Umā-Saṃhitā

[ Sanskrit text for this chapter is available ] 1. We meditate upon Śiva, the perfect deity, who supports the seven worlds with the Sattva Guṇa as his attribute, who creates them resorting to Rajas and who annihilates them when endowed with Tamas; who is beyond Māyā consisting of the Guṇas and who stands firm; who is truth, bliss, and the infinite pure consciousness; who assumes the names of Brahmā etc. and who is attained always by the application of Sattva Guṇa. 2. O Sūta of great intelligence, O Sūta, disciple of Vyāsa, obeisance be to you. The fourth compendium Koṭirudra- saṃhitā has been narrated by you. 3. Now please narrate the story of Śiva, the supreme soul, accompanied by Umā- Pārvatī —the story that is full of incidental anecdotes. 4. O Śaunaka and other sages, please listen with devotion to the divinely auspicious story of Śiva, that yields worldly pleasures and salvation. 5. This same holy question was put by the excellent sage Vyāsa to Sanatkumāra who narrated the story of Siva. 6. O Vyāsa, the story of lord Śiva which was mentioned to Kṛṣṇa by the sage Upamanyu, I narrate to you. 7. Formerly Kṛṣṇa, son of Vasudeva went to Kailāsa the abode of Śiva in order to perform the penance to propitiate Śiva for obtaining a son. 8. On seeing the sage Upamanyu performing the penance on the excellent summit he bowed to him with devotion and asked him with palms joined in reverence. 9. O Upamanyu of great intellect, O foremost of the devotees of Śiva with good intellect. I have come here to perform the panance of Śiva for obtaining a son. 10. O sage, please narrate the greatness of Śiva, delightful to the good, on hearing which I shall perform the penance of Śiva with devotion. 11. On hearing these words of the intelligent Kṛṣṇa, Upamanyu was delighted in his mind. Remembering Śiva, he replied. 12. O Kṛṣṇa, great devotee of Śiva, listen to the glory of Śiva which I have witnessed myself. It is excellent story that enhances devotion to Śiva. 13. While performing penance, I saw Śiva, his weapons, his followers and Viṣṇu and other gods. 14. He was shining with his three parts. He was of permanent happiness. He was imperishable. He had one foot and huge teeth with feces having mouthfuls of blazing flame. 15. He was shining with the brilliance of two thousand rays. He was whirling excellent missiles. He had many eyes and a thousand legs. 16-17. He who decisively annihilates the universe at the end of a kalpa and for whom there was none to be spared from death in the three worlds consisting of the mobile and immobile beings which being cast away from his hands burnt instantaneously and entirely, certainly within half a moment. 18. While performing penance, I saw at the side of Rudra the imperishable highly secret weapon which had no other missile superior or equal to it. 19. It was the weapon Vijaya, the trident of the fierce weapon that destroyed all other weapons and missiles. 20. There is no doubt that it could pierce through the entire earth, dry up the big ocean and cause all the luminary bodies to fall. 21. It was the weapon with which Yauvanāśva the emperor of great refulgence and Māndhātṛ the powerful king who conquered the three worlds were killed formerly. 22. The arrogant Haihaya king was killed with it. When the demon Lavaṇa challenged king Śatrughna this missile was hurled at him. 23. When that demon was killed this trident had returned to Rudra. It had a sharp point and was highly terrifying. 24. It stood as if threatening all with the three spikes for its knit eyebrows. It was like a blazing smokeless fire and the rising sun. 25-26. I saw his sharp-edged axe decorated with serpents etc. It was as terrible as the god of death holdingthe noose in his hand. It was like an indescribable ray of the sun and the features of the fire at the end of Kalpas. It had the size of a full-grown man. Bhārgava Rāma had used it in the battle for the extermination of Kṣatriyas. 27. It was given to Rāma by Śiva formerly. Strengthened by it the delighted sage burnt the Kṣatriyas twenty-one times. 28. I saw the discus Sudarśana in the shape of a human being with a thousand faces and two thousand hands. It was divine and lordly. 29. It had two thousand eyes of fiery brilliance, and one thousand legs. It shone like a crore suns. It was capable of burning the three worlds. 30. I saw the sharp and refulgent thunderbolt of hundred spikes of extreme excellence. I saw the great bow Pināka of excessive brilliance and its quiver of arrows. 31. I saw the Śakti, the sword, the noose of great brilliance and a goad, the great divine iron club, and many other weapons. 32. On either side of Lord Rudra, I saw the weapons of the guardians of the quarters. 33. To the right of the lord was Brahmā, the grandfather of the worlds seated in his aerial chariot fitted with a swan. It was divine and as speedy as mind. 34. Nārāyaṇa, holding conch, discus and mace, stood on bis left, seated on the Garuḍa. 35. Brahmā and other Manus, Bhṛgu and other sages, Indra and other gods, all were there. 36. Holding his Śakti and a bell and seated on his peacock, Skanda stood near the goddess like another fìregod. 37. Nandin stood in front of Śiva holding the trident. All the goblins, Gaṇas and the mothers were present there. 38. Bowing to lord Śiva and surrounding him on all sides, the gods eulogised the lord with different kinds of hymns. 39. I saw on cither side of the lord whatever is seen or heard in this world. I was surprised at it. 40-41. O Kṛṣṇa, it appeared as though some sacrifice was going on there. In that sacrifice I became immersed in great delight. I was bold to a great extent on seeing Śiva in front. With palms joined in reverence and words choked with tears of joy I worshipped him duly with various kinds of hymns. 42. Then the delighted lord Śiva spoke to me laughingly in sweet words with great pleasure. 43. “O brahmin, you cannot be shaken by me though I try again and again. You have been tested by me. Welfare be to you You are steadily endowed with devotion. 44. O one of good rites, I am delighted. Choose the boon. There is nothing which cannot be given to you even if it happens to be something rare and inaccessible to all the gods.” 45. On hearing the loving words of Śiva I spoke to the lord sympathetic with the devotees with palms joined in reverence. 46. “O lord, if you are satisfied and if my devotion is firm and steady, may, in virtue of that truth, my knowledge comprehend the past, present and future. 47. Grant me infinite devotion never swerving or straying from you. Let me and my family have milk pudding every day. 48. O lord, may you be present in my hermitage every day. Let my mutual friendship with your other devotees flourish for ever.” 49. O leading scion of the family of Yadus, thus requested by me, lord Śiva laughed and glanced at me with his merciful eyes. He said to me. 50. O Upamanyu, O dear, O sage, you will be free from the defects of old age and death. Achieve all desires. 51. You will deserve the worship of the sages. You will have fame as your wealth. Thanks to my grace, step by step, you will possess good conduct, beauty, good qualities and riches. 52. O sage, wherever you wish it to be, the milk ocean will flow to and be present there. 53. By the time that nectarine milk is fully controlled you will see Vaivasvata Kalpa along with your kinsmen 54. O great sage, may your family be never-ending due to my grace. I shall be always present in your hermitage. 55. Let your devotion to me be permanent. O dear one, whenever remembered by you I shall appear before you. You are by all means my beloved. 55. Be happy realising all your desires. Do not get anxious or worried. There is no doubt that everything you think of will be fulfilled. 57. After granting me the boons and saying this, lord Śiva of the brilliance of a crore suns vanished there itself. 58. O Kṛṣṇa, Śiva, the supreme lord the bestower of worldly pleasures and salvation, was thus seen by me accompanied by his followers. 59. Whatever was mentioned by the intelligent lord Śiva has been wholly acquired by me by meditating on the lord of the gods. 60. See for yourself the Gandharvas, Apsaras, sages, Vidyādharas and the well arranged Siddhas. 61. See the beautiful trees endowed with glossy leaves, fragrant with seasonal flowers and bearing fruits and flowers. 62. O mighty hero, all these are the results of the grace of Śiva the great soul, the lord of gods. The universe is emotionally agreeable. 63. I have the perfect knowledge of everything, thanks to the grace of the Trident-bearing lord. I know factually the past, present and the future, everything. 64. I have seen the lord whom even the great gods do not see without propitiating. Who can be more blessed than I? 65. The eternal principles are known as twenty-six. Learned men meditate on the great and imperishable thus. 66. That great lord alone is the knower of well-ordained principles, the direct perceiver of all true objects and the lord of Prakṛti and Puruṣa. 67. It was he who created, for the protection of the worlds, Brahmā, the cause of the worlds, from his right hand and Viṣṇu from the left hand side. 68. When the Kalpa came to an end, the lord created Rudra from his heart. Then he annihilated the universe including the mobile and immobile beings. 69. At the end of Yugas, lord Śiva becomes Kāla and stands devouring all the living beings, like the fire of dissolution Saṃvartaka. 70. The lord is omniscient, the soul and the material and effective cause of all living beings. He is all-pervasive and visible to all deities. 71. Hence, propitiate him for the acquisition of a son. Śiva, favourably disposed to his devotees will become delighted with you, soon.

[ Sanskrit text for this chapter is available ] 1. On hearing the words of sage Upamanyu the great soul, devotion to lord Śiva was generated in Kṛṣṇa and he spoke to the sage. 2. O dear, O Upamanyu, be merciful to me. Please mention the details of the persons who have attained their desires by propitiating Śiva. 3. On hearing the words of Kṛṣṇa, that sage Upamanyu, the great devotee of Śiva, the storehouse of mercy praised him and said. 4. O leading scion of the family of Yadus, I shall enumerate the various devotees, by whom the cherished desires of their hearts have been realised through the propitiation of Śiva. Please listen. 5. Formerly Hiraṇyakaśipu attained the glory of the suzerainty over all the gods for a period of a million years from the moon-crested lord Śīva. 6. His excellent son Nandana was very famous. Thanks to Śiva’s boon he kept Indra under him for ten thousand years. 7. O Kṛṣṇa, the terrible discus of Viṣṇu and the thunderbolt of Indra became shattered against his person during a great battle. 8. The weapons, missiles, discus, thunderbolt never became effective in the body of Graha of great might during battles, thanks to the Dharma of that intelligent one. 9. The gods were harassed by Graha the mighty one. Leading Asuras to whom the lord had granted boons killed gods with impunity. 10. Śiva, the lord of all worlds, when satisfied granted the lordship over the three worlds to Vidyutprabha for a period of a hundred thousand years. 11. Śiva blessed him with ten million sons also and said “You will become my follower for ever.” 12. O Kṛṣṇa, the delighted lord Śiva, lovingly gave him an auspicious kingdom in Kuśa Dvīpa. 13. The Daitya Śatamukha created by Brahmā, performed the penance of Śiva formerly for a hundred years and obtained a thousand sons. 14. The famous sage Yājñavalkya glorified in the Vedas, propitiated him and acquired excellent knowledge. 15. The sage Vedavyāsa who had acquired unequalled glory propitiated him and attained knowledge of the three times—past, present and future. 16. The Bālakhilyas harassed by Indra secured from Śiva the invincible Garuḍa who brought them Soma juice. 17. When all the waters became dried up and lost by the prior fury of Śiva they were worshipped and made to flow again by the gods through the skull. 18-19. Anasūyā, the chaste wife of Atri observed fast for three hundred years sleeping only on the threshing rod. She secured the three sons—the sage Dattātreya, Durvāsas and the moon, thanks to Śiva’s favour. She made Gaṅgā flow in Citrakūṭa. 20. O Madhusūdana, after pleasing Mahādeva the bestower of happiness to the devotees, Vikarṇa obtained great Siddhi. 21. King Citrasena of steady devotion delighted Śiva and attained freedom from the terror of all other kings and unequalled pleasure as well. 22. Śrīkara, the son of a cowherdess, became his devotee on seeing the worship of Śiva performed by the king and attained great Siddhi. 23. O Kṛṣṇa, prince Citrāṅgada, the husband of Sīmantinī, was drowned in Yamunā but was saved by Śiva’s blessings 24. He went to the abode of Takṣaka and gained his friendship. The delighted prince of good rites then returned to his house with diverse riches. 25. O Kṛṣṇa, his beloved wife Sīmantinī who regularly performed Somavrata acquired excellent blessedness and fortune, thanks to Śiva’s grace. 26. While she was performing this Vrata a certain brahmin boy, out of greed, had assumed the guise of a woman fraudulently. Due to her power he became a woman permanently. 27. Cañculā, a vicious harlot, heard a virtuous story from a brahmin at Gokarṇa and became a devotee of Śíva. She attained the great goal. 28. Binduga the sinning husband of Cañculā heard Śivapurāṇa through the good offices of his wife and attained the good goal of Siva. 29. Piṅgalā a notorious prostitute and the base brahmin Mandara worshipped the bull of Śiva and attained the supreme goal. 30. A certain prostitute Mahānandā devoted to Śiva, dedicating herself at the feet of Śiva delighted him and attained good goal. 31. Kaikeyī, a brahmin girl, respectfully performing Śiva’s Vratas attained great happiness, thanks to the regular performance of Śīva’s vrata. 32. O Kṛṣṇa, king Vimarṣaṇa adopting Śiva’s devotion attained great goal formerly, thanks to Śiva’s blessings. 33. Durjana, a sinful knavish king running after women attained Śiva, thanks to devotion to Śiva. He was unaffected by all actions. 34. A hunter Śaṅkara performing Śivavrata along with his wife and attached to the Bhasma from the funeral pyre attained the great goal by his devotion. 35. O Kṛṣṇa, a cāṇḍāla woman Sauminī performed the worship by ignorance and attained the goal of Śiva by the blessings of the lord. 36. A hunter Mahākāla, a wild Kirāta habitually injuring others, worshipped Śiva with devotion and attained the goal of the good. 37. Durvāsas a leading sage popularised his cult in the world, thanks to the blessings of Śiva. He spread Śiva’s cult of devotion that yields salvation to the devotee. 38. Propitiating Śiva, the benefector of the worlds, Viśvāmitra a Kṣatriya became a brahmin. Ho was as though a second Brahmā since he created a new heaven. 39. O Kṛṣṇa, by worshipping Śiva with devotion Brahmā, the most excellent devotee of Śiva, became the creator and grandfather of the worlds. 40. O Kṛṣṇa, it was due to Śiva’s blessings that the excellent sage Mārkaṇḍeya, the holy lord and foremost among Śiva’s devotees, became long-lived. 41. O Kṛṣṇa, thanks to Śiva’s blessings, Devendra, a great devotee of Śiva, enjoyed the three worlds formerly. He became the lord of all the gods. 42. Bāṇa, the son of Bali, was a great devotee of Śiva and had great control over senses. Thanks to Śiva’s blessings he became the leader of the universe and lord of all. 43-44. Śakti became Viṣṇu due to great devotion, Dadhīca became a great Īśvara, Rāma became a devotee of Śankara. Kāṇāda, Bhārgava, Guru and Gautama became great masters and lords due to devotion to Śiva. 45. O Kṛṣṇa, Śākalya, the praiseworthy soul propitiated Śiva for nine hundred years by means of mental sacrifice. 46. The lord was satisfied and said:—“O dear, you will become the writer of a book. Your fame in the three worlds will never fade. 47. Your family will never be extinct. It will be adorned by the sages. O excellent sage, you will be the composer of Aphorisms later on.” 48. O descendant of Yadu, thus the great sage secured boons from Śiva and became well known and honoured in the three worlds. 49. In the Kṛta Yuga there was a sage famous as Sāvarṇi. He performed penance for six thousand years. 50. Lord Rudra spoke to him directly—“O faultless one, I am satisfied with you. You will become the writer of a book and attain fame. You will be free from death and old age.” 51. Such is lord Śiva. Worshipped by the meritorious devotees of yore he confers all auspicious desires as wished by them. 52. I am incompetent to describe with a single mouth the qualities that exist in the lord even in hundreds of years.

[ Sanskrit text for this chapter is available ] 1. On hearing his words Kṛṣṇa was much surprised. He spoke to the sage Upamanyu of quiet mind. 2. O great brahmin, you are blessed. Who can adequately eulogise you and be contented. In your hermitage the lord of the gods himself is ever present. 3. O leading sage, will the lord Śiva grant me his vision? Will he do me this favour? 4 O Puruṣottama, there is no doubt that ere long you will see lord Śiva, thanks to his own grace. 5. In the sixteenth month you will get good boons from lord Śiva and his wife. O Kṛṣṇa, why should not the lord grant you the boons? 6. O Viṣṇu, thanks to your good qualities, you deserve worship of the gods. You are always praiseworthy. I shall explain a mantra if you have faith enough. 7. By the virtue of that mantra yon will see Śiva. You will acquire a son, equal in strength to you, by the favour of lord Śiva. 8. O Kṛṣṇa, perform the Japa of this most efficacious mantra viz. “Om Namaḥ Śivāya.” It yields all desires. It is divine. It bestows worldly pleasures and salvation.” 9. O sage, even as he was narrating these stories about lord Śiva, eight days passed by as it were a single Muhūrta. 10. When the ninth day dawned he was initiated. He was instructed in Śiva’s mantra, the great one mentioned in the Atharvaveda. 11. Immediately he grew matted hair and then cleanshaven. With great purity of mind he began to perform penance standing on the big toes of the feet and lifting up the hands. 12. When the sixteenth month arrived lord Śiva was satisfied. Accompanied by Pārvatī, Śiva granted his vision to Kṛṣṇa. 13-16. Lord Kṛṣṇa saw Śiva thus:—He was accompanied by Pārvatī. The moon-crested lord had three eyes. He was being eulogised by Brahma and others and worshipped by crores of Siddhas. He was wearing divine garlands and cloths. He was being bowed to by gods and Asuras, humbled by devotion. He was bedecked in different ornaments. He was lustrous. The unborn and imperishable god was full of wondrous things. He was accompanied by various Gaṇas and his two sons. On seeing him lord Kṛṣṇa was much surprised. His eyes beemed with wonder. Delightedly and jubilantly he bowed to him, 17. He worshipped him with different hymns. With drooping shoulders he eulogised the lord of gods with the thousand names. 18. Thus the gods, Gandharvas, Vidyādharas and the great serpents showered flowers and congratulated him delightfully. 19. Glancing at Pārvatī’s face the delighted lord Rudra, favourably disposed towards his devotees spoke to Keśava even as his splendour spread all round. 20. O Kṛṣṇa, I know you are my staunch devotee, steady in my rites. Choose holy boons from me even if they be inaccessible to the people of the three worlds. 21. On hearing his words Kṛṣṇa spoke to Śiva the lord of all, respectfully, with palms joined in reverence, after bowing to him again and again. 22. O lord Śiva, lord of the gods, I solicit eight excellent boons from you, O Maheśvara, you have already thought of them. 23-25. Let my mind be always in your cult. Let my fame be steady. Let me have nearness to you. Let my devotion to you be always unflinching. Let my senior sons have ten sons each. Let all my enemies who are arrogant by their might be killed in battle. O lord, nowhere shall I suffer dishonour from enemies. I shall be the beloved of all Yogins. 26. O lord of gods, grant me these eight good boons. Obeisance be to you. You alone are the lord of all and especially my master. 27. On hearing his words, lord Śiva said to him. Let your desire be fulfilled. After saying this the tridentbearing lord said again. 28. The terrible sun Saṃvartaka at the time of dissolution cursed by the sages will be born as your mighty and virile son Sāmba. 29. (The curse was) “You will be born as a man.” He will become your son. Whatever you have sought you will obtain.” 30. After getting the boons from lord Śiva, lord Kṛṣṇa delighted him with hymns. 31. The delighted Pārvatī favourably disposed to her devotees, spoke to lord Kṛṣṇa the noble soul, the devotee of Śiva and who had performed the penance of lord Śiva. 32. O Kṛṣṇa of great intellect, O sinless son of Vasudeva, I am delighted with you. Take from me too some boons that are rare in the world. 33. On hearing the words of Pārvatī the leading descendant of Yadu, very much delighted in his heart, spoke with great devotion in his mind. 34-35. O goddess, if you are satisfied, if you are going to giant me boons due to my penance, truly let not my heart be inimical to brahmins. Let it be full of good will. I shall always worship the brahmins. My parents shall remain pleased with me. 36. Wherever I go let me be agreeable to all living beings. As a result of seeing you, let there be the birth of deserving progeny in my family. 37. I shall propitiate Indra and other gods with a hundred sacrifices and honour thousands of ascetics and guests always. 38. Let me feed every one at my house with dishes sanctified by faith. Let there be pleasure and excellent satisfaction amongst the kinsmen. 39. O goddess, consort of Śiva, I shall be the beloved lover of thousands of wives. Let my love appeal to them and remain unfading and unfailing. 40. Let their parents be the speakers of truth in the world. O Pārvatī, thanks to your grace, let these and other excellent boons take effect. 41. On hearing his words, the eternal goddess, the bestower of all desires, spoke to him in surprise “Hail to you. Let it be so.” 42. After granting Kṛṣṇa these boons and blessing him mercifully Pārvatī and Śiva vanished there itself. 43. O great sage, Kṛṣṇa, felt as if he had achieved his purpose. Immediately he went to the excellent hermitage of the sage Upamanyu. 44. Bowing his head to the sage, Kṛṣṇa, the slayer of Keśin, narrated all the details to Upamanyu. 45. “O Janārdana, except lord Śiva who else can there be the lord of great gifts or very unbearable if infuriated? 46. O Kṛṣṇa of great fame, listen to the lordly glory of Śiva about his perfect knowledge, austerity, heroism and fortitude during dangers. 47. On hearing that, Kṛṣṇa became endowed with faith and devotion to Śiva. He asked him about Śiva’s glory. The great sage narrated thus. 48. Formerly in the region of Brahmā lord Śiva was eulogised with his thousand names by the noble-souled Brahmā bearing the staff. 49. The Sāṃkhyas read that song of prayer as it were a big lexicon. That hymn bestows all desires on men though inscrutable to them. 50. O Kṛṣṇa, return home happily remembering Śiva constantly. O dear, you will always be the foremost among Śiva’s devotees. 51. Thus permitted by him, Keśava the son of Vasudeva made obeisance to the sage and returned to Dvārakā mentally remembering Śiva. 52. O great sage, Kṛṣṇa became contented and invincible after propitiating Śiva, the benefactor of the worlds. 53. Similarly, O great sage, Rāma, the son of Daśaratha, devoutly propitiated Śiva and became contented and victorious everywhere. 54. O sage, after performing a great penance on the mountain, Rāma secured from Śiva a bow and an arrow and the excellent knowledge. 55. He built the bridge on the ocean, killed Rāvaṇa with his followers, regained Śītā, returned home and enjoyed the whole earth. 56-57. Similarly Paraśurāma, who was distressed on seeing his father killed by the Kṣatriyas, propitiated lord Śiva by his penance. From the delighted lord Śiva he secured a sharp-edged axe. With that he exterminated the Kṣatriyas twenty-one times. 58. Even today Siddhas and Cāraṇas sec this storehouse of penance deathless and invincible engaged in worshipping the phallic image. 59. Rāma stays on the mountain Mahendra and performs penance. At the end of the Kalpa he will attain the region of the sage. 60-61. The ascetic Devala, younger brother of Asita, harassed the universe formerly by clutching at its root. He was then cursed by the lord, destroyer of cities. He performed penance by propitiating the phallic image that bestows all desires and removes the past evil. 62-63. Gṛtsamada, son of Cākṣuṣamanu became a deer in the desert in the Daṇḍaka forest by the curse of Vasiṣṭha. Alone he roamed about, devoutly remembering in his heart, Śiva along with the Praṇava oṃ. After his death he became a deer-faced Gaṇa. 64. Thus passing through the curse he was made free from death and old age by Śiva and lovingly appointed as a permanent follower of Gaṇeśa. 65-66. To Gārgya Śiva granted salvation rare in the world, the ability to go as he pleased in holy centres, the knowledge of all time coupled with prosperity, and permanent mastery of the words of the four Vedas. Śiva granted him a thousand peerless sons too. 67. The satisfied lord Śiva granted to Parāśara, a powerful Yogin as the son who was free from old age and death and was known as Vedavyāsa. 68. Māṇḍavya who had been fixed to a sake for a million years was released by Śiva and blessed with longevity. 69-77. Formerly there was a poor brahmin householder. He had kept his son Gālava in the house of his preceptor. Whenever any mendicant visited his house this brahmin hid himself. He used to tell his wife, “No doubt I am a householder. But what can I offer to a guest? If any poor man comes you shall tell him “My husband is not here.” It happened once that a guest oppressed by thirst and hunger visited the house. He asked the lady “Where is your husband? Where has he gone?” She replied “My husband is not here.” Knowing the truth by his divine vision the sage said, “He is hidden inside the house.” The brahmin died in his hiding place. When permitted by his preceptor Viśvāmitra, the son of the brahmin, Gālava returned home and heard from his mother the terrible calamity that had overtaken them. He propitiated lord Śiva and performed Śiva’s worship. When he went out of his house remembering Śiva in his heart, he saw his father alive again who on seeing the son standing with palms joined in reverence said—“Thanks to the favour of lord Śiva I am blessed and satisfied. I have been resuscitated to life again and also blessed with wealth”. 78. Thus everything has been narrated to you. I am really not competent to express the qualities of Śiva in brief or in detail. Even Śeṣa ’s tongues may not be competent for the task.

