o TO JraFP lf^ n^ ll \6 II
After making such a Mandapa, eight jars full
of water and containing a lump of gold should
be placed at each doorway on either side. Those
vases should not be leaky.
They should be covered with mangoe leaves
and should be filled in with medicinal herbs,
flowers, sandal, water and covered with white
cloth.
After thus placing the vases within the
Mandapa, flags and buntings should be hung all
round the pandal and incense and fragrant gums
burnt before the idols.
S f jlis r HlebHIHMi
Wra»T ^ "RTRTnSWT p 3 *11
Mandapa is a temporary building created for
performing a ceremony. The banners of the
Lokapalas should be hung all round and in the
centre of the pandal a banner of the shape of the
clouds should be hung.
W f W ^ I I 3 ? II
Afterwards offerings should be made to the
Lokapalas and worship offered to them by
repeating their prescribed mantras and giving
Balis (making sacrificies) in honour of them.
3)8^ 3 ^w T E ^grngl;: i
5 % M*4IW^o4l: fcft ^RfTUR^II
The offerings to Brahma above should be
made by reciting the first part of the mantra, to
Vasuki below by reciting the middle portion of
the mantra and then to the Lokapalas in all
directions. The mantras given in Samhita and
Sruti are to be repeated.
t : TOT d)*MI«Ri ch^eAJl rT WRTrTM
fsKlsl^i'lii ^T WTT^WlftT ^TII 3X11
jasrar w n t <st4
T3cT «dl<u'l 5((a|eimHijadMH,IRmi
cTWTffRrT: ^oWHMU^qy-dMH.1
gr ^T:ll ?^ll
Preliminary ceremonies (Adhivas) of images
should be observed for three nights, one night
or 5 nights or 7 nights as the case may be. Thus
finishing the gateways and Adhivas ceremonies
the bathing ceremony of the Mandapa should be
performed in the second, third or fourth period.
cfT i W t R :
e)w w <ui<% drMRyRc*i'i:ii3^ii
rn ^ n in ra R ts T Z R r: w ^ i
^ ^ W lf r l : McbrM^II 3 6 II
V -
Then the wise should bring the Phallus or
the image and worship the sculptor with cloth,
jewels and ornaments. Then “excuse me”
should be said by the Yajaman (the sacrificer or
worshipper) and the sculptors, etc., dismissed.
3T$uiH*£<ui cf$- Ih ^ w iJm «M W d :l
«#r ir ii
f^yiuii ^nrrnrn 3 ° n
Then the idol is to be placed on the seat and
his eyes are to be imparted. The following, in
brief, is the way- First offerings should be
made all round with sesamum, clarified butter,
rice cooked in milk and sugar. Then after
decorating the Brahmanas with white flowers,
guggula, incense with clarified butter should be
offered to the image and then gifts to the
Brahmanas should be offered according to his
means.
’ it W W J
c^TOt cbKiUek'HI M^ u ii ^ < lf jp r :ll^ ll
Cows, land, gold, etc., should be given to
the priest who officiates at the consecration of
the image and the Brahmana should name the
image after reciting the mantra contained in the
following couplet.
3Tt qpqt fW m H O T ^ I
Q<u«iAd^ fo n ft f a w n e r % ^ T : I I 3 ? II
Salutations to the Lord Visnu, Siva, You are
the Supreme Being, the Hiranya-reta; Salutation
to You! O Visnu!
 "PpT: I
Ti^mTRZT tfcls^M f ^ r a ^ l l 3^11
The above mantra is generally used to
impart light in the eyes of all idols. After
invoking the Divine spirit into the image, the
eyes should be given sight to with a bar of gold.
z( gi'aift sifiiulM -HJTidchH.1
line. This is the union of the lines; on the back
of these lines, two divisions are to be made.
These are, in brief, the Laksanas
(characteristics). Thus the Laksanoddhara of the
Linga is described.
yl'mrW ugiy<iu) ufnaijchl^H t o
***

Pleasant music should be played and sweet C H A P T E R 265

hymns should be sung and Vedic hymns
Adhivasana Vidhise
chanted. To win prosperity and dispel ill-luck
the Vedas should be recited.
rl$uil4 <ui Wnf?rT:l ara: n t ■yfSurn 3
Htsit i'll«h*1,11? mi W !W { im w *JTJFT fp!T :ll *||

*<o)iaw<^n^i Suta said- “I shall now tell you about the

persons who should consecrate and worship the
^ "^r W w ^ i 5 ii
idols.”
The image should be divided into three parts
ycricj-yciuu^uif ^ M ^ feryiTC U i
and afterwards three lines at a distance of eight
Yavas from one another should be drawn which ij<|U|^dl r f^ T t ^ H l'M ld d W d M R II
should be broad, thin and crooked. They should f^ lR T R q ^ ^ 3 r^ T : ^pTTfrf?f:l
not be broken (i.e., should be continuous).
vftriWKMli m M u ^ H f H :^ :ll 3n
qqxHluh et)H,«|qJ
m: ynft M w f t ^ r f ir a :i
IJS-qRcftFRJ d^ll TTKJTt^ ^T^^ll 3^11
A g lMlgiaidTd^ W T :im i
In the Jye§tha Phallus, the lowermost line
3<Nl4^ q < j< lq fa c|$ d :l
should be of the dimension of one Yava, the
middle on is to be finer still. f e n s f c $ h I hi s M d w i m m i

3TFTO cRT: f«5TT r4Wfc)l *TFT?Rj ^«T:I l iraVI^ ^ V II«lirM 3 T # cfT ff? T W T T :l

H^cUH W :ll3 ill ■q^kr «cbir3di:ii^n

M t iH^-qarr^ f 3 m wmnu<suHj
<lldM#H¥l<^H P R M gjR ^II^II
^Tsrat: ?T5fgt ’R ^ l W ia ^ O T ^ti
l^cl^drHMHsilld •HHmKTi^ut T^JTH'Soll # c T W( « * 4 f d C II

Then eight divisions should be made and 3TTTtf^rf?T ETFR:I

three of them should be discarded. Then seven ^rret w f ^ m T ^ f d w tot: ii ^ 11
lines should be drawn on either side and four
'Ml«4 ^ M'jil M-tll :I
divisions are to be noted. Afterwards the lines
should be allowed to meet at the top of the fifth 3 rf^ c )^ ^ l^ d H .II II
 s m W rtW a r ro ts w i^ id ils fir

^ l^ fd rWT ft&fr rJTOT:!! ^11 wr ^ n

Tar enfir gm f W W h r f i
3TTTTW*T cftTf fgiFTTf^T il^ l^ U II W TT W fa.&l& W l: l l ^ l l
Now, in brief, about the qualifications of the -q^nT ^ f^^fd Wl
Sthapaka (who places the idol). The Sthapaka w ^ T :ll
or Acarya should be well-versed in the Vedas,
Puranas, Samkhya, free from avarice, bom in a Later on it should be placed flat on a bed
country abounding with black deer, handsome, after strewing Kusa grass and then by turning
of full limbs, of clean habits, free from the face to the east flowers should be strewn
hypocrisy, making no difference between friend and at the head of the idol should be placed a
and foe, having equal devotion for Siva, Visnu vase full of water, with gold also and then the
and Brahma, accomplished in Logic, having no image should be covered with a piece of silk
vices, belonging to a good Kulln family and cloth after reciting the mantra “Apodeva
versed in the building science or Vastu Sastra. aposman mataropi" or the silk cloth may be put
The Murtipa Brahmanas should consecrate the upon the head of the idol. The Deva is then to
images according to the prescribed rites. Thirty- be bathed with honey, ghee, mustard and then
two, 16 or 8 persons should be employed for worshipped with the mantras “Apyayasva” and
consecration. These three distinctions indicate “Ya te Rudra Siva” and with incense and
as superior, middling and ordinary. There flowers also.
should be great rejoicings at the time of 1 w 3lf?RTT < a i£ l£ w ^ fd TF3tT:l
consecrating the idols, which should first to
taken to the bathing mandapa and washed with ^TII II
Pancgavya, pancakasaya, earth, ash and water
while reciting the four Vedic mantras, viz., (1) ''TrJtT: t o fare^cl^ll II
Samudra jyestha etc., (2) Apodivya, (3)
T r ^ T t W T W T3^tq"<cb<U||fH ^f|
Yasamraja (4) Apohistha. Then the idol should
be purified with Pancagavya and other three fa rfe n fa r T ra H M m H ifn n ? o ii
substances and then bathed; it should then be ?Jw4fUI
adored with sandal and incense after which it
rJI^W l^iyM lil^tll ? *11
should be covered with two pieces of cloth by
reciting, “Abhi Vastre;” then after reciting the
mantra “Uttistha Brahmanaspate” the idols wmm n 9^11
shoudl be placed in standing posture. By TOR? ^f?r Tf^TT:
reciting the two mantras- “Amuraja and
ratheti§tha,” they should be placed in the chariot f ^ m r : 11? ^ 11
and conducted into the temple. WTTrftsr f^fn^VI^I
<KT: S liw l4 V I^ N I qiHIHH xf qlmjrh T p firTq iR'*!!
3>¥IHIW)4 MtMlfui rRT:II * 3 II ~m ^ cT&cT tJI

f^lft *TFT f VSII By reciting “Barhaspataye” mantra a white

thread should be tied round the wrist of the idol,
which should then be covered with various
kinds of fine clothes; and umbrella, camara,
mirror, awning with flowers, should be placed
close by as well as jewels, various kinds of
medicinal herbs, utensils, bed, seats. All these
should be placed after reciting the mantra “Abhi
tva sura” and then gradually make offerings of
milk, honey, clarified butter, other eatables, rice
cooked in sugar and milk. Then after reciting
the mantra “tryamvakam yajamahe” a number
of balis (sacrifices) are to be offered in all
directions and then the image is to be installed.
Then four gate keepers should be placed at the
gates; and the Brahmana priest Bahvrca is to
recite in low voice Srlsukta, Pavamana Sukta,
auspicious Soma Sukta, Santikadhyaya, Indra
Sukta and Raksoghna1 Sukta (facing towards
the east).
■ft* yWffR
cjgrWIM TSRTTRI
M ^ VllPtch^|R\9ll
3We|^mi d&flci ^ ^ W IRill
rffe ¥llPd<*IW4l±W«leri rTTrR ^TOTII ? II
The learned priest Adhvaryu seated to the
south should recite Raudra Purusasukta,
Slokadhaya Sukriya and Mandaladhaya. The
Chandoga Brahmanas sitting in the west should
recite Vamadeva, Brhatsama, Jyesthamasa,
Rathantara, Purusasukta, Rudrasukta with
Santika and Bharunda Sama. And in the north,
the Atharvans should recite Nllaraudra,
Aparajita, Saptasukta and Rudrasukta
santikadhyaya.
1. The Raksoghna mantra : the extinguishing o f a lamp,
lighted to keep o f f evil spirits, w hich is accompanied
by a mantra or prayer.
Towards the head of the idol, the priest who
consecrates it, should perform Homa ceremony
with Vyahrti and Santika and Paustik mantras.
M H ivtl^ii^^i 3JMiHMh ynft M l
jpCT frcfT cRTWtl
Hlfwzj M ^T : fVK^Hi^Mil^:ll??ll
gfrwflg TT^Tt f^I^I
^ 3 ^ % ^n^n^ll ^ i II
3TFRTT TJF&T: c b rt4 li^ d lll 3*11
(d w A u ll^ l d ^ d i ^ l W q ^ ll^ m i
c^falri
rT^TJT «j^><4cill^5ll
The wood of Palasa, Udumbara, Asvattha,
Apamarga and Sami should be used as
sacrificial fuel in the Homa ceremony and a
thousand offerings should be made, taking at
each time a stick and every time the feet of the
image should be touched and when the
thousand offerings are over the navel, chest and
head should be similarly touched. Afterwards
the four priests officiating at the consecration
ceremony should perform Homa ceremony over
the Kunda (pit) with a girdle and a Yoni
measuring one hand with the greatest care. Next
a Yoni is to be made on it one cubit long and
resembling the lips of an elephant. It should
have a hole and be extended and ornamented on
both sides with beautiful ornamental
workmanship. This Yoni is to be 4 fingers
higher than the level of the sacrificial hollow
(Kunda). Thus part should be square and be
made to look beautiful. At a distance of thirteen
Angulas from the foundation of the VedI (altar),
nine other Kundas are to be similarly made.
 WTRT HJT yu^urtgfdRbij^l

■ q#m s b H V IW y ill? V 9 II w tk: yfyoyi § faftfi^tii's'sii

Hm -q ^ fg ^ R t g w r io w ilg r i:! 34lgdlHI j j •H«4ld ^

^ s i T c i ^ d i s r U 'jih ih ) (^ c lic h e ii ^ £11 ^ ii

^ diywsyi a n ^ iw s ^ :! iw ^ ^ u iia i^ fd cjiR u iii

q ^ M a i^ d l: WTT^II 3 <?II hGwI*^ fTt 5 ^H lR ch^lU ^ll

Then the priests should perform Acamana
and with a calm mind perform Homa
ceremonies by reciting the mantras sacred to
Agni in the East and Indra and the other
Lokapalas in the South. Afterwards rites to
propitiate the several Devas should be
performed. Afterwards the sacrificial offerings
should be made to the presiding Deity of the
idol. (Earth) Vasudha, Vasureta (Agni),
Yajamana, Surya, Jala, Vayu, Candra, Akasa
are the eight Devas to be remembered in the
Kunda.
T jfo n ^ # T T O T :i
mf?r
W TR ^Tl
t r : t\rj : ychdfd
>3 fTPT:
v ts3r : t-rO: i
tr: j® w w ^ % n n iu i9 ii
Pumahuti should be offered after 100 or
1,000 Homas. These offerings are to be poured
on the Puma Kumbha (jar filled with water).
The base, middle and head of the Devata are to
be sprinkled with water, also the several Devas
there are to be bathed also with the water
frequently. At each prahara incense, sandal,
etc., should be offered and Homas (libations of
ghee) should be offered and the devotee should
repeatedly make gifts (offer sacrificial fees) to
the priests.
x t ii * o i i
fadd^jgr ^ ^ £ jh Wji: W M :l

dMMIVIM T?cf tTIU^II fdR l^M ehd^^M JH l^:ll*<SII

*4*l^e|4d«ll ^ l ^ | < * I V I ^ d tTI
«4^c|j|fdBI^ ^ T T : T^rTII*?!!
PrthvI is protected by Sarva Mahadeva,
Agni by Pasupati, Yajamana by Ugra, Aditya
by Rudra, Jala by Bhava, Vayu by Isana,
Candrama by Mahadeva, Akasa by Bhlma
Murti. In this way at the time of the
consecration of any idol these eight are the
Murtipas, i.e., protectors of the component parts
of the idol.
<m vuPiyi T R ra^iu^n
Homa ceremonies should be performed
according to one’s means by reciting the
prescribed Vedic mantra and a vase (Santighata)
should be placed in each Kunda.
r : w f t ^ s r y fd iiii) w ?fR R rr:i
^ j R ^nfcr ^raoPn^firanR^iix^ii
The priests should be given white garments,
golden ear-rings, girdle, rings, etc., as well as a
bedstead with all the necessary things. As long
as they officiate, they should be provided with
food.
A I ^ U I R ^ ^ ^ ylNWU|?4^ g jT O T :im o ||
Offerings should be made to the Bhutas in
all the three parts of the day. Brahmanas should
be fed first and afterwards the members of all
the castes are to be fed.
Tnft tnfascf: gjraf
M W IT : W R ^d«Tf<*4 ZfTcRTlI ^||
B h n I W m 3T W r m M lf t r cfTI
 w m r a y t ■<*4 w a is (y i y h 1^1 m : fpffFFIT StrTiT W sISlfVMlfacbll
w t 5 p t ^ t w n ^ s r a w ir ^ : ^ r i m ^ n rTRTT ■sl^'MMIlRlchl f^IrTTII HII
In course of the night festivities should be rTrlW L
\9 >9|fe *l gjrat <N '
observed. Dancing, singing should be <RT: Tf3T#RTT f^ fT W T O R lfechl^ii^ii
performed. Till Caturthi Karma, Brahmanas
should be fed. Adhivasa should be observed for s3 S3
3, 5, 7 or 1 nights. On some occasions,
Adhivasa may be observed at once. The clW 3WTTHI dfU lfa ^Tl
Adhivasa ceremony performed on such
3TRk ii c n
occasions gives the benefit of having performed
all the sacrifices. m y-yrairai
g|r¥ f e w <H-niy m rarw n n

***
W ff^ p rtT i^ ii n
The Kurma-sila should be put under the
C H A P T E R 266 Linga; above the Kurma-sila should be placed
the Brahmasila and above it the idol Siva
Installation of an image
mentioned before which should be bathed with
■gw scira' Pancagavya. The mantras prescribed for the
Divine worship should be recited and then the
c^nf ^pr *4ifrumfed:i
idol should be taken to the pedestal by reciting
ttr ^T^T:ll*ll the mantra “Uttistha-Brahmana.” Then water
should be offered and afterwards Madhuparka.
After one muhurta one should place precious
<T ciste rn\ KII stones, viz., pearls, Vaidurya, crystal, lapis
3n?j^cT f*fi<)viwl w m few m :\ lazuli, sapphire, according to one’s means, in
|yiHm ifisRT ^ RcftcB-H: II ^ II
the directions, according to the prescribed rites.

Suta said- After performing the Adhivasa wiFrai rr i w r Fnw i

ceremony of the Devas the dimensions of the gngft cft^ Trfrgj *nf^r:
Liriga are to be determined in proportion to TTTfJT W ^1
those of the temple. It is to be sprinkled with
clean water and flowers after uttering mantras ^11 W II
over them and a string should be spread in front ^PTT rRR T fT ^ R ^ I
of the door to the side and north-east should be sptc ^ rrw: w ^ii *3 ii
determined for the Devas and adore the Deva of
^crraf ¥ 6 ^ 1 ' v ri^ruTt w m : w t i
the North-eastern comer.
W dfchMIHmHI f **11
^441^iP s m s
^spr w ^ p i ilW RM i w f t fs m m i
W Ft ^ w ii ^ n
The idol of Siva when located facing the
North, gives long life, health, prosperity. Other sirt ^ m
directions are not auspicious and bring ill-luck. WIT: ^ : tRWqjl *^ll
 diy chi HI ^c(|<db<ich^|
fgrra 3^ ^ aiitoT p ya n PlrM TOt TO: I
^ teft ^RdM ^ ^cfcrr%sft w r f sra^t ■pqtfrormfinTMR^ii
« ^ 4 I ' ilclMfMU ^6 II Salutations always to Dharmaraja who is
Afterwards yellow orpiment, Silavajra, soot, shining like the blue lotus, adorned with a
yellow clay, lead, red chalk, wheat, barley, coronet and sceptre. He is the witness of all
sesamum, munga, Nivara, Sama, mustard, actions and righteousness. Salutations always to
Vrlhl, rice, sandal, red sandal wood, aguru, Nirrti who is black in appearance, the Lord of
aiijana, Usira, Khasa, Vaisnavi, Sahadevi, all the Raksasas, armed with a sword and
Laksana, should be placed after repeating their endowed with glory.
Devas and Om, in all the directions. Then after W W T -qfraifSR^ f t # TOt TO: I
reciting the name of Svarga and the prescribed ^ctauif t ^ T :iR * n
mantras conjointly with the sacred Om, all sorts
of seeds, metals, jewels, gold, Padamaraga, ^ cR$ f t # TOt TO: I
mercury, lotus Padmaka and the images of Tftrr wTORff^T: •H^&'HHPc(fl:ii?mi
turtle, ox and earth should be placed duly in all ^ if a n f d : ylm*R^ f t # TOt TO:l
the directions commencing from the east. In the
consecration of Brahma-sila, gold, coral, copper IVIHM^M: ^ f^ nfipit W ^ IR ^II
bell-metal, brass, silver, nice flowers, iron and feW TT§RrR*t ftcSf TOt T O : I
harital should be placed in due order. If all these M fl4lfiad4f^clRTr: ftclTq?:ll?\9ll
are not available then only gold and yellow
ftt*l TOt to : l
orpiment should be put and in the place of seeds
and herbs sahadevi or barley should be ■MlyWH-d^UI ir=RT=Rq;il ? 6 II
substituted. ?R$ ft# TOt TO: I
3 T tfR ^ fe # ^ IR f d f t f f t ^ l l ? <?II
TTPTT for: t ^ l l ^ II ^ j: «<J«bi4ifuii
ft# TO t t o : i ^ rt p g r f M^iuii nui^Hi^ftdHii 3 ° h
3TFTO : jf s r t f w t l l ? o ii

ft# T O t T O :I rTrT ^ i f o ^ t f ?Tt*ftll 3 *11

'MMairMHclUlW: f e M ? *|| irrRft -q^nra^ftR
The following are the Nyasa mantras for the rRT: R«HI<£dWIW rj TR^II 3 ? II
consecration of the Lokapalas, viz.,- The most
Salutations always to Varuna who is white
valiant Indra is the Lord of the Devas. He is
in appearance, the image of Visnu, the Lord of
armed with a thunderbolt and is always
waters, armed with a noose, having sturdy arms.
illumined by His fire. I salute Him every day.
Salutations to Vayu who diffuses all the aromas,
Agni is red, is the emblem of all the Devas,
has a banner in His hand. I salute Candrama
conjoint with flashes, has smoke for His banner,
who is fair, simple, presiding over all herbs, the
unbearable to all, I salute Him, the presiding
Lord of all the stars and planets. My salutations
Person in the fire.
to Isana Purusa who is white, the master of all
spfansft fa^o&lcqi rR*t f t # TOT TO: I the lords, armed with a trident and of three eyes.
I always salute Lord Brahma bom of a lotus,
with four faces, dressed in the garment of the
Vedas, the Lord of sacrifices. My salutations to
Visnu of infinite form who holds the whole
universe and who holds this earth as if she were
a flower. At the time of sacrifices and of
making gifts these mantras should be recited
and the mantras should be prefixed with the
sacred Om. They are the givers of prosperity
and progeny. After finishing the Nyasa with
these mantras the consecrated idols should be
rubbed with clarified butter and then they
should be dressed in white cloths and
devoutfully worshipped.
mm\ ^ fng^nri
^cfsRT cMT w r K^a* rTste ^TII3^11
3TTc*THJft?IT <31coi
^ d«£UM
Then raising the Deva with the mantra
“Dhruva Dyau,” it should be placed on the
desired Svabhra, fully ornamented. Then
placing one’s hand on the head of the Deva, one
should recite Soma and Rudra Suktas. At that
tie one should make himself Divine like by
placing himself under the influence of
Somasukta or Rudrasukta mantras and should
then meditate on the Deva according to His
form.
He should say- I consecrate Lord Visnu the
holder of conch and who has the lustre of atasl
flower after making myself Divine.
3T$R ^lo^dVlisKHJ
^w^t f r o r xr w w f i r fatfteR'Hji ^ ^ 11
I consecrate the three eyed Siva riding on a
bull, adorned with a crescent, having ten hands
and the master of the attendants.
ITCjpt ^ct
ftriPft 11? vs11
I consecrate Lord Brahma bom from the
Lotus prayed by the seers, having four faces,
plaited hair and mighty arms.
<rer^t trgrmi w w f a fcngrprii 3 c 11
I consecrate the Lord Sun having thousands
rays, peaceful in appearance, surrounded by
nymphs, having a lotus in His hand.
^mc^l
fem w gr^roft
In consecrating Siva the mantras sacred to
Him, the Deva mantra, Rudra Mantra should be
recited; and similarly in the consecration of
Visnu mantras sacred to Him, the Vaisnava and
Brahma mantras should be recited.
TPfcr ^FT5SfRrT8n% rT^T3PIT:l
'^ '^ 5 1 % ! f -H'WKW^lRlHlll^oll
In the consecration of the Sun, the mantras
sacred to the Sun should be recited; and
similarly in the consecration of the other Devas
mantras sacred to them should be recited, for
one gets everlasting benefits by consecrating the
Divine idols by reciting the Vedic mantras of
the respective Devas.
w w w ^ n ? t <t m r i
The Deva consecrated in a temple should be
looked upon as the chief God and other images
placed close by should be treated as secondary
Deities. They are also to be worshipped.
W -A ^lchlH TT^TI
fo n t flgliui'ite xril^^ll
T4, VI* '5T^RT vTtomTTRTtRRT:!
All round Mahadeva should be located the
attendants Nandi, Bull, Mahakala, Bhrhgl, Riti,
Guha, the Goddess Parvatl, Ganes'a, Visnu,
Brahma, Rudra, Indra, Jayanta, Lokapala,
nymphs, gandharvas and Guhyakas. Afterwards Vedic hymns should be recited
for a long time and then the idol of Siva should
a^TsT TO ^I
be bathed in curds, milk, clarified butter, water,
angrpRRTr w h^uii^H *RqcT:ii**n sugar, honey, flowers and incense along with
The meditation of the particular Deity sweet music. Then Lord Siva should be
should be made on the spot where His image is devoutfully worshipped and the following
located and the Lord Siva should be invoked mantras should be recited.
with the mantra mentioned below. ^53TTO<Tt cRTt fdil^l'OrT Wl
HNS! ijit <4Tt)l cqiy^HaiW*Mi^Jll:l ^f?T ^11
HictiMi^rej ^ r : w k w ii ^ r :ii* m i 3Tf^T m q t T O f f w ^Tl W T « 4 fa fd ll

fsrot w t Tnrnsr fg ro j: fiid m ? :i fa m ^ fa fd ^ ’H d f a i d l q ^ T 3 T # 5 T