[ Sanskrit text for this chapter is available ] 1. O dear, O fortunate one, you are blessed, O dear one of great intellect. This wonderful narrative of Śiva that bestows great devotion has been narrated. 2. Mention again the story of Śiva in accordance with Vyāsa ’s enquiry. You are omniscient. You are the disciple of Vyāsa and an expert in Śiva’s principles. 3. It was in this very same manner that my preceptor Vyāsa asked Sanatkumāra, son of Brahmā, who was an omniscient great sage and a devotee of Śiva. 4. O omniscient Sanatkumāra, this auspicious story of Śiva, the great lord indulging in different sports has been narrated to you. 5. Speak again particularly of the greatness of lord Śiva. O dear, my faith and eagerness to hear the same is great and it increases. 6. Who are the people deluded by the Māyā of Śiva who indulges in great sports? What is that greatness by which their knowledge has been deluded? 7. O Vyāsa, of great intellect, listen to the pleasing story of Śiva, the mere hearing of which generates devotion to Śiva. 8. Lord Śiva is the lord of all, soul of all and the vision of all. The entire universe has been pervaded by his greatness. 9. It is the great image of Śiva that manifests as Brahmā. Viṣṇu and Śiva. It is that which has become the soul of all living beings. It is both three-symbolled and symbolless. 10. There are eight classes of gods. Human beings constitute the ninth. There are five types of lower beings. Thus there are fourteen types of living beings. 11. All living beings past, present and future originate from Śiva, flourish in him and finally merge into him. 12-13. Śiva is the kinsman, friend, guide, protector, leader, purposeful preceptor, wish-yielding Kalpa tree, brother, father or mother of Brahmā, Indra, Viṣṇu, moon, the Gods, Dānavas, Serpents, Gandharvas, Human beings and all others. 14. Śiva is identical with all; self-manifest to all men, greater than the greatest. Than him it is impossible to predicate anyother greater thing. 15. O sage, his Māyā is divine and great pervading everything. The entire universe is subservient to it, inclusive of the gods, Asuras and human beings. 16. All heroic beings, even Viṣṇu and mighty people, have been overwhelmed by the mighty Kāma, born of the mind who has no other helper. 17. O great sage, Viṣṇu was deluded by Kāma by the power of Śiva’s Māyā. He outraged the modesty of other men’s wives many times. 18. Indra, the lord of the gods, became fascinated by Gautama ’s wife. That vicious one committed sin and so was cursed by the sage. 19. Even the firegod, the most excellent in the universe was deluded by Śiva’s Māyā. Due to his pride he became subservient to lust and was ultimately saved by Śiva. 20. The wind-god, the vital air of the universe was deluded by Śiva’s Māyā due to his arrogance. Overwhelmed by Kāma, Vyāsa too, had sexual intercourse with other men’s wives. 21. The sun of fierce rays, deluded by Śiva’s Māyā became lustful on seeing a mare and assumed the form of a horse. 22. The moon deluded by Śiva’s Māyā became lustful and abducted the wife of Bṛhaspati and had his sexual union with her. But he was finally saved by Bṛhaspati himself. 23. Formerly the two gods Mitra and Varuṇa, while performing a severe penance, were fascinated and deluded by Śīva ’s Māyā. 24. On seeing the youthful maiden Ūrvaśī, both of them had the emission of their semen. Mitra deposited his semen in a pot and Varuṇa in water. 25. Vasiṣṭha was born out of the pot and is called Mitra’s son. Agastya born of Varuṇa has the lustre of the submarine fire. 26. Dakṣa, son of Brahmā deluded by Śiva’s Māyā, had a desire for sexual intercourse with his sister along with his other brothers. 27. Many times, Brahmā, deluded by Śiva’s Māyā, had the desire for sexual union with his own daughter and other women. 28. Gyavana the great Yogin. deluded by Śiva’s Māyā, became lustful and had sexual dalliance with Sukanyā. 29. Kaśyapa became passionate on being deluded by Śiva’s Māyā. Formerly, out of delusion, he requested king Dhanvan to give his daughter to him. 30. The deluded Garuḍa while abducting the virgin Śāṇḍilī was found out by her and got his wings burnt. 31. The sage Vibhāṇḍaka became lustful on seeing a woman. At the behest of Śiva, Ṛṣyaśṛṅga was his son born of a hind. 32-33. The sage Gautama had his mind deluded by Śiva’s Māyā. On seeing Śāradvatī in the nude he was excited and he indulged in sexual intercourse with her. He collected the semen emitted in a wooden bowl. Droṇa the foremost among marksmen was born of that bowl. 34. The great yogin Parāśara, deluded by Śiva’s Māyā, indulged in sexual intercourse with Matsyodarī the virgin daughter of a fisherman. 35. O Vyāsa, Viśvāmitra became deluded by śiva’s Māyā and lustfully indulged in sexual dalliance with Menakā. 36. Becoming confounded in thought he rivalled with Vasiṣṭha. But thanks to Śiva’s grace he became a brahmin. 37. Rāvaṇa, the son of Viśravas, became lustful due to Śiva’s Māyā. The wicked-minded one abducted Sītā, became deluded and courted death. 38. The excellent sage Bṛhaspati deluded by Śiva’s Māyā had sexual intercourse with his brother’s wife and Bharadvāja was born. 39. O Vyāsa, thus the power of the Māyā of Śiva, the great soul has been narrated to you. What else do you wish to hear?

[ Sanskrit text for this chapter is available ] Note: Manu differs in regard to the number of sins ( pāpa ) arising from the misuse of the mind, tongue and body. According to him the sins of the mind are three, those of the speech are four and the those of the body are three (Manu 12.5). 1. O holy lord, son of Brahmā, obeisance be to you. Please describe those living beings who are engaged in sins causing their fall into great hells. 2. I describe to you in brief the living beings who are engaged in sins that cause their fall into great hells. Listen attentively. 3. Pondering over other men’s wives and wealth, wishing for the ill of others mentally, conception of various evil actions and ardent longing for various mean acts, these are the four types of mental activity. 4. Unconnected jabber, untruthful utterance, displeasing words and backbiting, these are the four types of verbal activity. 5. Eating forbidden food, violence, wild goose chase and pilfering of other’s property, these are the four types of physical activity. 6. Thus there are twelve types of activity intended to achieve three aims. I shall explain their further subdivisions, the results of which are endless and manifold. 7. Very great is the sin of those who hate lord Śiva who enables people to cross the ocean of worldly existence. They are sure to be immersed in the ocean of hell. 8. Those who censure the propounder of Śiva’s perfect knowledge, ascetics, preceptors or parents are mad. They fall into the ocean of hell. 9-10. The following six are the great sins attended with endless evil results, viz:—censure of Śiva, censure of the preceptor, censure of Śiva’s perfect knowledge, misappropriation of the wealth of the lord, destruction of the wealth of brahmins and the foolish stealing of the sacred text of Śiva’s perfect knowledge. 11-22. The following too are great sins and those who commit them are great sinners. Those who do not take delight on seeing a well-arranged worship of Śiva, who do not bow to or eulogise it on seeing his phallic image that is worshipped, those who do not scrub, clean and sanctify the spot of worship during festival days; those who do not duly cooperate with the preceptor in their sacred rites; those who misbehave as they please, play about mischievously and do not render service in front of Śiva or in the presence of the preceptor; those who eschew Śaiva course of conduct and discipline, those who hate Śiva’s devotees; those who begin to study or write about Śiva’s knowledge without worshipping; those who give without justice or justification; those who listen or recite indiscriminately; those who sport about covetously; those who pursue false knowledge or do not have proper rules and regulations; those who lie down and sleep in dirty uncleaned spots; he who abuses Śiva’s story and knowledge and begins to expatiate on other things; he who does not speak the truth; he who does notmake gifts; he who is bodily impure and begins to explain or listen to Śiva’s story in an unclean place; he who begins to listen without worshipping the preceptor; he who does not render service to him or pay heed to his behests with devotion; he who does not support the preceptor’s statement; he who retorts to his preceptor; he who conveniently ignores the most difficult task of his preceptor; he who deserts his preceptor when he is in distress, or when he is unable to maintain the disciple, or when he has gone abroad or when he is attacked by enemies; he who treats with contempt the teacher of virtuous activities and ability to discourse; he who disrespects the teacher’s wife, son or friends. O excellent sage, these activities are as sinful as censure of Śiva. 23. The murderer of a brahmin, the addict to wine, the habitual thief, the defiler of the preceptor’s bed and he who associates with these is the great sinner fifth in all. 24. He who kills a brahmin out of fury, greed, fear or hatred or uses heart-rending taunts becomes the slayer of a brahmin. 25. He who invite? a brahmin and makes him some gift but later on takes it back and criticises him and rebukes him without any fault is the slayer of a brahmin. 26. He who, being arrogant of his gift of learning, puts to shame any good brahmin keeping silence and indifferent in the assembly is also a brahmin-slayer. 27. He who pretends to have the qualities he does not have and gains recognition for the same and he who conceals his bad attributes is a brahmin-slayer. 28. He who hinders cows when bulls mate with them or brahmins when they seek preceptors is called a brahmin-slayer. 29. He who forcibly occupies the land given in support of the temples, brahmins or cows, though the lease might have lapsed due to efflux of time, is called a brahmin-slayer. 30. The misappropriation of the wealth of the deity or a brahmin and wealth earned through injustice js no less than the sin of slaying a brahmin undoubtedly. 31. If a brahmin learns the Vedas and acquires knowledge of Brahman and Śiva, but eschews it later on he commits a sin equal to that of drinking wine. 32. The abandonment of sacred rites, worships and the five daily sacrifices, after performing the same for some time is attended with a sin equal to that of the drinking wine. 33-35. These are terrible sins ( pāpa ) like the murder of a brahmin:—abandonment of parents, perjury, lying to brahmins, flesh-eating in regard to the devotees of Śiva, eating forbidden food, killing of innocent living beings in the forest, failure to use for charitable purpose the funds left by good men for the sake of brahmins and committing of arson in the forest or village or in the pathway of cows. 36-40. The following sins are equal to the theft of gold:—The forfeiture of the entire property of a poor man; the selling of these by a brahmin knowingly done except in a grave emergency—man, woman, elephant, horse, cow, land, silver, cloth, medicinal herbs, juices (or quicksilver) sandal paste, Aguru, camphor, musk, silk garments etc. and misappropriation of deposits kept in trust. The following are sins on a par with that of defiling teacher’s bed—the non-disposal of marriageable daughters by giving them in marriage to deserving hushands, having sexual intercourse with the wives of sons and friends or with the sisters, raping virgins; cohabitation with an intoxicated woman or a woman of one’s own caste. These are the great sins ( mahā -pāpa ) I have mentioned. Now listen to the minor sins.

[ Sanskrit text for this chapter is available ] Note: For the comparison of the Principal and subsidiary sins as mentioned in the previous and present chapters, see Manu Ch. 11. The treatment of the subject in ŚP is more elaborate. 1. Removal of a brahmin’s money, transgressor of the rules of inheritance, too much of arrogance, great fury, false prestige, ingratitude. 2. Debauchery, miserliness, malice towards good men illicit approach to another man’s wife, defiling the virgins of good men. 3 Parivitti (the elder brother who is not married but who has allowed the younger brother to marry); Parivettṛ (the younger brother who marries thus); Giving daughters to these two or allowing them to officiate in sacrifices. 4. The spoilation of flowers and trees around the temple of Śiva; even the slightest injury to the people in the hermitage. 5. The theft of cattle, grain, wealth etc. of the family of servants, theft of base metals, food-grains and milch cattle, dirtying of waters. 6. Selling of sacrificial parks and ponds, wives and children, pilgrimages and fasts, sacred rites and investiture with sacred thread. 7. Dependence on dowry, servitude to women, nonprotection of the womenfolk, carrying on affairs with women through fraudulent means. 8. Non-return of time-barred debts, taking grain as interest, acceptance of monetary gift from a despicable person, deceitful life through merchandise. 9. Using bullock constantly as a vehicle through wild jungles, Uccātana (exorcising) and Abhicāra (black magic) acceptance of grains as gift, working as a physician. 10. Engagement in sacred rites to satisfy the palate or the sexual urge, teaching only the text of the Vedas (not the meaning). 11. Eschewing of Brahma and other Vratas and adoption of the modes and customs, learning of spurious holy lore, engagement in hair-splitting arguments. 12. Censuring gods, fire-god, preceptors and virtuous men openly and the kings and his officers indirectly. 13. Those who have ceased to perform sacrifices to the gods and the manes, those who have abandoned their duties and rites, persons of evil conduct, atheists, sinners, and habitual liars. 14. He who indulges in sexual intercourse during new moon and Tull moon days during day time, or in the vaginal passages of animals, or through other passages or emits semen in water, or cohabits with a woman in her monthly course. 15. Those who shatter the hopes of obtaining wives, sons and friends; those who speak displeasing words; ruthless persons and those who break agreements. 16. Those who damage or demolish lakes, wells or water causeways; he who serves different kinds of food among persons sitting in the same row. 17. The foregoing are some of the minor sins. Men or women guilty of the same are minor sinners, I shall mention some others also. Listen. 18. Those who cause injury to cows, brahmins, virgins, master, friends or ascetics are sure to go to hell. 19. Those who undergo agony due to another man’s wife; those who have an eye on another man’s wealth; those who steal that and those who make use of false weights. 20. Those who cause misery to brahmins by means of kicks and blows; the brahmins who serve Śūdra women and drink wine due to passion. 21. Those who are cruel and engaged in sinful acts; those who are fond of violence and those who perform Dāna, Yajña and other rites as a profession for livelihood. 22. Those who evacuate their bowels in cowpens, streets, near water and fire, shades of trees, mountains, parks and temples. 23. Those who are engaged in drinking bouts in hermitages and palaces; those who are in search of weak points in others; those who are in association with others. 24. Those who block roads by means of bamboos, bricks, logs of wood, horns or poles and those who violate the boundaries of others’ fields. 25. Those who make counterfeit documents, those who are engaged in fraudulent activities, those who indulge in fraud in dealing in food and clothing and in law suits. 26. The maker, buyer and seller of bows, weapons and darts, he who is merciless to servants and he who ill-treats animals. 27. He who listens slowly to the words of liars, who is traitor to masters, friends and teachers, a cheat, a fickle-minded and a rogue 28. Those who leave their wives, sons, friends, children, the aged, lean and sick persons, servants, guests and kinsmen hungry but take food themselves. 29. He who sumptuously feeds himself on delicacies but does not give anything to brahmins, shall be known as Vṛthāpāka (a man of fruitless cooking). He is despised by those who propound Brahman. 30. Those who voluntarily decide to perform certain rites with self-imposed checks and restraints but leave them off because they have not conquered their sense-organs; those who renounce but again come back to householder’s life; breakers of the idols of Śiva. 31. Cruel persons who beat cows and bulls; suppress them; do not feed them properly and let them alone weak and feeble. 32. Those who ill-treat bullocks with weighty burden; those who make them draw heavily-laden carts; those who do not let them off free for leisure. 33. Those who do not rear cows and bullocks properly, let them starve; ill treat them with heavy burdens; do not treat their wounds and bruises are called the killers of cows. They are sure to fall into hell. 34. The most sinful persons who castrate bulls by squeezing out their scrotum and those who make heifers draw carts are great sinners sure to fall into hell. 35-36. Those fools who do not take pity oft guests, helpless persons, independent casual guests, children, old men, emaciated and sick persons overwhelmed by hunger, thirst and weariness and desirous of food surely go to hell. 37. The assets of a man take leave of him at the house itself as the kinsmen do at the cremation ground but his merits and sins follow wherever he goes. 38. The base brahmin who rears goats, sheep and buffaloes and who marries a Śūdra woman and who lives on fishing etc. is a Śudra. If he follows the occupation of a Kṣattriya he is sure to go to hell. 39. Sculptors, blacksmiths, physicians, goldsmiths and royal pretenders and deceitful servants are sure to go to hell. 40. The king who imposes improper taxes out of his own will and takes undue delight in punishment is tortured in hell. 41. The king whose subjects are harassed in the following way is tortured in hell. The way they are harassed may be due to bribery, favouritism of the officers and robbery. 42. There is no doubt that the brahmins who take monetary gifts from an unjust king fall into terrible hells. 43. The king who confiscates the properties of brahmins unjustly and passes them on to others certainly falls into hell. 44. Sin accrues to the fierce robbers ānd to those cohabiting with other men’s wives. It accrues to the king who indulges in amorous sports with other’s women. 45. If the king does not discriminate between a nonthief and a thief and kills the wrong person he is sure to fall in hell. 46-49. If people steal even a small quantity of these things they will fall into hell— ghee, oil, food and drink, honey, flesh, wine, toddy, jaggery, sugarcane, vegetables, milk, curds, roots, fruits, grass, firewood, leaves, flowers, medicine, shoes, umbrella, cart, seat, water-pot, copper, tin, lead, weapon, conch, and aquatic products, medicinal concoctions, bamboo, household articles, etc. Those who steal coarse or fine clothes out of greed fall into hell. 50. There are other similar things the stealing of which even in small quantities causes fall into hell. 51. There is no doubt that stealing another man’s possession, whatever it is, be it of the size of mustard seed, causes fall into hell. 52. By these sins the man after his death is born as a serpent for suffering the tortures. 53. At the behest of Yama the sinners go to the world of Yama in their bodies, which are dragged by Yama’s terrible emissaries and are subjected to grief. 54. Yama is the chastiser of all gods, human beings and animals engaged in evil practices. He chastises them by inflicting diverse terrible punishments. 55. For those who regularly observe restraints and disciplined life but who err slightly due to oversight, the preceptor is the chastiser through expiatory rites and not Yama as explained by learned men. 56. The king is the chastiser for outragers of others’ wives and thieves and unjust persons. But for those who are hidden Yama is the chastiser. 57. Hence one should perform expiatory rites for the commission of sins. If the sin is not consumed it will not perish even in hundreds of crores of Kalpas. 58. If the action is by oneself or through one’s incitement or instigation or if it is applauded by one later, physically, mentally or verbally he reaps the fruit of the sin. Article published on 02 November, 2018