^ F n ^ iT : ^t q*®RT: 11*511 ^raf^nq; yfaym i t w ’^ t ^ t: ^ t:i
f^ T fc*yHIMfdHJ rVKWfuim^ll
a rm w ^ r w i t *w h U ^ 5^ 11*^11 W ft?t f WCTFTtsar mR mhj
3TTW f?ra t 3TTrTT^ ^3T^5^IT ^W T fR ^W t: II <A*II
T?Tra^t filt ^ TJIM ccj TOt to : 11* 6 11 “Yajjagrato duramudeti, viradajayata,
“I invoke Lord Siva in whose chariot are Sahasraslrsa purusa, abhitvasuranonama
yoked lions, demons, serpents, seers, Lokapalas, purusaevedam, tripadurdhva, yenedam-bhutam,
Svamikartika, oxen, attendants, Matara, Soma, etc., natva vamanya.” These mantras should be
Visnu, Brahma, Naga, Yaksa, Gandharva and constantly repeated in the installation
the other celestial inhabitants. I invoke Him ceremonies and then the middle, the base and
with His Consort and attendants. O Lord! be the head of the idol should be touched four
gracious enough to come. I salute you. Be times with water. After the idol has been duly
pleased to accept my worship.” consecrated, the devotee should give with due
art TO: WfiT TO: 3TT TO: respect dresses and ornaments to the officiating
w m r o wmRcihm y fd % id ii* < s n priest, Murtipa, Acarya.
"^ iq ^ W ra T c ra q tT O R ^ni^Muirerggt Tn^r uyMfiwdui
T O t T O : W I T H * ^11 <Tcraj msj-ii ^ jraitsirfq ^ w i m m i
O Bhagavan! O Rudra! kindly grant me
welfare. O Bhava! you are the eternal Puru§a; #TOTII k 511
accept my worship. I salute you. O Bhagavan!
Then the blind, the poor, the miser, etc.,
welcome to you! O Soma! be pleased to accept
assembled should be dismissed with clothings,
along with your attendants and relations this
ornaments, etc., At the time of adhivasa the
mantra purified Padya, Arghya, Acmaniya and
installed Deva should be rubbed with honey, the
Asana. I salute you.
first day with turmeric and mustard, the second
M : M Uiii^ui s^rert^sr 5 ^ : 1 day with sandal and barley on the third day.
cRTf ^cj cjfa^U^dH xTII ^ o || ■qq:
d ^ u ^ K ^ H xTI q t ylfacM *{uii^ds&fd<il fg£:i
fVld&yi^cbfdaH^ - q ^ c i g f o ^ i m * ! ! ^ ujiish f?Rq ^ w rtsixr f n ^ ^ i m i i i
 <WJh*Kq M'tRF.m'H.I
rf W T3#T ^TO^II <^<?II
With red arsenic and Priyangu (a kind of
creeper, long flapper) on the fourth day. By
performing these ceremonies, one gets
prosperity, happiness and health and the
diseases are all cured. The idols should be
rubbed with Krsnanjana and sesamum on the
5th day and with clarified butter, sandal, lotus-
dust, saffron on the 6th day and gorocana, aguru
and flowers on the 7th day.
^ TflitsRjcd'H: VTTcT rf?
^ ^ ^ n p q r a n r ^ tw rr e j^ ii $ o u
tftaw rea f^TFT fag: 11^*11
d'Hi HicbMcl: ^nuni
These things should be used all at one time
when the period of adhivasa is instantaneous.
The image once installed and fixed should not
be removed again from the spot; for it is a sin to
do so. The holes should be filled in with sand,
lime, etc. The Lokapala in whose direction the
image leans should be appeased and the
following offerings should be made, v iz -
^ in ^ e R T E R t^ R W cIFJJI ^ ||
3T^: f=ruft^ "PTTinTRT -qfp- rTSTTI
3if?rii ^ ?
w i 3rf?r y^m ^i
< *g lia « f*'£ R -HltMdH.il ^*^11
Orm w f?i% i
Ornaments should be offered toIndra and
gold to Agni; buffalo to Dharmaraja; goat and
wealth to Nairrta-Raksasa; Pearls and mother of
pearl to Varuna; brass and cloth to Vayu; cow
to Candrama; bull and silver to Siva.
3RTSJT f 4>MfcHI$>Rqj
3 ^ gn#rnmfRre>cnRT: 'fW rn ^ ^ n
arst w ^Roq-
The Lokapalas towards whom the idol is
drawn, should be appeased with Santi. And if
the prescribed worship be not performed under
such circumstances there is always a fear of
destruction of the family; so the chinks round
the idol should be well filled in with sand, in
order to make it fixed and immovable.
cfT fc n ft W ^ r ^ t l l ^ l l
r n js fs fl; T t fT F T R g n r^ ri
? [% W T ^ d:(lfd'MRbd:ll^ll
Festivities should be held for 3, 5, 7 or 10
days at the time of the consecration of the idol
when grain, cloth, etc., should be freely
distributed. At the end of the fourth day, one
should perform the Caturthl-karma after having
his bath and gifts should be made accordingly.
^cmfdmfaisAq <pt
I have explained to you the ceremonials of
consecration that drive away all ills as described
by the learned and performed by the
Vidyadharas and Devas.
ii HglM<|U) yfdBWchl^H
it * it
C H A P T E R 267
The bathing of the idol
W 3cfT£T
3TW TrT:
w tenfir w ^r <er fMsmmmii *ii
Suta said- “I shall now tell you briefly how
an image is installed and the best way of
offering Arghya.

■srar fa.Ai&wwfcUiifflstf: te^ : w ii ? n
3F^JFTTC1^M d ly i^ ^ l^ q u ^ H K f M II^ II
3 i^Fdebi <Sll^dl4lfd t r a ^ I
w r - q^m t fH ^ t M i m i
Arghya consists in the offering of eight
things, viz., of curds, uncooked rice, Kusa,
milk, Durva grass, honey, barley and mustard
(Siddharathakas). Fruits should also be offered.
The earth of the stable, elephant vard, chariot
house, anthill, earth dug out by a wild boar that
of a sacrificial hollow, of the cowshed and of
the beds of the sacred riveis like the Gariga,
etc., should be placed in the jar (kumbha) by
reciting the mantra “Udhrtasi, etc.”, and
afterwards the jars should be filled with water
by reciting the mantras “SannodevI, etc.” and
“apohistha, etc.”
TTtiJ? JKJsAfd
3 U U ll^ f d xT $Jtt <fa*|dJlfd t ^ r n m i
W I # '* T ^ tTWtll^il
Cow’s urine should be placed after reciting
the sacred Gayatrl, cowdung by reciting
“Gandhadvara,” milk after reciting
“Apyayasva,” curds by reciting “Dadhikravna,”
clarified butter after reciting “TejosI, etc.,”
water after reciting “Tad Devasya-tva etc.” All
these are mixed and then Kusa is thrown
therein. Thus Pancagavya is prepared. The idol
should be bathed with this Pancagavya of the jar
thus filled in.
T W m W T ^ f ^STT ^ rTW:l
^ * i d u i f d n ^ u i wm*liHc)iRumi\9ii
^j?TTWreT ?TrT: 'F IR cok ^ I ^rfdHKai^<lMHfdlil4d: I
W # I ^ HW M H 3TFn% 6 II
M ST infeT T tJ|R|M^4)^|
rltlt XR^T^OT ^ II
tTWEJ^T BfT SJTI
^ :^ IT d<«&^ ^T:ll *o ||
<w^^fii rnt^f (lfd * l^ :ii n il
ehi^oli TH^gffcr FTCR yiRbdN| *1^1
Us&cficMl cim t dllddHI M il II
w w t M fw t lIOTt zf ■Md^HII
< J n ^ ii ^ ii
ijc)4i'iymla^RfdHViiim<*viH'y: i
fsraf^r ifez® qf a ifcl'a h ll **11
Afterwards they should be bathed with
curds, and then with water repeating the mantra
“Devasya tvam” and then again with the Dadhi
Kravn, etc., with the juice of fruits by reciting
the mantra “Agna ayahi” and then water should
be sprinkled with Kusa grass after reciting the
mantra “Devasyatva” and then again with
perfumed water after reciting the sacred
Gayatrl. Then the idol of Lord Siva should be
bathed with 1000, 500, 125, 64, 32, 16, 8 or
only with 4 jars [of water]. Those jars should be
made of gold, silver, copper, brass, bell-metal or
of earth if one cannot afford the more expensive
ones. The following medicinal herbs should be
mixed with the water in the jar, viz. ( 1)
Sahadevi, (2) Vaca, (3) Vyaghri, (4) Vala, (5)
Ativala, (6) SarikhapuspI, (7) SimhI, ( 8)
Suvarcala. These eight are necessary in the
Mahasnana. The power of barley, Nlvara,
sesamum, Syarr.aka, Sall-rice, Priyangu, Vrlhi,
should be rubbed on the idol before bathing it.
wRd<* VKsWctfcH M l
stfnf w p R rra r^ M s^ ii ^ n
UTiiPi xf ^ 4 (i cTcT:I
r tl^ q ir a ^ f T 5 R M I I II
% iR fTSfT ^ST:II *V9 ||
ycJumm* ^pq;i
^STFq^nn^T II II
 The following substances viz.- Svastika,
Padmaka, Sarikha, Svetapadma, Kamala,
Srivatsa, Darpana and Nandyavarta and
cowdung, auspicious earth, five colours, etc.,
five coloured powders, Durva grass and black
sesamum should be used in Nlrajana ceremony
after which should be offered water for rinsing
the mouth and then Gariga water should be
offered. Then two pieces of dress should be put
on after reciting the following mantra-
^ ^ % faftPftll II
“Be gracious enough to put on the clothes of
variegated colours woven with Deva sutra and
conjoint with sacrifice and gifts. These are very
nice. Accept them.”
aci*g :I
u*JHd:lRoii
w r t Sr ^ rT ^ xTI
w Pi^RdHi^iHildg^i fa#narcn^n ? *11
Afterwards taking kusa grass in the hand
camphor should be offered mixed with saffron,
when the following mantra should be recited,
viz.- “O Deva! I do not know your body and
form and your movements, be gracious enough
to accept this incense offered by me.”
•eWlfiVMdl ^TIKgn^c) Sl^uil^i
cET xTII ^11
^[<t ^snfgtj^niT:iR^ii
cH«ld<«l 7RT 3tR:I
w W Rdl ^ra^rr fqts4 ^ jg ra iH iR ^ ii
Then 40 lights should be lit up and offered
after circumambulation, by reciting the
following mantra- “You are the light of the sun
and the moon. You are the flash of lightning
and fire. You are the light of all. Be gracious
enough to accept the light offered by me.” Then
incense should be offered by reciting the
following mantra, viz.- “O Deva! be pleased to
accept this incense made of herbs and choice
ingredients full of delicious odour.”
% ^T*T; I
a r tt HriiRT w rit ? mi
Then after reciting the mantra
“Mahabhu§aya te namah”, ornaments should be
put on. Thus after keeping up rejoicings for
seven nights, the devotee should get himself
sprinkled with the remainder of the Abhiseka
water.
xjgftftgfiraff'T itw ii^ h 3^ : 11^11
^fdM^UI W=TT tJ15u4uIH rTIR^II
zf % -q^T ^ iT :l
T im ^ w H 4vry ^qw:ii ^11
'Hcdfui 11
-ywiTjuy^ y ^ cid h ii^ o ii
The sprinkling should be performed out of
the water of 8, 4, 2 or 1 jar or from Pancaratna
jar wrapped up in a white piece of cloth after
reciting the mantra “Devasyatva”. The other
mantras of the occasion have been mentioned in
Atharvana mantra of Navagraha-sacrifice which
might also be recited. Afterwards he should
bathe, put on white clothes and worship the
idols and give to the officiating priest, gifts of
money, ornaments, dresses with great devotion;
and should send all the utensils employed in the
sacrifice, mandapa, etc., to the house of the
priest for the Devas are satisfied by the
satisfaction of the Guru.
3dfe¥fl<rlH rf
^ falff-HI W T O 351^1
fsftuT SrfWWfTJT
Nd
ftrsn^in 3 *11
 The consecration of an idol should not be
performed by men of angry disposition
hypocrites, Lingis who put on some peculiar
garb, etc. It should always be performed by a
virtuous householder who is well accomplished
in the Vedas and is a Brahmana.
-qt rra TT
F n # ra ^ T :ii^ ? n
W f f t I # : nRjJ^lrl 3T
fa 5: fjrt girt Hllc^
s t o *nfw fa t 3311
He who discarding a man versed in the
Vedas gets a hypocrite to officiate at the
consecration ceremony, surely brings ruination
on his household or an evil spirit gets hold of
the temple and no one worships the idol thus
consecrated. But there Brahmanas officiate
there is always prosperity in that house and the
idol thus consecrated is worshipped for a very
long time to come.
C H A P T E R -268
Propitiating the Vastu Deity
jn w . grferr
ymui (rti^ui ?T58S f^<n<Tts^nii *11
The R$is said- “O Suta! of what dimensions
and how should the temples be made by those
eager for prosperity? Kindly describe in detail
their measurements and characteristics.”
IJjcT35TfcT
3WRT:
Suta replied- The one well versed in the art
and the science of house-building should first
examine and select a site.
m \&\} rWT
simKuRehfti
irnfacnft *nm i
Afterwards propitiatory rites1 as prescribed
should be performed to appease the Vastu Deity
and sacrificial oblations shoudl be offered. Such
rites and preliminary propitiation of the Vastu
Deity should be performed at the time of
repairing a temple, laying out a garden, or a
door entering a new building and erecting a new
building.
ciWdnyiH-i feq$pJT:i
iJebiyftfdiJS fcr©? xr gs?r:iimi
g)nR*HU3r) fjn l gWHMIu&i
W #: himuPS:
*wP^:llV9ii
cm
#TRf e ii^ v i crfn ? ^ ii c ii
As stated before in previous chapters, Vastu
mandalam of 81 squares should be drawn in the
middle of Vastu and then a sacrificial pit
(kunda) measuring one hand and having three
girdles should be made. Wood of milky trees
should be employed as sacrificial fuel and
Homa ceremony and libations of black
sesamum and barley should be offered mixed
with chips of Butea frondosa, catcheu, honey
and woodapple. At the end of the Homa
ceremony, Balis (offerings) are to be given with
11 ( Samararigana-
sOtradhara, Chap. 36)
five vilva (Bael) twigs or the seeds thereof Asura; Payasa to Puspadamta, lotus with
along with other eatables. Kusastamba to Varuna, rice and clarified butter
to Sosa, barley to Papa-yaksama, balls of
clarified butter to Roga, fruits and flowers to
1 fviRsi^ n
Naga.
3Tt^f ^Idl-^UjW >ydlfedHJ
wm ^ H iding rT TRT^II *o ||
zf m i
Clarified butter to Mukhya, clarified butter
fadR* XTf q f a f t ^ ^ *TII **ll
and milk to Soma, cooked mudga to Bhallata.
Afterwards other sacrificial offerings should
W m Vllfdch foiP tM MlfHdil^ l l
be made, viz.,- clarified butter and grain should
be offered to Agni in the north-east, boiled rice ^ 1 II II
and fruits with clarified butter to Parjanya, Powdered Sal! rice to Bhaga, fried cakes
yellow flag, ground com and turtle to Jaya, stuffed with powdered grain to Aditi, fried
pancaratna (five jewels), ground com and bolt cakes to Diti. All these offerings should be
to Indra; smoke colour awning and barley-meal made outside the Mandala.
to the Surya.
W*T (fltf'SilMIMcJrHlil ^ ^fsTl
•HrMIM^rPTlftt TToRT Wl
T n fa t c d ^ « *K a irH M < ir i ^ ° H
^siirtlTnSr c(i<(^|| II
Milk should be offered to Yama, curds to
^TF3TT: W t § <ldoMI ^U|ch1 <H^|
Apavatsa, balls of sweet, chillies and Kusa to
^ d W T|SSf^ fMividV^H,!! *3 II Savitra.
TTsft^T ^ T T Jrp r

fj^rn trfnii **11 fc lW t yH^l^rh^HMIil'HH.II 3

^ s iR i ^ < * ib i^ u ic # r m i Fried cakes of flour and red sugar to Savita,
*mi clarified butter and sandal to Jaya, red sandal
f W l i l Tt^rR M TRT Xf ell^UI^ I and rice cooked in milk and sugar to Vivasvan.

fti f T T TRfTII * ^ ll ^RdinVn ^dy^d^i

^dVn ^ VlMW <4c(iy W il^ u tl
^ Ff <JII * ^ ll Yellow orpiment, rice,\ clarified butter to
Indra; clarified butter and rice to Mitra; plain
Clarified butter and wheat to Satya, fish to
rice and rice cooked in milk and sugar to Rudra;
Bhrsa, fried cakes to Antariksa, barley meal to
Vayu, fried rice to Pusa, gram to Vitatha, honey 3TW M TTTff W K N ^ u ll
and grain to Grhaksata, powdered meals to tTRTTf? $hmu^iRi
Yama, incense and food to the Gandharvas,
Cooked and raw meat to Raja Yak§ma, meat
green leaves to Bhmgaraja, barley to Mrga, rice
and pumpkin to Prthvldhara.
and pulse boiled together to the manes,
Dantakastha and powdered grain and flowers to VI<S><IMWy %l
Sugriva, golden coloured cakes and wine to W T ^i fe n p ra 3*11
 ^ xr s ^ iu t The Brahmanas who come to the house
should be well honoured and in such a way
TJj5 ^ f e d l ^ T : V liP d ^ ^ T II ? m i
Vastu should be worshipped.
Clarified butter and sugar to Aryama,
Pancagavya, sesamum, rice and other victuals to
Brahma. The Devas residing in Vastu thus
worshipped give peace and prosperity.
T l f w i : « E I1 R *IT x r a f e R t ^ l

Ti$rcfat ^ f ^ i t srftr ^ n At the time of starting the building of

Gold is to be given to all and a milch cow palaces, temples, gardens and entering newly
and gold should be given to Brahma in the laid cities and houses, festivities should be held,
name of all these Deities. Now hear about the dancing should be given, music should be
offerings that ought to be made to the Rak§asis, played and Raksoghna and Pavamana Suktas
viz.- should be recited by the Brahmanas.
3I^T f^rfiRT ^ Hld^cJrHi ^T:l
q'mVn W frEuiPwHi
^ grorrr f jismdi^i^n 3mi
xT -^filt *TI q oi|||swt q W «T§SRSERI:I

3 T T ^ J t fc v iq iftlT O fg^ltf f e f t iM 'ilR ill ^P f ^ fts frll^ ll

Flesh, rice, clarified butter, lotus, blood and
these should be offered to CarakI in the north­
east, flesh, rice, blood, turmeric and cooked
grain should be given to Vidarl in the south­
east.
xfcTCrR « # T cJglldJdH I^ ^ T W ^ I I ? <? II
d \H o U \ MlM flg rc ft ^ m c [q i
One who observes these ceremonies in his
house and temples every year never gets any
calamity, nor does he get any serious illness and
his brethren and riches do not perish. He lives
for a hundred years and remains in heaven for a
kalpa after death.
ffw MSIMUUt e||«3<|li|qSTlH
r:ii^ £ ii

w re w h ih i tt& t: s p ^ ii 3° i i
H q ^ K H 'f f i f r r iiu i c tl^ l d ' ^ T : l
C H A P T E R 269
w tttw c & r ^ ii 3*11 The dimensions and related characteristics of
Curds, rice, blood, chips of bones should be temples
given to Putana along with her Rak§asa; fish,
wine, rice cooked in milk and sugar to Papa in
the north-west and all round. At every TJcf
sacrificial offering one should mention his name cTW -q^ q r W 3 g n r^ ll *11
and use the sacred expression Om. Afterwards
the devotee should bathe in the water mixed
with herbs. wn ^ f r f a 3 cTfft 11? 11
% xiRt journal: 1 Suta said- After thus making sacrificial
qrf mmftqil 3 ? II offerings to Vastu the site of the temple should
be divided into 16 parts. In the centre, the
Garbha consisting of 4 parts should be thought
of and this again is to be divided into 12 parts
and a half. A wise man should then plan the
doorways on the four sides of the temple.
q p ffa W I« W H W :l
iw < r 4 '^ fg^rr <j m^ uiii
§ 11*11
Tnr*mhr w r t 7i ^ r r ftragnmiimi
•>n ^ T q i ^ inKHd\ ^islMU^M:II ^ II
TTcTrm q R rgfli c^ tut^ i
rTZIRi W H ^ l f a TfTCTK irt$}-MHd:l|V9ll
The depth of the foundations should be one-
fourth of the room and the dome (or top) should
be double the height of that of the foundations.
The height of the passage for curcumambulation
should be a quarter of that of the dome and in
front of the two Garbha Sutras, the Mandapa
should be determined; and in one third part of
the Mandapa, Bhadrasana (one’s house) is to be
built. After dividing the Garbha Mana into five
parts, one part is to be taken and in that the
eastern doorway (Prakgriva) is to be designed;
then the front Mandapa of the Garbha Sutra is
to be located. These are the ordinary
characteristics of the temple. Now other
characteristics are being mentioned with
reference to the measurement of the Linga.
i ^ :i
fqfosgn^ f tw r : w R w to § farR m un
S I^ U IW I^ ■HM'kclildl qu^Ml S J ^ II *o II
M K i # ebMI<rft ^ n ^ fR rT :!! H U
s s # i^ T ^ ^ iiw w f ir a ^ q ^ i
^ n i y i i r a ^ q ^ n * 3 II
^ fg w r iirai^ ?rhR aR R ^er: i
s m R R c r ir a ^ r i f q h ^ t if t ii * * ii
The pedestal should be symmetrical to the
size of the Phallus. In half of the pedestal, the
foundation is to be laid; the height should be in
accordance with the height of the outer
foundations. The height of the temple top
should be twice that of the foundations and the
(height of the) circumambulating passage a
quarter of that of the top, the front Mandapa
should be as high as the passage for
circumambulation and the entrance to the
Mandapa may be half of its height. The comers
of the door-way should be made projecting
outside the temple and on the wall above it
should be made the manjarl (the top-most part)
and in half of it should be made the Sukanasa
(looking the aquiline nose) and above it should
be made a quadrangular spot in the dome and
above it the top of the dome.
T p fa H M M Iu lH J ira ic i % IT : I
foKRSf qcfSIT M ^ ifc d flM lfd c h m * M I
ilKia* TIT#: T l f ^ q ^ l
■RT^T fW T T t fa rfa t jj *511
t ik w jn t f ^ r
^ f w r w f r r Hgnr: w i r M y T ^ ic n * \9 ii
t o 3T^TnT59Fr f i
«$<?fd tmrn n
Now another set of measurements with
reference to Garbhamana. The Vastu Garbha
should be divided into 9 parts and the phallus
should be located in the centre; the side of the
pedestal is to comprise eight padas and should
be artistically finished. The width of the wall
should be of eight padas and the height five
times that. The top should be twice the height of
the walls, which should be divided in two parts
and Sukanasa should be made in one of them
and a quadrangular spot (Vedika) in the third
part of it.
jtra r c M w f# :l l ? o n
A Amalasara Kantha (top-most part) should
be made in the 4th part and the projecting parts
(Kapala) should be made twice the length; it
should be decorated with floral designs. Such is
the plan of the 3rd kind of temple. The other
characteristics of the temple are now being
mentioned.
«IMWMM< d&riJWK f£3TT:l
m %<m: ii ? *n
TTI^T f llg m m f a M d :!
m<^ (q w lu il
^ f^rfrTFT t f R ^ f c g l
H^ f|Tjnr: f^HsRt tr t: 1I I I
W IT # : WITTtqr ftfcehWWW #5J|^I
« h K ^ f q < d & m K T q E m i'ld : ! ! ? * ! !
(dVlMd:l
f % r v s w r jnnrft ir mi
^m^cchHch rn £U<£Hd:l
x?g 3 M m
Tjjcf iraraw: Strfir TOW: ^Ujdl^lil ?V9||
Suta said- O twice bom! Now hear about
the dimensions of the other kind of temples.
Divide the place where the image is to be
located into three parts; and in the outer portion
of the above dimensions the Rathanga is to be
designed; and the Nemi is to be one-fourth wide
and the temple (or buildings) to be built all
around. The Garbha is to be made twice the size
of the Nemi. The walls are to be of the
dimensions of Garbha manas. And the top
should be twice the height of the walls and in
the 5th part of the temple a door-way should be
made. Now about the outlet. In the 3rd part of
the round walls the Susira (hole) is to be made.
In some particular cases in the fifth part
Prakgrlva is to be located. In the fifth part at the
Karnamula the two Prakgrivas are to be located.
And golden pieces should be put at the base of
the door. The temples are of three sorts, Jyestha,
Madhya (middling) and Kanistha (small)
according to the differences between the sizes
of the temples and Lingas. Now hear the names
of the different kinds of temples.
xTIRill
argrer: Nteyiittisr
??ll
-qm -ycjufvi: TO^sst
Ml«l<l TORT: jftrfiT fo m fpTTlll ^ O ||
They are- The Meru, Mandara, Kailasa,
Kumbha, Siriiha, Mrga, Vimana, Chandaka,
Caturasra, A§tasra, Sodasasra, Vartula,
Sarvabhadraka, Simhasyas, Nandana,
Nandivardhanaka, Hamsa, Vr§a, Suvamesa,
Padmaka and Samudgaka. Now hear about their
description.
H H lfa fc b lfy K s li t f o : Jfraret 3 S T c h l ? *11
A temple with hundreds of tops, having four
doors, 16 flats, lofty, imposing and beautiful
looking is called Meru.
&i<yi A trt: Ararat ^ra^jfira>:i
f a n M ^ « b w ^ * f v iy < m :ii 3 ?ii
¥ x)ia^fMcbWirWHRl4Pte)4H:l
ldmu|*ym^TRl ^T -s^igaMI^^II