[ Sanskrit text for this chapter is available ] 1. As a result of the four kinds of sins, all living beings go to Yamaloka. They are helpless. 2. It shall be known to all living beings whether in the womb, in the process of birth, as children, youth or middling whether women, man or a eunuch. 3. Here the result of the auspicious and the inauspicious actions of all embodied beings is being considered by Citragupta, Vasiṣṭha and others. 4. There are no living beings who do not go to Yama ’s abode. The result of the action must of necessity be undergone. Let that be considered. 5. Men who have performed auspicious rites who are of gentle minds, endowed with the quality of compassion, go to Yama’s abode through the gentle entrance at the East. 6. Sinners, habitually performing sinful actions and devoid of charitable nature, pass through the terrible path and enter Yama’s abode by the southern gate. 7. It must be known that the multiformed city of Yama is situated at a distance of eighty-six thousand Yojanas from the Earth. 8. To men of auspicious deeds it appears to be very near, but to the sinners who go along the terrible path it is situated far off. 9. At places the path is strewn with sharp thorns, at places it is full of sand, elsewhere it is full of pebbles sharp like the razor-edge. 10. Somewhere the place is marshy, somewhere full of long or short Darbha grass like iron pins that split the legs. 11. Elsewhere it is full of mountains overgrown with trees and resembling impassable bunds. The distressd persons go along the path full of glowing coal. 12. In other places it is full of deep irregular chasms and canyons, elsewhere, of rugged lumps of clay; of burning sands here and sharp spikes there. 13. Somewhere it is pervaded by bamboo groves with many branches spreading, elsewhere the path is enveloped in darkness, in some places (he path has no support at all. 14. Somewhere the cross-roads are full of sharp iron pieces, elsewhere there is a forest-fire; in other places these are hot rocks; in some places snow spreads over it. 15. Some places are full of fine sand where the persons sink up to the neck; elsewhere it is full of stinking muddy water and some places are covered with burning balls of dry cowdung. 16. Different places are infested with different terrible beasts of prey such as lions, wolves, tigers and huge pythons or terrible mosquitoes or huge leeches. 17. Terrible flics, extremely poisonous serpents, herds of elephants in rut mad and mighty, crushing everything under their feet infest the paths. 18-19. The persons who go that way are tortured and harassed by big boars digging and butting against the path with their sharp fangs, buffaloes with sharp horns, all sorts of beasts of prey, terrible evil spirits like Dākinīs, horrible Rākṣasas and pernicious diseases. 20. They are without any shelter when fierce gusts of wind raising huge columns of dust blow sharply against them or showers of massive stones smother them. 21. They go on, burnt and scorched by lightning falls and pierced through by heavy showers of arrows. 22. They are scorched and burnt by the showers of burning coal, the falling terrible thunderbolts and meteors. 23. They cry when heavy showers of dust envelop them. They tremble with fear ever and anon at the terrible rumbling sounds of massive clouds. 24. They are split by the shower of sharp weapons and drenched with acid-currents as they go on. 25. They shrink and wither when oppressed by the rough and chill wind all round. 26-28. All those foolish persons who habitually sin are led through such paths by the terrible emissaries of Yama forcefully, in carrying out his behests.—the paths that are terrible, devoid of feeding, devoid of basic support, impassable, lacking in water, rugged, desolate, dark and gloomy and full of pain and misery and all sorts of evil things. 29. They are lonely, devoid of friends and relatives. They are dependent on others. They bewail their evil actions. They cry again and again. 30. They have by this time become ghosts. They have no cloth on. Their throats, lips and palates are parched. They are frightened of terror. They are hungry and feel a burning sensation all over. 31. Some are bound with fetters and forced to keep their legs lifted up. They are dragged again and again by the extraordinarily powerful emissaries of Yama. 32. Others with downcast faces are against the chest. They are distressed. They are dragged with a rope fastened to their tresses. 33. Men in supine position are dragged along the thorny path or that covered with burning coal, by means of a goad clutching at their foreheads. 34. The hands of some are tied behind and they are hit in the belly. Others are completely bound with iron fetters. Still others are nailed in their hands. 35. A few others are dragged with a noose tied round their necks. They go ahead in distress. Others are dragged by ropes. Their tongues are pierced through by goads. 36. The noses of others are bored and ropes are tied through them and they are dragged. Similarly others have their cheeks and lips bored and are dragged by ropes. 37. The tips of the hands and the legs of some are cut off. The ears, noses and lips of others are cut. The penis and the scrotum of some are cut. A few others have all their limbs and joints cut. 38. Pushed, pierced and thrust by spears and arrows some run about helplessly here and there shrieking and squealing. 39-40. Hit and thrashed by iron clubs and rods, bruised by terrible thorns of various sorts, luminous like fire and sun and pierced through by javelins, some men shed putrid blood or evacuate faeces infested with worms. They are taken ahead thus. 41-42. Those who had not made any charitable gifts in the world feel thirsty along this path and vainly beg for water, feeling hungry they beg for food; oppressed by sunshine they beg for shade and distressed with dullness they request for fire. They vainly beg for happiness. But those who had made charitable gifts in the world have all the food and drink necessary for this journey and go ahead to Yama’s abode happily. 43. Having thus traversed the path they finally reach the city of the dead with great hardship. They are then ushered into the presence of Yama by the emissaries after due announcement. 44. Yama welcomes with pleasure and due honour, all those who had performed auspicious rites in this world. He offers them seat, pādya and Arghya. 45. Yama tells them—“You are noble souls duly blessed, since you have performed what is ordained in the Vedas. Good deeds that are conducive to divine happiness have been performed by you. 46. Ascend the celestial aerial chariot and go to heaven to enjoy the pleasures in the company of celestial damsels and fulfil your cherished desires. 47. After enjoying pleasures there, in the end when the merit is exhausted return to this place for reaping the fruit of what little evil you may have committed.” 48. Men who have been virtuous are treated as friends by Yama. They see Yama with a gentle face. 49-53. Men who have been guilty of cruelties sec him in a terrible form. His face is terrible with curved fangs. His eyes are cruel with knit eyebrows. The hair on his head stand lifted up. He has a big moustache. His lips are pouted and they throb. He has eighteen hands. He is furious. He resembles black collyrium. His uplifted hands hold all weapons. He threatens with punishment. He is seated on a great buffalo. His eyes resemble blazing fire. He wears red garlands and garments. He is as tall as the mountain Mahā Meru. His voice resembles the rumbling sound of the clouds at the time of dissolution. He appears ready to drink up even the big ocean. 53. He appears ready to swallow even great mountains. He appears to vomit fire. Very near him is Mṛtyu, whose lustre is like that of black fire. 5ṭ. Black in colour resembling collyrium he is very terrifying. Mārī, Ugramahāmārī and Kālarātri are terrible spirits attending on Yama. 55 Various ailments, leprosies of various forms are terrible. They hold Śaktis, tridents, goads, nooses, discuses and swords in their hands. 56. All of them are heroic and terrible. They have curved snouts. They bear shafts, quivers and bows and weapons of various sorts. 57. The attendants of Yama are innumerable. They are great heroes. They have complexions like the black collyrium. They appear terrifying with weapons lifted up. 58. The sinners see Yama terrific to behold, surrounded by his attendants and they see Citragupta too equally terrible. 59. Yama rebukes and reproaches the sinners. Lord Citragupta enlightens them with statements on virtue.

[ Sanskrit text for this chapter is available ] Note: The chapter mentions several hells ( naraka ) and their cells to each of which it assigns a group of five emmissaries who look after the tortures inflicted upon the wicked in accordance with their sins. The Purāṇas vary greatly as to the number and names of the hells. Manu mentions twenty-one hells only. 1-2. O ye sinners, of evil actions, stealers of other man’s riches, outragers of the modesty of other’s wives, arrogant by your comeliness and might, why was sin committed by you all, for your own ruination? The actions committed by you shall be endured and the fruits thereof shall be reaped. 3. Why do you lament now? You are being tortured by your own actions. Reap the fruits thereof. This is not the fault of anyone else. 4-5. Similarly, the infuriated great lord Citragupta, the knower of virtuousness, at the behest and instruction of Yamarāja imparts the following advice to the kings who proud of their might had committed many misdeeds and had been brought near him ultimately. 6. O ye wicked kings, who had tyrannised over and repressed your subjects, why were misdeeds committed for your rule of a very short duration? 7. O kings, let the fruits be reaped now (of the evil actions) in having punished your subjects unjusticiably due to your fascination for kingly pleasures. You have misused your might. 8. Where is that kingdom? Where is your mistress? Where are those for whom sin and evil have been perpetrated? You have left them all and stand here alone. 9. I see that might quelled, the might that suppressed the subjects. How will you fare when you too are subjected to the same treatment by the emissaries of Yama ? 10. The kings who are treated with these and other similar taunts by Yama bewail their own lot and stand silent. 11. After having proclaimed their evil actions, Yama, Dharmarāja speaks to the messengers thus, for wiping off the sins of those kings. 12. O Caṇḍa, O Mahācaṇḍa, seize these kings forcibly and purify them gradually in the fires of hell ( naraka ). 13-14. Then they immediately catch hold of the kings by their feet, whirl them with great velocity, throw them up and when they fall they catch them again and dash them against a heated rock. They are thus felled like great trees smitten with the thunderbolt. 15. Then the man sheds blood through his cars. He is wholly shattered. He becomes unconscious and motionless. 16. When the wind blows against him he is resuscitated to life again. In order to purify him of his sins they throw him into the ocean of hell. 17. At the end of the seventh nether-world Tala, there are twenty-eight Narakakotis situated in terrible darkness. 18. The first cell is called Ghorā. Sughorā is situated beneath it. Atighorā and Mahāghorā come next and Ghorarūpā is the fifth. 19. The sixth is named Talātalā. The seventh is Bhayānakā. The eighth is Kālarātri and the ninth is Bhayotkaṭā. 20-21. The tenth beneath the previous is Caṇḍā. Mahācaṇḍā is lower still. Caṇḍakolāhalā is another. Pracaṇḍā, Caṇḍanāyikā, Padmā, Padmāvatī, Bhītā, Bhīmā, Bhīṣaṇanāyikā and Vajrā are terrible, very terrible. 22. The next eight cells are Trikoṇā, Pañcakoṇā, Sūdīrghā, Akhilārtidā, Samā, Bhīmabalā, Atyugrā and the eighth Dīptaprāyā. 23 Thus the cells of Naraka have been mentioned to you by their names. Each of these is meant for the torture for a particular sin. Thus the twenty-eight cells for twenty-eight type of sins. 24. For each of these cells there are five officers in charge. Now I shall mention the names of the hells of each of these cells. Understand them well. 25. Raurava is the first where the embodied beings cry. Mahāraurava is the next. Due to the tortures here even great men cry. 26-42. There are cool and hot hells ( naraka ). The first five are the leading hells. The hells are named thus: Sughora, Sumahātīkṣṇa, Sañjīvana, Mahātamas. Viloma, Vilopa, Kaṇṭaka, Tīvravega, Karāla, Vikarāla, Prakampana, Mahāvaktra, Kāla, Kālasūtra, Pragarjana, Sūcīmukha, Suneti, Khādaka, Suprapīḍana, Kumbhīpāka, Supāka, Krakaca, Atidāruṇa, Aṅgārarāśibhavanam, Medaprahita, Asṛkprahita, Tīkṣṇatuṇḍa, Śakuni, Mahāsaṃvartaka, Kratu, Taptajantu, Paṅkalepa, Pratimāṃśa, Trapūdbhava, Ucchvāsa, Sunirucchvāsa, Sudīrgha, Kūṭaśālmali, Duriṣṭa, Sumahāvāda, Pravāha, Supratāpana, Megha, Vṛṣa, Śālma, Siṃhānana, Vyāghrānana, Gajānana, Śvānana, Sūkarānana, Ajānana, Mahiṣānana, Ghūkānana, Kokānana, Vṛkānana, Grahākhya, Kumbhīnākhya, Nakrāskhya, Sarpākhya, Kūrmākhya, Vāyasākhya, Gṛdhrākhya, Ulūkākhya, Jalaukākhya, Śārdūla, Kratha, Karkaṭa, Maṇḍūka, Pūtivaktra, Raktākṣa, Pūtimṛttika, Kaṇadhūmra, Agni, Kṛmigandhivapus, Agnīdhra, Apratiṣṭha, Rudhirābha, Śvabhojana, Lālābhakṣa, Antrabhakṣa, Sarvabhakṣa, Sudāruṇa, Kaṇṭaka, Suviśāla, Vikaṭa, Kaṭapūtana, Ambarīṣa, Kaṭāha, the grievous river Vaitaraṇī, Sutaptalohaśayana, Ekapāda, Prapūraṇa, Asitālavana, Asthibhaṅga, Supūraṇa Vilātasa, Asuyantra, Kūṭapāśa, Pramardana, Mahācūrṇa, Asucūrṇa, Taptalohamaya, Parvata, Kṣuradhārā, Yamalaparvata, Mūtrakūpa, Viṣṭhākūpa, Aśrukūpa, Kṣārakūpa, Śītala, Musalolūkhala, Yantra, Śilā, Śakaṭalāṅgala, Tālapatrāsigahana, Mahāśakaṭa, Maṇḍapa, Sammoha, Asthibhaṅga, Tapta, Cala, Ayoguḍa, Bahuduḥkha, Mahākleśa, Kaśmala, Samala, Mala, Hālāhala, Virūpa, Svarūpa, Yamānuga, Ekapāda, Tripāda, Tīvra, Ācīvara and Tamas. 43-45. Thus for twenty-eight cells there are five officers in charge of each. Raurava and other hells are thus hundred and more. The great zones of hell ( naraka- maṇḍala ) are forty hundreds. Thus O Vyāsa, I have described the hells to you. The enumeration arouses detachment from the sin. Now listen to the pangs of sinners. Article published on 02 November, 2018

[ Sanskrit text for this chapter is available ] 1. In the hellish fires, the sinners are roasted and dried up by diverse tortures till their action is exhausted completely. 2. Just as metals are melted in fire to remove their impurities so also sinners are put in hells in order to remove their sins. 3. The hands are tightly tied and the men are battered. Then they are suspended from the branches of tall trees by the attendants of Yama. 4. Then they are pushed by the servants till they begin to oscillate a Yojana unconscious by their rapidity. 5. Even as they are suspended in mid air, iron hundred Bhāras in weight is tied to their feet by the emissaries of Yama. 6. Afflicted by such a heavy weight the sinners begin to think about their evil actions and keep quiet and motionless. 7. Then the sinners are beaten with goads of fiery colour and terrible iron rods by the terrible servants of Yama. 8. Then they are again smeared with glowing acid more unbearable than fire. 9-11. Their limbs are cut and smothered, gradually torn and severed and smeared with molten metal. They are then roasted like brinjal in red-hot iron cauldrons. They are then cast into wells full of filth, swarms of worms or in tanks full of putrid fat and blood. They are eaten by worm and crows with beaks strong as iron. 12. Dogs, mosquitoes, wolves and tigers of terrible and hideous faces too devour them. They are roasted like fish over glowing heaps of coal. 13-14. Due to their sinful actions men are pierced through with sharp spears. They are put in oil extracting machines called Cakra and crushed like gingelly seeds and beaten into pulp. They are fried in iron cauldrons red hot in the blazing sunlight. 15. They are fried in boiling oil in cauldrons again and again. Their tongues, chests and feet are struck in many ways. 16. Here the tortures to the body are very severe. Men thus go from one hell to another and are tortured in all the hells. 17. O vyāsa, terrible tortures are inflicted in diverse ways in all the hells by Yama’s emissaries. They are grievous and painful to every part of the body. 18-19. Their mouths are filled with the burning coals and again with acid red hot, copper hot clarified butter and oil and they are beaten afterwards. 20. They are filled with faeces and worms and are forced to embrace the red hot fierce iron-silk cotton tree. 21-22. They are then beaten on the back with heated hammer. Their heads and their limbs are crushed with too blunt tooth-edged strong scissors. They are thus tortured by their own actions. Their flesh is eaten and their blood is drunk by them. 23. Those who fed and nurtured only themselves and never made any gift of food or drink are crushed with iron rods like sugarcane. 24. In the terrible hell Asitālavana they are cut into pieces. Their limbs are pierced through with needles. They are staked on to heated spearheads. 25. Tossed about many times their bodies do not perish but are severely pained. They become used to bear the pleasure or pain. 26. Flesh is torn off their bodies and they are pounded with iron clubs of tooth-edged shapes by terribly mighty emissaries of Yama. 27. In the hell Nirucchvāsa they are forced to stand without breathing, for a long time. In the hell Ucchvāsa they are hit and thrashed in a house of sand. 28. In the hell Raurava they are made to cry and inflicted pain by various tortures. Due to the tortures in the hell, Mahāraurava, even great men cry. 29. They are beaten on the faces, feet, anus, skull, eyes and forehead with blocks of iron and sharp-edged red-hot iron spikes. 30. They are again and again rolled on hot sand. Cast into boiling marsh of creatures they make harsh shrieking sounds. 31. O sage, in the hell kumbhīpāka sinners of ruthless misdeeds are fried in unbearable boiling oil. 32. The sinners are felled and dragged along various torturing places again and again in the hell named Lālābhakṣa. 33. Sinners devoid of merit are beaten by Yama’s servants. They are hurled into the torturous hell Sūcīmukha. 34. They are put into iron pots. They breathe hard and slow. They are scorched by great fire, as if by their own sins. 35. They are tied tightly with ropes and are rolled on rocks and harassed. They are cast into deep gloomy wells. They are subjected to bee-bites. 36. When their bodies are cut, bitten and gnawed by worms in a hundred places, they are hurled into wells of pungent acid. 37. In the blazing hell the distressed sinners, shriek and run about here and there scorched by its flames. 38-39. People are clubbed and tied together with mouths resting on shoulders and hands brought through the hollow and tied with nooses and ropes to the back. Such bundles of bodies are seen in the Mahājvāla undergoing tortures. 40. They are tied with ropes, smeared with mud and scorched in husk and cowdung fire but do not perish. 41. Dragged and rolled through rough and coarse rocks, beaten and burnt like straw, the sinners of ruthless conduct, are tortured. 42-43. The worms eat through their bodies with their sharp mouths and teeth. With their bodies gradually hurled over swarms of worms, heaps of putrid flesh and bones they stay there distressed, dejected and crushed between two mountains 44. They are kept with face down and legs up and scorched in fire. Their bodies are smeared with hot adamantine solution. 45. Red hot iron clubs are thrust into their mouths. They are helplessly forced to gnaw at it. They are then beaten with iron threshing rods. 46. O Vyāsa, thus the sinners of misdeeds are cooked and scorched in hells. I shall now describe their various modes of undergoing the tortures of hell. Article published on 02 November, 2018