^*fViy<«SrH«idW 35q%ll?*ll
RHViMiq ^lfofl fa ^ r: w g fo s :!
cM^^<feMa^<faf¥l*sKhH: II 3 mi
A temple with twelve flats (Bhumikas) is
Mandara; with nine flats is Kailasa; one with
several tops and doors is called Vimana and
Chandaka. One that has eight flats or seven flats
is Nandivardhana; one with several tops is
Nandana, one with 16 petals (or comers) and
various tops and five flats and with Citrasala is
Sarvatobhadra. One with many faces is
Valabhlchandaka; one like a bull and void of
petals is Mandate.
ft? : ^ JMyMwarm^ii
fw f: I and 40 hands square. A§tasra and Caturasra are
: II ? \9 II
MteyiH*: ¥ ^rp5J:l
M<jieh: ^firajijra^i
f t f e f w r : ^ p T :ll^ll
One with the appearance of Siihha and
having figures of lions is the Simha. One with
the appearance of an elephant is called Gaja.
One with 9 flats and of the appearance of a
pitcher is known as the Kumbhaka. One with 16
petals all round ornamented with Pancandakas
is called Samudgaka and it has two Candrasalas
measuring two flats on either side and two flats;
such is also Padmaka. One with 16 petals and
nice tops is called Sodasasra. Its height is three
flats.
*j«Ki'*ug fawKua-sw’iic’il f^jRw: I
HHiiteui fayujfc ^fMchl-y qp<T:H*o||
-m :
t HPT *Tn7rT: II * *11
Wfc*K¥IIHl5WlP*d: I
W fRT: * tI< i i i * ? ii
rT2TFm i :I
M te V IH ^ ^ fa & !J M y ilfa *:ll* 3 ll
?f?r ^ : i
w w s a rr ^ r a p ? m ii* * ii
*raf?r hihi4 5rrei^: yicSch'iftcfi: i
P T W t M 4 ) R d l: ll* m i
One adorned with Candrasala and big
Praggriva is called Mrgaraja; one with many
Candrasalas is Gaja. The Garuda class is
superior to Grharaja; its height is seven flats and
it has three Candrasalas; outside this there are 8-
6 flats. Another class of Garuda Prasada is 10
flats high, sixteen petalled and has two flats in
addition to those mentioned before. Grkrksaka
Prasada is like Padma. Pancandaka has two flats
octagonal and quarto in shape respectively. The
one resembling a crane in appearance is called
Hamsa. Vr§a has one flat, one top of 10 hands
and round from all sides. It yields all desires.
d<5WIU|cET:l
*K¥II<3: ^ Ml^d4i^Tt>l:l
im m fl# i< m r ii* ^ n
The other ones like those mentioned above
are like Simhasya having Candrasalas. All these
are made of bricks, wood or stone and flags and
buntings should be put on to them.
f o : M«JIVI4W : W W < ( :
^ iK ? ^ & H l ^ f & ¥ l f s W H * : l l * \ 9 l l
H P { c ( <*W R d ?r^ y*^iga:l
jftrTi: «4flbH S.eh«t«U ll*£ll
Meru is fifty hands in extent. Mandara is 45
hands in measurement. Kailasa is 44 hands,
Vimanaka is 34 hands, Nandivardhana is 32
hands, Nandana is of 30 hands and
Sarvatobhadra is of 20 hands circular and
having Padmakas.
 gjfpT: 3^TfrT:l Prasada named Grha.
7F5T: gcTOtes^g^TOTii-*^ 11 ftRTTT a t 3
T?ft MteVI^WI: ^lrc||<) ^eracrmT:l
&HIUI yJHl'iKSr fdH H ^chl aqtT:imo|| The other kinds of the images of Goddess
should be placed in a forest and worshipped
^ 4KVISWI: T^taTft? -q^T^I
there. Ganesa the son of Gam! should be located
■’Riitrggitt jTHt 3^IfrT:im*ll in Valabhlchandaka temple and is auspicious.
Gaja, Siriiha, Kumbha and Valabhl- s t a le d H ?ppiut HlAchlH-
chandaka are of 16 hands and dear to the Devas;
II ? ^ II
Kailasa, Mrgaraja, Vimanchandaka are 12
hands, Garuda is 8hands, Hamsa of 10 hands.
u m i u Ih g j^ s q T : ^ T ^ p n r : i
C H A P T E R 270
The characteristics of Mandapas
All these temples if of these dimensions are
IJrT ^ctrail
lucky. The hands of the Yak?as, Rak§asas and
serpents, are said to be good and called Matrka smTri: nu^nni 3 c^nirq;i
hands.
«WKwij^Md:ii *n
to t m ^ r r a ? r :i
Suta said- “I shall now relate to you the
sichlftduim^n characteristics of the various Mandapa (halls
It brings good luck to locate a big phallus attached to the temple) in accordance with the
Jye§tha Linga in each of the 7 temples such as dimensions of the temples.
the Meru etc. Medium sized phallus should be fa fay I MU^m: grafr
located in the 8 temples such as SrI-Vrksaka,
etc., and small size phallus should be put in the
5 temples such as Hamsa, etc. ipeF: 3®!^® ffidh<jd«KH:l
tot w i : mr mm

iftft 'Jtii^ayiRuRim 'sn « k r5 T t f^neN r m ^chlfi: ^ f d ^ :i

In the Valabhlchandaka temple the goddess WTWt MHdl MM'M**:!

with plaited hair and a coronet should be
located. She grants boons, fearlessness; she
holds a rosary and a Kamandalu; she is fair and
giver of auspicious things.
■gt § Trfigf^r d^HU^iyiRufti
*nf*r
The Goddess holding a goblet, adorned with
a red coronet, lotus and goad along with Lord
Siva should always be worshipped in the
cbfufcbic V ld f^ c b :im n
Rngr ^ri
U HfayifcHUjaidl H^TOt % 3 lT :ll^ ll
The Mandapas are of three kinds; viz.,-
uttama, madhyama and kani§tha. Their names
are- (1) Puspaka, (2) Pu§pabhadra, (3) Suvrata,
(4) Amrtanandana, (5) Kausalya, (6)
Buddhisanklrna (7) Gajabhadra, ( 8) Jayavaha,
(9) Srlvatsa, (10) Vijaya, (11) Vastu-klrti, (12)
Srutimjaya, (13) Yajnabhadra, (14) Visala, (15)
Susli§ta, (16) Satrumardana, (17) Bhagapaiica,
(18) Nandana, (19) Manava, (20)
Manabhadraka, (21) Sugrlva, (22) Harita, (23)
Kamikara, (24) Satardhika (25) Siriiha, (26)
Syama and (27) Subhadra. Thus twenty-seven
classes of Mandapas are named.
uy<*igd:i
fljq fg :
chlvirU: m r f M«IIVlT=c|d:1«)IVRn JTMUII
to r t 3 gf4 «$uif f ^ r t m 'tm n
q ^ lVlT^e)r^^dig,^H<it»: I R I I
W I4l^*lRw ^d xTI
ST«n^T 5T?ftcT ^ ^ 5 ^ :1 1 * 0 11
T M lR v r a ^ W ^ R & l^ ( d V IM * :l
q ^ V lT^ct -g f^ rst V I^ H :ll n i l
f i v iE f r k q : - ^ T :l
'Rrr: I
f % I % : chW chK: W K K K V I ¥ld(^ eb:ll
iw t fs # r a > :i
^ TS$TO T 3Ttrfit iKVIWWT WgllU**11
Now hear their characteristics. A Mandapa
with 64 pillars is Pu§paka, one with 62 pillars is
Pu§pabhadra, one with 60 pillars is Suvrata, one
with 58 pillars is Amrtamanthana, one with 56
pillars is Kausalya, one with 54 pillars is
Buddhisariiklma, who with 52 pillars is
Gajabhadra, one with 50 pillars is Jayavaha, one
with 48 pillars is Srlvatsa, one with 46 pillars is
Vijaya, one with 44 pillars is Yajnabhadra, one
with 38 pillars is Visalaka, one with 36 pillars is
Suslista, one with 34 pillars is Satrumardana,
one with 32 pillars is Bhagapanca, one with 30
pillars is Nandana, one with 28 pillars is
Manava, one with 26 pillars in Manabhadra,
one with 24 pillars is Sugrlva, one with 22
pillars is Harita, one with 20 pillars is
Kamikara, one with 18 pillars is Satardhika, one
with 16 pillars is Siriiha, one with 14 pillars is
Syamabhadra, one with 12 pillars is Subhadra.
husmi: cbfaflitgCI ^ 8irarr^ninf^T:l
fac£lui f gia*iui % gg^n *h 11
rjjtchlui 3 grfer w r w w f1
TTHT XT rTII *^ II
V9ii
fw t: MpyRci*tuiifc<*Mi<^dj
3 «^iaw«jT^«rra?i:ii *sn
Now the plan of Mandapas- They should be
made triangular, circular, octagonal or with 16
sides or they are square. They promote
kingdoms, victory, longevity, sons, wife and
nourishment respectively. Temples of other
shape than these are inauspicious.
fa^Kl^f&^ultegra m f^TPT: chfi^^ii \6 II
fa^dHU&f farTOTSTO: T O ^ :I
fawfaf git ftjjumi-Mcn^n *<*n
TOT fiyuildwlu^isi^iggvqitl
*311 fd^KMKMtdM ¥IHsMh ’Roll
yiKsllfa&UfMWJcIl
Ararat*t M<*^^ll R*11
In the centre of the hall should be made the
doorway measured by sixty-four padas (feet).
The height of the temple should be twice its
breadth, the plinth should be one-third the
breadth and the Garbha (inside) should be half
the breadth and walls could be made all round.
Taking one-fourth of the Garbha as the unit,
three times of this will be the Ayata (breadth),
twice will be the width of the entrance and it
will be built of Udumbara wood. The two
Sakhas should be a quarter of the width of the
door. There should be 3, 5, 7 or nine Sakhas
which will make up the door. The doors are
divided into three classes, Kanistha, Madhyama
and Jyestha.
 3T$U'tfmi w ^Tf^TrrahrfR;!
^ w ^ w yaH M ^ ci xrii ^ 3ii
^IvRldWfed cdrffH^M^ *^1
arfsra? ^?rfiTOStWi NVsyifa: w ^ ii
W T R g c M W ^ R S n # fa f* T C M I
^ T &KliO| & )|P |
c^ n5h)*||P| TR-^T^lfq rTl
ircisr 3ra^r g ^ ^ in m i
The principal doorway is to be 140V4
Angulas high; other medicine and good doors
are 120 and 130 fingers high. A door 180
fingers in height is the best for ventilation. 110,
116, 100, 90 and 80 fingers are the other
prescribed heights of doors. Doors of other
heights than these are not good. There should be
no obstruction in front of the doorway. It is to
be carefully avoided in every case.
$35P8^JT 3T fo g SR H ^ II
The obstruction caused by a tree, a comer, a
curve, a pillar, a banner, a well, a wall and a
svabhra are not good.
3T9TO: Ml
Ttrft <JlR<fcj M il ?fcll
gjifar Q)Ih4) ^ t t : ^ r i t i i ? 6 ii
Destruction, misery, banishment, starvation,
ill-luck, imprisonment, disease, poverty,
quarrel, disunion and loss of wealth are caused
by the obstruction of a doorway. Fruit trees to
the east and milky trees to the south of it are the
best.
3rft *H<3wi<3: yw4cj|(d<*lIR11
To the west should be made a charming pool
of water full of lotus flowers, to the north
should be planted palm trees and flowers.
RmMRyuiH gi
TTPfejTftr 3 o II
Round the Vastu there should be flowing
waters as well as stillwaters; this is agood
thing and close to the maintemple should be
made the pagodas of other Deities.
dMleHWH^TA
d«IH^ ^^T5SI ^ *11
ggmfHchii
3rft it^VIMI gflMlWi«JHyaH^II??ll
ctioul ITtR^cR^ qlrlPi^Mui
frw in ^ T J n ^ f^ n ^ rtii^ ^ ii
To the south should be made the tapovana,
to the north the house for Matrkas, to the south­
east should be the kitchen, to the south-west the
temple of Ganesa, to the west the resting place
of LaksmI, to the north-west the platform of all
the asterisms, to the north the sacrificial place as
well as the place for Nirmalya; to the west the
place for offerings Soma and other Devas, in
front the place of Siva should be the place of
Nandi and lastly the place of Cupid.
^ gift d^VlA fo n p f MlHVIIuifMI
T3cTOl*KR 3»u^ugii^dHII 3*11
And to the north-east should be the store of
water and the resting place of Lord Vi§nu in
water.
yOiifcKiHcb^dUuifi^Tb
PlcjJlcHc|HyG$H HTT a^n^l
#ST H Tjtlfw TPRfT 3 mi
-pnq;
The temple should be thus decorated with
Kundas, Mandapas, flags, bells and buntings.
One who thus makes a temple and carries or
rejoicings there, gets everlasting riches and is
worshipped in heaven. Thus the consecration of
temples, etc., are described according to the
prescribed rites.
T :II? V 9 o ||
CHAPTER 271
The genealogies of future Iksvakus and
Brhadrathas
^Tt%W IT P l^ d :l
^ 4 # w ^ 1 *lfamPl % <n^SF5ll *11
<NH:
^Tf cf^T ^:ll 3 II
w tftst ■p?n:i
The Rsis said- O Suta, you have described
to us the dynasty of Puru,1 along with the future
kings in that dynasty. Now tell us about those
kings who will be in the Solar (Surya) dynasty.
So also tell us here about those illustrious kings
in that Yadava family, who will exist in the
Kaliyuga. And when those dynasties (Surya and
Yadava) will come to end, then, tell us briefly
about those pious kings who were kinsmen of
these families and who will obtain the kingdom
after them, in due order as far as possible.
^ 3cJTW
3 rt gas# MfiicmiHj
TT3TT^ ^ T : l
Suta said- Now, after this, I shall tell you, of
the high-souled Ik§vakus or solar dynasty. (1)
Brhadbala’s heir [was (2) Brhatk§ya, his heir]
was the heroic king (3) Uruksaya. The son of
1. See chapter 50 for the future kings o f Paurava
dynasty.
Uruksaya was the famous (4) Vatsadroha
(Vatsa"vyuba).
-qsqc^t f apftsziHnft ^TTIimi
(5) Prativyoma was after Vatsadroha. His
son is (6) Divakara to whom in the
Madhyadesa, belongs the beautiful city of
Ayodhya.
Rc(|cb<W H^WVICI
iT^rrccr 4 w r t : ii s ii
Divakara’s (successor) will be the illustrious
(7) Sahadeva, whose (successor) will be (8)
Dhruvasva, the high-minded.
rTPT Sliait MdlmW rfr^rT:I
MdlMPa-ydiaifM stfoarffnmi
His (successor) will be the most lucky (9)
Bhavya (Bhanuratha or Bhavyaratha). And his
son will be (10) Pratlpasva. The son of
Pratlpasva will be (11) Supratlpa.
f^ s s : ^ u w d 'ls q g ^ i
(12) Marudeva will be his (Supratlpa’s) son,
after whom was (13) Sunaksatra. After
Sunaksatra will be (14) Kinnarasva, the annoyer
of his enemies.
^ u^ h R^ii^ i n
After Kinnarasva will be the high-minded
(15) Antariksa. After Antariksa will be (16)
Susena, and (17) Sumitra, the conqueror of his
enemies (Amitrajit).2
^ y iH W ^ fg ^ rn * o ii
(18) Brhadraja will be the son of Sumitra.
2. According to another reading, Susena was the son o f
Antariksa, w hose son w as Sumitra-Amitrajit. Or,
after, Antariksa w ill be Supam a (Susena), and after
him Amitrajit.
Brhadraja’s (son) will be (19) Vlryavan am ira^nfiT ■r t w % ii ii
(Dharmavan). Again (20) Krtanjaya, by name,
This is thus the dynasty of Manu, even as
(will be) the virtuous (Dharmika) son of
declared before. Hereafter I will relate the
Vlryavan.
Brhadratha (dynasty) of Magadha.
a^TTT3^r:i
giaT % ^ r:i
c ftft TF3TT **ll
arafciT A t ® ftcrtenrn \6 n
The son of Krtanjaya, will be the wise (21)
Listen about the kings, those past, those
Ranejaya, (22) Saiijaya, the warrior king will
present and those to come in future, from (the
come after Ranejaya.
stock of) Jarasandha (and) in the line of
h&v w ■gcr: yu^T: ? r m r E |^ T r f r :i Sahadeva.
i P PlMlldrll
[Sanjaya’s son will be (23) Sakya. After
Sakya will be the king (24) Sudhaudana. The
After (1) Sahadeva was killed, when the
son of Sudhaudana will be (25) Siddhartha, the
great war of Bharata took place, (2) Samadhi
eminent (26) Pu§kala or Rahula will be the son
succeeded him as his heir and became king in
of Siddhartha],
Girivajra.
w r : $ 3^ M :i
MglVId xT W iM M e b K ^ I
«non: V^i: II *3 II
After him will be (27) Prasenajit. After him
He reigned for fifty-eight years and then (3)
will be (28) Ksudraka. After Ksudraka will be
Srutasrava in his line reigned for sixty-four
(29) Kulaka. After Kulaka is remembered (30)
years.
Suratha.
^rfsRTT ^ : i
dcdlRyi^ PufaJl II ? *11
^ tbt: ^ tn **u
(4) Apratipl reigned for thirty-six years and
g siferaT: 3^ ra ^ T :l
(5) Niramitra after reigning for forty-years went
fa M d : grra^:ll*mi to heaven.
From Suratha was bom (31) Sumitra. He Msiiyid w : ^ r : w r g F # q ;i
will be the last king. These Aiksvakus have
been declared, who will exist in the Kaliyuga. <MMcblW«lll ? ? II
These will be in the line of Brhadbala, they will Afterwards (6) Suraksa got the earth for
be the glory of their family. Here the following fifty-six years and (7) Brhatkarma reigned for
genealogical verse is sung by ancient poets. twenty-three years. ( 8) Senajit has just passed
away after enjoying the earth for fifty years1.
^HfarHm'MldJSr ^ T ^U
■gftt ! t r w m w i t t n
^d^d^ ^ iR v i^ ld b q fd lR ^ II
“This dynasty of the Iksvaku will end with
Sumitra. On reaching King Sumitra it will come
to its close in the Kaliyuga”. 1. Another reading according to the V ayu Purana is
“Senajit is now enjoying the earth, the sam e number
hm«?1 (23) o f years.”
 amitevifddNttui iiff yiM-yfd ^ fg*j:i indeed. Then Balaka (son of) Pulaka will be
conqueror of Ksatriyas.
arsmnwr W Fsfa t ^ h i r -sii
He will be succeeded by (9) Srutanjaya who
will be for forty years. Afterwards (10) Vibhu
will obtain the earth and will reign for twenty-
eight years; and then (11) Suci will rule the
C H A P T E R 272
kingdom for fifty-eight plus six years (i.e. 64).
Pradyota, Sisunaka, the Nanda, the Maury a,
aimftyirMm i m ^ 11^1 the Sungas and the Kanvayana dynasties
TFHT K l^fd c3)4c*l<IRmi
The king (12) Ksema will enjoy the earth for
twenty-eight years after whom the powerful
(13) Anuvrata will reign for sixty-four years. wifi)A ^ ^ M fa ^ n fd ii *11
M-dteyifocwttui a ^ t Suta said- When Brhadrathas and Vltihotras
and Avantis have passed away, Pulaka, after
killing his master will instal his son (Pradyota
(14) Sunetra will enjoy the earth for twenty- or Balaka) as king.
five [another reading thirty-five] years. (15) fttraf ^ w ra i: g ^ h s ^ : i
Nirvrti will enjoy it for fifty-eight years.
Tt t MUid-Mm-dJ srfgsrt q w snk: II ? II
3Tgrf% rw i m m :\
He will instal Balaka, bom of Pulaka, in the
TtoiiRyi^TOi^ ^(dKtfdiRvsii very sight of the K§atriyas (by assassinating his
After that (16) Trinetra will enjoy the master, Ripuiijaya). That son of Pulaka will
kingdom for twenty-eight years. (17) subjugate the neighbouring kings by force and
Dyumatsena (Drdhasena) will be for forty-eight not by right and will be devoid of royal policy.
years. i m srfoTT s ^ftrnr:i
3fglfaVlldc)Nf(ll| MMehl «rfBRTT^Trll^ll
aiRvi^ w jm ^faR ifaiR iii fdVllisl^Ml ^fddl ^MsIIVItWII TT*TT:t
(18) Mahinetra will be resplendent for thirty- li.cbfdvirwm j m ufamfdim i
three years (19) Acala or (Sucala) will be king ^fdt-yfd w hP; ci^ :i
for thirty-two years.
ffiM iHVI-H d'! ^ r 5 T T JPJFZT W ^ T *™
qeiUui M^IhJ
aiftyifa w # 'Hfadlil II ? II
That (Pulaka), the best of men, will reign for
(20) Ripuiijaya will obtain the earth for fifty- 23 years, (2) Palaka or Balaka will be king for
years, and these 32 kings will be the future 28 years (or 24 according to the Vayu). (3)
Brhadrathas. King Visakhayupa will reign for 53 years (50
got enhrp* 5 fo t TT55T mfamfoi according to Vayu) (4) and Suryaka will be
king for 21 years (25), Nandivardhana, his son,
^tfai<4iuii ^ qiria*: s i^ ii 3 o ii will be king for 30 years (20 years another
Their kingdom will last full 1,000 years reading). These five kings, after enjoying the
earth, for 52 years (evidently a mistake for 155 the kings will be low bom Ksatriyas
or 152) will perish1. (Ksatrabandhava)2.
4KIUU4T W W *ZT P lR sM H I W& 'Ufawjpl -cftl
r|re>|F(vi^ fa m (r lll^ ll 3 ? ^ |e h i n H ^ (^ R T :II * * l l

^ f a v i- d ^ n c F T : v t e m : u n fe y ifd i

M A ^ v i^ d g ra ffu r tfg s rfm itiii «R1^R3 t ^ : l l *mi

t^Eivuwti: Contemporaneous will all these kings will
3Tirf%feraffnr ^rf^rfwii 6 w flourish in Kaliyuga other kings also and they
will endure an equal time. There will be 24
^fawjfd m il TFiTT TO ch|uc(i«4-it a^XT:|
Iksvaku kings, 27 Pancalas, 24 kings of Kasi
^firfinr: ’ufa^ldii<?n and 28 Haihaya kings.
Then Sisunaka destroying all their glory will
place his son in Varanasi and himself go to ■ ^ S F IT M I^ II
Girivraja. The King Sisunaka will reign for
forty years. His son Kakavarna will obtain the
earth for 26 years. Ksemadharma will be king t^ch ch id t i f l i ^ R r : i i *V9ii
for 36 years. Ksemajit will obtain the earth for Then there will be 32 Kalinga kings, 25
24 years, Vindhyasena will be king for 28 Asmaka, 36 Kurava, 28 Maithila, 23 Surasenas
years. Kanvayana will obtain the earth for 9 and 20 Vitahotra kings. All these kings will
years, his son, Bhumimitra will be king for 14 endure the same time and will be
years. comtemporaries.
3 M ld » l^ f a d l ^ T :l H ^ H ^ d y iP il chfrHcbii('T'3f: I
T jjfeV lrH m TFSTT cjyicb^ * o II
< id lrW d q ^ N O : ^ T :ll * d ll
rT W m fW rW ^T:l
cRT: I H j f r < M lH l « f a i : ^ n ^ T m : l
*wiR¥ioHHi Jm t Hu tjth N IZ HsjlM'iil lj« * T ^ J | ^ f a s q f a l l ^ l l
Ajatasatru will be king for 27 years, a rg m rffr f g fe n 'u f a w if d i
Vansaka will be king for 24 years. His son
UdasI will be king for 33 years, Nandivardhana
will be king for 40 years. ^ K -M lR ^ d l I I # WU i r ^ I ^ W :l

^fcitiifd ^ rt^ ii r *ii

*tfadHt t ^ fvi^Hlcb^l: II ^ II * WirH: w
wtfir NfadnftycbiPi §i g ^ g i -q fi cfcTt Jl ^ ^ l l l ^ ^ II

fvi^i«*i TRR: ^ a r s r a :ii^ ii Then, as an incarnation of Kali, will be bom

Mahapadma, a son of Mahanandi from a Sudra
Mahanandl will be king for 43 years, These
woman and he will be the exterminator of the
will be the kings in the Sisunaka dynasty. The
Ksatriya kings. Afterwards all the kings will be
Sisunakas will be kings for fall 360 years and
2. A ccording to the Vi§nu and Vayu Purana’s the
1. The V isnu as w ell as the Bhagavata Purana give the aggregate is 362 years. But adding the above figures
aggregate as 188 years. w e get 321 only.
of the Sudra origin. That Mahapadma will be
the sole monarch and a universal Emperor. He
cb uR M fd t T m
will reign for 88 years on this earth. He will
exterminate all Ksatriyas through his ambition. ■ufadifq c R p ^ B : W ^ fft r r ^ ^ l : l
His eight sons, beginning with Sukalpa, will be ^?T ^ rRT: 11 3 i l l
kings for 12 years. They will be kings in
I; ^ fq ^ fd i
succession to Mahapadma one after another.
Kautilya will uproot all these sons, during the <ufat>Mid y q iW W iy 'h R jg IT M fr K c b ilR ^ II
course of 12 years. Then the empire will pass on 'frf^TT W TT3TT i f r f e i
to the Mauryas, after being enjoyed by W P : ym'MUMd'i ^ T :I I 3 o il
[Kautilya?] for a hundred years [or then
'f r f g ^ r T O M ^TRT ^ T l
Kautilya, after enjoying the earth for one
hundred years, will go to heaven]. 3*11
'qfecTT VldSMI W cTPT WRT
O O *v W : l Pusyamitra the commander-in-chief will
ipszrej sraffnT p g r ■hhIw: i r 3 u uproot Brhadratha and will rule the kingdom as
king for 36 years. After him Vasujyestha will be
tw t j m the king for seven years. After him Vasumitra
WHT r m HHT ^fatMfdlR*ll will be for ten years. Then his son Antaka will
TT3TT <T rm (reign) for 2 years. Then Pulindaka will (reign)
for 3 years. Then Vajramitra will be the king for
^rf^TT ^ cTFT TT32J wf?T:IRmi 9 years; then Samabhaga will reign for 32 years;
His son Satadhanva, will be king for 6 years. then after his his son Devabhumi will reign for
His son Bi-hadratha will reign for 70 years. For 10 years. These ten petty kings will enjoy this
36 years Asoka will be the king. His grandson earth for full 112 years; and then the earth will
will then be the king for 70 years. His son go to the Kanvas .
Dasaratha will be the king for 8 years. His son
Saptati will reign for 9 years (or his son will be (3)A soka 273 B.C.
for 79 years). A soka died 232 B.C.
(4)Suyasas
(5)Dasaratha 232 B.C.
-grjf h m ^JfFTfwrfwiI 3 ^ II (6)Sangata 224 B.C.
(7)S5ilsuka 216 B.C.
These are the ten Mauryas who will enjoy (8)Somasarman 206 B.C.
the earth for full 137 years, from whom she (the (9)Satadhanva * 199 B.C.
Earth) will pass to the Sungas1. (10) Brhadratha 191-185 B.C.
2. This Purana enumerates only 8 kings w hile there
ought to be ten. This om ission is supplied by the
1. Though the M atsya m entions only seven kings and names o f Agnimitra and G hosavasu as given in the
that also in a confused manner, the full list o f the ten Visnu Purana. The ten kings, therefore, are the
kings is given in the V isnu Purana (Book IV. Chap. fo llo w in g -
24, verses 7-8). (1)Pusyamitra 185 (B.C .) (36 years.)
The years o f accession noted against their names are (2)Agnim itra 149 (B .C .) (8 years.)
taken from V .A . Sm ith’s History o f Ancient India, (3)Vasujyestha 141 (B .C .) (7 years.)
page 1 9 7 - (4)Vasumitra 134 (B .C .) (10 years.)
Date o f ascension (5)Antaka 124 (B .C .) (2 years.)
(1) Candra Gupta 322 B.C. (6)Pulindaka 122 (B .C .) (3 years.)
(2) Bindusara Amitraghata 298 B.C. (7)G hosavasu 119 (B .C .) (3 years.)
 got I w <nr: C H A P T E R - 273
The reigns of the Andhras, Yavanas and the
a p rr# 3TW TT: H^ ^ H
Mlecchas, the end of a Yuga and the origin of
^g^fimatryig' 'Mfeai ^ r:l Kaliyuga
u fa m id W W ^ tfciueiw h I 3*T: I I 3 3 II
ijrT ggrer
The minsiter Vasudeva forcibly ehiudwniwd'l W : ’p ro fu r: JfW <n^i
overthrowing the dissolute king Devabhumi
will become king among the Sungas. He the
Kanvayana, will be the king for 9 years. fy rg ^ts^ i: ■HsHldlq: U m ^M i g^RTH.1
Tjfafar: ■grorPT gg& r ^fawifdi ^4lftyirHMI TF3TT ^fdWlfdll ? II
HKWH: ^tl«W ^fgrTT IR$cT f II 3* II The Andhra Simuka (Sisuka) with his fellow
His son Bhumimitra will reign 14 years. His tribesmen, the servants of Susarman, will assail
son Narayana will be for 12 years. the Kanvayanas and him (Susarman,) and
destroy the remains of the Sungas' power and
■praf drycjyifa 31 will obtain this earth. Their tribesman (a
« b !«c||i|-ii^ m :ii^ m i kinsman of these Kanvayana chieftains
^ iK ^ I ^TOcTT ^q f^ T i TTg^l (bhupas) who had revolted against Susarman)
called (1) Sisuka Andhra will get this earth. For
23 years Sisuka will be the king.
Tjjfr MUId^lH^T*rf5TOT yitMcbUST *tl Jm 'Hfat’Ufdl
«lHcrll*fuWfddl ^ ^TII^ II
Susanna, his son, will be for 10 years only. ij'UlfcH^dl TRT g|
These are recorded as Sungabhrtyas or
Kanvayana kings. These 40 (four Kanvas1 are WS^dfwiWlI r m XTIUII
Brahmanas and they will enjoy the earth for 45 His yoimger brother (2) Krsna will be 18
years. They will have the neighbouring kings years, his son (3) Srimallakarni (Sn Satakarni)
respect them and will be virtuous. At the time of will be 10 years, then (4) Purnotsanga will be
their period of reign coming to an end the earth the king 18 years. (5) Skandhastambhi will be
will got to the Andhras. king 18 years.
M-dl¥ld W : VIMchfuWfdwlfdl
I:ll?V9^||
^ xT cprffni ^ rT :im i
(6) Santakarni will be 56 years; his son (7)
(8)Vajramitra 116 (B .C .) (9 years.)
Lambodara 18 years.
(9)SamabhSga 107 (B .C .) (32 years.)
(10) Devabhami 75 (B.C .) (10 years.) srnfcrat I xf w w ^ w ild i
Total 120 years
x n # *r craff&r ijy^ifdtifdwilvm m i
1. The four Kanvayana kings are shown in the
follow ing tab le- His son ( 8) Apltaka (Apllaka) will be 12
(1)Vasudeva Kanva (9 years) 73 B.C.
years; then (9) Meghasvati will be 18 years.
(2)Bh0mimitra (14 years) 59 B.C.
(3)N3rayana (12 years) 47 B.C. jm wi
(4)Susarma (10 years) 37 B.C.
WKWlldWlI r m 'o fe f vrf^qfgil ^ II
Total 45 years
 Then (10) Svati will be king 18 years; (11) ■g#RT w cjM^fui «ri^ri?ri
Skandasvati will then be king 7 years.
IJchlnRlVllrl^kl 3TP5TT t *#^11 ^ II
^ ifd eb u f^
After Puloma (Sivasri-Puloma will be king 7
years. Then (28) Siva skandha after Santikarna
T K JT H W t T R T W lfd d U ll ^ ( d ^ ld lld ll will be king as his son for (?) years1. Then (29)
Yajnasri Santikarnika will be 29 years. Then
Then (12) Mrgendra Svatikarna will be 3
after him (30) Vijaya will be king 6 years. Then
years, then (13) Kuntala Svatikarna will be king
(31) Candasrf Santikarna, his son will be 10
8 years, then (14) Svativarna will be king for
years. Then (32) Puloma, another of them, (viz.,
one year.
Puloma II) will reign 7 years. These 19 Andhras
R tM U ^ c^ffur will enjoy the earth for 460 years. On the
rtrf: W STPTir fM t TF3TT 'HfclWjfall <?II kingdom of the Andhras coming to an end,
there will be kings belonging to the lineage of
Then (16) Ariktavama will be 25 years after
their servants2.
him (17) Hala will be king for 5 years.
W H-gnchl TPfT IT*TT ^7:1 1. N o te - N o number is given. Mr. Pargiter reads it -
“ Bhavitasmat traya samah” and then the verse
w ould mean “ Sivaskandhasantikarna w ill be king 3
Then (18) Mandulaka will be king 5 years ?»
years.
[another reading Mantalaka.] Then (19) 2. The PurSna m entions at the end that the number o f
kings w ill be 19, but as a matter o f fact, it
Purindrasena (Purlkasena) will be king, after
enumerates 30 kings and the number w ould rise to
him (20) Saumya will be the king. 32 according to Pargiter.
ynRfcfiuf^ s trife «r^q%i F ollow ing is the list o f the nam es o f the kings with
their r eig n s-
wifd<*u^ w r r a F t ^f^biifdii 1) Sisuka Andhra 23 years
2) Krsna 18 years
Then (21) Sundara Santikarna (Satakarni)
3) Srimallakarni 10 years
will reign 1 year, then (22) Cakora Svatikarna
4) Purnotsanga 18 years
(Satakarni) will reign for 6 months. 5) Skandhastambhi 18 years
6) Satakarni 56 years
7) Lambodara 18 years
TRT ^chfdVlWdl f q : l l ^ l l 8) Apltaka 12 years
Then (23) Sivasvati will be 28 years; then 9) M eghasvati 18 years
(24) King Gautamlputra will be king next 21 10) Svati 18 years
11) Skandhasvati 7 years
years. His son (25) Puloma will be king 28
12) Mrgendra 3 years
years. [Then (26) Satakarni will be king 29
13) Kuntala 8 years
years]. 14) Svativarna 1 year
15) Pulomavi 36 years
16) Arktavarna 25 years
’sftcT i& m ^T:ll ^11
17) Hala 5 years
VllPl*uiUfadl W PT: W : l 18) Mandulka 5 years
19) Purlndresena 21 years
g^RSTt: VllPlebfuU:ll ^11
20) Saumya (a wrong name with no years)
^ crwrfg^rej w w : i 21) Sundara 1 years
22) Cakora 6 months
siussft: viiRicbuT^ ?rw 5? w ^ t iiw i 28 years
23) Sivasvati
 years as well. For half four hundred years there
arrgnnt lifw T 7F3% w ^ jtiii ^ h
will reign 13 Gurundas of Mleccha origin along
with Sudra kings. (Or, 13 future Gurundas
■ y^ gr ^ rm tirR Tarr ^ t : i
along with low caste men, all of Mleccha origin,
w J i^ H i s n f a v i* i y i y i ^ = i f i i ^ ii i will enjoy it half four hundred years, i.e. 200
^cMlul dMK|-cc| rjg ^ T I years). For 103 years the 11 kings will enjoy the
earth (no name). (The word Huna should be
a^«tVI I j ^ l i g r fJTT $ c b H te y ifd :ll w II
supplied to complete the verse and it would then
'ijcn ia l q fljE jfa H H W lft 'HiglfaqiflJ
mean “11 Hunas will enjoy the earth for 103
m c l^ il^ ll R o || years”). The (seven) Sriparvatlya Andhras will
tJMKIUli TT^t 1 ^ 1 endure 52 years. The 10 Abhira kings will be
for 67 years. When they are overthrown by
yraiftdliHjvftId *r w R T g r^ta p ? ^u
time, then there will be Kilakila kings.
VMI-M<i rT^lfui %lf^doi|lw4l4VH
-q fa s R fls « n k : gjrtratssfa: i
^ S F ^ i^ ^ w r a T :IR ^ II

W T lft jftf&T ^ R T g q fa r ^ T ^ N f l
fcm4^ui <jt# % ^ i ^ P d t TT3!T:l
&m: ft f a w m r w m r s i i
<3«yi*iigci|jicr %4fadi<l ^yiw«ii!R^ii
w < d g ^ g^f&T ^1
cfifcgiHVJSdl: 3TPlf H % :l
g n # r m r: I* H R b H i ^ t : i i 11
^yiRcbUgr uroust&cT n % : i i
On the kingdom of the Andhras coming to
5R0 <J IR Z T T fw cFcft ^Tfl
an end, there will be kings in the lineage of their
servants who would be called Sriparvatlya f o k lfe jy i: iMIWI ^ t s u f r ilS C I R ^ I I

Andhras. There will be 7 (kings in the line of sraracft ircrsnsr Tftfen:i

the servants of) Andhras 10 Abhira kings, also 7 sHi^fesdiaig' m w w S im ccim ii
Gardabhilas and 18 Sakas. There will be 8
There will be Yavanas here for the sake of
Yavana kings and 14 Tusara kings and 13
religious feeling (pilgrimage) or pleasure or
Gurunda kings and 19 (or 11 Mauna) Huna
profit. The Aryas and the Mlecchas (will dwell)
kings. The 8 Yavanas kings will reign for 87
mixed up in all provinces (janapadas). The
years. The 7 Gardhabhilas will enjoy this earth
people will steadily deteriorate by adopting a
again [no years given, 72 according to Vayu.] contrary course of life, so along the king will be
The earth is recorded to have belonged to the greedy and speakers of untruth. All will be
Tu§ara for 7,000 years. And 18 kings for 183 overpowered (killed) everywhere by Kalki
whether they be Aryas or Mlecchas. There will
(24) Gautamlputra 21 years be irreligious, avaricious and heretical and cruel
(25) Puloma 28 years hypocrites everywhere. When the royal family
(26) Satakarni 29 (doubtful) will be destroyed and the close of the Kali Age
(27) Sivasri 7 years will come and righteousness will perish, there
(28) Sivaskandha 3 years will remain few good people not given to
(29) Yajnasri 29 years
(30) Vijaya 6 years
(31) Candasri 10 years 1. Printed text seem s to be corrupt. It ought to be-
(32) Puloma II 7 years “ Eighteen Sakas for 183 years.”
coveteousness. The people will be unholy,
unrighteous and oppressed with decease and
TJcf cpfcW r[ ffa
sorrow; and goaded by failure of rain they will
be eager to destroy each other. rWFSITW tfglU-ai'd’} TfT:l
3 P H I : nR^wi
^f^by^RsiHi: j r t h i ^ o ii dleJwblHWi ^Mm^lWKIM<ll^rT:l
Unprotected by anyone, always living in y y ^ ld l: p u i ^ :
terror, surrounded by deep difficulties, the Now from Mahapadma’s inauguration to
entire populating will begin to live on (the top Pariksit's birth, this interval is indeed known as
of) mountains and on the banks of rivers. 1500 years. Moreover in the interval which
elapsed from the last Andhra King Pulomavi to
Mahapadma- that interval was 836 years. The
same future interval of time, beginning from
TJcT chgM^UIHI: 5T5TT: ^ IK & I Parlksit till the end of the Andhras, is thus
p 3? II expressed in the Bhavi§ya (Purana) regarding
those (kings) enumerated by the Srutarsis who
When the royal families will be destroyed,
know the ancient stories (in these terms).
the people, will desert their homes; and devoid
of affection they will abandon their brothers and 3JT^J W :l
friends and will have no one to protect them. Traf^ifimioiiRim^iiuii f ^T:ii?<iii
They will not observe the rules of caste and “When again (there will be end) of 27 future
order of life and be addicted to unrighteousness. Andhras, (the Great Bear) will be in a line with
They will subsist on fruits, roots and leaves of the towering brilliant Agni (the presiding deity
trees and will be clothed in tattered garments, of Krttika asterism).”
barks and skins and thus they will wander over
the earth in search of livelihood.
xrq^trr ?m^ii 3 n
^HMfuiiyM^d^d I- f^oyy^ll
5lfdilrWc)ll33H
w f^ T T ; u P a ^ l^irH gTTHfa:IUo||
TJcT ci¥M>M: fir F T : cblRid'l W sp n q i
Tjfa: Chic^
^HMfuii rT ft% ll * ^11
Thus the people having suffered
d 4 l^ ^ -^ r f^foi
(innumerable) miseries during the close of the
Kali Age will become totally extinct, along with frfiT -y^fHVId W : II "if? II
the extinction of the Kali Age. When the Kali ^ lu n ^ lu ii ^
Age will be exhausted, after having been on
earth for full 1,000 divine years together with
i=rdf^?n ^fauifd -?iw m i: i
the Sandhi periods, then on its end, the Krta
Age will come. Thus have I declared in due “In the circle of the lunar constellations,
order the entire series of genealogy- the kings wherein the Great Bear revolves and which
who have passed away and those who exist now contains 27 constellations in its circumstance,
and those who have not yet come into existence. the Great Bear remains 100 years in (conjoined
with) each in turn.” This is the cycle of the
Great Bear and is remembered as being,
according to divine reckoning, 6 divine months
and 7 divine years. According to those
constellations divine time proceeds by means of
the Great Bear. The two front stars of the Great
Bear, which are seen when risen at night, the
lunar constellation which is seen situated
equally between them in the sky, the Great Bear
is to be known as conjoined with that
constellation 100 years in the sky (Pargiter).
This is the exposition of the conjunction of the
lunar constellations and the Great Bear. The
Great Bear was conjoined with the Maghas in
Parlk§it time 100 year? The Brahmanas (the
Seven Seers) will be in the 24th constellation
100 years (when) at the termination of the
Andhras.1
rRT: W ipm HtcRt SJTWRt ^T^IIXXI!
g a srr s n k : I caste. Thus towards the end of the age, the few
y1dWlT(ifdfvlly<^ HgclUlWli) W ll-sm i
■qft SlfdMrWpt -*fli%?rT:l
1. The 24th constellation from M agha counting
backwards is Citra. According to this calculation the
interval between Pariksit and the termination o f
Andhras is 2 400 years. Subtracting 836 w e get 1564,
or the interval between Nanda and Pariksit or in
round number the Great War took place 1500 years
before Nanda's time. If, how ever, the 24th no. in the
order o f reckoning the naksatras be taken, then the
line o f the Saptarsis w ill be Satabhisa or 1,400 years.
Deducting 836 w e get 564 the interval between
Nanda and Pariksit- evidently incorrect. But 836 is
the interval between Nanda and the termination o f
the Andhras. I f how ever w e read Andhrainse instead
o f Andhrante and this is the reading o f Brahmanda
Purana, then it w ill mean, “at the com mencem ent o f
the Andhras.” The Andhra dynasty lasted for 460
years or the interval betw een Nanda and the
com mencem ent o f the Andhras was 836-460=376
years. Deducting 376 (instead o f 836) from 1,400 w e
get 1,024 years, the interval between Pariksit and
Nanda. This figure is approximately correct,
according to som e texts.
JlfMWlPd ^luivlMI ^ 1^1
Thenceforward all this world will fall upon
very bad times. Men will be liars, greedy and
destitute of righteousness, affection and wealth.
The observances of religion of Srutis and Smrtis
will become very lax and so also will be
destroyed the orders and castes. The people will
be of mixed origin, weak in body and will be
led astray and deluded. Brahmanas will
sacrifice for Sudras (or will study under Sudras)
and Sudras will take to teaching Mantras. Those
Brahmanas will adore such Sudras anxious to
acquire wealth from them (or anxious to get the
meaning of the Mantras from them). And
gradually there will be seen all the causes which
go towards the removing of a man from his own
weaklings that will remain on earth will also go
to extinction.
illdWlWTle) d ^ ftll'S d ll
•srfww WOT rPPT
g crcftiTi t ^ :n ~ * sn
x|<dl4{j«*«lfui «{9!4ld MI^UI 31
f^oq- § w W IT jra # ll OII
^ Hlrmcwil
Mc61Rfcn:im*n
are qma>w % :im ^ n
On that very day and in that very moment
when Kr§na went to heaven, the Kali Yuga
commenced on earth. Now listen to its duration
from me. The wise say that its duration is
400,000 years. Together with four times eight
(32) thousand years according to human
calculation (i.e., 400,000 + 32,000 = 432,000).
Or, in other words, its duration is 1,000 divine
years together with the twilights (i.e., 1000 +
200 = 1200) divine years = 1200 x 360 = In the 29th Mahayuga he will be the first
432,000). When the Kali Yuga comes to an end, founder of that dynasty. Similarly, Satya, the
the Krta Yuga will again come. The Aila and son of Devapi, will be the (first) king (and the
the Iksvaku dynasties have been described founder) of the Aila dynasty.
along with their branches. The dynasty of the
Iksvakus (the Suryavamsa) is remembered to
have come to an end with Sumitra when IRTR18?
Iksvaku Ksatriyas will cease. The Aila These two (Devapi and Meru) will be the
Ksatriyas (Candra-vamsa) were contemporary restorers of Ksatriya chivalry, in the beginning
with these (or the last of the Aila Ksatriyas was of that Mahayuga. Thus should be understood
Ksemaka-Vayu) so the knowers of the the characteristics of the dynasties in all the
Somavamsa understand it. Yugas.
Tjjft f e w ; Tpn: <&f3dl chfn^ faiwifd # ^*tl
snftar Cannes %im^n
All these are declared to be the glorious #3jlsS ^ ^ g^T:l
descendants of Vivasvat those who are gone, TJcWt § xTII ^ O||
those who exist now and those who will be in
the future.

Even after the close of the Kali Yuga, the

Seven Sages who continue to exist along with
The Brahmanas, the Ksatriyas, the Vaisyas these two throughout the Krta Yuga, will then
and the Sudras are remembered to exist in this incarnate in the middle of the (future) Treta
Vaivasvata manvantara, i.e., all are sons of Yuga. They will take birth in order to the seeds
Vaivasvata Manu). Thus ends the genealogy of of Brahmanas and Ksatriyas (of Brahmanic
dynasties. parentage) again. Thus at the end of the Pu§ya
TT5it % *RT:l asterism (when the Great Bear is in a line with
that asterism) the Seven Sages, along with those
kings (take birth on earth) for the sake of
Devapi, the Paurava king and Maru, a king procreating offsprings in every Yuga. Thus the
of Iksvaku dynasty are both existing in this Brahmanas know the close relationship of the
village, Kalapa, owing to their great Yoga. Ksatriyas with the Brahmanas (and how several
Ksatriya dynasties had Brahmana paternity).
^ ciicdisiI fRRTCTUIT ¥31^ IRTHTgr TgrTT: I
In the 29th Mahayuga these two will be the vsqgi: IIS 3 ii
leaders of Ksatriyas and will restore Thus, at the close of each Manvantara, these
Ksatriyahood. Suvarcas, the son of Manu (two) immortal Ksatriyas and (seven)
(Maru?), will be the founder of the (future) Brahmanas, who cross over from one Yuga to
Aik§vaku line. another (in their full consciousness), are called
Santanas in the Sruti or founders of future
HdfelVl ^ ejyiwlR^lc^fdl
human races. They become the origins of (the
v& m ^1:11^311 future) Brahmanas and Ksatriyas.
 W ^ JPfvifaT W $W:I
wM ^ jk g - ^RTt^fVllII
TJ^T T^JFtT^ rai^ t ^PJT:I
3<ya*4Wl^dWi ^twnTT: ^*11^*11
3^qiPl ^ IRgli g •qr^f^'di^^H,!
tt^ jt P u ^ ^ ii^ m i
Q[civ!*<ui <*1^^ ft^ ta ^ ii^ u
T^rT r}j*c)|cJjc<Vl *T ITfpfif
Tr^TR: &faraw rmp%^raTgfeii^v9ii
i^Hd^ii^ w s t ^ d«M«heti 7crr:i
i^m^cbvid fof f^nroforctacrii 11
?rra^ <j ^ R t Q w m ^jui t ^ i
^jfRt fs^nt wiramar^u n
The Seven Sages know thus the rise, fall and
the longevity of these founders of dynasties as
well as the decline and rise of the dynasties.
When Jamadagna totally destroyed the K§atriya
clans the world became devoid of K§atriya
Kings. Hear, I will relate to you the double
origin of the modem Ksatriya Kings. Aila and
Ik§vaku dynasties are said to be the origin of the
Ksatriyas. The Kings and other common
Ksatriyas were variously sub-divided in the
world. Quite a prolusion of Ksatriyas were bom
in the Aila dynasty, but there were not so many
in the Iksvaku dynasty. Their number is full one
hundred. Similarly, by the spread of the Bhoj
dynasty that number was doubled.
^ W^TT: « HIMMl ge|dWlBl«ita ^1
W t irfdfapsqWT W 1PIT: W^IT:ll'3oii
Vldi** gr^TT^T irW^FHRTT:!
^ w ^ T R t 4Uiuii
M: rT xrigrai: 7RT cblftl$¥ll<^:l
TTf# | ^TT: wifsR^:iiV9^ii
These Ksatriyas have disappeared with their
names. I am relating to you about them, please
hear. The number of Prativindhyas was 100,
Nagas 100, Hayas 100, Dhartarastras 100,
Janmejayas 80, brave Brahmadattas 100, Kurus
100, Pancals 100, Kasikusa, etc., 100 each,
Nlpa and Sasabindh 2,000 each.
^d'dSJ W^ P l^ d ^ u ii:i
h n <J faRfcfrft cTtoifWHT: fw T : 11^*11
These Ksatriyas were pious-minded and
charitably disposed. Thousands of similar
Rajarsis have disappeared. In the present
Manvantara the dynasty of Vaivasvata manu
appeared and disappeared and with it many
races came and went.
^ W i t fafcUfclNi TRTR^T
^ a ifc lV lr y m ^ Jld l W
sraftrer f n i w # ^Rn^ii'svsn
TJcTg: T T R T ^ y q m o i j m * i | i l d :l
4^1^ fa w fa l p ^ < S I I
3 tR T T T 3 J ^ t % J W l d l ^ W l
^ iK tlld < i¥ *IH i % T t i m fc| VII *AJrJ 11 \9 ^ II
^ li.dl’t i l K ^ C I
U 9 TFW ? ll{«b «h liH 6 o II
3Ti^: obH^ sr w f ^ T a ^ r a T ^ i
y«uiiT^c|UiiT^cj xrt -fcpfeq ^R T tiu^ii
Even in one hundred years it is not easy to
describe that dynasty fully. Twenty-eight
families have disappeared with the Devas. What
remained I am relating. The sages of that
dynasty are 43 in number. The rest are known
as Yugas. I have described some of the
dynasties in brief and the rest at length. For the
sake of their being numerous I am not able to
describe them fully again. O King, the Rajarsis
of the luminous Yayati dynasty whose names
have been described have all disappeared with
the Yuga. The man who hears them gets five
worldly boons, viz., life, fame, wealth, heaven,
progeny. By hearing this chapter one goes to
heaven.
•TTR
3TM f I^ R R T ^Hig^Ny?)chHII ^ II
Lord Vasudeva has narrated the sixteen
i
varieties of Mahadanas. The Tulapurusa Dana
is the first and best among them. It is the giver
of virtue, long life, dispeller of all ills, venerated
by Lords Brahma, Visnu and Siva and other
Devas.