[ Sanskrit text for this chapter is available ] 1. He who follows false scriptures goes to the hell Dvijihva. He is tortured by the tongue-like ploughshares extending to one and a half kilometres. 2. The mouth of the man who had been cruel to his parents and had reproached them is filled with faeces and worms and he is beaten. 3-5. Men who defile the temple of Śiva, the park surrounding it and the wells, tanks and lakes therein, in various ways such as playing there, applying oil and unguents over the body, drinking bouts, taking food, indulgence in sexual intercourse, game of dice etc. are tortured by being crushed in the sugercane-crushing machine and other mechanical contrivances. They are scorched in hellish fire till the final day of dissolution. 6. Sinners who indulge in illicit union with other’s wives are forced to embrace red-hot iron images of those women with whom they had illicit relation and struck in various ways. 7. Images of those men are made of red hot iron and the erring women are forced to embrace those images. They cry and shriek. 8-10. Those who listen to the censure of good people are punished thus: ears filled with red hot pins of iron, copper, tin, lead or brass, or with boiling milk or oil or adamantine liquid again and again. The tortures in the hells are inflicted by filling the cars with these and other parts one after the other. The procedure here too is the same as in the case of ears. 11. Similar tortures are inflicted on all the organs of the body with which the acts of sin had been committed. 12. The hands of those sinners who touch other’s wives are filled with red hot fillings. 13. Their bodies are smeared with corrosive substances such as acid etc. Tortures are acute and grievous in all the hells. 14. The faces of men who show wry faces with knit eye-brows to their parents are scratched from end to end with sharp pikes. 15. The organs wherewith men defile or harass women are respectively tortured. 16 If they had looked at other women with greedy gaping eyes, red hot needles are stuck in their eyes. 17. O excellent sage, it is true, true. There is no doubt. Tortures of Yama by acids etc. take place here itself in the hells. 18. If people take food without first offering it to the gods, firegod, preceptors and brahmins, their tongues and mouths are pierced through and filled with hundreds of red-hot nails of iron. 19-20. If men, out of greed, pluck and sniff at flowers of the temple parks, or wear them on their heads, their heads are covered with iron spikes and their noses are filled with plenty of acid and other things. 21-23. Red-hot three-pointed iron rods are thrust and pushed through the chest, neck, tongue, tooth-joints, palate, lips, nostrils and all the limb-joints of those persons who slander and censure the noble-preacher of virtue, devotees of the gods, fire-god and preceptor as well as the eternal scriptural texts. 24. The crevices of the body are filled with corrosive acid. Severe tortures are inflicted all over the body. 25-26. Those who take other’s wealth or kick or even touch a brahmin with their legs go from hell to hell serially. Those who touch illegally or stamp with the foot the materials for Śiva’s worship, cow, or a Manuscript in which words of wisdom are written, are tortured by filling—(as mentioned before). 27. In all hells various tortures of grievous nature are inflicted on hands and feet. 28-30. If sinners evacuate their bowels or pass urine near Śiva’s temple or in the premises of the lord's parks their penis along with the scrotum is pounded into powder by iron-threshing rods. Red hot needles are stuffed into his anus and penis. Acute corrosive acid or molten metals are poured into them. 31-32. As a result of the previous tortures their minds and all sense-organs are put to great misery. Those who, despite being rich do not make monetary gifts due to greed, and those who dishonour guests visiting their houses at the proper time, commit sins and fall into dirty hell. 33-34. Those who take food before offering oblations to dogs and crows are tortured by beating two nails into their open mouths. They are further harassed through worms, fierce living beings and by means of crows with iron beaks. Various other sorts of tortures too are in store for them. 35-40. He who is dark and he who is multi-coloured—these two are the obstacles to the path of Yama. To these two dogs I am offering this oblation. Let them take this oblation. Let the pious crows in the direction of Varuṇa (west), of Vāyu (north-west), of Yama (south) and of Nairṛti (south-west), accept this oblation of mine”. Those who offer this Bali with Śiva’s mantras, after worshipping Śiva with devotion and performing Homa duly, do not face Yama. They go straight to heaven. Hence this oblation shall be offered daily. A square mystic diagram is made and sweet scents are offered. The oblation to Dhanvantari is made in the Īśāna corner (north-east); that to Indra in the east; that to Yama in the south; that to Śiva with Dakṣa and Umā in the west; that to the Pitṛs in the south; that to Aryaman in the cast and to Dhātṛ and Vidhātṛ at the entrance. 41-44. The offerings to dogs and lords of dogs and to the crows are made on the ground. A householder is depended upon by the gods, Pitṛs, ghosts, all sorts of living beings, Guhyakas, birds, worms and insects. The four nipples of the cow are respectively Svāhākāra, Svadhākāra, Vaṣaṭkāra and Hantakāra. The Svāhākāra nipple is sucked by gods; the Svadhākāra by the manes, the Vaṣaṭkāra by the other gods as well as lords of the Bhūtas and the Hantakāra nipple is drunk by human beings. 45-46. He who serves the cow thus with faith and reverence deserves to maintain the sacrificial fires. He who forsakes it is drowned in the hell Tāmisra. Hence after offering Bali to these at the door, the householder shall meditate for a short while. 47. One shall feed the hungry guest staying in the same village with auspicious food, in accordance with his ability and with the same dishes as he partakes of himself. 48. If a guest turns back from a house disappointed he takes away all the merits of the householder and leaves his own sins behind. 49. A man eating delicious food by himself stays in the hell for a long time fettered in the body and pierced in the tongue with force. 50-51. Bits of his own flesh, of the size of a small gingelly seed, are cut off from his body and are given to him for eating. Blood is similarly taken and given for drinking. He is then beaten with whips. Thus he is tormented with hunger and thirst. 52. These and similar things constitute the terrible tortures inflicted on sinners. What comes off in the end may be listened to in brief. 53. There may be a person who has done more sin than good or a person who has done more good than evil. Now listen to the result of their actions. 54. The fruit of good actions is immaterial because it is the sin that is prominent. His pleasure is insignificant since he has to undergo manifold suffering due to his bad deeds. 55. He is put to misery and distress. As sumptuous food is not pleasing to a person if that is not repeated every day so his small joys are of no avail in the face of various sufferings he has to undergo. 56. On the other hand a man of more good actions is not distressed by a few sufferings due to small sins just as a rich householder is not distressed by hunger when he fasts for a day. 57. There are great sins in the world which shatter a man into hundreds of pieces like a mountain struck down by thunderbolt.

[ Sanskrit text for this chapter is available ] 1. Those who commit sins go along (he path to Yama with great misery. O holy lord, now narrate the righteous deeds which render pleasure in the path of Yama. 2. Auspicious or inauspicious, one has of necessity to reap the fruit of actions committed by him without thinking. I shall now mention those sacred rites that yield happiness. 3. Men who perform auspicious rites here, whose minds are gentle and who are merciful pass through the terrible path of Yama happily. 4. He who makes gifts of sandals of leather or wood to leading brahmins goes happily to the abode of Yama on a great horse. 5. By making gifts of umbrella they go holding an umbrella. By making gifts of palanquin he goes by means of a chariot. 6. By making gifts of beds and seats he goes with ample rest. Those who make shady parks or those who plant trees on the wayside go without weariness even in the hottest region. 7. Men making flower gardens go by the aerial chariot Puṣpaka. Makers of temples feel at home on the way. 8. The founders of hermitages of ascetics and Rest houses for the orphans feel as if they play in the house. 9. Worshippers of the gods, fire-god brahmins and their parents go along that path as they please. They are honoured on the way. 10. Those who gift lamps, go brightly illuminating all the ten quarters. By giving dwellings and asylums they go without ailments on the way. 11. Those who habitually serve their preceptors go without difficulty. They get ample rest on the way. Those who gift musical instruments to brahmins go happily feeling at home on the way. 12. Givers of cows go along the path flourishing with all their desires. They get those food-stuffs and drinks which they give away here, on that path also. 13. By giving water for washing the feet one goes along the path full of water. He who gifts oils for massaging the feet goes on horseback along that way. 14. O Vyāsa, Yama never comes near the man who always makes gifts of water for washing the feet, oil for massaging, lamps, foodstuffs and dwellings. 15. By making gifts of gold and gems he crosses all impassable hurdles. By gifting silver and oxen he goes to Yamaloka happily. 16. By these and similar charitable gifts people go happily to Yama’s abode. They attain different pleasures in the heaven. 17. Of all charitable gifts the gift of food is the greatest. It is pleasing. It gives pleasure immediately. It enhances strength and intellect. 18. O excellent sage, there is no other charitable gift on a par with the gift of food. All living beings originate from food. In its absence they die. 19. Food gives blood, flesh, fat and semen and out of semen living beings are born. Hence the universe is identical with food. 20. Hungry men are not delighted even if they possess these things viz—gold, gems, horses, elephants, women, garlands, sandal paste and the like. 21. All persons, the child in the womb, the new born babe, the child, the middle aged man, the old man, the gods, the dānavas or Rākṣasas desire food. 22. Hunger is the acutest of all ailments. There is no doubt that it perishes on the application of the medicinal ointment viz food. 23. There is no misery equal to hunger; no sickness equal to hunger; no happiness on a par with being free from sickness and no enemy equal to anger. 24. All embodied beings die when scorched by the fire of hunger. That is why it is glorified that there is great merit in the charitable gift of food. 25. The giver of food is the giver of life. The giver of life is the giver of all. Hence one attains the benefit of gifting everything by means of the charitable gift of food. 26. If a man performs holy and sacred rites after being nourished with the food gifted by someone, the merit of the sacred rites is shared half and half by the two—namely by the giver of food and the performer of the rites. There is no doubt in this. 27. The giver of charitable gift of food obtains here and hereafter whatever means of pleasure there are in the three worlds such as gems, women and vehicles. 28. This body is the greatest of the means of achievement of virtue, wealth, love and salvation. Hence one should preserve one’s body with food and drink. 29. They praise only food. Everything is founded on food. There has never been a charitable gift like that of food, nor will there ever be any. 30. O sage, the entire universe is sustained by food. It is food that infuses virility in the people. The vital airs are founded on food. 31. Even by putting one’s family to inconvenience and trouble one should give food to a mendicant brahmin of noble soul, if one wishes for one’s prosperity. 32. He who gives food to a suppliant brahmin in distress actually makes an excellent deposit facilitating his benefit in the other world. 33. A householder, desirous of prosperity shall worship a brahmin who has approached him at the proper time for his livelihood, or who is travel-weary and comes to his house as a guest. 34-35. O Vyāsa, a giver of food, of good conduct and free from malice, is honoured. A gift of food never goes in-vain be it to a dog or a person who cooks dogs. If a person eschews anger that surges up he derives happiness here and hereafter. He should not encourage it even if it is natural. One shall try to eschew it somehow. 36. He who gives food to a weary, unknown traveller, without feeling distressed for the same will derive prosperity. 37. The meritorious benefit of the man, O great sage, who delights Pitṛs, gods, brahmins and guests with food-stuffs, in really immense. 38. Gift of food and drink whether to a Śūdra or to a brahmin is equally excellent. One should not ask the spiritual lineage, branch of the Vedas or the country of the recipient. 39. He who gives food when begged by a brahmin, goes to the highest heaven and remains there till the final dissolution when all living beings are destroyed. 40. The garden of a food-giver acquires the fruits of his cherished desire as the brahmins do in the highest heaven. 41. O sage, O great sage, listen to the divine regions which are created in the heaven by the gifts of food, for the giver of food. 42. The abodes of those noble souls in the heaven shine in various shapes and are equipped with every desirable object. 43. The trees bear the fruits of all desires. The golden lakes in the mansions, the auspicious wells and tanks are all excellent. 44. The auspicious drinks of various varieties are proclaimed. There are huge mountains of food-stuffs, garments and ornaments. 45. Milk flows in rivers there. There are huge mountains of ghee. The palaces are white in colour. Beds are brilliant like gold. 46. The giver of food goes to these regions. One should be a giver of food if one wishes for one’s own good in this or in the other world. 47. These regions of the meritorious givers of food are very brilliant. Hence food shall be given as gift by the people. 48. Food is Brahma himself. Food is Viṣṇu himself. Food is Śiva. There has never been nor will there ever be a gift on a par with that of food 49. Even after committing a great sin if a man gives food to the needy he becomes rid of all sins. He goes to heaven. 50. The eight gifts are honoured most in the land of the dead viz food, drink, horse, cow, garments, bed, umbrella and scat. 51. If a man wishes to go to the city of Yama in the aerial chariot, he shall necessarily make these special gifts. 52. This sacred narrative gives instances of the virtue of gifts of foodstuffs; whoever reads this or teaches this to others flourishes indeed. 53. O great sage, if a person listens to this or narrates this at the performance or Śrāddha to brahmins, it results in a never-ending gift of food to the Pitṛs.

[ Sanskrit text for this chapter is available ] 1. The gift of drink is the greatest and the most excellent of all gifts. Water the enlivener is the most satisfying to all living beings. 2. Hence one should make gifts of drinking watersheds lovingly and unrestrictedly. Making of water bases, tanks etc. is the cause of great bliss. 3. It is truthful, really truthful. There is no doubt in this, here and hereafter. Men should cause tanks, wells and lakes to be dug therefore. 4. A well that abounds in water removes half of the sin of the man who causes it to be dug. 5. If cows drink and good men and brahmins make use of the water in a water-base dug by a man, the whole family is redeemed. 6. If there is plenty of water in the water-base dug by a man, during summer, he never suffers distress or mishaps at any time. 7‘I shall mention the benefits of lakes dug by men. He who has a lake to his credit is honoured in all the three worlds. 8. Or the digging of lakes is conducive to the advent of fame and attainment of friendship in the abode of the sun but without distressing heat. 9. He who digs a lake attains an endless merit. The wise say that it is the fruit of virtue, wealth and love. 10. The lake is the greatest resort of the four classes of living beings. The construction of the lake etc. indicates excellent glory. 11. The gods, human beings, Gandharvas, Pitṛs, serpents, Rākṣasas and the immobile beings depend upon water bases. 12. Brahmā says that the benefit of the sacred rite Agnihotra is derived by a man in the lake dug by whom there is plenty of water in the rainy season. 13. There is no doubt at all in this that the benefit of gifting away a thousand cows is derived by a man, in the lake dug by whom there is plenty of water in the Autumn. 14. If there is plenty of water in the lake dug during the seasons of early winter and late winter, he derives the benefit of that sacrifice in which plenty of gold is given as a sacrificial gift. 15. If there is plenty of water in the lake dug during the seasons of Spring and Summer, the wise say that he derives the benefit of the holy rites of Atirātra and Aśvamedha sacrifices. 16. O sage Vyāsa, the merit accruing from the digging of water bases, excellent and pleasing to all living beings, has been narrated to you. Now listen to the merits of planting trees. 17. If a man plants trees in the forests, he enables his ancestors and the successors of his family, to gain redemption. Hence one should plant trees. 18. There is no doubt that these trees become his sons. When he goes to the other world he attains the undying regions. 19. Trees honour and worship the gods through flowers, the Pitṛs through fruits, and the guests through shade. 20. The Kinnaras, the serpents, the Rākṣasas, the gods, the Gandharvas, the human beings and the sages depend upon trees. 21. While in bloom or when they bear fruits, the trees delight human beings. They are as sons by way of virtue in this world and hereafter. 22. These people never fail to attain heaven—viz. the digger of lakes, the planter of trees, the brahmin who performs sacrifices and those who speak truth. 23. Truth alone is the great Brahman, the greatest penance ( tapas ), the greatest sacrifice and the greatest learning. 24. When others sleep, truth is wakeful. Truth is the greatest base, it is truth alone by which the earth is sustained, everything is founded in truth. 25. Penance, sacrifice, merit, the worship of the gods, sages and the Pitṛs, the waters, theVidyās—all these things are established in truth. 26. Truth is sacrifice, penance, charitable gift, mantras, goddess Sarasvatī, celibacy and Oṃkāra. These are really truth. 27. It is truth whereby the wind blows, the sun blazes, the fìre burns and the heaven is upheld. 28. By upholding truth the people can attain the benefits of keeping up the traditions of all the Vedas and taking the ceremonial ablutions in all holy centres. 29. When weighed against truth in a balance, a thousand horse-sacrifices and a hundred thousand other sacrifices do not equal it. Truth alone excels. 30. The gods, the Pitṛs, the human beings, the serpents, the Rākṣasas and the worlds including the mobile and immobile beings are delighted by Truth. 31. They say that Truth is the greatest virtue, the greatest region, the greatest Brahman; hence one shall tell the Truth always. 32. After performing very difficult penance, it is by depending solely on Truth, by maintaining truthful virtue that the sages have attained Siddhis and reached heaven. 33. The sages have attained heaven travelling in aerial chariots along with the celestial damsels. Truth shall be ever spoken, for there is nothing greater than Truth. 34. In the deep, extensive and pure eddy, the holy centre of Truth, one shall mentally take one’s ceremonial ablution. That is said to be the highest bliss. 35. Men who never utter a lie whether for their own sake, or for other’s sake, or even for their own son’s sake, do go to heaven. 36. The Veda ’s, the sacrifices and the Mantras exist in brahmins for ever. They are never visible to the untruthful. Hence one shall always speak truth. 37. O ascetic, please explain again with special emphasis on the fruit of penance for the brahmins as well as other castes. 38. I shall explain the section on penance (tapas) which is the means of achieving all the objects of desire, very difficult to be performed even by brahmins. Please listen even as I explain. 39. Penance is the greatest rite. Fruits are achieved by penance. Those who are engaged in penance incessantly rejoice along with the gods. 40. Heaven, fame and love are achieved through penance. Penance is the means of achievement for all objects. 41. One achieves great things through penance, One attains salvation, knowledge, perfect wisdom, good fortune and beauty by penance. 42. Man obtains different things through penance; he gets everything, whatever he wishes in his mind through penance. 43. Those who have never performed penance (tapas) do not attain Brahmaloka; lord Śiva is not accessible to those who have never performed penance. 44. After deciding on a particular thing, if a man performs penance he attains it here as well as hereafter. 45. The wine-addict, the defiler of other women, the brahmin-slayer, the defiler of teacher’s bed overcome all sins through penance and get rid of them. 46-47. Śiva, the lord of all, the eternal Viṣṇu, Brahmā, fire god, Indra and others are endowed with penance. The eighty-eight thousand sages of sublimated semen rejoice in heaven through penance, along with the gods. 48. Kingdoms are achieved through penance. Indra, the lord of gods and the slayer of Vṛtra, protects everything day by day through penance. 49. Due to penance (tapas), the lords Sun and the Moon are engaged in the welfare of the worlds. The stars and the planets too shine by virtue of their penance. 50. There is no happiness in the world that can be gained without penance. The knowers of the Vedas understand that all happiness is attained through penance alone. 51. Knowledge, perfect wisdom, health, beauty, good fortune and perpetual happiness are the offshoots of penance. 52. It is by penance that Brahmā creates the universe; Viṣṇu protects it without any strain; Śiva annihilates and Śeṣa upholds the entire earth. 53. O great sage, the Kṣatriya king Viśvāmitra, the son of Gādhi, became a brahmin through penance. This is well known in the three worlds. 54. O intelligent one, thus the excellent glory of penance (tapas) has been mentioned to you. Now listen to the glory of the study of the Vedas which is far more excellent than penance itself.

[ Sanskrit text for this chapter is available ] 1. O sage, the fruit is the same whether one performs penance in a forest restricting his diet to roots and fruits there or studies a single Vedic verse. 2. By teaching the Veda, an excellent brahmin attains twice the merit that he attains by studying it. 3. The universe will go without light if the moon and the sun were not present. The same will happen if the Purāṇas too, O sage, were not. 4. A Purāṇist enlightens the people through Śāstras, the people who are in distress in the hell due to ignorance. Hence he shall be worshipped. 5. Among all the deserving men the knower of Purāṇa is the most excellent. He is considered worthy because he saves people from fall 6. Never shall a Purāṇist be considered an ordinary man. A preceptor proficient in Purāṇa is omniscient. He is Brahmā, Viṣṇu and Śiva. 7. For the welfare here and hereafter, wealth, food-grain, gold, different clothes etc. shall be given to a Purāṇist as gift, 8. The good man who out of pleasure gives auspicious things to a Purāṇist who is a deserving person, attains the greatest salvation. 9. Listen to the merit that a person derives from lands, cows, chariots, elephants and good horses to a deserving person. 10. That man derives the fruit of horse-sacrifice, and realises all his cherished desires without wastage, both here and hereafter. 11. He who gives him a good fertile and well ploughed land facilitates the redemption of the members of his family upto ten generations before him and after him. 12. After enjoying all the pleasures here, he becomes endowed with a divine body on death and goes to Śivaloka, by a divine aerial chariot. 13. The gods are not satisfied so much with sacrifices, Prokṣaṇakas (immolations of animals at the sacrifices), oblations and floral worships as with the recitation of books. 14. Listen to the meritorious benefits of that man who makes arrangement for the Sacred Text book in the temple of Śiva, Viṣṇu, the Sun or any one else. 15. The man derives the benefit of Rājasūyas and Aśvamedhas. Piercing through the sun’s sphere he goes to to the Brahmaloka 16. After remaining there for hundreds of Kalpas he becomes a king on the earth. He enjoys the pleasures without pinpricks. No hesitation need be entertained in this regard. 17. He who performs Japas in front of the deity obtains that benefit which is mentioned as the fruit of a thousand horse-sacrifices. 18. Nothing else Is delightful to Śiva and the heaven-dwellers more than the recitation of Itihāsas and Purāṇas in the auspicious temples of Śiva. 19. Hence arrangements shall be assiduously made for the reciting of the book. Listening to it with devotion and love yields the fruit of all cherished desires. 20. Man becomes free from sins on listening to Śivapurāṇa. After enjoying immense pleasures he attains the world of Śiva. 21. Merely by listening to the story of Śiva one derives the merit similar to that resulting from Rājasūya and a hundred Agniṣṭoma rites. 22. O sage, by listening to the story of Śiva one derives the benefit and merit derived from ablution in the sacred rivers and from gifting away a crore of cows. 23. Those who constantly listen to Śiva’s story that sanctifies the worlds are not mere human beings, they are Rudras. There is no doubt in this. 24. Sages consider the dust in the lotus-feet of those who listen to the holy glory of Śiva and those who constantly glorify it, to be as holy as the holy centres. 25. Let those embodied beings who desire to attain salvation listen always the Purāṇic story of Śiva with devotion. 26. If any one is unable to listen to the Purāṇic story let him listen at least for a Muhūrta every day with pure mind. 27. O sage, if any man, is unable to listen to the story of Śiva every day let him listen to it in the course of holy months, days etc. 28. O great sage, he who regularly listens to Śiva’s story crosses the ocean of worldly existence after burning away the great forest of Karman. 29. No mishap befalls those men who listen to Śiva’s story even for a Muhūrta, or half that time or even for a moment with devotion. 30. O sage, certainly the fruit derived from listening to Śivapurāṇa is the same as that derived from making all charitable gifts or from performing all sacrifices. 31. O Vyāsa, especially in the age of Kali there is no greater virtue aimed at salvation and meditation than listening to the Purāṇas. 32. There is no doubt that the listening to Śiva-Purāṇa and the holy recital of his names yield fruits readily like the Kalpa tree to human beings. 33. Śiva has created the nectarine juice in the form of Purāṇa for the benefit of men of poor intellect in the Kali age who have eschewed virtue and good conduct. 34. Only one person becomes free from old age and death by drinking the nectar Amṛta. But by drinking the nectarine story of Śiva the entire family becomes free from death and old age. 35. O dear, one instantaneously attains by listening to the Purāṇas that salvation which meritorious ascetics and performers of sacrifices derive. 36. As long as perfect knowledge is not attained, Yogaśāstras shall be learnt assiduously and the Purāṇic text be listened to. 37. By listening to the Purāṇas, sin is reduced and eliminated; virtue is enhanced; and the wise man does not re-enter worldly life, 38. Hence indeed, the Purāṇas shall be assiduously listened to for the achievement of virtue, wealth, love and salvation. 39. Man attains, thanks to listening to the Purāṇas, that benefit which is attained by sacrifices, charitable gifts, penances and pilgrimages. 40. If there be no purāṇa showing the path of Dharma, there will be no person observing Vrata or interested in the life hereafter. 41. He who listens to at least one among the thirty six Purāṇas or reads it with devotion is liberated. There is no doubt in this. 42. No other path so pleasing is there. The path of the Purāṇas is the most excellent. Nothing in the world shines without the Śāstra as the worlds of living beings without the sun.