'k'k'k

CHAPTER 274
The Tula Purusa Mahadana
6 II
W HTfrra d&£<l<H fiste *TI
IR[9T jj m : cb^tfdlr*Wtll II
« 4 v ii ^ *11
The R§is said- “O Suta! one should acquire,
H ^ d tlA W ^ qtg^t *o||
increase and protect wealth by legal or proper
means. The acquirement of wealth by a virtuous ^ddl^^TT ¥I*«H^H:I
person has been said to be most lucky in all the d l ^ d ^ ^raRWftmssr qpfe:ll **ll
Sastras.
^TUT Wl
«j>d<fr4) tFTCcft SRcfRpj:l
n^mMi: «Rcn^T:ii*?n
fgnRrmt II
The other Danas are- Hiranyagarbha Dana,
Be good enough to tell me in detail by what Brahmanda Dana, Kalpapadapa Dana,
charity a wealthy and wise man feels blessed.” Gosahasraka Dana, Hiranyakamadhenu Dana,
Hirnyasva Dana, Hiranyasva-ratha Dana,
Hema-hastiratha Dana, Pancalamgulaka Dana,
Dhara Dana, Visvacakra Dana, Kalpalata Dana,
^TRgifsft fawfn jrofatujmu 3 n Saptasagaraka Dana, Ratnadhenu Dana,
Mahabhutaghata Dana, which were first
observed by Bhagavan Vasudeva, the Destroyer
g ^ m iy n u jm i
of Sambara, by Ambarisa,2 Bhargava,
Stita said- “I shall now explain to you about
that great charity, (Maha Dana) which has been
mentioned to us by Lord Vi§nu in connection 1. Gift o f gold etc. equal to a m an’s weight.
with the enunciation of the righteous 2. The Bhagavata considers AmbarTsa as a king, who
ordinances. It has been kept so secret. It is the reigned apparently on the banks o f the Yamuna. He
is more celebrated as a devout worshipper o f Visnu,
dispeller of all the ills and the effects of bad w hose discus protected him from the wrath o f
dreams.” Durvasas and humbled that choleric saint, w ho was a
TftrR CJT^^T ^rl^l portion o f 6iva : a legend w hich possibly records a
struggle between tw o sects, in w hich the votaries o f
qfasini^ui ^ r ;ii ^ n V isnu, headed by AmbarTsa, triumphed.
Kartavlrya-Arjuna, Prahlada, Prthu, Bharata and
other kings.
ITefcn
^TT: iraf l^ebMfil ^ H
These Danas are always performed for the
removal of all obstacles; and as a result of these
they were all protected by the Devas on the
earth.
TrerFRnnT ej>*rt&r^ew^Kd:i
1 yicWH-MVII ^ O T IJcf&ll **11
If one of these Danas by the grace of Lord
Vi§nu be accomplished without any obstacles,
then Indra is not able to create any obstacle in
this world.
dWKKi&n 'ilfcKyMmld GmkmJIi
ij^Knmsi : 11 i
So a devotee should adore Lord Vi§nu, Siva
and Ganesa and then on recomandation of the
Brahmanas should perform the sacrifice of the
Mahadanas.
tr ^ *Ri£r:i
“O R$is! Manu had asked the following
question to the Lord Visnu, which I heard and
now shall try to make clear according to my
understanding. Please listen to it.”
ngw er
u ^ if t cnft ^ cwy^it^dii
Manu said- “O Lord, please enumerate the
names of all sorts of great gifts known as
Mahadanas, which are most auspicious, sacred
and mysterious.”
% «*AaR|biiifi4 4«iiei<yijeSyi:ii^ii
Matsya said- Now I shall enumerate the
sixteen great gifts (Mahadanas), that have not
been mentioned elsewhere up to now.
n II
*rn r o n
^i
? *11
wti tti% $M um «R^ wii ^ ii
^ c||«cA Wff^T (TSnt eMTI
if6 K w iP i
The gift known as the Tulapuru§a heads the
list of sixteen such great gifts and it should be
performed on the days of Ayana, Vi§uvak,
Vyatipata, Dinaksyaya, on the first day of the
Yugas and Manvantaras, Sankranti, Vaidhrti,
Yoga, Caturdasi, A§taml, white PancadasI, on
the Parva days, on the DvadasI, A§takadoga, on
the occasions of sacrifices, festivities,
marriages, after having seen bad dreams or seen
wonderful things, on getting wealth and
Brahmanas, on the occasion of Sraddha, in
desired times, in a sacred place, in temples,
cowsheds, near a well or a garden or a beautiful
tank etc. Thus in these days, on such occasions
and at such places, Mahadanas must be made.
^Vl^ci Tjsta: TFTTcfjqi srtfara^n ^-#ii
Life is momentary, wealth is transient and
every being is in the clutches of death. Under
such circumstances a man should always follow
the course of Dharma and righteous actions.
T p r t f a f a w itfia fircTT tilg|U|c)M-H{|
H^T cTTgJTT^IRmi
W gW I Tjstf q^Jebil c m T IR ^ II
 On an auspicious day the devotee should beautiful banner should be made, decorated
make the Brahmanas recite Svastivacana and with little bells and network and four buntings
then make a pandal of 10 or 12 hands or 16 of bo-tree and other milky trees should be tied
aratnis. It should have four Bhadrasanas and the on four doorways and then two jars full of water
altar should be seven hands and within this and decorated with garlands, incense, etc.,
another VedI of five hands. should be placed and two pillars of the wood of
any of the following trees, viz.,- Sala, IngudI,
ii3*911 Sandal Deodar, SrTparnI, Bilva and Priya
Kacanara should be made. They should be two
wmFT 4lPl^dlR cprfw
hands underground and five hands above it. The
WJ^MMlfui TjfgmftJTII 3 dll two pillars are to be four hands apart. Another
gm m iunft fdc^i^er ^ u41m^ ki(ui piece of wood, sufficiently strong, is to be
^ ftrdra placed across on the two pillars.

In this central VedI the doorways of fine

wood should be made and four sacrificial d ^ a tl
cavities should be dug, one in each direction.
Each cavity (kunda) should have a girdle and a
f f a -qs^ T^^nr ^tRTH } 31|
jar filled with water, an Asana (seat), two
copper vessels, sacrificial utensils, Vistara, TTT 4^llr^
clarified butter, sesamum, incense, lights,
flowers, etc. That Kunda is to be made of one
hand and should be made in the north-east. In
this VedI, the Graha Devatas (Deities of the m is'su
planets are to be worshipped.)

4i<n h iw c ( ^ : I ■cl* ^
~ r i^m i
erst: f*(^iu|ebl^d: w q ;il? o || fern * u^jicjuf
sfoj chi^fui xr d1<ofiTp[ sfUcHfUd'tainj
i f r f ^?nq^EriT=r « 4 S |^ M I^ « H ^ T h H ,ll 3 Sll 3T8iMit gjraf:i
¥ ll< ^ < { l* K * ic K I* ^M ^HM ^liH^Tbl: II ? ^ II
a)qfuf
^w^MicKsiid ^ r r
^3 M a«h^(^d *TII 3 3 II

Here the Brahma, Vi§nu and Siva should be

worshipped with flowers, fruits, clothings, etc. Then a casteman should suspend the scales
All roimd, banners of various colours and in the middle of it should be placed a
resembling the complexion of the four golden image. A rod of four hands should be
Lokapalas should be made. In the centre a put above the scales and the latter should be
made 10 fingers thick and should be decorated
with a plait of gold and ornaments. Both the
scales should be suspended to the rod by means
of iron chains and then they should be decorated
with garlands studded with precious-stones,
flowers and sandal. A lotus should also be
drawn with powders of different colours and
flowers, etc., should be strewn there and above
the beam of the scales a canopy of five colours
should be erected. Afterwards those versed in
the Vedas, handsome in appearance, of nice
disposition, knowing all the rituals, bom in the
Bharatavarsa, should be made the priests and
the man accomplished in the Vedanta, bom in
an Aryan family, knowing Puranas, of cheerful
disposition, wearing white clothes, earrings, a
golden girdle, armlets and other ornaments,
should be made the Preceptor (Guru).
fejft 3 you. Please guard my sacrifice. Om Indraya
fcHl'UcblRjJSC'iUMIHel-
wjwferimAuiniHi
T o l l ' s o il
To the east of the Mandapa two Brahmanas
versed in the Rgveda should be seated, to the
south should be seated two Brahmanas
accomplished in the Yajurveda, two to the west
knowing the Samaveda and two to the north
versed in the Atharvaveda. All those learned
men should offer Homas or sacrificial libations
four times in four directions by reciting the
Vedic hymns on their respective altars to
Ganesa, Grahas, Lokapalas, Astavasu, Aditya,
Marudgana, Brahma, Visnu, Siva, Surya and
the Vanaspatls.
y ^ j^ i
■q^qlRl^MH^Tb: II ^11
Afterwards the mind should be turned to the
mantras sacred to them. At the close of the
sacrifice when the Homas are over, the
preceptors should get the music played and then
taking the Balis, flowers and incense in order an
invoke the Lokapalas.
Trafrrcf^^risl-
TfagWt c)'fl5|4l5TT^T:|
The following mantras should be uttered at
the time of invoking the Lokapalas, viz.- O
Indra! adored by the Devas, Sadhya, Siddhas,
come. O one armed with a thunderbolt and
surrounded and fanned by the nymphs, I salute
Namah.
^ qr*T:ll'>S^II
Agni come, come, be gracious enough to
come. You are adored by the seers, all the
Immortals and carrier of oblations to the gods!
Be pleased to guard my sacrifice by your power
alongwith your mighty attendants. I salute you.
Om Agnaye Namah.
chw d spfrrsr yc)^<F5dRoy^E(i
^TT^pTFT^fTq%T ^T: 111% TO^TlI
£ 3TR& ^T tll^^ll
O Vaivasvata! O Divine Personage! O
Dharmaraja! be good enough to come. You,
having a divine form are adored by all the
Devas. You are the cause of men's misery and
prosperity. Please guard this sacrifice for my company with the Au§adhis and the Pitrs do
welfare. I salute you. Om Yamaya Namah. you accept my offerings. O Lord! Om Somaya
Namah.

^Fravnr^ii
tT ^ T ^3TT ^ IcW m & ll
a if ^r*T:ll

You are the commander of the Rak§asas. Be 3Tf |viW W ^W :ll

please to come with your demon attendants,
Vetalas and Pisacas. O Lord! guard my
sacrifice, you are the Lord of universe. I salute
you. Om Nirrtaye Namah.
JiuidiRtyWi fTuR
Come, O Visvesvara! come with the Bearer
of Nastri, Sula, skull and Khatvanga. O Lord of
the worlds! Master of the sacrifice! Do you
accept my worship to fulfill my sacrifice. I
salute you. Om Isanaya Namah.

faaraV*m<'*R*wH xnf% ^ whhjicn ^ ii'ss

art <=i4->uiiij qrT:n
Come, O Lord! with the seas and the aquatic
animals, come with the clouds and Apsaras. The
Vidyadharas and gods will sing praises of you.
Do you protect us. I salute you. Om Varunaya
Namah.
Trgrft T?fOTT!I
^° H
art 3FRTFT ^TT:ll
Come, O Lord of the Patala (netherworlds)
and of the mountains! Come you praised in
song by the Naga women and the Kinnaras. O
Ananta (Endless One)! Save our sacrifice with
the great Yaksas and Uragus and the various
gods. Om Anantaya Namah.

yiunfyg; IdJaifaMrl
ij^Ttrr firt
SIM S W fad H'MM
3Tf '=T»T: tl
Come, O Lord! to protect me in my fayu&u ^ w ra'M '^im ^ii
sacrifice. Come seated on a stag and in art ^ T :ii
company with the Siddhas (demigods). The lord Come you the Lord of the universe! the
of the Pranas! the great helper of the author of Greatest Savant! Come you with the gods and
destruction, do you accept my worship. I salute the Pitrs. You are the Creator of all-being of
you. Om Vayave Namah. unparalled might. Come to grace our Sacrifice.
TTfrft <4?1<yTT O Lord! Om Brahmane Namah.
fcfclrW ^ wgrrfnr ^rrf&T

All beings that are in the three worlds

3Tt litqR qrr:ii
Come, O Yajnesvara O (Lord of the
sacrifice)! Come and save the sacrificial
ceremony, with the Naksatras (stars). In
moving or fixed- may they with Brahma, Vi§nu
and Siva protect me.
WWt T O t 7TT?T ^ M ld< Tjcf *Tim 3 II
 ■gf -qqr^ T$T y<*lpKU:l
O Devas, Danavas, Yak§as, Gandhar\’as,
Serpents, Raksasas, seers, men, Go,
Devamataras, be pleased and come and protect
me in the performance of my sacrifice. After
thus invoking the Deities, offer the ornaments
of gold to the Rtvikas.
fsnfirr wi
a ^ r i k q f a if&r vi-MHifn rrimmi
3 % : yilFdttrtmre yeJd'ifcvmjm^ii
They should be given earrings, girdle of
gold, rings, clean clothes and bedstead and
double of these should be given to the
Preceptor. All the Brahmanas sitting in the
different directions should turn their heads on
Santikadhyaya.
3 K I<*<I *T -qsfr ^
The Brahmanas engaged for the sacrifice
who fast, should follow all these things and the
devotee should make the Brahmana vacana
(svastivacana) in the beginning, middle and the
end.
^ ^ dH^WIWHWIrH«H«<N<ll
yUiJcKRi -HMI-Hlil
Afterwards the devotee should get himself
bathed by the Brahmanas and the Brahmanas
should recite the Vedic hymns and then he is to
take a handful of flowers after
circumambulation and wear a garland of white
flowers and cloth. He should then invoke the
scale and say “you are the strength of all the
Devas and rest on truth. I salute you; O
Jagaddhatri! you have been designed by the
Lord Brahma as the witness. You hold yourself
between the Truth and the Untruth. You are the
life between the virtuous and the vicious. You
weigh all. Weigh me then, and carry me across
the ocean of the world. I salute you. Only in
you is the Lord of the twenty-five elements
inherent. I therefore salute you. I salute you, O
Govinda! in the form of this scale. O Hari! be
gracious enough to see me taken across this
ocean of the world.”
ipr:
Then after circumambulating and putting on
a coat of mail, sword, shield and ornaments the
devotee should sit in one of the scales.

f o SKlquWfog <j^ldj»^l3)fH:im dll gpcrRri <J¥*hA*1< s i h i i h

y«Mm<"sriwR* m
^ e iH i ^ q ifwvnim ^n qmffmfagi mciffh'w TjitdPpfcn^iismi
TTlf^tTT fiffclT f e ^ E l 'HII 5 jfro i i
TJcSW: d«ll^ajdVlfflft rTll^oll SPirai* <RT: f ^ T dn

*mfq4«j>di ^ fmiftdlfa -jHIE&^I m m i^cTRT -HHIdlHI

^j^dK i jwiuifag c£lf3din^^11 (MdlMtH mfrfEHI l l ^ l l
ut wrnpg^r
rer
h c^iJT £pT
dTcii^iMl M *ifa¥i«:ii^ii
^PT:I
qirt life 5^>ro?rajii^^ii
 ifT w n ft
3TFHT f rRTT^nsft- ^TO^II ^ II
Seeing the face of Lord Sri Hari and taking
the golden image of Dharmaraja with that of the
Sun by both of his hands. The Brahmanas
should then weigh the devotee with excellent
gold pieces until the scale kicks the ground.
Then the king eager for his prosperity should
place more gold than that of his weight on the
floor and remaining in the scale for sometime
utter the following words- “O Devi! you are the
witness of all, I therefore salute you. You were
first created by Brahma and the whole of the
moveable and the immoveable world is held by
you. O Visvadharinl! you are the soul of all
beings. You are the holder of the universe. I
salute you.” After saying so he should alight
from the scale and give first of all half of the
whole offerings to the preceptor (Guru) and the
rest should be made over the Rtvijas and with
their permission should distribute a portion of
that wealth among others also.
i fa t ^ r:ii\9 ? n
^OIT^I
# 5 T M U c J l c M U I h ^ : HI H i Id TTTTO : 1 1 ^ * 1 1
He becomes illustrious like the Sun and then
goes to the realm of Visnu seated in a Vimana
decorated with beautiful perforated work, bells,
garlands and adorned by the nymphs where he
remains for crores of kalpas.
cbc'McfitfiVKi T J f fe f i hl ^ l l
eh4^«ufc^5 TFSRI^t
^HUdmfild'H4*4^MHl«b:ll\9V9ll
^ H F P f:
MiMlfd srm it ^ ^ p u iiv a iii
On the completion of his store of virtues he
is bom as an illustrious emperor on this land
and conquers thousands of kings after
performing sacrifices. The one who witnesses
such an ordinance and thinks of it at the close of
his life or repeats it to others, or reads about it
or hoars it, goes to heaven adorned by Indra.
Mgiy<iul h^kmijcbl^ to
★* *

The poor, the helpeless, the good, the

worthy and the Brahmanas should all be duly C H A P T E R 275
honoured. The offerings of the tuladana, should Hiranyagarbha Mahadana
not be allowed to lie in the house even for some
time. One who does so is visited by fear,
privation and pestilence. By readily distributing araitT: irora^nfiT iTgi^m^TnT^i

it among others one gets blessings from ’TTRT ftHRPTOfer *11

superiors.
Matsya said- “I shall now tell you about the
3 ^ T flrfiR T ^ w w w )< ti excellent Mahadana known by the name of
sffaHTcFrlyq^i} cn^ii\3m i Hiranyagarbha, the dispeller of great sins.

Those who observe this Mahadana in such a wr

way reign over a Loka for one manvantara. ifef^^U^Myi«TR^t|U||r^|^|f4ch^ll ? II
Rwi}-ll<S»c|uk Rh^unsHIHMlf^HII <pr:l

<RTt SNlqJ JjutiigqiTW ^^T d&'£xdlRMI'HHHJI 3 H


^Vll'Wlfui rr TcTlft ^ wn mi
d^ciicKui ^nstwfcr *r cJiN hh.ii 5 »
On an auspicious day the devotee should
observe fasting and arrange for a pandal,
articles, ornaments, canopy, Rtvikas, etc., as
needed for the tuladana. He should then invoke
Bhagavan Visnu and the Lokapalas. Then after
Punyahavacana and Adhivasana he should get
an auspicious jar of gold which should be 72
fingers in height and of the shape of a lotus
having its third part filled in with clarified butter
and milk and also with ten weapons, jewels,
needles, a sickle, gold and then the jar should be
provided with a pedestal and golden stalk of
lotus and it should have an image of the Sun on
their outer circumference and a golden thread
put round its navel.
^RT: U^HI
14<II<43I< ftWR ^JIoHM^I<^JJHllychMII\3||
M-rhlcMl -giifar M-JHHl'HufedHJ
fdtf£lui^R4id: sraf^m ^iidii
Close to that Hiranyagarbha jar should be
placed the golden staff and Kamandalu on
either of the sides respectively and then a lotus
should be drawn on the space all round the jar
measuring a few more fingers. Then pearl
strings and sapphires should be placed,
afterwards sesamum and an oval wooden vessel
should be placed on the altar above which
should be placed the Hiranyagarbha jar.
Then after uttering propitiatory words and
getting the Brahmanas to read the Vedas, the
devotee after bathing in water, mixed with all
the herbs, is to put on a garland of white
flowers, ornaments and utter the following
mantras with flowers in his hands.
yH d )cb ^ isq $ r s n n g it t o :ii ^11
O Hiranyagarbha! O Hiranyakavaca! O Lord
of the Devas and the seven Lokas! salutations to
you. Salutations to Lord Visnu and the Holder
of the Universe.
^Hk>«y<sii c-iUi-wct ir*f oq^fw r:!
fggmfrurn w u
O Deva! Bhuloka and other regions are
contained in you and so are Brahma and other
Devas. You are the holder of the universe. I
salute you.
q ir^ r fc H is iK w ro m i
ftd lM ^ :ll ^ II
O Supporter of the Universe, the refuge of
the Universe, the golden-wombed One!
Brahma, the creator of the Universe is contained
in you. Salutations to You.
W
Cv IT ^ 'HcT
Cs fc\ oMe|f$4|d:l
dWhMiy<&<l^:<sWaHK44HKI<llI
You are the soul of all creatures. You are
inherent in each being, please, therefore, drive
away all my endless troubles of the world.
s n J r r jr a f ^ n ^ n
hsttii ^ 11
"g ^ $rm ^ xRT:ii
After thus invoking the Lord, the devotee
should enter the precincts of the altar and
keeping his face northwards hold the images of
Dharmaraja and Brahma in both his hands and
take five deep breaths after placing his head
between his ankles. Then the Brahmana versed
in the Vedas should perform the Garbhadhana1
Punsavana2 and Slmanta3 ceremonies of the
Hiranyagarbha. Then the Preceptor and
Brahmanas should make the devotee to sit up
after chanting the Vedic hymns and getting the
music played.
MiidcbH^cbi: <|>f: fsbdl: dlMilrl
Afterwards the sixteen ceremonies such as
Jatakarma, etc., should be duly performed, and
then the devotee should utter the following
mantras and make over the needles, etc., to the
preceptor.
qrrt f p i w i f e fsrerrofa ^ ^nr:i
sprat i ^nr:ii ^ n
I salute you Hiranyagarbha and smi 3T
Visvagarbha. You are the Soul of the all beings
A devotee should offer gifts of sandals,
'moveable and immoveable.
shoes, umbrella, camara, seats, utensils,
villages, countries and any other thing
^ g r o ^ ii row according to his own means.
ch H ^aW d ^ f&jTp p n:!
TTW ’IT Udl’tHUI'^fadl: II ^ *11
tr^ ht RydWf cw«buAi
O Best of the Devas! as I was bom of you in
the mortal world so let me be bom again of
Divine form on account of my being bom again
of you. You have created me virtuous and
1. One o f the Samskaras or purificatory ceremonies
performed after menstruation to ensure or facilitate
conception. This cerem ony legalizes in a religious
sense the consum m ation o f marriage.
2. It is a ceremony performed on a woman's perceiving
the first signs o f a living conception with a view to
the birth o f a son.
3. Parting o f the hair' one o f the tw elve Samskaras or
purificatory rites observed by w om en in the fourth,
sixth or eighth month o f their pregnancy.
truthful. Afterwards the Brahmana should
decorate a blessed cow with the ornaments and
bathe her with four vases. He should seat her on
the golden seat and bathe her by reciting these
mantras, viz.- “Devasya tva” etc. and say “I
shall now bathe all the limbs bom of you.”
fcotHl^H g w 1%R STfa i p # -qcfl
^ a if^ iu r: i r 311
ft ^RTT: <36^ ^T d«;i*t<i(l
d^M*<UI II
May all of you live long and happy, holding
Divine bodies. Afterwards he should make over
that golden thing to the Rtvika Brahmana
chosen for the performance of the sacrifice. The
Rtvikas who may be few or many in number
should all be worshipped and the things used in
the worship should all be given to the preceptor.
gift w i^ T iR m i
3frT fafsRT ftt^ l
f?TCTiPl^R H$ta<lll ? ^ II
HtgrcfMRt
h^ ^ irvsii
One should perform this Hiranyagarbha
ordinance on an auspicious day according to the
prescribed rites. Thus he will attain Brahmaloka
and be worshipped there and live for koti
kalpas. And at the end of the manvantara will
reside in the realm of all the Lokapalas one after
another.
f t p r o r g^j^ppfcnrcpfcrT-
HietiPrnTRrerR^gi t ^ i i ? <s11
 After being freed from the sins of the Kali
age, he is adored by the Siddhas, Sadhyas,
nymphs with the camaras of gods. He also
liberates from hell one hundred of manes,
Lokas, friends, brothers, sons, grandsons, all by
himself.
ffw TJ3f?r 3T
^ R mRc} c=TT^ fjqfr TTtsfif
MfdMfM w :5RRt ^rf?r
fg w rfe R R t wnra;: w ^ r t w n 3 11
One who reads or hears this Hiranyagarbha
Dana is worshipped like Visnu, the enemy of
Madhu demon, by Siddhas and one who advises
for welfare of the people to perform this
ordinance, becomes like Indra, the Lord of the
Devas in heaven and the leader of the hosts of
wise persons.
ffif U p lift ffTwM-
* it 1c
CHAPTER 276
Brahmanda Dana
m t?t:
iT ^R R t ^midcMWHJI W
Matsya said- “I shall now explain to you the
ways of performing the Brahmanda Mahadana
which is best among all kinds of great gifts and
the dispeller of all sins.
^ ^ U ^ M ^ W TR^IUI-c^KHlRchHll RII
-91^ : 11^11
W T^t cFP=R f* :l
R «M iy*^Tb M^lfJ-^WpldHimi
On an auspicious day according to
Tuladana, the devotee should arrange the
Rtvika, pandal, articles, ornaments, clothings,
etc., and then he should invoke the Lokapalas
and perform Adhivasa ceremony, etc. The
golden universe (Brahma egg) should be made
from twenty palas to thousand palas (one pala is
equal to four tolas) according to the means of
the devotee which and two jars should also be
provided. All round the Brahmanda, eight
Diggajas and six Vedariga should be located.
HlchMIHIg^d
fyWlT^dlAfvUsKymd^MlyMf^rdH,!! k li
HgUH4lnfedHI
fadfrU^jjHVId ill-y^iyRfWTRII ^ II
fdtf*lufmR ^m ^i
dyiaKvi sjRnfir ■Hn^idjRcb^^ii^ii
The Brahmanda should be made with four­
faced Brahma in the centre and all round it
should be made the images of the eight
Lokapalas, Siva, Visnu, Surya, Parvatl, LaksmI,
Vasu, Maruts and with precious jewels. The
length of the Brahmanda should be from one
cubit to hundred fingers and it should be
covered with a piece of silk cloth and located on
a mound of sesamum made of one Drona.1
After that the eighteen sorts of grains should be
placed all round it.
^uiHRfyRR TTSpT fsNfantt
JPf# c^TUf -H^umd: TR^IIdll
t ? eii^cfTm ; trrq;ii<?ii
To the east should be located the Lord Visnu
lying on Ananta, to the south-east Pradyumna.
To the south should also be placed the images
of Prakrti and then Sankarsana; to the west
should be located Aniruddha and the four
1. a measure o f capacity ( = 4. Adhakas = 16 Puskalas
= 128 Kumcis = 1024 M ustis, or = 200 Palas = 1/20
Kumbha, or = 1/16. Kharl = 4. Adhakas, or = 2.
Adhakas = 'A Surpa = 64 Seras, or = 32 Seras) See
M onier W illium's Sanskrit English Dictionary.
Vedas. To the north should be made the images
of Agni and golden Vasudeva.
p *o ||
sft=rt ^IT:
m ^ t a n ^ s w imki« h^ u\ : i
? to l^ n R T % *T FfififiTt '^ # 3 : 1
All round the gods should be placed on
golden pedestals covered with red cloths after
molasses being placed over them (in jars), and
then worshipped. Ten jars filled with water and
covered with cloths should also be placed. Ten
cows should be given away and the devotee
should be bathed along with gold, cloth,
milking vessel, sandals, umbrella, camara,
looking-glass, seats, eatables, sugarcane,
lighting-bowls, flowers, garlands and sandal,
and incense, etc., after the Brahmanas, versed in
the Vedas have performed Homa ceremonies
with Adhivasa.
foeROTJT U^f^lUlHJII
TOts'g fester f e w ir snrasrq'&i
% -gfeRt SJcRJ
JlcTO sF3Fp **11
O Lord of the universe, Visvadhama! I
salute you. The devotee thus bathed, would
circumambulate and repeat the following
mantra—You are the Lord of all the seven Rsis,
of the immortals and of this earth. Protect me. O
Deva! Let the aggrieved and sinners also
become blessed by your grace on their
calamities being cut off by the blade of
ordiances and charities performed in your name.
Let the sins of all the beings moving and non­
moving be destroyed. Even those who are freed
from their sins by the merit of their Mahadana,
be cured of all their faults and defects.
f^FRTI
'MHIS.'y cf? J<I: TPT ^^-c^qHjshiluill
ik t Jjw<* ^ri^gnf^rfgsiR^g^TTi
TT trg ^ r f ig w r n r n f ^ T ii
After reciting this prayer and saluting Sri
Hari, all the articles of worship should be
divided into ten parts and then two parts are to
be given to the Guru and the rest given away to
the Brahmanas. In an ordinance in which only a
small amount is spent by the devotee, only the
preceptor should offer libations into the
sacrificial fire as in done in Agnihotra and he
should be given away all the cloths, ornaments,
etc.
U’K $ d 4 (^fd
A man who thus celebrates this Brahmanda
Mahadana is liberted from all sins and goes to
the region of Visnu, giver of joyness, seated on
a large chariot in company of the nymphs.
^|0^HVI<*tf1$dMld«tilM-
T T R ^ rB E i ^ h 41^ h m u iv ) m^ ii *<SII
One who has broken into pieces his all sins
by the glory of this Brahmanda ordinance,
liberates the hundreds of fathers and
grandfathers, grandmothers, brethren, wife, son,
grandson, friends, acquaintances and guests and
gives pleasure and happiness to all of them.
fr*TcFrf i j t f grf^M T^i
H p in fii rT « lf d Ht^ciSTTT-
WII
 One who reads this in a temple or in a house
of the virtuous men or hears about it or gives
advise to others to perform this ordinance
attains happiness in the region of Indra in
company of the nymphs.
***
C H A P T E R 277
Kalpapadapa Mahadana
■q^T^R jra^nfq «4mdcMI¥HHH *11
Matsya said- “Now I shall tell you about
Mahadana known as Kalpapadapa, an excellent
and the dispeller of all sins.”
i p i f^Hwaraia ^ hc^ i
jjUqigcJNH f^ T H^VUdl^ W II ^ II
f c f o ^ u ^ u q r ^ u ii^ i^ if tg i ijj
qifcR <hl<3><sj3THMHhHaH^P<d'H,ll^ll
HHifa^iarenfin ^muiiPi ^ * 1^ 1
V lfadR ^M H I^jm ^ «<*H4^IUII
3U&kjH^c|U^ efal^reh^m^MHI
R w ^ i ite d H i im i
On an auspicious day the devotee should
invoke the Lokapalas reciting hymns of Svasti
(for welfare), as prescribed in the previous
Tuladana ordinance. The Rtvikas, pandal,
ornaments, cloths, etc., should also be arranged
as before. A golden tree yielding all desires
(Kalpa-padapa) of various kinds of fruits should
be made; and also birds sitting on that tree; the
cloths and various ornaments should also be
made. The tree should be of four to one
thousand palas according to the means of the
devotee. The gold used is mixed with alloy. It
should be located on a mound of molasses of
thirty two seers, covered with a piece of white
cloth.
9lg|fawjjfvici^d TTWR5 W O T (I
cbm^msiwhsBii ^ 11
TRTFT ij4dW^fl^i¥M
xrr^r ^ hR iivsii
MR'Jtid 3 ^ #*%i
^ w l ^ d d&Rl^ ? ft^ R ^ II CII
*1^c|^cfldlft$M l^lbH lfedH H <?II
Five branches along with the images of
Brahma, Vi§nu, Siva, Surya and Cupid should
be made, on the lower branch should be placed
Cupid with Rati. Santanaka tree, XA of the
golden Kalpa tree, should be located to the east
of the latter. Mandara tree along with an image
of Lak§ml should be located on a pit of clarified
butter in the south, Parijata tree along with the
image of Savitrl should be located to the west
on a mound of cumin seed (Jlraka). Similarly,
Haricandana tree should be located to the north
along with Surabhi cow on a mound of
sesamum. The tree is to be adorned on one-
fourth part of it with flowers. All the other trees
should be made VA of the golden Kalpa tree
and covered with a yellow cloth and decorated
with flowers, sugarcane, etc.
^<*HVII^I^<*IVW'MI'jHH.I
M>HMIr^d d^tlRHlfjidHcbHI
dmiHKVI SIKIlft «H-dlrqR*rMil^ll ^11
Then eight jars filled with water and
provided with fruits, should be placed near the
tree with a pair of sandals, cooking-utensils,
lamps, shoes, umbrella, camara, seats, etc. After
placing fruits, flowers and buntings over them,
8 or 10 sorts of grains should be put in all the
directions. Over the tree a canopy is to be
stretched, decked with fruits and garlands of
flowers.
 ^UlRleimm^ X( 4HlfMrh
f c : M<lqHJ|MI<jcq M ^ d y < * U i)d JI * ? II
After oblation to the fire and Adhivasa
ceremony, the devotee should get himself
bathed by the Brahmanas versed in the Vedas
with the recitation of the sacred Vedic hymns
and then he is to utter the following mantra after
circumambulating the tree thrice.
c h r^ JjT n r R lP td l« fa < *lR A l
fe s p s n r o f e w j^ J lii 11
“Salutations to the Kalpa tree, the giver of
the desired objects, the protector of the universe
and the image of the Creation.”
f e w T T W T ^ i m j ^ d lcfeC I
# 5 T O T : T flft T R T rR II **11
^ i t e i ^ d U t i w m ’d : 5 ^ t 5 S ^ T :l
U-dHl^ d W l^ in ? •M'HK'HMKI^II ^ II
“You are Brahma, the Lord of the universe.
You are the Lord of the day. You are the
supreme soul; therefore be pleased to protect
me. You are the Immoveable, the soul of the
universe. You are the Sun; you are the material;
you are the immaterial; you are the Highest
cause. Salutations to you. You are the nectar,
you are the infinite, you are the undecaying
Person. In conjunction with Santanas be
gracious enough to protect me and deliver me
from this ocean of world.”
TJcRTtrer t w m ^i
After this, the Kalpa tree should be given to
the preceptor and the other trees should be
given to the four Rtvikas.
q w f e w r ^ p q ^ n *v9ii
If the devotee cannot afford much money, he
should worship the preceptor only. He should
free himself from feelings of avarice and not be
miserly in the expenditure of money.
3 ^ T fefiTRT
^ c m i f e g f r f i : ■ qtsyrR nfirT h ^ ii *<s i i
In this prescribed manner, one who gives
awey this Kalpapadapa gift, obtains the merits
of the Asvamedha sacrifice and becomes free
from all sins.
3P*TCtfa: Trf^rT: R(^iKUiRh^:i
M jM liW H ^ A l^ y ^ d l^ ll *<? II
He is also adored by the nymphs, the
Siddhas, the Caranas (the celestial singers) and
the Kinnaras. Besides that he liberates his
manes and the members of the present and
future generations.
^ W T t fee?:
fanhHiAdufa fewjcftg; irasfan r o 11
Thus praised in heaven by his sons,
grandsons and great-grandsons, he being seated
in a Vimana resplendent like the Sun, goes to
the realm of Lord Vi§nu.
fefe «l^RT:l
wuwuNH^di m<'wuimi4ior:i
Hi<wuicbyii«Tbl Huwuiy< ? *11
Thereafter residing for hundreds of Kalpas
as the King of Kings in Heaven and then
through the grace of Narayana, he becomes His
devotee and attached strongly to hear about
Him. Because of this he again goes to the city
of Narayana.
gW TS^R:
Tnrrfe^Tfi^: |R ^ 11
One who reads whole rites of the gift of
Kalpataru or one, who hears or remembers it,
also goes to the realm of Indra being freed from
sins and lives there for one Manvantara happily
with Apsaras.
•k * ie
C H A P T E R 278
Giving away of one thousand cows
TTm^tT^Rn^t W{ii *11
Matsya said- “I shall now tell you about the
Gosahasra Mahadana (gift of thousand cows),
the dispeller of all great sins.”
W it ^IM*c|d<lR<*IHJ
W ^ r t f^RT? emi r ii
RT^rraTfR-
^rn 3 n
On an auspicious day especially in the
beginning of Yuga and Manvantara, the devotee
should observe a fast taking only milk for three
nights or one. Afterwards he should invoke
Lokpalas as per rite of Tuladana and Homa
ceremony and adhivasa should be performed.
Rtviks, mandapas, articles, ornaments and
covering cloths all are to be arranged; and
within the enclosure of the VedI, a bull with all
auspicious signs is to be brought.
ii
3RT: v k m
^duiyrudcbMTfi' chi'KltiWHchlPjdH.ll ^ II
frat <*¥I*M&A| Wlwb'WHl h R ^ S R I
c b i v l ^ ^ ^ d l H H m <u m ft|d:ll<?ll
ctciui^iuit^na^ W ^ B ^R tf?r:i
■^y^HVIdl^J y4^d<Vmd:ll^o||
?I^RcT: MH^I^yQd'M aU r^ f I
TTt^sft- <VliVH «4i|dcH M M >riN ^11
Outside the VedI then a thousand cows with
their horns mounted with gold and hoofs with
silver, should be placed after being adorned
with ornaments, cloths, flowers and garlands.
Then after decorating ten cows with cloths,
garlands, golden-bells, milking-pots of bell-
metal, gold plait and red cloth, the devotee
should arrange a pair of sandals, shoes,
umberlla, vessels, seats, etc., these are to be
worshipped and in their midst should be made a
golden bull, Nandikesvara which should be
located on a mound of salt after being covered
with a silken cloth and decorated with
ornaments. Sugarcane and fruits, should be
placed closed by. The bull, etc., should not be
less than one hundred palas in weight and
should go up to three thousands palas. In the
case of gift of one hundred cows, one-tenth of
that should be arranged for.
W W Sr I
yJTu^cbWH'WifMdl
TOts'sj wii ^ n
On an auspicious day auspicious Vedic
songs should be sung and then the devotee
should bathe in water mixed with herbs and
medicinal plants. The Brahmanas accomplished
in the Vedas should bathe the devotee after
which the latter should recite the following
formulae by holding a handful of flowers- “O
Rohinis, the inhabitants of the Lokas! You are
the form of the Universe; you are the wold-
mother; salutations to you!”
^cHI^<*fe?lld:ll **ll
^srr tjrj w ci
■nrat ^ snifT: trj jiic| : ygd rin *mi
Tir^: ftnftr if ftcs* w ^ g w w ji
*WItc| <jM^U| gp^T^lT^rRM I^II
3IH^R|siBHHd: WHkHI
^m -^y rTrTt <*ai<^ hP&*k^ii *^n
^tjfMdhiuTi^d Tt feignim
w w ^rd^li'* tevifanj
cT^Tw a r 3T ^ K ^ W c y ^ illll \9. ||
g|«Jr ^rasn ? tro t
4 ^ * 7 3 ^ S T ylM dl<)^4^IR oll
“O Cow-Mother! within your body are the
twenty one bhuvans, Devas, Brahma, etc.,
therefore protect me. O Cows! be on my front;
be at my back and also on my head. I am living
in the midst of Cows for you are existing
incarnate in the form of Vr§a, the eternal
Dharma. You are the resting place of the eight
Murtis. Therefore, O Eternal one! protect me.”
Afterwards the golden bull Nandikesvara
should be given away with all materials to the
preceptor and a cow out of the ten should be
given to the Rtvikas. Then each of the Rtvikas
and the priests should be given 100, 50, 20 or
10 cows and with their permission other
Brahmanas should also be given ten or five
cows each. One cow should not be given to
many. This is sinful. A sensible devotee eager
for his health and prosperity should give many
cows to one man.
tRTtsRT: j^fidi£chlg ■>TrtT^;l
Jj||c^T*$Uji4lg|fa MgKHIje&^T^ll ? *11
3 m fsrfsRT w TTtwsra^t ^ ti
ycfomfaln^Tb: R u^K ui4*fad:im u
^ H I^ r id # T R h f^ U M ^ M M liH H II
HlchMftrlFH y * ^ ^ 5 i^ :IR S II
After thus giving away one thousands cows,
the devotee should live again on milk for a day
and one eager for a store of wealth should lead a
life of celibacy on the day of performing this
ordinance and hearing the glories of this Dana
and making it heard by others. One who thus
makes the gift of one thousand cows is liberated
from all sins and honoured by the Siddhas,
Caranas etc., is venerated in the realm of all the
Lokpalas after being seated in a chariot shining
like the sun and decorated with a beautiful
network of bells, etc.
J l f f P R R T t f w m>
3 h w r f ^ T : i
<TcT; 5^ 119*11
V ld ^ - d i W S f^ tn f d U ^ f ^ l
U ld T O fR 'i rTSSET < J ;m % ( U i|f c ld :l
d ld ofcV M V M « T ^ T :IR m i
■
O '
Irofe WmRSTRJ ^R T^IR ^II
He remains in those realms along with his
sons and grandsons for a Manvantara in each.
Thus he goes beyond the seven realms and
attains the domain of Siva. Besides this he
liberates one hundred and one manes and
grandmothers, etc. He reigns as a king for one
hundred Kalpas; after that he becomes devoted
to Siva and performing one hundred
Asvamedha sacrifices attains the realm of Lord
Visnu and becomes liberated from bondage.
3 lf ^ ^ ir U g x r lS ^ H ie h 3 ^ ^ ^ Tl
H<ct)|^ R m f d l l ? V 9 | |
cTR <*4chU cfT 3ST rTI
-H’H K - M H K K - W lg T lS - W I- M ^ K R jt^ lfd ll ? 6 II
The manes also eagerly look forward to a
son who would make a gift of thousand cows.
They wish that a son or a grandson in their First the Lokapalas should be invoked and
lineage should liberate them from hell by then Homa and Adhivas should be performed
making such a gift. One who performs this deed after erecting Kundas, pandal and an altar. If the
or sees it, will liberate his manes from the ocean devotee cannot afford much money then only
of world. the preceptor may offer sacrificial oblations as
is done in Ekagni ceremony. In this ceremony a
cow and her calf are to be made of pure gold.
To give away Kamadhenu with one thousand
^ c l l d Tfi m fteBUT fruits is the best; with 500 fruits is middling;
TTfSft ^^H and with 250 fruits is Kanistha. The
Kamadhenu should be made of not less than
One who reads about this or thinks about it,
three tolas of gold, whether the devotee is able
or sees about it attains the region of celestials,
or not. A black deerskin should be spread on a
and after leaving his mortal evil and liberated
mound of molasses and above it should be
from all sins goes to the realm of Indra and feels
happiness. placed the cow decorated with various kinds of
gems. Close to it should be placed eight pitchers
full of water containing jewels and various
(^(ynkiayH ^tycbfiV M dirissE rR tiR 'vaiii flowers.
★* ★
qreiiFi
^ ^ Ig 3 i d S H H I lJ > t f * w f e d H J
CHAPTER-279
*TF3R tfiT R d & T tiy ^ ^ c h rTZTTHV91|
Kamadhenu Dana
« h \ V l 4 |e ^ & 4 H ^ d i Tl t

mm: asmsijRdii w {i
Wimi W is t
T p fa jft Trf^ZM c^ll 6 II
Matsya said- “I shall not tell you about the
TTtsr TjRwteftnjgi
Kamadhenu (the cow of plenty) Dana which
fulfils all the desires of the people after driving gRsWi
away all great sins.”
citeȴiM ifri t r s ^ T : f^TR* M*Mufi{j| ^ II
Round it should be placed eighteen kinds of
W % r T :l grains, sugarcane, fruits, utensils, seats, copper
w i l d y « i w s tj w ^ e h i^ ^ ii 3 it milking pot, red cloth, lamp, umbrella, camara,
3 tTOT W R T lp a t jj USTOTI
ear-rings, bell, golden horns foils, silver hoofs,
turmeric, cuminseed, daniya, sugar, etc. An
3Rterert M * if 3 d iim i
awning of five colours is to be spread over the
altar. The cow is to be anointed all over well
%ut ^bUII^ '33JIWtfMrydHlimi with turmeric, etc.
■ H ld W d l ^ « j ^ :l

s n ^ t r f t ^ u iW ^ f S ^ w ^fmfann *o
 Then after bathe, the devotee should recite
the Vedic hymns and should make
circumambulations. Then taking a handful of
flowers and kusa grass, he should invoke the
Kamadhenu with the Vedic mantras recited by
the preceptor.
foWlklSmeidHIHI
yiHtsf^r tRi w f a n n n
He should say, “O, Kamadhenu! You on the
temple of all the Devas are; you are Tripathaga;
you are the essence of oceans and mountains;
you are the protector of the universe. I have
attained to the final bliss by making a gift of
you and have been liberated from all the sins. I
salute you.
<3T-
Trnrra' tr?4:i
rgt g«rf%ii w n
You bestow all worldly pleasures to the
devotee. One who attains you becomes free
from all miseries of the world. Therefore you
should make efforts to drive away all sufferings
from the world. Because of this you are entitled
Kamadhenu by well-versed in the Vedas.
PkM|4| *T: etHebSTjfa*!!
SIFT ¥
One who invites a Brahmana of noble
lineage, of good qualities and handsome
appearance and gives away a Kamadhenu of
gold, attains the realm of Siva inhabited by the
Indra and other gods.
ffa STtaTcPT
(dly^<*lHIVnrM(ycbfsVlddM»5SEtm:m\9<? II
C H A P T E E R -280
Hiranyasva Dana
tTrW
3raM: ymcij^ifM xrr*^i
^ H<*HI<j^c|} ibdMVHrlll *11
Matsya said- “I shall now tell you the
sacred rite of Hiranyasva Mahadana, doing
which one gets endless merits.
On an auspicious Tithi, after the recitation of
Brahmana Vacanam a devotee should invoke
the Lokapalas as one in Tuladana.
w f r ^cfeirHeicji^Mfcnf^rtng 11311
Afterwards Rtvikas, Mandapa covered at the
top awning, equipments, cloths, etc., should be
arranged for as before. If the devotee is not able
to collect these articles then he should get a
sacrifice performed by the preceptor only
according to the Ekagni rite.
f 3>WllkHfdH)Mftl
* K ^ M c |ir^ liim i
ViRhdRcmHiffijm ^MHi<tgm:i
ii << ii
q|<r^ibH ^d4J
TTrT: ^hfim RFnftRTt ^ m^ : i
^ d ^ H I^ II^ I!
Afterwards a golden horse should be made
and placed on a mound of sesamum placed on
the skin of a black deer over the VedI (altar). It
should then be covered with a silk cloth. The
horse should be made from three to 1,000 (on
thousand) tolas of gold according to the means
of the devotee. Sandals, shoes, umbrella,
camara, seats, utensils, eight pitchers full of
water, garlands, sugarcane, fruits, bedstead with fegrTjqm: tt g t
all its equipments and an image of the sun made
of gold, should be placed near it. Then the
devotee should get himself bathed by the Vedic O king! One who performs the ordinance of
Brahmanas (accompanied with the recitation of Hiranyasva in an auspicious day is freed from
the Vedic hymns) with water in which some all his sins and attains the region of Visnu and is
medicinal herbs have been put and then taking a honoured by the Siddhas.
handful of flowers recite the following mantra. ^ !!d4Mcilfayc;R
\9 >9 m^TtfSR O I
cUf^J^U! mtlWWlf^ UUKUHKIriJI 6 II TRI#
“O Lord of all beings! O Visnu, the revealer ^ s fw ^ ii
of the sacred Vedas; please work out my
salvation from this mundane ocean. Salutation ^Tt ^T •°Jofrf?T jjWlSF’TSR: W tU
to you. ” t^n^PTRf^FF^TcTtW
c^cT WIT ^ T 'ffTWI ITtsftT 31*1# gdcbc^N^o^:
HlcbHd: TITft mTcRII <?II w r *mi
“O Sun! You are divided into seven parts, One who reads or hears this Hiranyasva
the seven Chandas whereby you illumine all the ordinance or witnesses it or thinks of it or one
Lokas. You illumine the universe. Please who is poor but yearns to perform it, is liberated
protect me. O Eternal one!” from all his sins and goes to the region of Sun
with a bright body seated in a Vimana shining
like the Sun, where he is worshipped by the
^ t^T VIHaclH.ll H celestial women.
^TtW^racI: ^c|^(cq'JU£llfM M'Jl^l
qfigciut MgltJHHcbU}
^jiMi^|iich<ui f a f t ^ ^ i i n il IR Co II
While reciting this mantra, the devotee is to if * rk
make over the golden horses to the preceptor.
One who does so becomes freed of sins and
C H A P T E R 281
attains the realm of the Sun. Afterwards the
The gift of Hiranyas'va Ratha Mahadana
devotee should give away cows to the Rtvikas
and various sorts of grains to the preceptor.
^issnf^i 3 t3T %| 3McT:
y<|U|yc)ui ebui^'JHlfecMIJI ^ II giHTOW ^ H^IMId^HIVHH.11 W
On the conclusion of the ceremony the Matsya said- “I shall now tell you about the
devotee should not take anything cooked in oil. great gift of Asvaratha, which is very auspicious
He should listen to the Puranas and feed the and the dispeller of all great sins.”
Brahmanas. WT f^TOJRTTU f^ T 5 P H W ; i
?*T unpaid fa chilHl
On an auspicious day after Svastivacana, the
Lokapalas should be invoked by the devotee as
is done in course of Tuladana.
&W3 cn
^uiehci^n^i-iii'Mai^ci jjnmi
'cb^^6j,««^TtjjqRgifeffT’ra»Hvl
■mr^^cTOfW 3^JT *wfedHJI ^ II
^ R : rRIFTTfiraTW^I
^^m<«*1vl^c(wmH^M!^chHIIV9||
<?|fa£hc(d: -m4 ^TTcET Vl^mRcbH.1
3TTOKlPmHlf^' ?lf%KT: e b K ^c^sC lld ll
Afterwards, Rtvikas, awning, necessary
articles, ornaments, etc., should be brought, and
then a golden chariot should be put on the black
deer skin over which the sesamums are
scattered. There should be four wheels in the
chariot and the number of horses should be four
or eight. A flag-staff and a pitcher of sapphire
should be made and the eight Lokapalas should
be made of lapis-lazuli. Four pitchers full of
water and eighteen kinds of grains should be
placed; and the chariot should be covered with
silk cloth and there is to be a canopy over the
altar. Afterwards there should be placed on the
chariot garlands, sugarcane, fruits and Purusas.
The devotee should consecrate the Deity to
whom he is devoted. Then umbrella, camara,
red cloth, ghee, cow, bedstead with all the
necessary equipments should be supplied. The
chariot should be made of over three palas to
one bhara of gold according to the means of the
devotee.
snzrmft ^ ^ n ^ri^ saF sn f^ r^ii ^ 11
cT^T jJFTCSira'SnfSFfh
M U ilehM ^iailU j ^'cT rW lfait f f t : l l *oll
f3T:JlR^umi^r44
Eight, four or only a pair of horses may be
made. The banner should be adorned with a lion
of gold. The two AsvinI Kumaras riding on
horses should be made to go to and fro as
guards of the chariot wheels. The devotee
should then bathe as before with the recitation
of the Vedic hymns and then make three
circumambulations and after holding a handful
of flowers and putting on garlands of white
flowers and white clothes recite the following
mantras.
^ r r ^ : MmkniVHM
f w
grcrralynra fcoiRRira
mifiydiNHH viiPiH.11^11
O Lord Sun! the Soul of the universe, the
Destroyer of all sins, the Ocean and Master of
splendour or brilliancy, whose chariot is drawn
by the horses of the Vedas, I salute you. Give
me peace.
ccjircr sn?n t o {hkimhj
w t ^ TraijJ S)^cbdHr=(y1yHIVII^II *3II
You are the creator and highest supporter of
the eight Vasus, Adityas and the Maruts.
Having dispelled all sins, my heart attains only
virtuous form.
*T: ebilfdl
< H M y O fd M ft|H lc h M I« J t :ll * X I I
One who thus gives away a golden chariot
removes the fear of the ocean of world and
attains highest position of Siva, after being
freed from all his sins.
^xzm RcfW fafadlWTcf-