[ Sanskrit text for this chapter is available ] 1. Ten charitable gifts are called great gifts ( mahādāna ) and are praiseworthy. They shall be given to deserving persons every day. They enable the soul to cross the ocean of worldly existence. 2. The charitable gifts of gold ( hiraṇyadāna ), cow ( godāna ) and land ( bhūmidāna ), O excellent brahmin, are very holy. Those who make them redeem themselves. 3. There are gifts of gold, cows and land, by making these excellent gifts one is liberated from sins. 4. Tulādānas are highly praised like the gifts of cows. Gifts of lands and of speech are of equal potency and deserve praise. But gifts of speech shall be greater. 5. These things shall be given everyday to those who beg for them—viz. oxen, cows, umbrella, cloth, pairs of shoes, drink and food. 6. An object which is given to brahmins, suppliants and distressed people after performing the Saṃkalpa rites enables the donee to become greatly intelligent. 7. There are ten great gifts—viz. gold, gingelly seeds, elephants, virgins, servant-maid, house, chariot, jewels, the tawny coloured cow and ordinary cows. 8. After taking all these a brahmin of great wisdom enables the donee to cross the ocean of worldly existence as well as himself. 9. If men make gifts of gold with pious mind, the gods bestow the same on him. Thus I have heard. 10. Gold is fìre. Indeed fire represents all gods. Hence by making the gift of gold one makes the gift of all gods. 11. Gift of lands is very excellent and it yields the fruits of all desires. The gift of gold is also excellent and it was made by king Pṛthu formerly. 12. If plots of lands are given along with gold it is praiseworthy. They become liberated from all sins and attain the greatest goal. 13. O sage, I shall mention another gift which is the most excellent and whereby people do not see the forest of Yama, the cause of many miseries. 14. One shall make the charitable gift of forest with due observance of rules and pious mind. The wealth shall be earned by justiciable means. The donee shall be devoid of stinginess associated with affluence. 15-19. With a Prastha measure of gingelly seeds an image of a cow endowed with all qualities shall be made. The calf shall be made of gold. It shall be divine in shape and it shall possess all characteristics. The mystic diagram of the eight-petalled lotus shall be made with auspicious Vermillion and raw rice grains. The devotee shall worship Rudra and all other gods there with great devotion. After the worship the cow and the calf shall be given to a brahmin along with gems and gold according to ability and bedecked too in all ornaments. The devotee shall take food only in the night. He shall then make elaborate gifts of lamps. This shall be done on the full moon day in the month of Kārttika ‘strenuously. He who does thus according to his ability but strictly observing the rules does not see the terrible hell or the path of Yama. 20. O Vyāsa, even after committing sins, the man enjoys in the heaven along with his kinsmen and friends as long as fourteen Indras rule over it 21. The gift of the cow duly performed is the most excellent. O Vyāsa, no other gift is glorified so much as this. 22-23. If any one makes the gift of a tawny cow along with its calf adorning the horns with gold, the hoofs with silver and endowed with other characteristics and also gives a bell metal vessel, that cow returns to him in the form of the wish-yielding celestial cow. O Vyāsa, the donee is thus blessed both here and hereafer. 24. One shall make gifts of such things to a man of good qualities, such thing as he likes most in the world, as are very dear to him in the house and as are wished for by him to be his permanent possessions. 25. Gifts of anything equal in weight to the giver is the most excellent of all gifts. If he wishes for his prosperity he shall ascend the weighing balance. 26. The weighing balance is highly meritorious. It eliminates all sins. On making the gift of it one gets rid of sins arising from slaughter and captivity. 27. Even after committing sins if a man makes the gift of weighing balance he becomes free from all sins and goes to heaven. 28-30. (The following shall be recited before making the gift). “May the presiding deity of the weighing balance remove the sin committed by me physically, mentally or verbally during the day, night, the twilights, midday) the close of the night or in any of the three times. May the presiding deity of the balance, lord Śiva, enemy of the cupid, remove all the sins done by me, whether as a boy or a youth, or an old man wakefully and consciously. Wealth has been consigned by me to a deserving person. It has been deposited in the balance according to my weight. May merit accrue to me along with this.” 31. The presiding deity shall be made after reciting the above formula It shall not be given to a single person. There is no benefit in it. It shall be distributed among many brahmins. 32. O Vyāsa, he who makes this excellent gift of the presiding deity of the balance destroys his sins and attains heaven He stays there as long as the fourteen Indras rule over it. Article published on 03 November, 2018

[ Sanskrit text for this chapter is available ] 1. For the benefit of human beings tell me that which when given as gift makes it possible to derive the benefit of all gifts. 2. Listen. I shall mention that gift on giving which, at the proper time, men obtain the benefit of all the gifts 3. This is the most excellent of all gifts. The whole universe shall be given as gift by those who desire salvation for crossing the ocean of worldly existence. 4. A man becomes the lord of the seven worlds, with a fraction of the benefit that he obtains when the whole universe is given as a gift. 5. The man who gifts away the universe sports in the abode of the gods along with his kinsmen as long as the moon and the sun are in the sky or the earth is steady or every one in the abode of the heaven-dwellers is favourable. Afterwards, for rejoicing, he attains the region of Viṣṇu which is difficult of access even to the gods. 6. O holy lord, please explain the universe, its extent, its main soul, its support and its structure so that I can have a full idea. 7. O sage, listen. I shall explain how high and how extensive is the universe. On hearing it succinctly one gets rid of sins. 8. That which is the unmanifest ultimate cause becomes manifest as Śiva, free from ailment. When that becomes dichotomised, Brahma is born of that in due course. 9. Brahmā creates the universe consisting of the fourteen worlds. O dear, I shall succinctly explain that in proper order. Listen to it assiduously. 10. The nether worlds ( pātāla ) are seven only. The upper worlds are also seven ( bhuvana ). The height of the universe is twice as such and it stands in the middle of water. 11. Its support is the serpent Śeṣa. He is glorified as Viṣṇu. At the instance of Brahmā he supports all this. 12. Even the gods and the Asuras are incompetent to describe the attributes of Śeṣa who is worshipped by the gods, sages and the Gaṇas and who is called as Anante by the Siddhas. 13. He has a thousand hoods. By means of the thousand jewels on his hoods, he illuminates all the quarters. He has the brilliant ornament Svastika. 14. He has only a single ear-ring. He has a crown and wears garlands. His eyes are rolling due to inebriation. He shines like a white fiery mountain. 15. He is like a Kailāsa mountain which shines white due to the flow of the Gaṅgā. But he wears a blue cloth and is inebriated. 16-17. He is worshipped by the gold-complexioned Nāga virgins (nāgakanyā) in this aspect—viz. the tips of his hands are in contact with the ploughshare. He is bearing an excellent threshing rod. He is Rudra in the form of Saṅkarṣaṇa. He is brilliant with the flame of the poisonous fire. At the end of the Kalpa, flames of fire come out of his mouths. After consuming the three worlds they subside. 18. Holding the sphere of the earth on his back, Śeṣa, the lord of Bhūtas stands at the root of Pātāla. He is worshipped for his endless attributes. 19. The power of his virility cannot be adequately described even by the ambitious gods nor can his form be known. 20. Who will adequately express his prowess? The series of his hoods, pink with the jewels go round the entire earth like a garland of flowers. 21. With his eyes rolling due to inebriation when Śeṣa stretches himself, the earth quakes along with all its mountains, oceans and forests. 22-23. O excellent sage, each of the nether worlds (pātāla) extends to ten thousand Yojanas. The seven nether worlds are Atala, Vitala, Sutala, Rasātala, Tala, Talātala and the Pātāla. The seven worlds are beneath the earth. So say the learned people. 24. The height of each of these is twice its extent. The surfaces of all are grounds of gems. The palaces are full of gems and their terraces are made of gold. 25. Dānavas, Daiteyas, Serpents, and Rākṣasas of the Daitya origin reside there. 26. Nārada who came to heaven from the nether region announced in the middle of the celestial assembly that the nether worlds (pātāla) are more beautiful than heaven. 27. There, in all sorts of ornaments, lustrous jewels are present. They are white and delightful. What is there equal to it? 28. The nether region is here and there brightened up by the daughters of Daityas and Dānavas. Even to the liberated soul, the nether region is pleasing. Which liberated soul does not like it? 29. There during (he daytime there are no sun’s rays, nor the moon’s rays during the night. There is neither chillness nor bright sunlight. There is only the lustre of the jewels. 30. O excellent sage, all sorts of foodstuffs and drinks are consumed there by extremely joyous persons. The time that passes by is not known there at all. 31. The cooings of the male cuckoo are there. Lotuses are there. There are lotus-ponds. There are rivers and lakes. Each of them is more excellent than the other. 32. There the ornaments are very brilliant. The unguents are sweet-smelling. O brahmin, the sound of Vīṇās, flutes and Mṛdaṅgas can be heard there. There are songs everywhere. 33. There the Daityas and serpents rejoice and enjoy pleasures. It is by performing penances that Dānavas and Siddha beings attain the same.

[ Sanskrit text for this chapter is available ] 1. O excellent sage, above the nether regions, are the hells where the sinners are scorched. Listen to their description from me. 2. They are— Raurava, Śūkara, Rādha, Tāla, Vivasvat, Mahājvāla, Taptakumbha, Lavaṇa, Vilohita. 3. The river Vaitaraṇī consists of putrid stuff flowing in it, Kṛmiṇa. Kṛmibhojana, Asipatravana and Lālābhakṣa are the terrible hells: 4. Pūyavaha has usually flames of fire outside and is topsyturvy. Sandaṃśa, Kālasūtra, Tamas, Avīcirodhana 5. Śvabhojana, Ruṣṭa, Mahāraurava and Śālmali —these and other bells are there; all of these are very grievous. 6. Men who are indulgent in sins are scorched there. O Vyāsa, I shall mention them in order. Listen attentively, 7. He who commits perjury except for the brahmins, gods and cows and he who utters a lie always goes to Raurava 8-10. The following sinners viz the destroyer of the child in the womb, the stealer of gold, of cows, one who commits the breach of trust, the wine-addict, the brahmin slayer, the stealer of other’s wealth and he who associates with these—go to the hell Kumbha, O Vyāsa. He who kills his preceptor, sister, mother, daughter or a cow too goes there. He who tells his chaste wife, he who is addicted to usury, he who sells tresses of hair and he who forsakes a devotee—all these are scorched in redhot iron. 11-13. He who insults preceptors, he who dismisses visitors and then dines, he who commits blasphemy, he who sells idols and he who cohabits with forbidden women—all these, O brahmin, go to Saptabala hell. A thief, a slayer of cows, a fallen man, a defiler of boundaries, the hater of gods, brahmins and Pitṛs and the defiler of gems go to Kṛmibhakṣa hell. They eat worms and other displeasing things. 14-16. The base man who eats before Pitṛs, deities and gods and he who ignorantly or deceitfully misquotes sacred texts—these go to Lālābhakṣa hell. The brahmin who associates with evil men and is surrounded by outcastes, the brahmin who officiates as priest in the sacrifice of undeserving persons, and eats forbidden food, and he who sells Soma juice—these fall into Rudhiraugha hell. He who spoils honey and creates disturbances in the village falls in the ruthless river Vaitaraṇī. 17. Those who are arrogant in the freshness of youth, who transgress the bounds of decency, who are unclean and who maintain themselves on the earnings of unchaste women go to Kṛmya hell. 18. He who cues off trees without purpose goes to Asipatravana hell. Those who hunt deer with Kṣuraprakas (arrows with horse-shoe-shaped heads) fall into Vahnijvāla hell. 19. O brahmin, the brahmin, the Kṣatriya or the Vaiśya who swerves from the path of good conduct ultimately fall into the hell prescribed for dog-cooking cāṇḍālas. 20. Those who drop sacred rites in the middle and those who are fallen off from their duties in accordance with the stages of their life fall into the hell Sandaṃśa where the tortures are very terrible. 21. The students who are guilty of nocturnal emission of their semen and the fathers who do not properly educate their sons fall into the Śvabhojana hell. 22. There are hundreds and thousands of these and other hells where thousands of sinners undergo tortures and are scorched. 23. These sins and others are thousands in number similarly, which the beings in the hells experience and try to wipe off. 24. Those who perpetrate misdeeds contrary to the injunctions of caste and stages of life whether physically, mentally or verbally fall into hell. 25. The beings in the hells are seen standing upside down by the gods in the heaven. These beings see the gods also similarly with heads down, beneath them. 26-27. Immovable beings—plants etc. and movable beings worms, insects, birds, beasts, righteous men, gods and liberated beings, all these are equal in number in heaven as also in hell. A sinner who is averse to the performance of expiatory rites goes to hell. 28. Svāyambhuva Manu has ordained expiatory rites for great sins and small expiatory rites for small sins in the Kali age 29. Of the many rites mentioned by way of expiation the remembrance of Śiva is the greatest. 30. If a person commits a sin but repents after committing it, it is also an expiation. There also the remembrance of Śiva is the greatest expiation. 31. A man remembering lord Śiva in the midday or other occasions attains lord Śiva. By remembering the lord in the morning, night or dusk, he gets his sins eliminated. 32. It is only by remembering Śiva, the lord of Umā that a man attains salvation, the annihilation of all pains or heaven. 33. O leading brahmin, Japas, Homas, worship etc. are obstacles in the path of sins. O excellent sage, they do not occur anywhere in the three worlds. 34. The attainment of the status of Indra, lord of the gods, is the fruit of the merit attained in Japa, Homa, worship etc. performed by the man whose mind is in lord Siva. 35. O sage, he who devoutly remembers Śiva day and night never goes to hell since his sins are eliminated without any vestige. 36. O excellent brahmin, sin and merit indicate hell and heaven. One is conducive to misery and the other to pleasure and rebirth. 37. That at the outset is conducive to happiness but later brings in misery. Hence ultimately everything is of the nature of misery. There is nothing in fact of an invariably pleasurable nature. 38. Happiness and misery constitute only a temporary transformation of the mind. But knowledge is the greatest Brahman. Knowledge is conducive to the understanding of reality. 39. The entire universe consisting of the mobile and immobile beings has knowledge as its soul. O sage, there is nothing greater than the perfect knowledge of the greatest being. 40. Thus the entire sphere of the hell has been explained by me. Hereafter I shall explain the sphere of the earth. Article published on 03 November, 2018

[ Sanskrit text for this chapter is available ] 1. O son of Parāśara, listen succinctly to what I explain, the sphere of the earth consisting of seven Dvīpas (continents). 2. The seven continents [ see notes ] are Jambū, Plakṣa, Śālmali, Kuśa, Krauñca, Śāka, Puṣkara. These seven are surrounded by seven oceans. 3. The seven oceans are salt sea, sugarcane juice sea, wine sea, ghee sea, curd sea, milk sea and pure water sea. Jambū Dvīpa is situated in the middle of all these. 4-6. In the middle of it is the golden mountain Meru, O Kāleya. It extends below to sixteen Yojanas and its height is eighty-four Yojanas. Its expanse on the top is thirty-two Yojanas. This mountain is situated on the back of the earth and expands on all sides. It is sixteen thousand Yojanas at the base. It has the shape of a pericarp. The mountains Himavat, Hemakūṭa and Niṣadha are to its south. 7. The Varṣa mountains in the north are Nīla, Śveta and Śṛṅgin. The extent of these is ten thousand Yojanas. They are full of gems and have pinky lustre. 8. Their height is a thousand Yojanas and their width too is the same. Bharata is the first sub-continent. Then there is the Kimpuruṣa. 9. Hari Varṣa is another which, O sage, is to the south of Meru. Ramyaka is on the northern side. In its part is Hiraṇmaya Varṣa. 10. In the north are the Kurus as well. O excellent sage, the extent of each of these, as in the case of Bharata, is nine thousand Yojanas. 11. Ilāvṛta Varṣa is in its middle and Meru rises up in its middle. In all the four quarters, peaks nine thousand Yojanas in height rise up. 12. O excellent sage, such is Ilāvṛta and there are four mountains here which appear as supporting beams to Meru, which are joined to it and rise above. 13. Mandara is in the east. Gandhamādana is in the south. Vipula is in the western portion and Supārśva is situated in the north. 14. Trees acting as the flagstaff of the mountain are Kadamba, Jambu, Pippala and Vaṭa. Their height b eleven hundred Yojanas. 15. O great sage, listen to the origin of the name Jambūdvīpa. There are great trees shining here. I shall explain their nature to you. 16. Fruits of the Jambū tree are of the size of a huge elephant. They fall on the top of the mountain and become shattered and scattered everywhere. 17. The famous river Jambū is made up of the juice of Jambū fruits. It flows there and is drunk by the residents of the locality. 18. People staying on its banks do not perspire. They do not emit bad odour and they do not want in the exercise of their sense-organs. 19. The mud of the stream dried by blowing with the mouth transforms itself into golden ornaments for the Siddhas. It is called Jāmbūnada. 20. Bhadrāśva Varṣa is on the cast of Meru. Ketumāla Varṣa is on the west. Between these two there is Ilāvṛta. 21. The forest in the east is Caitraratha, that in the south in Gandhamādana, that in the west is Vibhrāja and that in the north is Nandana. 22. There are four lakes viz. Aruṇoda, Mahābhadra, Śitoda and Mānasa. These four lakes are worthy of being enjoyed by all the gods. 23. The filament-mountains of Meru on its east are Śātāñjana, Kuruṅga, Kurara and Mālyavat. Every one of them is important. 24. The filament-mountains on the south are Trikūṭa, Śiśira, Pataṅga, Rucaka, Niṣadha, Kapila and others. 25. The filament-mountains on the west are Sinīvāsa, Kusumbha, Kapila, Nārada, Nāga and other mountains. 26. The filament-mountains on the north are Śaṅkhacūḍa, Ṛṣabha, the mountain named Haṃsa, Kālañjara and others. 27. Śātakaumbha, the golden city of Brahmā, is on the top of Meru and in the middle. It extends to fourteen thousand Yojanas. 28. All round that city are the eight cities of the eight guardians of the quarters, which have been assigned to them according to their quarters and forms. 29. Issuing from Viṣṇu ’s feet, the river Gaṅgā falls in that city of Brahmā flowing through the sphere of the moon. 30. Falling in four directions the river Gaṅgā flows into four streams viz. Sītā, Alakanandā, Cakṣus, and Bhadrā. 31. Sītā flows to the east of the mountain, Alakanandā flows to the south, the Cakṣus flows to the west and the Bhadrā flows to the north. 32. Thus the holy river Gaṅgā flowing along three paths, flows into the great ocean in the four quarters after crossing all the mountains. 33. Meru is situated in the middle of the four mountains: Sunīla, Niṣadha, Mālyavat and Gandhamādana. It has the shape of a pericarp of a lotus. 34. The four Varṣas Bhārata, Ketumāla, Bhadrāśva and the Kurus are the petals of the world-lotus. The Lokaparvatas constitute the boundary. 35. The Devakūṭa constitutes its belly. Its extent is from south to north. Gandhamādana and Kailāsa extend from east to west. 36. The Niṣadha and the Nīla mountains issue from the east and the west of Meru, curl down to south and north and terminate within the pericarp. 37. These Kesara mountains Śveta and others, constituting the belly of Meru in twos, are very beautiful. 38. To the north of the mountains are water-troughs resorted to by the Siddhas and Cāraṇas. The forests and the cities beside them are very fascinating. 39. The cities are of the gods, Yakṣas, Gandharvas and Rākṣasas. The gods and the Daityas sport about on the mountains day and night. 40. These are the abodes of righteous men. They are glorified as heavens on the earth. Sinners can never go there. They cannot be seen in their vicinity. 41. O great sage, in the eight Varṣas beginning with the Kimpuruṣa etc. there is no sorrow, danger, agony, hunger or fear. 42. The people are healthy, without terror and devoid of miseries. They have the longevity of ten to twelve thousand years. 43. Time is calculated there as Kṛta, Tretā etc. The lord does not shower earthly waters there. 44. In all these seven Varṣas, the rivers are well arranged. They have sands of gold. There are hundreds of small rivers too. Auspicious men sport in them. ŚP. mentions seven continents. Their identifìcation is uncertain. Scholars hold different views: See Geography of the Purāṇas Ch. II. Each of the continents is surrounded by one of the seven seas and divided into several Varṣas. For instance, Jambu comprises nine varṣas of which Bharata is the one. The continents comprise mountains variously classed as maryādā, varṣa, kula, viṣkambha and kṣudra. These give rise to innumerable streams and rivers that flow in the lands and fall info the sea.