After attaining and going beyond the domain
of the piercing Sun where the nymphs like the
black bees drink the aroma of his lotus like face
and live there with Ambuja Bhava, He becomes
illustrious and goes to the realm of lord Siva.
ffw Mcild sjnitfa 3T ■JT
*u <*Rh>4 ch 3raif?r^r:ii^ii
One who reads or hears about this ordinance
of great gift of golden chariot, never goes to
hell. He repeatedly goes to the region of enemy
of hell (heaven).
C H A P T E R -282
The giving away of golden chariot and
elephant known as Hema Hasti Mahadana
■RrPT
awiw: rrora^nfir ^ R d < « i ^mrn
*nf?r -qRar:ii *11
Matsya said- “I shall now relate to you
about the great gift named Hemahasti Ratha
Mahadana, by doing this one attains the region
of Lord Vi§nu.”
ijircri fafsnrarcnu
ld«diTiiq« ^T:l
gnxFt -qfurafos^ii 3 u
HlchMIHiaebl^d s ljillA fy W ^ d H J
■ q ^ H K N u M d ^ M E T m f ^ c T ^ I I HII
On an auspicious day after reciting Svasti
hymns, the wise one should invite the
Lokapalas according to the prescribed rites in
Tuladana. Then he should find out Rtvikas,
Mandapa covered at the top, equipments, cloth,
etc., and observe a fast. He should break his fast
with the Brahmanas. A chariot of the shape of
Puspaka (aeroplane) should be made of gold
studded with precious stones. It should have
artistic tiled covering on domes and four
wheels. Then a mound of sesamum should be
placed on a black deer skin and above it should
be installed that chariot. And the image of the
eight Lokapalas, along with Brahma, Sun and
Siva, should also be made and in the centre
should be made an icon of Narayana in the
company of Goddess Laksml.
aarisrr^r is im i P i
m^cbifedHji ^ ii
S3% 5 ct>AiW)«Hiii fc n m H j
Then twelve kinds of grain, seats, utensils,
sandal, lighting-bowls, shoes, umbrella, mirror,
a pair of sandals should be placed. A flag-staff
should be made with an image of Garuda on it
and in front of the yoke should be made an
image of Ganesa.1 Above it should be placed a
canopy with bunting of various kinds of fruits.
cfTtM iJWJ? §
^ T T liW T fiR f^ T ^ I U I I
:l
w^Md: g d w *r ff ft fi^ T W <$<tii <?n
rm WlfMd'l ^ < ^ :ll* o ||
1. The son o f Siva. H e is considered as the most
auspicious deity to w hom adoration is offered at the
beginning o f every religious rite.
 fsr:
gqi^Hifcqii sN^uVcjt **ll
Five kinds of coloured silk cloths, flowers,
four pitchers and eight cows should be installed
next to the chariot. Then four elephants made of
gold and decorated with pearl strings should be
made and yoked to the chariot. Two real
elephants should be offered with four golden
elephants. The golden elephants should be made
from five palas to one bhara of gold according
to the means of the devotee. After bathing with
the recitation of the Vedic hymns by Brahmanas
skilled in the Vedas, the devotee should
circumambulate the chariot thrice. Taking a
handful of flowers he should recite the
following mantras and then should give it away
to the Brahmanas.
xn% *?ll
“O splended one! You are made use of by
Siva, Brahma, Sun, Vidyadhara, Vasudeva, as
well as Vedas, Puranas and sacrifices. I
therefore, salute you. Protect us.
Your blissful form is the lotus of heart
which the Munis see through Yoga and where is
seated Murari!
‘MciyHKykjdWI-
tnsra W^FTI^H *XII
You bring deliverance to those entangled in
the [meshes of the] ocean of the world. O
Madhava! therefore protect me after dispelling
all my sins.”
fST HU|U( gR^RSnt^R
<*U^rWehcHMIM(c)yTh^:l
JIIHlc4J*ft *mi
After having saluted thus, one who gives
away a golden chariot, becomes freed from all
his sins and there he is adored by the seers and
the Vidyadharas, the immortals and Munlndras.
Thus he attains the unended position of Siva.
^RdlfadHM'reMSfe'JlM-
One, who is afflicted with blazing fire of his
sins of previous time, gives away this golden
chariot assumes a good form and liberates his
manes, brethren, sons, etc., and carries them to
the region of Vi§nu.
ffir #trre^ ngiyuul
C H A P T E R 283
The giving away of land with live ploughs
■q^PT HcfTOU
MsiHlff-tf* M$IMId<MI¥HHII *H
Mastya said- “I shall now narrate you about
the Panca-Langalaka ordinance which is the
dispeller of all great sins.”
<i0ld4«l<HI#H«blfed4JI ^ II
On an auspicious day, during the
commencement of a Yuga or on the occasion of
an eclipse, a land should be given away
measuring five Langalaka (ploughs).
 is $ i Tsfcg; snfa nm uwviifcHHJ
g ^ r W m : ii s ii
Any market town or residence of
agricultural peasants or a village should be
given away after making the fields prosperous
with harvest, or only half the village may be
given with its good harvest according to one's
means.
tiff rf ch'W’Hli.l
ej>^dJ^cil<^4l«5«Mcilci(eiimi
^raxF3RfcTT^ W fTJirq^rara^l
*^IH*KH*4dH VIIHMmfaelUH^II ^ II
Five ploughs of good wood should be made
and five ploughs of gold from five palas to one
thousand palas should also be made according
to the resources of a devotee. Then five pairs of
oxen should be procured and their horns should
be covered with gold and tails studded with
pearls and their hoofs mounted with silver and
then a red silk cloth should be kept over them
and they should then be worshipped with floral
garlands, sandals, etc., and tied in the devotee's
cow-shed.
f^JiftcrrcraTi
3rtigwd^ii?rH>^?iicii?4 ii c II
Then oblations of payasam (rice cooked in
milk and sugar and other things) should be
offered in honour of Earth, Aditya and Rudra in
the same sacrificial pit. The wood of butea-
frondosa, clarified butter, sesamum should also
be used in course of the sacrificial offerings.
Like the Tuladana rite, the Lokapalas should be
invoked.
rTrTt q'ftt'fVKH yckHMI<r*JH4<l ^T:l
3TTf*I P^^iuird |q^l^M Hl'U^:ll II
W&f W ^FT^II ||
d«liai<?T qRllPl
-ref fa^V iJ
w i^ rw : -wranfui rmf&r w u
fW O f fogffT WW^frb: TTI
HW W ^fWTPT WT5#q;11^ II
^w RRnft ^ ttct ^m^i
Afterwards the wise man should wear white
garlands and cloths with the recitation of
propitiatory hymns. Then he should call the
twice-born with his consort and donate him a
girdle of gold, a ring, a piece of red cloth, a few
gems, a bed with all its equipments and a milch
cow. Eighteen grains should be placed all round
and then the devotee holding a handful of
flowers should circumambulate the mandapa
and utter the following- “All the Devas and all
other beings, moveable and non-moveable, are
present on the harnessed body of this ox, so let
them remain devoted towards Siva.” No other
gift is equal to the one-sixteenth part of the gift
of a plot of land; so let my intellect be fixed in
Dharma.
fach^HU rtf II
fW T # t JlUufanmg 3T3TTt|f^:l
■m¥n¥r %
W iR # r dWI^I :II ^11
d^M«ldl ^ K fil ^dAMNeh^l
rrrsft y q ^ n ^ 11
A plot of land that can hold thirty poles of
seven hands each is called the Nirvartana. This
is told by Prajapati. One who gives away a plot
of land of one hundred Nirvartanas in area
according to the prescribed rites, is freed at once
of all his sins. And one who gives away an area
of land half of that on measuring a Gocarma or
sufficient for a house to be built upon also frees
himself from all his sins.
^V9n
The donor of such plots of land remains in
the realm of Siva for as many years as there are
hairs on the body of the oxen or as many pores
there are in the soil at the time of sowing seeds
after ploughing the plot.
TifcTriFmfter iigfemHHj
fagfildW$«I^Th:
W&: M 'rimwwcb: \c n
The Gandharvas, Kinnaras, Devas, Asuras,
Siddhas, they all wave camaras on him and the
devotee goes to the realm of Siva seated in a
huge Vimana along with his fathers,
grandfathers, brothers etc. and is adored being
the head of Camara.
?^PTTZ|fipirT
By the donation of oxen, lands and ploughs
with yokes, etc., the donor is freed of his sins
and obtains the position of Indra. A wealthy
man should therefore give this gift to remove
his sins and acquire prosperity for himself.
fffT sfa(lr& uglj^iul W ^nf a^R-
***
C H A P T E R 284
The giving away of the golden earth
3M R T: jr lM ^ I
^ U im n ^ f d H I V W H ^ I I * l l
Matsya said- “I shall now expain to you
about the sacred Dharadana. It drives away all
the sins and inauspicious omens of people.
M-MklMeSdcldl' WT H-b-HMp^dlH.11 RII
H c )c )iJ « q rd d lH .I
W W T T ^ f e f T ^ I I 3 II
^ K H « W lc h ) u |? d ^ | < J > U i} d lH J
tR : rR T ^ M ^ T fo r T :im i
V ld d ^ U I c tf W R clTI
f> < M id l^ M H I^ 4 n 5 |i|T h ls fq - f g ^ n T : i m u
«|ST:l
The devotee (sacrificer) should make an
earth of gold like image of Jambudvlpa. This
golden Jambudvlpa, having mountains, with
Meru in the centre, with eight Lokapalas and
nine Varsas, with rivers and oceans, full of
gems, conjoint with Vasu, Rudra and the Sun
should be made of 1,000 palas or 500 or 300, or
200 or 100 palas of gold. It should however be
more than five palas. The Lokapalas should be
invoked as in course of the Tuladana and
Rtvikas, pandal, ornaments, clothings, etc.,
should be similarly arranged.
%ai ** jii£ m IddmynR
d«iiaKvi ywifn tw Hduii(^<*i^iiv9ii
fa d H * W ih ^ flfH f a f e l l P l c T lld ll
d « i i y * i P i < « 4 ifu i ^ y u ^ v i * H i P i ^ r i
cbliRlrcll m rrfira T im ^ r^ ll ^ II

TT^nit <KT: f^ T
On the altar (VedI) the black deer skin
should be spread and over it should be made a
mound of sesamum. Above the heap should be
placed the image of the earth and round it
should be placed salt etc., along with 18 kinds
of grains. Then eight pitchers filled with water
should be placed covered over with silk awning
as well as various kinds of fruits and cocoanuts
and clothings. Then sacrificer should wear
white garlands, white clothes and taking a
handful of flowers, should make
circumambulation.
Toiler qSR ^T:ll ^11
On an auspicious day the following mantras
should be recited- “O Vasundhara! You are the
refuge of all the Devas, I therefore salute you.
You are the mother of all beings, therefore,
protect me.
cnj qrrqrr <rw sg crater M h h n ^ ii
cffgRI M t WTrTT cTFTRmfl «WI<*HHJ
^t ddw ^n ^ it
^if^RfTII ^tfll
w r it wgTJT: WirHi ^ twti
m m ?m yfeidiu w i
You hold the purest riches, therefore you are
known by the name of Vasundhara, you protect
me enough. O immovable one! Even the four­
faced Brahma could not know your limit,
therefore your name is Ananta. My salutations
to you. You protect me from the perils of this
fearful ocean of the world. You are lying sitting
with Visnu in the form of Lak§ml, with Siva in
the form of Gaurl, with Brahma in the form of
Savitrl. You are the light of the Sim and the
Moon, intellect in Brhaspati, Medha
(intelligence) retentive faculty in the Munis.
f ^ s r o q r z f 1w t ^ W M d 't f ^ j w r n
g ffT : f w f ? T : $TOT $ r t # d ^ M d l T W ll w \
U d i f a ^ f S f a : xnf% ^ J t
ij,e i^ i4 m w n t^ r t I*M<iji
m4 yfdUK^I
You are standing pervading all the universe,
therefore, you are called Visvambhara. O
goddess! You are known by the names of Dhrti,
Sthiti, K§ama, K§aunl, PrthvI, Vasumati and
Rasa. You are competent to protect me by all
your above-mentioned forms from the ocean of
the world.” Reciting thus, the devotee should
give away that Devi to the Brahmanas. One-half
or one-fourth of the earth made of gold should
be given to the preceptor (Guru) and the rest
should be given away to the Rtvikas. Then the
Brahmanas should be dismissed after being
saluted.
fg f iR T
!jU-M4il<r| j j ^ c N ^ II ^ II
dK^y»Idtvra'H.n ^ ° n
In such a way one who gives away that
golden universe in an auspicious moment
attains bliss and goes to the realm of Narayana
seated in a Vimana bright as the Sun and
decorated with beautiful network and bells
where he remains for 3 Kalpas and liberates his
manes, sons, grand-children for twenty-one
generations.
<yf?T M<l(ci JPH ffT -
•MM’d lr^ l
 One who reads this or listen to it, is also
liberated from all sins, becomes pure and attains
the divine realm of lord Siva which is adored by
thousands of Devas and where nymphs also
welcome him.
starch Mfimiu) n^Knijchl^
q w
it ★ *
C H A P T E R 285
The giving away of the wheel of universe
■qrsjrsarrer
mm:
T so ra h s im m c m iv h h h
Matsya said— “Now I shall relate to you
about an excellent great gift known as
Visvacakra, which is the dispeller of very
heinous sins.”
diwtow *K ^I
rT^#T f W H ^II ? 11
chPisi ^nf^rag^T fcn^i
^-yfeirMHi^MViTblsixr P i^ i^ n 311
On the day when the Sun enters the point of
equinox or on any auspicious day, a golden
image of Visvacakra (the wheels of the
universe) should be made. The image of
thousand palas of gold is the best, of five
hundred palas is medium and of two hundred
fifty palas is the lower. If the devotee cannot
afford much he should get an image of over
twenty palas made. It should however not be
less than that.
f w fsiwj
'jMVIIEhHJI Ml
HcW:
TPTt T O fiWT ^ «PTRfl
The wheel of the universe should be made of
sixteen spokes and eight fellies. In the middle of
it should be made the image of Lord Visnu in
Yoga posture, of four arms, a conch and a disc
should be placed beside him. The images of the
I I 3 d X It eight Goddesses should also be made to reside
within the wheel. Another image of Vi§nu in a
lying posture should be made in the east and the
images of Atri, Bhrgu, Vasistha, Brahma
Kasyapa, Matsya, Kurma, Varaha, Nrsimha,
Vamana, Parasurama, Ramacandra, Krsna,
Buddha and Kalki should also be made in due
order as the secondary attendants.
gdtalcKul Ml^fac^fa^dlllfcll
*n
*TI
c^ebMHIB* ^ *TI
In the third row of attendants on the wheel
should be placed the images of Gaurl, the
sixteen Matrkas, eight Vasus; in the fourth one
should be placed twelve Adityas, four Vedas; in
the fifth one the five elements and eleven
Rudras, in the sixth one, the eight Lokapalas,
the elephants of directions should be placed.
qHftswfor iraffinr m^-h iEi w cKR^ im i
3RTCRTRTt TpT:l
fesgraai cTrf: W\\
In the seventh one, all the auspicious things,
arms and weapons should be placed and in the
eighth one, the Devas should be placed again.
Thus the wheel has eight avaranas. Afterwards
all the things mentioned in the Tuladana should
be placed all round the Visvacakra and then
Rtvikas, pandal, ornaments, etc., should be
arranged accordingly. Then the Visvacakra
should be placed on a mound of sesamum
II %II placed on the skin of a black deer.
 ^Udc-ilcbHWId -^RRRJIIUII
ct^ifui fefgsnft wii ^ n
hi^ ^ jmjckwiPi ferR g n r^ i mui^ i«i fgsfferai f^ l
On the other hand, eighteen sorts of grains dWl^4«£l ?R£%r fmrU <q^ll ? o ||
and salt, etc., as well as eight pitchers full of “Visvacakra is the supreme weapon of
water covered with cloths and adorned with Visnu. You are the resting place of the Lord.
garlands of flowers, sugarcane, fruits, gems and Please therefore rescue me from the sufferings
awnings should also be placed. of the world.” One who thus gives away the
TOT: ■pti Visvacakra, is liberated from all sins and goes
to the realm of Visnu where he is blessed with 4
hands and eternal form in Vaikuntha and
fr: ^ e jt 3
remains there for 300 Kalpas in the midst of the
(c^a^shirH^ ^T:ll ^11 Apsaras. One who salutes the Visvacakra every
The householder should bathe as before day gets prosperity and wealth in this life. His
accompanied with Vedic hymns and put on life becomes long.
white clothes and then commence the sacrifice. $f?r
After Homa and Adhivasana he should take a
fad<fd
handful of flowers and circumambulating thrice,
he should recite the following mantras- “I gR’HcMJJMMICi: ^
salute you, who is having the form of Universe H h h Rw u i f? R lfc r:lR * ll

and the lord of wheel of Universe.”
^TicH^r Mv-yPi 4tf*R:ii ^mi
ffc Muiidld'
cU^c£ xJsR 3 aqraSTMl ^11
SRTRrraRwrnr yuimfa f w r % i
w q\\ ^911
You are full o f the highest bliss, do save me
from the mundane ocean of troubles. The
illustrious Tattva which is seen constantly in the
hearts by the Yogis in meditation is saluted by
me. I bow down to the Visvacakra above all the
attributes. O Cakra! you are contained in Lord
Visnu and vice versa. It is therefore the remover
of all sins.
One who gives away the golden disc made
with sixteen spokes and eight fellies, the refuge
of all gods and whole world, attains the realm of
Vi§nu and is worshipped by the Siddhas for a
long time.
jrarf?r w
When he appears before the enemies, he
becomes very dreadful for them, but he
becomes very fascinating, cupid-like, to
women. By the donation of disc of gold, a
devotee dispels all sins and wears the beautiful
form like Lord Kesava.
<t>djJ^RdlfH VTS9IH-
yfed<u| M c ) < |^ f d ^ < R l