[ Sanskrit text for this chapter is available ] 1-2. I shall explain the Bhāratavarṣa. South of the Himālaya mountain and north of the ocean is the land of Bharata. O great sage, its extent is nine thousand Yojanas. This is the land of sacred rites for attaining heaven and salvation. So say the wise people. 3. Heaven and hell are attained by men from here only. I shall mention nine subdivisions of the Bhārata Varṣa to you. 4-5. Indradyumna, Kaseru, Tāmravarṇa Gabhastimat, Nāgadvīpa, Saumya, Gandharva, Vāruṇa and the ninth is the sub-continent Sāgarasambhṛta. This sub-continent lies North to South extending to a thousand Yojanas. 6. To the east of Bhārata live the Kirātas, to the south the Yavanas; to the west Khaśas and to the north the ascetics. 7. In the middle live the Brahmins, Kṣatriyas, Vaiśyas and Śūdras maintaining themselves by sacrifices, battles, merchandise and service. 8. There are seven Kulaparvatas viz Mahendra, Malaya, Sahya, Sudāmā, Ṛkṣaparvata, Vindhya and Pāriyātra. 9. O sage, Vedas, Smṛtis, Purāṇas and other things issue from Pāriyātra. They dispel all sins, it should be known, by their very sight or touch. 10. The great rivers issuing from Vindhya are seven, such as Narmadā, Surasā etc, and thousands of smaller ones are all auspicious. They quell all sins. 11. Godāvarī, Bhīmarathī, Tāpī, and other important rivers issue from the mountain Ṛkṣa. They dispel fear of sins immediately. 12. The rivers Kṛṣṇā Veṇī and others issue from Sahya Kṛtamālā, Tāmraparṇī and others issue from Malaya. 13. Triyāmā, Ṛṣikulyā and others issue from Mahendra. Ṛṣikulyā, Kumārī and others issue from Śuktimat. 14. Many territories, countries are situated in their basins. People drink from these rivers as well as from other lakes. 15. O great sage, all the four Yugās Kṛta and others are followed in Bhārata and not in the other Dvīpas. 16. Charitable gifts are offered here by meritorious sacrifices. Ascetics perform penances strenuously for the attainment of better worlds. 17. O great sage, it is so because this is the land of sacred rites in the Jambūdvīpa. Here too Bhārata is the most excellent. The others are lands of pleasure. 18. O excellent sage, after a thousand births rarely docs a man get birth as a human being here and that too due to hoarded merits. 19. It is said that the gods sing songs like this:—It is only the blessed who are able to live in the land of Bhārata which is the pathway leading to heaven and salvation. They are born as men there. 20. After getting human birth once in a way, and sporting about in the great soul form of Śiva I shall attain the fruits of all sacred rites in that form. 21. Only blessed human beings derive this pleasure. They are happy and their minds are interested in sacred rites. Those who take birth in Bhārata have the two gains of attaining heaven and salvation. 22. This Jambūdvīpa extends to a hundred thousand Yojanas including all its internal zones. It is well surrounded by the salt ocean. 23. The continent of Plakṣa is glorified as surrounding the briny sea extending to a hundred thousand Yojanas. O brahmin the Dvīpa is twice that in extent. 24. The seven Varṣa mountains are Gomanta, Candra, Nārada, Dardura, Somaka, Sumanas and Vaibhrāja. 25. On these beautiful Varṣa mountains, all the subjects, gods, Gandharvas etc. live together for ever. 26. There the life expectation for men is ten thousand years. Neither physical sickness nor worries nor agonies torment the people anywhere there. 27. The seven holy rivers here are Anutaptā, Śikhī, Pāpaghnī, Tridivā, Kṛpā, Amṛtā and Sukṛtā. 28. Insignificant rivers and mountains are there in thousands. The people in the countries are delighted in drinking the waters of these rivers. 29. In all the seven subdivisions in it there is no differentiation among the various Yugas. O great sage, the time there is on a par with Tretā Yuga for ever. 30. O excellent sage, there are brahmins, Kṣatriyas, Vaiśyas and Śūdras there. In its middle there is a big tree like the celestial Kalpa tree. 31. That tree is called Plakṣa and hence, O excellent brahmin, the continent is called Plakṣadvīpa. Lord Śiva, the benefactor of the worlds, performs a sacrifice there. 32. Lord Viṣṇu and Brahmā too perform worships here with Vedic mantras and Tantras. Now listen again to the description of Śālmali in brief. 33-34. There are seven Upa- varṣas (sub-continents) there too. Please listen to their names. They are Śveta, Harita, Jīmūta, Rohita, Vaikala, Mānasa and Suprabha the seventh one. The continent is called Śālmali because of the Śālmala tree. 35-36. It is always surrounded by the ocean, twice extensive as it. The rivers indicate the Varṣas significantly. Listen to their names. They are Śuklā, Raktā, Hiraṇyā, Candrā, Śubhrā, Vimocanā and the Nivṛtti. All these have cool sacred waters. 37. All the seven Varṣas contain people of the four castes. They worship lord Śiva always with various kinds of sacrifices. 38. In this beautiful place the gods are always present. This Dvīpa is surrounded by the ocean of wine. 39-40. The ocean of wine is twice as much as the Śālmali Dvīpa. Kuśa Dvīpa is all round it externally. Daityas and Dānavas live there along with human beings. So also the gods, the Gandharvas, the Yakṣas, the Kimpuruṣas and others too. There also the castes are devoted to their respective duties and conduct. 41. People in Kuśa Dvīpa worship Brahmā, Viṣṇu and Śiva, the bestower of the fruits of all desires. 42. The seven mountains are Kuśeśaya, Hari, Dyutimat, Puṣpavat, Maṇidruma, Hemaśaila and Mandarācala. 43-44. The rivers are seven. Listen to their names factually. Dhūtapāpā, Sivā, the holy Sammiti, Vidyā, Dambhā, Mahī and Alpā. These quell all sins. There are thousands of other rivers of auspicious waters and golden sands. 45. In the Kuśadvīpa the main plant is the stump of Kuśa grass. It is surrounded by the ocean of clarified butter. O fortunate one, listen to the description of Krauñca Dvīpa, the other great continent. 46. It is surrounded by the ocean of curds and whey twice as large. O intelligent one, listen to the names of the Varṣa mountains. 47. They are Krauñca, Vāmana, Andhakāraka, Divāvṛti, Manas, Puṇḍarīka and Dundubhi. 48. The subjects live on these Varṣa mountains which are very beautiful and golden. Free from terror, they are accompanied by their friends and the gods. 49. Brahmins, Kṣatriyas, Vaiśyas and Śūdras live there in their due order. There are seven great rivers and thousands of other small rivers there. 50. They are Gaurī, Kumudvatī, Sandhyā, Rāś?, Manojavā, Śānti and Puṇḍarīka and they make others drink their holy water. 51-53. The lord in the form of Yogarudra is worshipped there. The ocean of curds and whey is surrounded by Śākadvīpa twice as large. The mountains are seven. Listen to their names from me. In the east is the mountain Udayagiri. In the south is the mountain Jaladhāra. The Astagiri is in the west and Avikeśa in the north. The great tree is Śāka there, worshipped by Siddhas and Gandharvas. 54. The countries are very sacred populated by the people of all the four castes. The rivers too are very holy, dispelling all terror due to sins. 55. They are Sukumārī, Kumārī, Nalinī, Veṇukā, Ikṣu, Reṇukā and Gabhasti. 56. O great sage, there are thousands of small rivers there. The mountains too are in hundreds and thousands. 57. There is no question of loss of virtue in them. Men come from heaven to those Varṣas on the earth and sport about with one another. 58. In the Śākadvīpa, the sun is lovingly worshipped by the people of all countries pious in mind and activities as mentioned before. 59-60. It is surrounded on all sides by the milk-ocean twice as large. O Vyāsa, the milk-ocean is surrounded by Puṣkara continent twice as large. (?) There at Varṣa there is famous by the name Mānasa. It is five thousand Yojanas in height. 61. There is a great ring round it, five hundred thousand Yojanas in length. The Puṣkara Dvīpa ring divides it into two. 62. The Dvīpa and the Varṣas are of similar shapes namely gyrated. Men live there up to ten thousand years. 63. They are free from ailment. They are not unhappy. They are devoid of passion and hatred. Evil is never approved of by them. O sage, nor do they imprison or kill anyone. 64. There is neither truth or lie there. It is always night there. Men are of equal dress and features, all being gold-complexioned. 65. This Varṣa, O sage, is Bhauma which is like a heaven on this earth and the life herein is pleasing to all, free from old age and sickness, 66. O great sage, in the Dhātakīkhaṇḍa and the Mahāvīta in the Puṣkaradvīpa, the holy fig tree is the excellent abode of Brahmā. 67. Brahmā resides there, worshipped by gods and Asuras. Puṣkara is surrounded by the ocean of sweet water. 68. Thus the seven continents are surrounded by seven oceans each twice as large as the one within. 69. The speciality of the oceans is mentioned thus. The water is always equal in quantity. It is never reduced. 70. O excellent sage, if the water kept in a pot is heated it goes up. Similarly when the moon rises the water of the ocean rises up. 71. At the time of rising and setting of the moon waters flow and ebb. Hence in the bright and dark halves the waters vary in quantity; they increase and decrease. 72. O great sage, the increase and decrease of the waters of the oceans are seen hundred and thousands of times. This has been mentioned to you. 73-74. All the people in the Puṣkaradvīpa, O brahmin, take as food Sugarcandy which appears there by itself for ever. Beyond that there are no living beings. The land is golden and devoid of living creatures. 75. Beyond that is the mountain Lokāloka. It is a thousand Yojanas in height and an equal number of Yojanas in extent. 76. O great sage, therefore, along with this universe the earth is fifty crores of Yojanas in extent inclusive of all the continents and mountains. 77. This world is the support in due course of all living beings. It has more attributes than all other elements have.

[ Sanskrit text for this chapter is available ] 1. The extent to which the rays of the sun and the moon shine and illuminate is the size of the earth. It is called Bhūloka. 2-3. The sun’s sphere is situated a hundred thousand Yojanas from the earth. The moon is situated thousands of Yojanas from this earth and a hundred thousand Yojanas from the sun. 4. The spheres of the planets are entirely situated above the moon along with the stars about ten thousand Yojanas one above the other. 5. Budha (Mercury); above that is Kāvya ( Venus ): above that is the sphere of Bhauma ( Mars ). Bṛhaspati (Jupiter) is above that and Śanaiścara (Saturn) is above that. 6. The sphere of the seven sages (The Ursa Major) is situated a hundred thousand Yojanas above it. The Pole Star ( Dhruva ) is situated a hundred thousand Yojanas above the sages. 7. The Pole star is the prop of the circle of luminary bodies. The Bhuvarloka and Svarloka are above the earth but beneath the Pole star. 8. A crore Yojanas above the Pole star is the Maharloka where the seven sons of Brahmā are stationed. They live even during the time of Kalpa. 9. The seven sons are— Sanaka, Sananda, Sanātana, Kapila, Āsuri, Voḍhu and Pañcaśikha. 10. Above that is stationed Śukra (Venus) at a distance of two hundred thousand Yojanas. Two hundred thousand Yojanas below it is stationed Budha (Mercury) the son of the moon. 11. O sage, Bhauma (Mars) is stationed two hundred thousand Yojanas above it. Bṛhaspati (Jupiter) is stationed two hundred thousand Yojanas above it. 12. Two hundred thousand Yojanas above Jupiter, Saturn is stationed. These are the seven planets that stay in their respective zodiacs. 13. The seven sages (Ursa Major) are stationed eleven hundred thousand Yojanas above the planet Saturn. The Dhruva star is said to be stationed fourteen hundred thousand Yojanas above the great star. 14. Sixty-three hundred thousand Yojanas from Janaloka is stationed the Tapoloka where the gods called Vairājas stay. They are free from burning sensation. 15-16. Eighty four thousand Yojanas from Tapoloka is stationed the Satyaloka. It is known as Brahmaloka where the pure-minded, perfectly wise Brahmacārins engaged in truthful virtue stay. Men who go there from the earth also stay there. 17-18. In the Bhuvarloka, the sages of great Siddhis stay in the form of gods. In the Svargaloka, the gods, the Ādityas, the Maruts, the Vasus, the twin Aśvins, Viśvedevas, Rudras, Sādhyas, Nāgas, Khgas etc. stay. Above that are the nine planets and above them are the seven sages free from sins. 19. O sage, thus the seven worlds have been mentioned to you. The Pātālas too are also seven. Thus the universe has been explained to you. 20. As the wood-apple is both above and below the earth, so the universe is enveloped by the cauldron of the Cosmic Egg. 21-23. It is surrounded by water ten times as large all round the fire, wind, ether and darkness. It is encompassed by the elements and the principle of Mahat, eight times as large. There surrounded by the Mahat and Pradhāna is stationed the Puruṣa. The supreme soul is infinite. He is therefore called eternal since he has no limitation. 24-27. This eternal is the cause of all. O sage, it is the great Prakṛti. From that infinite of unmanifest origin thousands and hundreds of thousands of cosmic eggs are born. The self-known great soul contains everything just as the wood contains latent fire, the gingelly seed the latent oil and the milk the latent ghee. From this primordial seed emerge all those beginning with Mahat and ending with Viśeṣa. Then the gods and others are born. Then are born birds, their progenies and the seeds of others. 28-29. When the tree comes out of seed it docs not suffer any depreciation or diminution. Just as fire appears from the solar stone coming in contact of the sun so also the creation takes place. Śiva has no desire for it. As a result of the contact of Śiva with Śakti, the gods and others are born naturally. 30. They spring up through their own action. Śiva manifests himself as Brahmā, Viṣṇu and Rudra. 31. Every thing springs up from him and finally merges in him. Śiva is sung as the performer of all activities. 32. O sage Sanatkumāra, O omniscient, please clear my doubts. Are there worlds above this universe? 33. O great sage, there are worlds above the universe. Please listen. I shall explain them clearly but briefly. 34. The world Vaikuṇṭha is beyond the world of Brahmā. It is here that Viṣṇu is stationed and it shines with great brilliance. 35. Above it is the extremely wonderful world Kaumāra. The general Kārttikeya, the brilliant son of Śiva shines here. 36. Beyond that shines the excessively divine world of Umā, where Śakti- Śivā, the mother of the three deities shines. 37. She is the Prakṛti, greater than the greatest, with the attributes of Rajas, Sattva and Tamas. But the goddess Śivā herself is devoid of attributes, free from aberrations. 38-39. The eternal Śivaloka is above that. Here lord Śiva, the great Brahman, shines. He is indestructible, excessively divine and endowed with great brilliance. He is the lord of all, greater than the three attributes. He is the progenitor of the three deities. 40. There are no worlds above it. The Goloka is near it. Mother cows named Suśīlā are there. They are favourites of Śiva. 41. The protector of that world is Kṛṣṇa. He is established there at the behest of Śiva by Śiva himself who moves about as he pleases due to his power. 42. O Vyāsa, Śiva’s region is wonderful and beautiful. It has no support. It shines with different objects. It cannot be specifically described. 43. The presiding deity of that region is Śiva. He is the crest-jewel of all the gods. He is worthy of being served by Viṣṇu, Brahmā and Śiva. He is the unsullied great soul. 44. O dear, thus the situation of the entire universe is narrated to you. What more do you wish to hear about the position of the worlds.

[ Sanskrit text for this chapter is available ] 1. O omniscient Sanatkumāra, O the most excellent of the good, explain the acquisition of that by attaining which men endowed with devotion to Śiva do not return again. 2. O Vyāsa, son of Parāśara, listen with pleasure to the auspicious salvation and the holy rite of pious devotees and the sacred rite of ascetics. 3. Those who perform holy rites, who are endowed with very pious penance and who always worship Śiva should be honoured in every way always. 4. Those who have not performed austerities do not go to Śiva’s region which is free from ailments. O great sage, penance alone leads to Śiva’s blessings. 5. The gods and Gaṇas rejoice in heaven due to penance. So also the sages and the ascetics. Know my statement to be true. 6. Every thing can be achieved through penance, whether it is difficult to be sustained, or propitiated or is burdensome or difficult to be transgressed. Penance cannot be transgressed. 7. Brahmā stays steady in his penance. So also Viṣṇu and Śiva. All the gods and the goddesses have attained rare benefits through penance. 8. There is no doubt that in this world the particular goal is realised through penance by those who aspire for it 9. O Vyāsa, penance is the means for achieving everything. It is of three kinds viz. Sāttvika, Rājasa and Tāmasa. 10. The Sāttvika penance is performed by the gods and the ascetics of sublimated prowess; the Rājasa penance is by the Dānavas and human beings. 11-12. Their result too is threefold, achievable by the sages who have truthful vision. The Sāttvika penance consists of Japa, meditation and auspicious worship of the deities with devotion. It is the means of achieving all benefits and all desires here and hereafter. 13. The Rājasa penance is performed with a specific desire as the fruit. Here the body is subjected to tortures and unbearable whithering and macerating processes. 14. That is Tāmasa penance which has a passionate end in view. 15-21. The Sāttvika penance is the most excellent. It makes righteous intellect firm and steady. It has following characteristics—performance of ceremonial ablution, worship, Japa, sacrifice, scrupulous purity and cleanliness, non-violence, sacred rites, observance of fasts, silence, control of the sense-organs, pure intelligence, learning, truthfulness, refraining from anger, charitable gifts, forgiveness, suppression of the sense-organs, mercifulness, digging of wells, tanks and lakes, building of mansions for public cause observing Kṛcchra, Cāndrāyaṇa and other rites, Yajñas, pilgrimages, hermitages, holy places and other acts pleasing to sensible persons. O Vyāsa, good virtue is the cause of Śiva’s devotion. Celebration of the day of sun’s transit, the conjunction of equinoxes the Nādamukta, Dhyāna or meditation shall be in all the three occasions. It is the retention of the mind in the brilliance. Prāṇāyāma is three-fold viz. Recaka, Pūraka and Kumbhaka. This along with the knowledge of the course of the veins, withdrawal or obstruction of senses are the means of perfect knowledge and the achievement of the eight Siddhis, Aṇimā, etc. 22. In the state of trance there are various stages such as the stage of the log of wood, the stage of the dead and the stage of Harita. All these are destructive of all sins. 23. These five are the prosperities of royal glory-women, bed, drink, good garments unguents and incense, and the chewing of betel leaves. 24-25. The forms of various pleasures are—blocks of gold, copper, houses, gems, cows, scholarship in the Vedas and Śāstras, ornaments, ability to sing and dance, conches, Vīṇās, Mṛdaṅgas, lordly elephants, umbrellas and chowries. Man yearning for these takes delight in these. 26. O sage, but he does not know that these are only reflections in a mirror, not real substances. Just as the gingelly seeds are crushed to yield oil he gets himself crushed to yield things of pleasure. He madly rushes after them deluded by false knowledge. Some one seems to tell him, “Go on quickly.” 27. In spite of realising this he moves up and down in the world like the water-raising wheel. He takes various births in the mobile and immobile forms of life. He is distressed throughout. 28. After the transmigration through various forms of life ultimately he attains the rare human birth. 29. Human birth īs attained even out of turn if the merit is weighty enough. As a result of the weightiness or otherwise of the actions, the goals achieved are of diverse nature. 30. If anyone does not strive for salvation even after obtaining human birth which is capable of achieving heaven and salvation, surely he bemoans his lot for a long time, when dead. 31. Even to the god and the Asuras the birth as human being is very rare to be achieved. After attaining the same he should do such things as would prevent his fall in the hell. 32. If there is no endeavour for the acquisition of heaven and salvation even after attaining the rare human form that birth is to be dubbed as useless. 33. Human birth is glorified as the root-cause for the four aims of life. O Vyāsa, after getting it, one shall assiduously and virtuously maintain it. 34. Human birth has virtue as its root. It shall achieve all objects. Even if there is no endeavour to achieve any special aim after getting human birth at least one should preserve the root. 35. Who can be a more senseless man than one who does not strive for the welfare of the soul after attaining the rare birth as a brahmin in the course of human birth? 36. Of all the continents, this continent is called the land of sacred rites. It is from here that heaven and salvation are attained. 37. Indeed the soul is deceived by that man who does not strive for welfare despite attaining human form in this land of Bhārata Varṣa. 38. O brahmin, this is the land of sacred riles and that is the land of enjoyment. The fruit of the sacred rite performed is enjoyed in heaven. 39. One should continue to perform virtuous rites as long as the health and normalcy of the body is maintained. A sick man is not eager to perform anything even when urged by others. 40. If anyone does not try to achieve the permanent through the non-permanent body, the permanent is lost for him and the non-permanent has already perished. 41. Under the pretext of passing days and nights pieces of life fall off. Why is it not realised? 42. When it is not known who will die and when, when the death is so sudden and unexpected who can have self-confidence? 43. It is certain that one will ultimately go away leaving off everything. Why then docs he not give off in charity, all the wealth, so that it can be the packet of fooding on his way to Yama ’s abode? 44. A man who has taken the packet of fooding with him by virtue of giving charitable gifts, goes to Yama’s abode without difficulty. Otherwise the creature suffers on the way without the packet of food. 45. O Kāleya, they gain at every step whose merits are full and perfect and who go to heaven. 46. Realising this, man should perform meritorious rites and avoid sinful activities. Thanks to the merit one attains godhood. A person devoid of merit goes to hell. 47. They who take refuge in Śiva, lord of the gods, even slightly, do not see the terrible Yama nor the terrible hell. 48. But at the behest of Śiva, due to sins and great delusions, those men stay there for sometime and then go to the region of Śiva. 49. But those who have taken refuge in lord Śiva wholly are not smeared with sin like the leaf of the lotus with water. 50. O excellent sage, they who repeat the names of Śiva need not be afraid of hell or Yama. 51. The two syllables “Śiva” constitute the packet of flooding for the journey to the other world; it is the means of salvation, free from worries and is the abode of all merits. 52. It is only the name of Śiva that subdues and quells the great ailment of worldly existence. Nothing else does the same, as I see. 53. Formerly Pulkaśa committed thousands of murders of Brahmins but on hearing the sacred name Śiva, he attained salvation. 54. Hence a sensible man shall enhance his devotion to Śiva incessantly. O intelligent one, one attains worldly pleasures and salvation due to the devotion to Śiva.

[ Sanskrit text for this chapter is available ] 1-2. Brahminhood is difficult to be achieved. Brahmin is born of the face of Śiva; Kṣatra, of the arms; Vaiśya of the thighs and Śūdra of the feet of the lord—so says the Veda. But do people attain salvation from the lower position? Please tell me. 3. O Kāleya, men fall off their status due to evil deeds. Hence, after attaining the high status, the learned man shall preserve it. 4. He who forsakes brahminhood and is born as a Kṣatriya falls off the status of a brahmin and assumes the status of a Kṣatriya. 5. Due to his resorting to evil, the foolish fellow goes on changing thus. He takes thousands of births and plunges himself into gloom. 6. Hence after attaining the highest status one should not err or destroy it. Even in the face of adversity one shall always preserve his status. 7. After attaining the auspicious brahminhood if a person disrespects brahminhood and does not differentiate between what could be eaten and what could not be eaten he becomes a Kṣatriya. 8. I shall explain to you entirely that which gives a higher caste whereby an intelligent Śūdra becomes a Vaiśya. 9. Being born a Śūdra, one shall take up the duties of Śūdra as ordained, viz, the due service to the people of the other three castes. 10-15. By doing this regularly and aspiring for Vaiśya-hood, even a Śūdra attains it, A Vaiśya who uses his wealth for sacred rites, who performs sacrifices duly, who performs the Agnihotra and partakes of the remnants of food therefrom, is reborn in a Kṣatriya family. There is no doubt in this. He is born as a Kṣatriya by means of consecrated sacrifices with proper gifts. A Kṣatriya shall do like this. He shall study the Vedas desirous of heaven. He shall maintain the three sacrificial fires. He shall wash his hands and feet before entering shrines. He shall protect the earth virtuously. He shall cohabit with his wife during the prescribed period after the monthly menses. He shall remain devout and pious. He shall be hospitable to all. He shall fight and get killed in battle for acquiring facilities to achieve the three aims of life (virtue, wealth and love) to all living beings or for the sake of cows and brahmins. Thus when his soul is purified by fires and mantras he becomes a brahmin. After becoming a brahmin, if he follows the rules he becomes a priest in a sacrifice. 16. Strictly observing his rites, speaking truth and controlling the sense-organs he derives vast pleasures of heaven. He becomes a favourite of the gods. 17-18. O great sage, brahminhood is very difficult to achieve. It is attained by men who undergo hardships. Salvation is achieved after attaining brahminhood entirely. Hence a brahmin shall be virtuous. With great effort he shall preserve his excellent brahminhood which is a good means of achieving all the aims of life. 19. O excellent sage, you have mentioned about the glory. O foremost among the eloquent, I wish to hear this. Please mention. 20-21. Those who know the principles, who understand sacrifices and sacred rites say thus—“By performing the Agniṣṭoma and other sacrifices with profuse gifts one does not attain that benefit which is attained through battle.” Hence I shall explain to you the fruit attained by those who maintain themselves by means of weapons. 22-24, The hero who offers battle subduing the army of the enemy attains virtue, wealth and fame. He achieves the fruit of a sacrifice with due gifts and the three aims of life, virtue, wealth and love. He who faces the enemy, kills him and gets on to the enemy’s chariot goes to Viṣṇuloka. He who is not defeated in war, nor killed in it attains the fruit of four horse-sacrifices. 25. He who dies in the war-front without surrendering his weapons attains heaven from which there is no return. 26. The king, or prince or the general who heroically fights and is killed by Kṣatriya attains everlasting regions. 27. He attains as many worlds as the number of his hairs split by arrows in the battle. All of these will be wish-yielding and eternal. 28. O Vyāsa, both here and hereafter he will have heroic seat, heroic bed, heroic status and heroic stability always. 29. Those who die for the protection of cows, brahmins, status and the master go happily to the other world like virtuous persons.{GL_NOTE::} 30. Even a slayer of a brahmin fighting for his master in a battle and dying there attains heaven which becomes his permanent abode. 31. The goal realised by the person who dies for the brahmins, cows and his master, being killed by carnivorous beasts or tusked beasts is excellent. It yields him extensive and never-ending benefits. 32. A man may be competent to perform hundreds of sacrifices, but it is very difficult to renounce his own body in a righteous war. 33. A righteous war is conducive to the attainment of heaven. It is sanctifying. It makes known the multi-faced beauty of a man. This is the case with the people of all castes, particularly so in the case of a Kṣatriya. 34. Now I shall explain clearly the eternal virtue concerning war, as to who can be attacked and hit and who shall be spared. 35. Even if a brahmin well-versed in Vedānta doctrine were to attack one violently with lethal weapons one can fight him in return. He will not become guilty of brahminicide thereby. 36. Even a murderer shall not be attacked and killed if he is thirsty and begs for water. O Vyāsa, by killing the sick and the distressed even in battle a man becomes guilty of brahminicide. 37. One becomes a murderer of a brahmin by killing the sick, the feeble, the child, the hen-pecked, the miserly and one whose bow or bowstring is broken. 38. After considering all this, an intelligent man shall strenuously indulge in battles. He will achieve the purpose of his life and rejoice here and hereafter.

[ Sanskrit text for this chapter is available ] 1. O dear, O great sage, for realizing the worldly detachment please mention the detailed mode of the birth of living beings and their stay in the womb. 2. O Vyāsa, listen succinctly to the essence of the sacred lore. I shall explain the excellent mode of worldly detachment which removes the bondage with the world, of a man desirous of liberation. 3-4. When we cook rice the process is as follows. In the cooking vessel the rice and water remain separate. Water is above fire. The rice is above water. The wind slowly blows against the fire beneath the water. The fire kindled by the wind makes the water boil. 5. The rice with hot-boiling water all round it becomes cooked. When cooked it becomes separated into sediment and juice. 6. (More or less a similar process takes place in the body.) The sediment in the body ( deha ) consists of twelve forms of waste matter. These are split and sent out of the body. The juice matter circulates in the body. Man gets nourished through it. 7. The ears, the eyes, the now, the tongue, the teeth, the penis, the anus, and the nails are the receptacles of dirt secreted by them. The phlegm, the sweat, the faeces and the urine—these together make up the twelve. 8. All the vessels scattered all over the body are joined centrally at the heart. These vessels shall be understood to convey Rasa. O sage, I shall mention their process of working. 9. Prāṇa (the vital air) places the subtle lymph at the mouths of the vessels. Then it fills the entire vessels with the lymph. 10-11. Thus filled, the vessels circulate all over the body. Then the lymph inside the vessels gets cooked by the fire in the body. There are two modes of cooking. [Probably the separation of sediment and watery part]. The skin is covered thereby. [The cells constituting the skin are generated]. Blood is produced. 12. The hair of the body and flesh are produced from the blood. The hair on the head and the sinews are produced from the flesh. From the sinews the bones are produced. The nails and marrow are produced from the bones. 13. An alternative cause of marrow, the semen itself becomes progeny. Thus the twelvefold metabolism of blood is explained. 14-16. The semen is secreted from the food eaten From the semen, the birth of another body is made possible. When the semen unalloyed is deposited in the vaginal passage during the prescribed period of cohabitation after the monthly menses, then the semen blown by the vital wind mingles with the blood of the woman. At the time when the semen is discharged the individual soul with the causal body or unit of sense-organs etc. enters the vaginal passage fully covered and urged by its past actions. The semen and blood in the unified state become foetus in a day. 17. In five nights the foetus assumes the shape cf bubbles and the bubbly mass becomes muscular mass in seven nights. 18-19. Within two months the following parts of the body are formulated in order Viz. the neck, the head the shoulders, the backbone, the belly, hands and feet, the sides the lips etc. Within three months all the joints are completed. 20. Within the fourth month the fingers are duly formed. The mouth, nose, and cars are ready within the fifth month, 21. Within six months the row of teeth, the private parts and the nails and the orifice of the ears take shape. 22. The rectum, or the penis of the vaginal passage and the navel too are formulated. Within the seventh all the limb-joints are completed. 23. O excellent sage, thus the complete child with all the limbs stays in the womb covered by the embryonic skin. 24. The child increases and develops day by day, stealthily taking in the food of the mother, of all the six tastes, through the umbilical cord. 25. Then the soul complete in this body recollects all the pleasures and sorrows and every thing done by it formerly as if in a dream. 26. “I am dead and born many times In these different births I have seen many types of wombs. 27. This time when I am born and consecrated I shall strive for welfare by means of this body so that I may not have to stay in another womb in future. 28. So thinks the child in the womb “As soon as I am released from this womb I shall seek Śiva ’s perfect knowledge that repels all worldly existence.” 29. Troubled and tormented by the distress in the womb as a result of his past actions the individual soul stays there pondering over the means of liberation. 30. Just as a traveller surrounded by huge impassable mountains on all sides stands helplessly in his distress, so also the creature in the womb enveloped by the embryonic skin stays miserably. 31. Just as a man drowning in the sea is very much distressed, so also the child in the womb completely drenched by the liquid secretion in the womb is always distressed excessively. 32. Just as a person is cooked and boiled in an iron cauldron by means of fire, so also the child hurled into the pot of womb is. cooked by the gastric fire. 33. For him staying inside the womb the misery is equal to, nay, more than the misery of a person incessantly pierced by means of redhot needles. 34. There is nowhere a greater misery than staying within the womb. To all embodied souls it is full of misery, very terrible and grievous. 35. This type of misery is for the sinners. But those of virtuous intellect take birth within seven months. 36. Getting crushed in the vaginal passage as if within a machine is a misery more grievous than the stay within the womb. O Vyāsa, this takes place in regard to the sinners and not the virtuous. 37. Just as the sugarcane is crushed in the machine, the sinner is crushed and beaten on the head by the ironclub of sin. 38. Just as the gingelly seeds pressed in the oil machine become a worthless residue, so also the body becomes a waste being crushed by the muscular walls of the vaginal passage. 39-43. This body in the womb is in an unenviable position. The hands and legs are like suspended pillars. Sinews tie them up in various ways. The whole body is smeared with dirty blood and flesh. It is the receptacle of faeces and urine. It is covered with hairs and nails. It is sickly and an abode of ailments. The only great opening is the mouth. It has eight small apertures like windows. The two lips are like two doors. The tongue is the bolt for them. The body is sick due to its thirst for pleasures. It is subservient to passion and hatred and utterly deluded. The various limbs overlap one another. It is surrounded by the embryonic membrane. With very great pain and difficulty it has ṭo come out of the vaginal passage. It is drenched with urine, blood and faeces. It comes out as from a sheath. It is a mass of skeleton. 44. The bones are three hundred and sixty in number. There are five hundred muscles. The body is covered with thirty-fìve million hairs. 45. The hairs are subtle and gross, visible and invisible. The veins and vessels within the body too are so many in number. 46. The internal secretions circulate within and go out through these vessels. The teeth are thirty two in number and the nails are twenty. 47. The measure of bile content in the body is one Kuḍava. (1/4 of Prastha or 12 handfuls). The phlegm is one Āḍhaka (256 fistfuls). The vasā fat weighs 20 palas. Half of that is the tawny matter. 48. The weight of solid fat is 2½ Tulās and ten palas. Blood is three palas and it is four times the marrow. 49. The semen is half a Kuḍava. The strength of the living beings depends on it. A mass of flesh weighs a thousand palas. 50. O excellent sage, the blood is hundred palas according to which the faeces and the urine form four handfuls each. 51. Such is the transient abode, the body of the eternal soul. It is impure while the soul is pure. It is generated due to his past actions and their bondage. Article published on 03 November, 2018

[ Sanskrit text for this chapter is available ] Summary: The description of infancy and other stages and the impurity of the body. 1. O Vyāsa, O highly intelligent sage, listen to the impurity of the body and the greatness of good feelings. I shall explain briefly. 2. The body is considered impure because it is produced by the mingling of semen and blood and is always full of faeces and urine. 3. Just as a pot, full of faeces cannot become pure even when washed outside, so also the body washed outside cannot become pure. Hence it is impure. 4. Even after taking in the sanctifying Pañcagavya, Havis ( Ghee oblation) etc. the body becomes impure the next moment. What else is more impure than this body? 5. Even after taking in sweet, fragrant and delicious foodstuffs and drinks the body becomes impure quickly. What else is more impure than this. 6. O men, don’t you see dirty and foetal matter coming out of your bodies day by day. How can the receptacle of such matter be pure.? 7. Even if the body is sprinkled with the waters of the holy Kuśa grass and smeared with Pañcagavya, it will not become free from dirt like charcoal even when it is rubbed and polished. 8. Like the perennial flow of the springs of a mountain the vessels of the body discharge phlegm, urine, faeces and other types of filth. How can that body become clean? 9. There is not even a single clean spot on the body—the receptacle of all types of filth and a leather bag of faeces and urine. 10. After touching the tips of the vessels of one’s own body the hand is washed with sand and water. Still the persons who are slaves to this filthy body do not feel. 11. Inspite of being smeared and sanctified assiduously by sweet scents, incense and other things the body does not eschew its nature like the curved tail of a dog. 12. Just as an object, naturally black, cannot become white by any means, so also the physical body does not become clean though it is scrubbed and cleaned. 13. Though he smells his own noxious odour, though he sees his own dirt, no man becomes detached and keeps his hand on his nose. 14. Wonderful indeed is this great delusion whereby the whole universe is enveloped. He does not observe the impurities of his body and become disgusted with it. 15. If a man is not detached from the world due to the foetal smell of his own what other cause of detachment can be imparted to him? 16. In the midst of the entire universe, the body alone is the most unclean. By touching its filthy limbs even the pure becomes impure. 17. The purification of the body is for removing bad odour and sliminess. If both are removed there is purity. The touch of a pure thing also sanctifies it. 18. But let him be cleaned with all the waters of the Gaṅgā, with heaps of sand resembling a mountain or let him observe purificatory rites till death, if a man has wicked feelings and emotions he can never be purified. 19. A vicious soul is not sanctified by the waters in the pilgrim spots nor by austerities. Does the canine hide become pure when washed in a holy river? 20. Neither heaven nor salvation can be attained by a man of vicious emotion even if he immolates himself in the holy fire. The only result will be that his body is entirely burnt off. 21. We assert that a man of vicious instinct and feeling never becomes pure though he may indulge in ablutions throughout his life with all the waters of the Gaṅgā and a mountain of sand. 22. If a man of defiled emotion gets himself burnt after entering a huge blazing fire kindled by sprinkling ghee and oil and with flames of circular motion he does not become pure. 23. Fishes stay in the holy Gaṅgā and other sacred rivers. Flocks of birds stay in the temple. They do not attain any special benefit from the ceremonial ablutions and charitable gifts since they are devoid of holy feelings. 24. It is the purity of the feelings that is the criterion for the sanctity of rites. The wife is embraced with one feeling and the daughter is embraced with another. 25. Feelings are different in the mind even if the objects are not different. The same woman is looked at in one way by the son and in another way by the husband. 26. O observe the great fortune in the difference of emotions. The man, though embraced, does not love the woman who is devoid of the feelings of love. 27. If the three emotions, passion etc. were to create worries in the mind no one would relish different delicious or fragrant stuffs. 28. Man is caught hold of by emotions and man can rid himself of emotions. A man purified by pure emotions attains heaven and salvation. 29. Performing Japas, sacrifices and eulogies after purifying the soul with pure emotions a man acquires perfect knowledge and after death he attains the worlds of persons who perform many sacrifices. 30. The purification and removal of the sliminess and bad odour of the faeces and urine of ignorance and passion of men is effected by the pure water of knowledge and the clay of detachment from the world. 31. Thus as the body is naturally unclean it is worthless. Like the inner stump of the plantain tree it has only the outer skin as substantial. 32-33. An intelligent man shall understand that the body is defective and faulty. He shall be disinterested in such emotions as revolve round the pleasures of the body. With the mind in restraint and intellect delighted he surmounts the worldly existence and becomes a living liberated soul. He who firmly grasps the inner stump of the plantain tree of worldly existence is not liberated. 34. Thus the misery of life is proclaimed to be grievous and painful to men due to the fault of ignorance and the influence of different activities. 35. I shall explain in half a stanza what is mentioned in crores of books. The feeling of “My-ness” is the greatest affliction. The feeling of “not-my-ness” is the greatest joy. 36. Hundreds and thousands of monarchs who had been in bondage had attained the greatest world on reaching the Nirmamatva (not-my-ness) state. 37. What little recollection the child had while within the womb perishes when his misery develops further on being crushed by the muscular walls of the vaginal passage as if within a machine. 38. A great fever overtakes him as soon as the external air touches him or delusion overwhelms him. 39. Due to that fever a great fascination overpowers him and deludes him. After being deluded he soon suffers from the loss of memory. 40. Loss of memory leads to forgetfulness of all previous activities. The creature soon begins to love the present birth. 41. The passionate and deluded world does not engage in activities beneficial to itself. It does not realise itself nor others nor even the deity. 42. O good sage, though he has ears man does not listen to what is beneficial to him. Even when he has competent eyes he does not see what is good. 43. Walking slowly on the level, even path he falters at every step. Even when he has intellect, even when he is enlightened by scholars he does not understand. 44. Thereby, urged and prompted by great greed he suffers pain and distress in the world. His intellect no longer remembers the sins he committed which he remembered in the womb. 45. This great divine Śāstra has been narrated by Śiva in the context of penance as a means to achieving heaven and salvation. 46. Even when the perfect knowledge of Śiva that leads to the achievement of desire is available, it is really a great surprise if people do not strive for its attainment in their own interest. 47. There is again this great misery in infancy ( bālya ) because the operative power of the sense-organs is not clearly manifest or developed. Even if he wishes he is unable to express or take remedial or preventive measures. 48. There is a great trouble when the child cuts the teeth. There is pain due to minor childhood ailments, different kinds of children’s diseases and adverse evil planets and other evils. 49. The infant boy may remain somewhere very hungry and thirsty, or lying somewhere he may be crying or he may be eating or drinking faeces and the urine due to delusion. 50-51. During childhood when the rite of earboring is performed or when the parents beat him or when he feels difficulty in learning the alphabet it is surprising that the stupid fellow does not strive for his welfare, even after seeing and somehow surmounting the miseries of boyhood. 52. Where is happiness during youth, when all the sense-organs are developed fully and begin to function, and there is an attack from the sickness of lust that remains unrealised ever? 53. Then, he feels misery from malice and rivalry. By delusion his eyes become red like those of an infuriated man. Its abandonment is only conducive to misery. 54. During nights he does not get proper sleep because he is scorched by the fire of lust. Where is pleasure even during the day because he is worried over the ways and means of earning wealth? 55. The drops of semen of a man whose mind is dwelling on women do not bring him pleasure. They are like his own sweat drops, mere dirt. 56. What happen? in women is exactly what happens to a leprous monkey when it scratches itself on being afflicted by worms. 57. The pleasure in women is similar to the pleasure that is felt when the pus comes out of a swollen tumour. It is nothing more than that. 58. The pleasure in women is similar to the pleasure one feels when faeces and urine are discharged. But it has been considered otherwise by the stupid. 59. It has been mentioned by Pañcacūḍā that there is not even a particle of pleasure in women who are the storehouses of all blemishes and who are creatures unsubstantial. 60. Due to honour and disrespect, due to union with and separation from the beloved people youth is soon devoured by old age. Where is pleasure without torment? 61-62. The youth of women and men which had been mutually pleasurable formerly is not so now when it is overwhelmed by old age, when the body is rendered shattered and rickety by wrinkles, grey hairs and baldness and when the man is incompetent to perform any serious task. 63. Who can be a more senseless person than the man who feels attracted to worldly pleasures even after seeing himself completely transformed due to old age as if he were a new person not existing before? 64. A man overwhelmed by old age is tormented by daughters, sons and other kinsmen and even by servants who cannot be kept under control because they are not attached to him. 65. A sick and an aged man is incompetent to strive for virtue, wealth, love and salvation. Hence a young man shall strive for these virtues.