3ff*r*raf?r sften
g r i l l e rT % ^ a ifg^xlth faHcMCIl \6 II w rfsrat srarft ^ : i R 3 i i
Most heinous sins vanish by the glory of this
ordinance in the name of Hari and the devotee
never gets into any peril of rebirth and death.
C H A P T E R 286
Kanaka Kalpalatapradana
33TET
mm:
M*l*HIHdl MglMlddHIVNHH *11
Matsya said- “I shall now relate you about
an excellent great gift known as Mahakalpalata,
which is the dispeller of great sins.”
g u s t fifin w ra ia sh ^ u w n h
l« T :l
TmftoRVqk: W :il? ll
HHigu^H^dl qRn^aifd'MfM'dl:!
g«J|U4|lRry(5r: ftrl: v&nfr ^
H )* m H ljc b lf< U 4 |: < * ,^citlW I^ ^ r T T : i m i l
On an auspicious day after Svastivacana, the
devotee should arrange for the Rtvikas, pandal,
articles, ornaments, clothings as before and
invoke Lokapalas as is done in the Tuladana.
Then Kalpalatas (creepers yielding all desires)
of gold should be made and they should be
adorned with various fruits, flowers and kinds
of birds, couples of Vidyadharas, pairs of
golden birds, Siddhas, culling flowers and
fruits. Birds should be made along with the
images of the ascetics living only on fruits; as
well as the images of the Devas, the attendant of
the Lokapalas should also be made.
W t q + d ¥ lK b rT H d U l ^ q R
^ Irii^ ii
Beneath the two creeper twigs on a mound
of salt should be placed the image of the
Goddess Brahml of infinite power and glory
holding lotus and conch, as well as of the
Goddess of Ananta Sakti.
5 ■g! gcfa: $fH¥iifmi
T3Fft «R«ldlHl41 ^c)MinjK«IH<rlllV9ll
On the top of a moimd of molasses to the
east should be installed the image of the
Goddess Indrani on a seat on an elephant
holding a thunderbolt in her hand. The consort
of Agni should be placed in the south-east
comer on a mound of turmeric holding a
sacrificial ladle in her hand.
w qftTOvST dU^HWRl
^ i
# f isn w w f r 3[%nTti#rii <i ii
In the south should be located the images of
the Goddess GadinI riding a buffalo, and in the
comer of south-west direction should be placed
the image of the Goddess NairrtI on a mound of
ghl holding a sword.
g reat greoft nmmfvHli
xmrfert ^ p s n vi^ m R ii r ii
In the west on a pot of milk should be
located the image of the Goddess VarunI,
holding her weapon of Nagapasa, riding a fish
and in the north-west comer should be placed
the image of the Goddess PatakinI riding a deer,
on a ridge of sugar.
W«IIU|| ? l f |# *iR«ldll
fsrraft qcraft fa g ftR tn n
The Goddess SamkinI should be installed in
the north on a mound of sesamum and in the
north-east should be located the image of the
Goddess Mahesvari riding a bull and holding a
trident, on a seat of fresh butter.
M^IMHI^qi Mcb^^ll ^11
 The images of these Goddesses should be
made in their girlish forms with a coronet on
their heads, with their hand in the posture of
offering some boon. They should be made of
from five palas to one thousand palas of gold.
^ rte 1|ii w ii
Over all of them should be made awnings
and arches of different colours and close to
them should be kept ten cows, ten pitchers, and
pairs of cloths.
crat ^nw: ^sr:i
fir: m^ uimi^ n One who reads, listens to or sees the
The central image and the two cows along
with the two vases should be given to the
preceptor and the rest should be given to the
Rtvikas. Then that wise man should bath
reciting auspicious words and wear the white
clothes. Then after three circumambulations
should chant the following mantra.
0$iu3H^>iHijifc'HV«r:i
“My salutations to the better consorts of the
Directions and the Kalpalata Vadhus, who are
the dispeller of all sins; protector of the universe
along with the Lokapalas and giver of more
than the desired things.”
fi|dW«Jc|cH<lfu| f^ R jji ^ II
One who thus donates the objects, these
consorts of the Directions, attains the Nagaloka,
the satisfier of all desires, where he remains for
thirty years of Brahma.
fM«j?ldH«l dli^ ^oll^ -
xrfi^ tn n fjR ra ^ g ^ r:ii ^11
He liberates one hundred generations of his
manes from this ocean of the worldly troubles.
Thus after the removal of all sins, his body
becomes pure and is adored in the assembly of
Brahma surrounded with thousands of consorts
of Devas.
fffT (^ ltfH H 'l
<*HcMk*l?Tdl
mifri *1:
presribed rites of this great gifts (Mahadana) to
the halves of Directions and the Kalpa-latadana,
goes to the realm of Indra.
ffir 9)1Hlr^ qglcJHiyebKft emchchC'HC'tfll-
* ie it
C H A P T E R 287
Saptasagara Pradana (giving away seven
oceans)
Hew
sraicf: ymcl^llfa
m <m4mimmuiivmh.ii ^ii
Matsya said- “I shall now relate to you
about the great gift known as Saptasagara, the
dispeller of all sins.”
^ H i^M c^W l^v iw iF -i fsr:ii?n
chl ifrrU H efclsH lEl fe r tfflT T lll^ ll
On an auspicious day after Svastivacana1 the
Lokapalas should be invoked by a wise man as
1. Recitation o f mantras for prosperity.
it is performed in Tuladana. Then Rtvikas,
Mandapa, articles, ornaments, clothings and
coverings should be collected and seven
sacrificial pits should be made of gold.
nfcymwfui dvar<fvqqraifni ^ 3^:1
They should be of the size of Pradesa (of the
span of the thumb and forefinger) or Aratni1 and
should be made of from seven palas to one
thousand palas of gold according to the capacity
of the devotee.
w t H<*uH flragcunimii
^ f g l^ a r ^ sn -w q it^ gii ^ ii
Vg 'd 'g r S H R d W U ||R u |||
3 ? p i gri^R ^n^llV9il
TOt 3 ^firqs^ d.11
^ c r t ^ r ^TFTM^ f 'VTcKT^I
«4<HlPl SIRUPl rf W ^ M I^ II
Then all pits should be established on a
black deer skin overspread with sesamum. The
first pit should be filled in with salt; the second
one with milk, the third one with clarified
butter, the fourth one with molasses, the fifth
one with curds, the sixth one with sugar, the
seventh one with the sacred waters of the holy
tlrthas. The golden image of Brahma should be
put in the one filled with salt; Kesava in the
second one filled with milk, Siva in the third
one filled with clarified butter, the Sun in the
fourth one filled with molasses, the Moon in the
5th one filled with curds, LaksmI in the 6th one
filled with sugar, Parvatl in the 7th one filled
with the sacred waters. All kinds of gems
1. A cubit o f the m iddle length from the elbow to the
tip o f the little finger.
should be put in each one of them and grains all
round.
^ H l^ cta^ iU lfil q R ch ^ ^ l
All the rites should be performed as is done
in gift known as the Tulapurusa and at the end
of the sacrifice related to Varuna, the devotee
should bathe assisted by the Brahmanas skilled
in the Vedas.
ft: JI^U|m<|r4|
y4^dHIMI«lA'«r: WldWCI
SFfff qiTf TO:ll W l
Then circumambulating thrice, he should
then recite the following mantras- “salutation to
you, O eternal oceans! you are the supporter of
all the beings. You are the giver of life to all
beings. I again salute you.”
«TERT-
wwMWiuiyfamdMH f^ rg ii 11
“You satisfy all creatures of the three realms
with your store of milk, water, clarified butter,
curds, honey, salt, sugar-cane and riches; please
therefore destroy a whole mass of sins.
TTcH
di«rfmi f
You are only one in all the regions who
remove all illness of the Tlrthas, Devas, the
demons and you give them gems for their
ornaments. You bestow nectar unto them to
destroy sins. Please let therefore, there be an
increase in the store of wealth in my house.”
iU iyd^dlo^fcafa^ciifas ■UHKI'tJI
sAwiRSd:!! **11
 In this prescribed manner, a quite purified
and proudless man when gives away these
seven oceans (kundas) of beautiful golden
coloured, filled with rasas and nectars in such a
way, attains the realm of Visnu venerated by the
gods.
Nftdm^cM 'tachtt.l
^rsfir ^ n
Through the merits, he becomes pure after
washing his all sins and also liberates his sons,
wife, father, grandfather, etc., from all illness
and sends them to the abode of Siva instantly
from hell.
***
C H A P T E R 288
Ratna Dhenu Pradana
3TSTO:
^OTT^II ^11
Matsya said- “I shall now tell you about the
great ordinance known as Ratnadhenu, the giver
of high benefits and which leads to Goloka.
One an auspicious day, the Lokapalas
should be invoked as in Tuladana and then a
cow studded with precious stones should be
made.
ytft frUJIlfcH fireTT HdUl^lum^dH,!
TrTO^f 3H
^im^-mHiiuii^chivilfd fsr:i
gwJKHI^rd d4«ilunqi nR«M'M^<iJI'tfll
HHI^ yrt>m>ci?id ^?Thl
mi
chirHlft xf sj^rfrrr f?TCt <*dyidlcM<*HJ
iHdi^i jn^*vidiPidH.ii **ii
A skin of black deer should be spread on the
floor and then a mound of 32 seers of sesamiun
should be placed and above it should be put 81
sorts of gems. On the head a tilaka should be
made in gold and 100 pearls should be placed in
the eyes, and 100 corals should be placed in the
brows. Mother o'pearl should be placed in the
ears and the horns should be made of gold. On
the head should be placed one hundred
diamonds and in the neck 100 Gomeda stones
should be placed. The eyes are to be lotus-like
extended.
d&Hfl<lR|chVl3: <3Bfe^l|\9ll
TfTT tWTT: eEraf: VpS MTblcHl^l
rf w t 6 II
One hundred sapphires (Indranila-mani)
should be placed on the back and Vaidurya-
manis in place of the ribs, and Sphatikamani in
place of the stomach. Musk and other scented
things should be placed in place of the waist.
The hoofs should be made of gold, the tail of
pearls, nose of Surya-kanta and Candrakanta
stones. The knee is to be studded with camphor,
xr fnrrftT w g n r^ i
Ml'bc^dVId d&,Mhl MRcb^^ll II
The hair should be made of Kunkuma
(saffron) and the navel of silver and there
should be a 100 rubies in place of the arms.
dmMiPi w Thrift 4 ^ i^ i
fa ff *r ysT*«ran?ji n
w 5% ^ w<*nd:i
^ETTOt <air^Mli) d i y ^ ^ l l Hll
Other precious stones should be placed in
| the other joints. The tongue should be made of
sugar and molasses should be substituted for
cowdung, clarified butter in place of urine,
mOf^thdjMd ^TT^:ll ^ | |
curds in place of curds and milk in place of
milk. Camara should be placed in front of the A devotee should observe a fast and after
tail-end and a copper milking pot should be invoking the above mantras, he should
placed close by the cow. circumambulate and with devotion, touching the
waters, a cow should be given away to the
j»u^HlPl *T ^MUiiPi w ?d%KT:i
twice-born preceptor. Through the merits of the
deeds, he attains the region of Visnu, being
Ear-rings should be made of gold and other freed from all sins.
ornaments should be made according to the
means of the devotee. In the same way a calf of
fercfa ? iT fEran 3TF2T ^UIMWH.1
one-fourth of the cow prescribed according to
rule should be made. ycbHcb^MyTbl sRjfa:
•g if WT»T^f?r 11**9II

H H IM iH lfH - r e t f f i T q g e n if f e d H c H i n * 3 H One who is skilled in all religious laws,

seated in a brilliant chariot, giver of gems and
cows, freed from all sins and having the form
like Cupid, he attains the region of Sambhu
jj^jcKMIigl ^ ^ I ^ tM:II **11 with his sons, grandsons, etc.
All the grains, sugarcane, various kinds of
fruits should be provided and an arch of various II ? 6 c II
colours should be made. Afterwards Homa1
should be performed and gifts should be made
to the Rtvikas. Afterwards the cow should be
invoked and the following mantras should be C H A P T E R 289
recited. ^ Mahabhutaghata Dana
HrW3EnxT

WHdl^eil: I sraifT: w m ^ ifii

dW ltqW ^cH :H ^T hl m^immcmivhhii *n
Matsya said- “I shall now relate to you
O Devi! Your body contains the three about the ordinance of Mahabhuta-ghata, the
worlds; you are said to be the resting place of remover of all ills.”
all the Devas; so Rudra, Indra, Surya, Brahma 3 W (dfilWmiBf ?II^U|c|WHHI
and Vasudeva say; please protect me, as I am
^^M U^M ^m n ^MUIlT^l^lfdlcfeH.11* 11
afflicted with the troubles of the ocean of world.

ebK^^JiiicR ngKWlfon ^ST: II ^ II

xi^yiK^jciwi <4ieKg>q\oiHiuin:l
SftTFjSTjftw ciU^ ehc^g^^H^n^ll "6II
1. Sacrificial offering.
 On an auspicious day after Svastivacana by
a Brahmana, the devotee should call the Rtvikas
and arrange for the pandal, ornaments, cloths,
etc., as prescribed for the Tuladana and should
then invoke the Lokapalas. The pitcher or
kumbha should be made of gold studded with
precious stones. It should measure one Pradesa
to hundred fingers of gold according to the
means of the devotee. It should then be filled in
with clarified butter, milk and made to go hand
in hand with Kalpavrk§a.'
awfrifcgffli d&ef
w y iw id
g<TT?R ^ II
rW T f^ T T W ^ I
fesTPT ydMHi) dl^^M«l*y^dl^l!\9ll
w ito t 3^rnmt ^ r ^ i u i i
3^: cbHci 3^1
Images of Brahma, Visnu and Siva should
be made seated on lotus with their vehicles; and
so those of the Lokapalas seated on Padmasana;
and the Earth along with the lotus raised up by
the Lord Varaha. All these images should be
made of gold. There should also be made the
images of Varuna on a seat of golden crocodile,
Agni riding on a goat, Vayu seated on a black
deer. All these Devas with the five Vedas are to
be placed within the pitcher. Ganesa is to be
chosen as the Lord of Kosa (treasure).
Afterwards the images should be invoked with
the recitations of the prescribed Vedic hymns
and then put inside the vase. The image of the
Rgveda decorated with an Ak§asutra (rosary),
1. One of the five trees of Svarga or Indra’s paradise
fabled to fulfil all desires.
of the Yajurveda with a lotus, Samaveda with a
guitar, and bamboos are to be placed on the
right side of the pitcher. Atharvaveda with the
sacrificial utensils, sruk, sruva and lotus should
also be placed in hand. A vase should be placed
around by a wise man holding ak§a-sutra and
kamandalu2 and well-versed in the Puranas.
ufar: t=iw <u h <^uihj
<£)fiW>riJNU||fH xHI ||
WW ^ fadH<*4J
Round the vase should be placed all kind of
grains, Camara, seats, mirror, sandals, shoes,
ornaments, bed, vase of water, five kinds of
buntings. The devotee should then recite the
following mantras after Adhivasa.3
TOt^r: « 4 ^ n i n w A ,« m ^ i
M^l^dlfa^«l: ^ TnT(l W 11
O You, the supporter of all the Devas and
the Universe, the Lord of the Mahabhutas, I
salute you. Please bring me peace and
prosperity.
sr^nn^ if ii ^ n
There is no other thing in this Universe than
the elements. The whole creation is made of
elements. Therefore, I have to protect these
inexhaustible wealth of all beings by virtue of
this ordinance.
$r^cc||4
«4m<4faR*jxb: ^ w rt vsn
One who thus donates the Mahabhuta-ghata
is liberated ftom all sins and attains final
emancipation.
2. A gourd made of wood or earth used for water by
ascetics.
3. The ceremony of touching a vessel containing
fragrant objects or preliminary purification of an
image.
 « « IM ^ d c h ^ ^ H lH H lf^ d il
•^quRl d<*J)fa: trora^ii w i d W ^ d l^ d l^ ^ cfiit TI8Rlft5^T: II ^ II
He also attains the realm of lord Vi?nu m w : TJtrR: ?ffr ^jcT:l
seated in a Vimana resplendent like the Sun *a < M fi 8M 3^11*11
along with his manes and relation and is adored
rratssr jftrT> £yii'i) ^ ? r:i
by the beautiful ladies.
rPT i^cbKvi: sjlrfifd«n y i< w d : ^ n m i
N te V ld lf a *T: m i
3 ^ 5 ’ irestsar ^ g & T :i
^ ^^iqfrtR^ ^ t^ sfv n n ^ ii ^ ii
gfaf: HIPS 9T: TlrfT: iftulm^mvrtl^dll ^ II
One who performs the sixteen kinds of great
w ts # h u R j^ rTwtsxn:: i
ordinances mentioned before never reborn in
this world. 3m ^t5ET5[9T: 3Ttrf>: 4lM«fcH4W«IIM<:IIV9ll
■qprat y h tiW ^ M lfa fd WTTT: I
^ U d a iM < W A r H ^ lf* H k H « « IW ^ :ll< ill

yiR ^cl^d -q f^ d ; f f i¥ lid»4: S t o : U lfd *W < 4 *i*td » :l

MsltdVUddi TETtft d W ^

One who reads or listen to this in company W f W r s a r ^TT5Tt jflfldw-MfcWlim: I

of his family (wife and sons), in a temple of ¥ ^Thfw^< w t mfddHiiqoti
enemy of demon Mura, i.e., (Vi§nu) also attains (i|< i* ^ w y i^ J W f l 3TTI
the realm of the Lord Vi§nu and enjoys there for
TTRT: «4mddHiyM:ll n il
one kalpa with the spouse of Devas.
Lord Matsya said— “I shall narrate the
?f?T USIJflnt H^HIjJcblxfH description of the Kalpas, the dispeller of all
r:ll H sins. Even by reciting the names of Kalpas, one
gets the merit of the study of Vedas. They are-
(1) Sveta, (2) Nllalohita, (3) Vamadeva, (4)
C H A P T E R 290 Rathantrara, (5) Raiu-ava, (6) Deva, (7) Brhat,
(8) Kandarpa, (9) Sadya, (10) Isana, (11) Tama,
The narration of Kalpas
(12) Sarasvata, (13) Udana, (14) Garuda, (15)
Kaurma, (16) Narasiiiiha, (17) Samana, (18)
g^qiTR ifc1 ^1 Agneya, (19) Soma, (20) Manava, (21)
Tatpuman, (22) Vaikuntha, (23) Lak§ml, (24)
dw-Mmmft yMWWM^IWJflll *11
Savitrl, (25) Ghora, (26) Varaha, (27) Vairaja,
Manu said- “O Lord! be gracious enough to (28) Gauri, (29) Mahesvara, in course of which
name, in brief, the Kalpas mentioned by you in Tripura was killed, (30) Pittr, at the end of
course of your description of the measurement which occurs Lord Brahma's Kuhu. These
and duration of Kalpas.” Kalpas form one month of 30 days of Brahma,
each Kalpa forming a day; and one who hears
them is freed from all sins.1
chc-MHi
1. A day of Brahma or one thousand Yugas, a period of
four thousand, three hundred and twenty millions of

<rw <bc**v* cram Hrf?t i p n jn n w n
The kalpas have been named by the Lord
Brahma after the names of the significant events
taking place in them and after the name of who
had the highest glorious career in the beginning
of each.
TRW:
These 30 Kalpas are divided into Sanklrna,
Tamas, Rajas, Sattvik and are classified
according to Rajastama.
■ H i W r ill: ffiPEjmt
3 T ^ : fV M W i T T W t d l M ^ R c )|< *> |
TT5T^f W iTW$rafe* WtJT: "PJcTHJI **11
In the Sanklrna Kalpas, Sarasvatl and the
Pittrs are glorified; the Tamasa Kalpas are
endowed with the glories of Agni and Siva.
During the Rajas Kalpa, the glory of Brahma is
prominent.
f tjttut «r?ruiT jtti
W*? <TFI f MltfTO dr^cf^LlUl gtreftll ^ | |
«ife&&nlii* dgfaaj^^icWjyTWHi
^cT ^tTRif^«SI qfq*zii% TO *lf^ll ^ II
The Puranas as revealed by Brahma in each
Kalpa are glorified in the corresponding Kalpa.
During the Satvika Kalpas, the glory of Visnu is
most prominent and in course of the same
Kalpas men advanced in the practice of yoga for
attaining emancipation.
TJ^faTl
years o f mortals, measuring the duration o f the
world; a month o f BrahmS is supposed to contain
thirty such Kalpas; according to the MahabhSrata,
tw elve months o f Brahma constitute his year, and
one hundred such years his lifetime; fifty years o f
Brahma’s are supposed to have elapsed, and w e are
now in the S veta-varah a-kalp a o f the fifty-first; at
the end o f a Kalpa the world is annihilated.
cT^T s jx f M f d ^ i g j r t f w f a g c r i I s r a e l i
^ M R ^ f u i T ^ fb ri
W f^ f^ u *<s ii
q>cN<;M *1^1
gfiRsm w : *<? n
One who reads Brahma Purana and Padma
Purana on the occasion of each festival, is
granted abundance of wealth and prosperity and
Dharma by the Lord Brahma. He who hears
these Puranas at every festival and gives away
things made of gold on the occasion of each
festival, goes to the realm of Visnu or Brahma
where he is venerated by the seers. It drives
away all his sins. One should give away the
images of the Kalpas in the form of Munis.
y<|U|«fedl # 3 clef MiilRdll
^cfoPTpl ftrW<!«l#*eiJKIII ? ° II
rvw ^vidi^* efancr ? ^i!
i|< l TET *rn ^ i
<4^1 S'H'TiirHi Pi h Ilo ll ? ? II
O king! this Purana Samhita has been thus
described to you, which is the dispeller of all
sins and the giver of health and wealth. Twenty
years of Brahma are equal to one day of Siva;
and hundred years of Siva to one wink of the
eye of Vi§nu. When Vi§nu awakes the universe
becomes conscious, and when He reposes it is
annihilated.
-3dW
^cW I
^ % a w 'l d ^ R H * f a d I R 3 II
^clW d'l f | fafWH 3T3TT:l
'43RTC M IH ^IM iy m f e ^ j H ^ H i l R ^ I I
Suta said- Having said these words, Lord of
gods in the form of Matsya disappeared before
all creatures then and there. In this Manvantara,
Bhagavan Vaivasvata Manu, the scion of the
family of Sun, is ruling after creating various
beings.
TRRTC
^Ri HrPT ’HlfadHI
jn n t «4vn^»iuii *A d^® yl^id^iR m i
His manvantara is going on unto this day. I
have narrated the most sacred and auspicious
Matsya Purana to you. It is established on the
head of all the Sastras.”
C H A P T E R 291
The conclusion and narration, in brief, of the
contents of the Purana, the end
IJjcT ddid
TJjTg: «bRld <4gTT) IqJa<e\fi|U|ll
pm nRsid W
Suta said- “I have explained everything to
you, the whole of the Matsya Purana as it was
revealed by the Lord (before Vaivasvata Manu)
for Dharma, Kama and Artha.”
ag||UgqgH M l
ynfosi -ci^isijjish^H jR ii
Wl
d&^chMMlfaMvrHHJI 3 II
^d^dlcM rdjy^-H H rismi*ll
First among all it describs the dialogues
between Manu and the Lord, known as
Manusamvada and deals with the following
subjects in successive order, viz.- the history of
Brahmanda, the Sarlraka Saihkhya as explained
by Brahma, the origin of the Devas and Asuras,
as well as Maruts, the observance of
MadanadvadasI vrata, the ways of the worship
of the Lokapalas, the description of the
Manvantaras, the history of king Vena,1 the
birth of the Sun and Vaivasvata and the meeting
with Budha.
fi|<jci¥llj*SiH « I4 <*HW^c( rti
wiimi
ddlfddRd eWTI
Then it deals with the families of the manes,
the times of performing Sraddha, Pitrtlrtha
Pravasa, the birth of the moon, the history of
Yavati, the glory of Svamikartika, the history of
the Vrsni and Yadava houses.
^yVHMW«ll *TI
gfr#* ^ V IW ^ T t ^dlVHWUIV9ll
3<|U|<£)t$H ^1
TOTH<JII
<j»tuimMidd d ^ r ^ n ^ r ^ d H .1
d^lMfdRlMlglr«T MI^MlrW^ TJcf WII <?II
The curse of Bhrgu, the curses of Visnu on
the Daityas, the glory of Lord Puru§esa, the
history of Agni family, the names and the
glories of Puranas, Kriya-yoga, the Naksatra,
Samkhyaka Vrata, Martanda Sayana Vrata,
KrsnastamI Vrata, the RohinI and Moon's
ordinances, the ways of laying out tanks, etc.,
and of planting trees have been described here.
dmiH’dffifon $ i^ehrMlfuHld^llll *o||
3TT#R^ft d&CsR ■HKWd TfT:l
O T F l f i t e W tfrF m 3^:11 W \
STklW I l ^ l t r l l ^ W R W l
1. A com plete account o f V ena's oppressions and haughtiness
occurs in V isnupurana. He oppressed his subjects and grew
so haughty that he did not allow the sages even to perform
a sacrifice in honor o f Hari. For this insolence the Rsis
killed him . So that he m ight not die son-less and the
kingdom m ight not suffer from the absence o f a king they
rubbed Veiia's right hand from w hich sprang the popular
king Prthu.
 d&^cJItfKcH g ^ l l W II
rW TI
^ i r r ^?tejt i r ^ n f ^ r e ^ ^rn n jft-OdMldn
HgW^McJrtH W ^vH l
W «4< 4> H rM M I: W I I ^ U ll
Mfggmqt Ml*l<uj W S 1 R fa(sisbM:ll*mi
Here is the descriptions of all vratas
(religious observances) viz., Saubhagya-sayana,
Agastya-vrata, Anantatrtlya, RasakalyanI,
Ardranandakari, Sarasvata Vrata. As well as
about the Uparagabhi§eka vrata,
Saptamlsnapana Vrata, BhlmadvadasI,
Anangasayana, Asunyasayana-vrata, Angara,
the seven Saptamls, VisokadvadasI ordinances
and the ways of giving away the gifts of the
Sumeru tenfold and performing the worship of
Navagrahas. The form of the nine planets, about
the SivacaturdasI, Sarvaphalatyaga (abandon of
all benefits of deeds) Vrata on Sunday, bathing
or ablution on Samkranti, VibhutidvadasI,
Sa§tivrata, ordinances, the benefits of the sixty
ordinances, the kinds of baths.
The glory of Prayaga, the narration of all the
pilgrimages, the merits of Pailasrama, the
description of the dvlpas and the Lokas.
^4rKJ|IdW4<*lRc4H«MU^4l
cW Rif^m sr ^ ii **9 ii
The description of the movements of the Sun
and the Moon, on the chariot of the Sun; on the
celestial luminous bodies and the glory of
Dhruva.
^ chiEi f U imi fcpvftqui asm
fq$finWTW*i TRRRfafttftnn *dii
§ ««|JklWKcbld4fH>c| rTI
dKchl^<W$|<uj sl^ciyM^UIHll ^ II
< ( d ^ < * ^ d WII ? O||
The description of the abodes of the gods
and Tripurasura. the merits of offerings of Pinda
to the manes, the durations of the periods of the
Manvantaras, the birth and greatness of the
demon Vajranga, the birth of Tarakasura, the
glory of Tarakasura, Devanumantrana, the birth
of Parvatl, the asceticism of Siva, the burning of
Cupid, the lament of Rati, the going of the
goddess Parvatl to the place of asceticism and
the joy of Siva.
Ml4dl*fN«cj|<w^4tAI^M^aHH.II ?
dKchw ^?rft h<Ri^ mc| u^ hii h
H<dUe|fcUH^ d^c||^chy|dHH.I
The dialogue of Parvatl and the sage, the
felicity of the marriage of Parvatl, the birth of
Kumara, the victory of Kumara, the dreadful
end of Tarakasura, the description of Nrsiriiha,
the coming into being of the Brahmanda out of
the lotus and the history of the killing of demon
Andhaka.
dKIUIWI^ HU$<WIW$c| * T I|^ ||
ddl'M^ywl^H rTII ?*ll
The glory of Varanasi, as well as Narmada,
the description of Gotras and Pravaras, the
recitation of the history of the manes, about the
donation of cows and the skin of a black deer.
rfSTT « lf a ? y m < 9 * 4 H r(\
s n w m <j mgi<ui ^ m i
d^lH^dll^VIW H^IR^II
qitg(ciaitn^c< Wl
 rta-HusMHi
$ unihb ^R bii^w ciu^ii^iii ebrdiui Mgmmgt 3° u
gHKHlR H^KWIjcbl^HH.1 This most auspicious Matsya Purana is the
chrMijchi^H (T^gtganraft toth ? <?n giver of long life and celebration. It gives
prosperity and destroys all sins.
The story of Savitri, the duties of kings, the
times of setting out on a journey, the fruits and 3l*Mld|<|U||^fil
effects of dreams, the glory of Vamana, the Tj&f: ^T: feiyTbmii:i
history of Varaha, the churning of the milky
ocean. The drinking of poison by Siva; the fight
between the Devas and the Asuras, worship of
the Devas, on the characterstics of palaces, One who reads even only one pada from this
pandals and housebuilding, the forms of the Purana is liberated from all sins and he surely
temples and pandals, the history of Puru attains the seat of the Lord Visnu where he
dynasty, the narration of the coming sovereigns, enjoys all pleasures after getting a divine form
the description of the sixteen gifts such as of Cupid.
Tuladana, etc., the names of the Kalpas, which
completes the index of the Purana.
mAcbHclrHfyebfeWd4l3SZIW.il *11
Hr it ie

Thus completes the chapter 291 and it is the end of

Matsya Mahapurana
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 INDEX OF VERSES OF MATSYA-PURANA

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