[ Sanskrit text for this chapter is available ] 1. O sage, if you are pleased with me you shall narrate succinctly what was mentioned by Pañcacūḍā viz., that women are despicable. 2. I shall explain the nature of women ( strī ) as it is. O dear, listen to it, merely by hearing which excellent detachment results. 3. O sage, women are light-minded. They are at the root of all troubles. Attachment towards them should not be pursued by wakeful persons who desire liberation. 4. In this respect they quote an ancient tradition, the conversation of Nārada with the unchaste woman Pañcacūḍā. 5. Formerly, while the intelligent celestial sage Nārada was wandering in the worlds he saw the beautiful celestial damsel Pañcacūḍā. 6. The excellent sage Nārada asked the beautiful woman, the Apsaras —“O lady of beautiful waist, I have a certain doubt. Please explain it to me.” 7. O brahmin, thus addressed the excellent celestial damsel replied—“If you consider me competent and if there is a proper subject, I shall explain.” 8. O gentle lady, I shall never engage you in a subject beyond your scope. O lady of slender waist, I wish to hear from you the nature of women. 9. On hearing these words of that celestial sage the excellent Apsaras replied to that lord of sages, Nārada the excellent sage. 10. “O sage listen, being a woman I cannot censure women. You already know what women are and what their nature is. 11. O celestial sage, it does not behove you to urge me in such a question.” After saying this the excellent Apsaras Pañcacūḍā kept quiet. 12. On hearing her excellent statement the most excellent of the celestial sages replied to her with a desire for the benefit of the worlds. 13. It may be wrong to make a false statement. There is no defect in speaking the truth. Know this, O lady of good waist and speak the truth. 14. Thus prompted, the sweet-smiling lady, resolved and immediately began to explain truthfully the permanent defects of women. 15. O Nārada, this is the defect in women. Even women of noble families, women with husbands and women endowed with beauty do not stand within the limits of decency. 16. There is none more sinning and more sinful than women. Women are at the root of all sins. This you know already. 17. They might have husbands of good knowledge, of ample wealth, of great comeliness and pleasing to them. But when they get opportunities for erring, they do not wait. 18. O holy lord, this is the evil practice of all of us, women, that we resort to sinful men casting off all shame and shyness. 19. Women love only those persons who solicit their company, who approach them intimately and who render them a little bit of service. 20. Women usually do not observe the limitations of conventional decency. If at all they stand by them with their husbands it is because no man makes advances to them or because they are afraid of their husbands. 21. There is no man not worthy of honour to women. They are not mindful of the age of the man. They carry on their dalliances with any man ugly or beautiful. 22. It is not due to fear, taunts or affection for their husbands or regard for their lineage that women remain loyal to their husbands. 23. Even women of noble families aspire for the life of lascivious women who in their prime of youth adorned with lovable ornaments and beautiful wearing garments move about frivolously. 24. Even the women who are honoured well, loved intimately and looked after with care become attached to hunchbacks, blind men, imbeciles and dwarfs. 25. O celestial sage, they become attached to lame and even despicable persons. O great sage, there is none in the world who cannot be approached by women with solicitations of lust. 26. O brahmin, if women do not get men for their dalliance they begin to indulge in abnormal sexual activity with one another. They do not stand by their husbands. 27. Women become desperate when they do not get men, when they are afraid of servants, when they are frightened of being killed or imprisoned. 28. Because they indulge in sexual intercourse as they please they are fickle-minded, of evil deeds and emotionally incomprehensible even to an intelligent man. 29. Fire is not satiated with the logs of wood it consumes; the ocean is not satiated with the rivers that flow into it. The god of death is not satiated with the living beings he kills and women are not satiated with the number of men they cohabit with. 30. O excellent sage, there is another secret of all women that immediately on seeing a man their vaginal passage begins to exude slimy secretions. 31. On seeing a man fresh and clean from his bath with his body perfumed with sweet scents, the vaginal passage of women begins to exude like water dripping from a leather bag. 32. Women do not brook their husbands who may give all that they love, who may honour and console them and who may look after them well. 33. Women do not remain satisfied and contented so much with simple loves and pleasures and with ornaments and money as with illicit love pursued by them with other men. 34. Women can be kept equally balanced against all these put together viz., god of death, Yama, Antaka, Pātāla, the submarine fire, the sharp edge of razor, poison, serpent and fire. 35. Ever since the five elements, the world, the men and women were created by Brahmā, O Nārada, the defect lies in women always. 36. On hearing her words Nārada was satisfied in his mind. Considering it to be the truth he became disinterested in them. 37. O Vyāsa, thus the nature of women as mentioned by Pañcacūḍā has been narrated to you. What other cause of detachment do you wish to hear?

[ Sanskrit text for this chapter is available ] 1. O omniscient Sanatkumāra, O sage, the nature of women has been heard by me from you. Please narrate the knowledge of Kāla with pleasure. 2. Formerly, this very same thing Pārvatī asked lord Śiva after hearing various divine stories and delightedly bowing to him. 3. O lord, thanks to your grace, everything has been understood by me and pondered over, such as your due worship, O lord, and the mantra befitting the same. 4. But still, O lord, a doubt regarding the wheel of time lingers in my mind. What are the signs of death? What is the extent of life? 5. O lord, please tell me everything if I am your beloved. On being asked thus by the goddess, lord Śiva replied. 6. O beloved, I shall tell you the truth, the Śāstra that is the most excellent of all, by which, O goddess, men can understand their time of death. 7. The day, the fortnight, the month, the season, the transit of the sun and the year can be known by means of the subtle or gross, external or internal signs. 8. O Umā, O beautiful lady, I shall tell that to you factually now, for the welfare of the people for bringing about their detachment from the world. 9. O beloved, if the body becomes all of a sudden pale and white with red patches all round and above, know that death will place within six months. 10. When there is paralysis in the face, ears, eyes or in the tongue, O beloved, know that death will take place within six months. 11. O gentle lady, if a man does not hear the sound accompanying a shrill cry, immediately, death within six months shall be declared by those who understand Kāla. 12. When in contact with the light of the sun, moon or fire if a man does not see the brilliant lustre, if he sees everything black he will remain alive only for six months more. 13. O beloved, O goddess, if the left hand throbs for seven days, there is no doubt that he will live only for a month more. 14. If the limbs unfold and expand, if the palate dries up, there is no doubt that he will live only for a month more. 15. When the three humours are disturbed and the nose begins to water, his life is only for a fortnight more. The mouth and the throat of a man sure to die at the end of six months, become parched. 16. O beautiful lady, if the tongue becomes thick and the teeth begin to exude, death takes place within six months. The same may be inferred through these signs. 17-18. If a man does not see himself reflected in water, oil, ghee or in the mirror or if he sees with distorted flesh or features he will live only for six months more. This shall be declared by the expert. O goddess, now listen to other signs whereby death can be inferred. 19. If a man sees his shadow without the head or if he does not see the shadow at all he will not live for one full month thereafter. 20. O Pārvatī, the signs of death evinced by bodily limbs have been explained. O gentle lady, I shall now mention the extraneous signs. Listen. 21. O goddess, if the zone of the sun or the moon appears devoid of rays or like the trumpet flower, the man dies within half a month. 22. If a person does not see the star Arundhatī or the moon with the black spot, or if any one does not see any star he lives only for a month.Wom 23. If a person does not see the star Utathya or the Polar star or the solar zone or has delusion of quarters on seeing the planet he dies within six months. 24. If a man sees rainbow at night or the fall of the meteor at midday or if he is surrounded by vultures and crows he lives only for six months more. 25. If the great Bear and the Milky way are not seen in the sky, know him to live for only six months more. This shall be declared by the experts. 26. If any person sees the sun or the moon suddenly seized by Rāhu, or the wheel of quarters whirling, he dies within six months definitely. 27. If a person is suddenly surrounded by blue bees, he will live only a month more. That is true. 28. Surely the person dies soon within a month if a crow or a dove attacks him and settles on his head. 29. Thus the evil portents of an external nature have been explained to you. For the benefit of human beings I shall mention succinctly. 30. O goddess, one can see Kāla within his two hands, the left and the right. It has been directly narrated. 31. O beautiful goddess, in brief there are two fortnights. In these one shall take bath and be clear, remember the lord with controlled senses. 32. He shall wash his hands with red lac juice and milk. He shall hold scents and fragrant flowers in the hands and try to forestall his good or bad luck. 33-34. O beloved, beginning with the little finger and ending with the thumb, one should make the Nyāsa (mystical placing) of each of the Tithis on each knot. Thus the two hands together will cover the mouth Keep the hands in the cuplike form and sit facing the east. 35. The devotee then should repeat the Navātmaka mantra one hundred and eight times. Then he shall scrutinise every one of the knots in the fingers of both the hands. 36. O beloved, if the devotee sees a line in the form of a bee in a particular knot he shall understand that the death will take place on the Tithi represented by that knot. 37. Now I shall succinctly mention the time of death. O beloved, listen. On the basis of hearing the sound he shall know the result. 38-39. O woman of slender waist, the calculation of time is based on the division of it into Kṣaṇa, Truṭi, Lava, Nimeṣa, Kāṣṭhā, Muhūrta, day, night, fortnight, month, season, year, Yuga, Kalpa and Mahākalpa. 40. Śiva calculates time by three paths: Left, right and middle. 41. Beginning with the fifth and ending with the twenty-fifth are the calculations of sound according to the left-hand practices. 42. O fair lady, Bhūtarandhra (?) the quarters and the banner are the sounds in the left hand practices. 43. O fair lady, the attributes and the aberrations of the seasons constitute that in the right-hand practices. This shall be known by those who understand the motion of vital airs. 44-47. When Iḍā and other Nāḍīs respire for five days consecutively, you shall know that the person will die within that year. If these respire for ten days he lives for a year. If they respire for fifteen days he will die after a year. If for twenty days he lives for six months. If the left Nāḍī respires for twenty five days he lives for three months; if for twenty-six days, two months. 48. If it respires for twenty-seven days incessantly he lives for a month. 49. This shall be known in accordance with the left-hand practices. If in the right he lives for four days only. 50. O goddess, these sixteen are mentioned as stationed in four places. I shall now mention their extent factually. 51. Beginning with six days and calculating duly it happens at mentioned in the left path. 52. If it respires for six days, he lives for two yean eight months and eight days. You shall know that. 53. If it respires for seven days he lives for one year seven months and six days, to be sure. 54. If it flows for eight days, he lives for two yean four months and twenty-four days. 55. If for nine days, he lives for three months, twice two months, and twelve days (i.e. seven months and twelve days). 56. The time of the previous days has been mentioned before. But the intervening days of the month may be calculated thus. 57. If for eleven days, he lives for one year nine months and eight days. 58. If for twelve days he lives for one year seven months and six days. 59-61. If for thirteen days he lives for one year four months and twenty-four days. When the Prāṇa flows in the left side for fourteen days he lives for one year, six months and twenty-four days. 62. If for fifteen days he lives for nine months and twenty-four days. 63. If for sixteen days he lives for ten months and twenty-four days. 64. If for seventeen days he dies within nine months. O fond of devotees, eighteen days too are mentioned here. 65. O goddess, if for eighteen days he lives for eight months and twelve days. 66-68. If for twenty-three days, know for certain that he lives for five months i.e. 4 months and 24+6 days=5 months. If for twenty-four days he lives for three months and eighteen days. All this I have narrated to you in brief. 69. This is in accordance with the left hand practices. Now listen according to the right hand practices. If the flow is for twenty-eight days he lives for that much period. 70. If for ten days, he dies immediately. If for thirty days he dies in five days. 71. O goddess, if it respires incessantly for thirty-one days, he lives for three days. 72. When Ravi Nāḍi respires thirty-two breaths he lives for two days; there is no doubt in this. 73-74. The right path-practice has been mentioned to you. I shall now tell you about the middle one. The respiration with frequency on one part of the face makes him live for one day. Thus the time for death for a dying person has been mentioned by the experts. 75. O goddess, this Kālacakra pertaining to the dying person has been mentioned to you for the benefit of the worlds. What more do you wish to hear?

[ Sanskrit text for this chapter is available ] 1. O lord, the perfect knowledge of Kāla has been mentioned by you. Now please mention the dodging of Kāla by a Yogin, factually. 2-3. Kāla follows upon the track of all creatures. O lord, now taking pity on me, please mention how the Kāla that has come does not deceive. O bestower of happiness, please mention it, for the benefit of Yogins. 4. O Goddess Śivā listen. I shall explain briefly what I have been asked by you for the benefit of all men. 5. The body is a conglomeration of earth, water, fire, wind and ether. It consists of five elements. 6. The ether is all-pervasive. The elements merge in ether and are reborn therefrom. 7. When the ether is disintegrated the elements resort to their causes. O beautiful woman, there is no stability for this conglomeration. 8. There is no doubt that the wise know all this perfectly through the power of austerity and mantras. 9. Kāla of terrible form, the awful sole lord of the gods, perishes while taking them to the Ether. He was burnt by you. When eulogised you were pleased and then you revived him to life. 10. Kāla was addressed by you. “In the talk of the people you will be moving about in the invisible form.” He of great power was seen by you there. By means of the boon granted by you he was reborn. 11. Hence there is Kāla here. Something is killed by him. Please mention that to me. You are the foremost among Yogins. You are self-controlled lord. O lord Śiva, you take up physical bodies for helping others. 12. Kāla is not killed by the leading gods, Daityas, Yakṣas, Rākṣasas, serpents and human beings. But those embodied beings who are Yogins engrossed in meditation can easily kill Kāla. 13. On hearing this from Śiva, the preceptor of the three worlds, Gaurī laughed and said “Please tell me the truth. How is this Kāla killed? By whom is it killed? Śiva told her immediately “O moon-faced lady, those who are sinless Yogins hurl the serpent Kāla entirely. Listen to that with concentration.” 14. O beautiful lady, the physical body consists of five elements. It arises from them and merges in them. It is always endowed with their attributes. 15. From the ether the wind is produced. From the wind, fire is generated. Water is said to be produced from fire and from it the earth comes out. 16-17. Each of the elements merges into the other in order. Earth has five attributes. Water has four. Fire has three. Wind has only two. Ether has only one. The attributes of the earth and other elements can be mentioned thus. 18. The five attributes are sound, touch, colour, taste and smell. When it is relieved of its attributes the element perishes. 19. When it takes up the attributes the element manifests itself. O goddess, know thus all the elements factually. 20. Hence O goddess, the partial attributes shall be thought of by the Yogin assiduously if he is desirous of conquering Kāla. 21. O lord of the knowers of Yoga, how is Kāla wished to be conquered by the Yogins? Is it by meditation or incantations? Please mention everything to me. 22. O goddess, listen. I shall explain it for the benefit of the Yogins. The perfect knowledge shall not be imparted to anyone and everyone. 23. O fair lady, it is to be imparted to the faithful, to the intelligent, to one who is endowed with devotion, to the pious who is not an atheist and to oie who is always virtuous. 24. The knower of Yoga shall practise it taking breath normally sitting on a good bed. If he practises in darkness he shall not keep any lamp. He shall practise when people are asleep. 25. When the ears are closed with the index finger for a short while a kind of sound is heard as that of a blazing fire. 26. The practice of Yoga quells all ailments, fevers and many other distressing ills. 27. He who visualises the form of death for two Ghaṭikās conquers death and lust and can roam about as he pleases. 28-29. He becomes omniscient and omniseer. He attains all Siddhis. If the Yogin hears the sound resembling that of the rain-bearing cloud he becomes rid of worldly bondage immediately. He then becomes the subtlest of all Yogins. 30. O Goddess; thus the order and procedure of the meditation of Śabdabrahman has been narrated to you. Just as the seeker of grains eschews husks, he shall eschew bondage. 31. If after attaining the Śabdabrahman he were to aspire for other things he will be hitting the sky with his fist, he will be loving hunger and thirst. 32. After knowing the great Brahman, the cause of salvation, the bestower of happiness, the non-external, the imperishable, freed from all limitations, nothing else need be aspired after. 33. Sinners of crooked intellect deluded by the noose of Kāla, fastened into death’s bondage do not realise Śabdabrahman. 34. One remains in the world as long as he has not obtained the supreme abode. When the great reality is understood he is released from the bondage of life. 35-36. After conquering sleep and idleness—the great enemies and the great obstacles and sitting in a comfortable posture one should practise Śabdabrahman for ever. Even if he is an old man of hundred years he will gain health and virility and the power of stopping the decay of the body and of conquering death. He shall then continue the practice as long as he is alive. 37-38. Proof of belief is visible even in an old man. Why not then in a youthful man? O beloved goddess, intelligent persons meditate on the great Śiva assiduously forever. The Śabdabrahman cannot be uttered, cannot be struck at. It is neither Oṃkāra nor any mantra nor any Bīja nor any syllable. 39. Hence the Śabdas are ninefold as explained by those who know the science of breath. I shall explain them assiduously in the proper order according to the Siddhi of Nāda. 40. They are Ghoṣa (sound of the soft consonant), Kāṃsya (sound of bell metal), Śṛṅga (sound of horn), Ghaṇṭā (bell), Vīṇā (lute), Vaṃśaja ( flute ), Dundubhi (drum), Śaṅkha (conch) and Meghagarjita (the rumbling thunder). 41. After eschewing all these sounds, one shall practise Tuṃkāra? Meditating thus for ever the Yogin is not affected by either virtues or sins. 42. O goddess, what others do not hear the Yogin hears by the practice of Yoga. While practising, if he dies, he may stay in that posture for days and nights. 43. From him the sound of conquest of death rises up in seven days. O goddess, it is of nine varieties. I shall mention it factually. 44. The first sound is Ghoṣa. It purifies the soul. It dispels sickness. It is excellent. It attracts and controls. 45. The second sound is Kāṃsya. It stops the movement of living beings. There is no doubt that it stops the effect of poison, evil spirits and evil planets. 46. The third sound is Śṛṅga. It is employed in black magic for exorcizing enemies and killing them. 47. The fourth is Ghaṇṭānāda, so says lord Śiva. It is one that attracts the gods even. What then of human beings on this earth? 48. Attracted by him the virgins of Yakṣas and Gandharvas give him great Siddhis as desired by him or out of their own accord. 49. Vīṇā is the fifth sound. It is heard by Yogins always. O goddess, from it arises the power of vision from a great distance. 50. All principles are understood by one who meditates on Vaṃśa Nāda. One who meditates on Dundubhi is devoid of old age and death. 51. O goddess, through the conch sound he assumes any form as he wishes. By means of Megha Nāda the Yogin wards off all adversities. 52-53. O pretty lady, is there anything impossible for one who meditates with single-minded devotion the Tuṃkāra form of Brahman? He becomes omniscient and visualiser of all. He moves about assuming any form he wishes. He is not affected by aberrations. He is Śiva himself. There if no doubt in this. 54. O goddess, thus the form of Śabdabrahman with its nine aspects has been wholly narrated to you. What else do you wish to hear?

[ Sanskrit text for this chapter is available ] 1. A Yogin attains the region of wind arising from the Yogic Ether. O lord, if you are delighted let me hear from you. 2. Formerly, desirous of the welfare of Yogins I had explained everything as to how wind became a symbol for the Yogins desirous of conquering Kāla. 3. Knowing the day through that, the Yogin stays engaged in Prāṇāyāma. O pretty woman, within half a month he conquers the Kāla that has already come upon him. 4. The wind within the heart kindles the fire. It is favourable to the fire. It blows within and without. It is all pervasive. It is great and it spreads everywhere. 5. Knowledge, perfect knowledge, zeal, everything is activised by wind. He who has conquered it has conquered the universe. 6. With a desire to prevent old age and death, the Yogin engaged in the practice of Yoga, meditation and retention shall stay in the state of Dhāraṇā. 7. O sage, the blacksmith blows air into the bellows and does his job by means of the wind. The Yogin shall also practise similarly. 8. The lord of thousands, the lord of thousand eyes, hands and feet encompasses the universe and stands ten Aṅgulas above. 9. Holding the breath one shall repeat the Gāyatrī Mantra along with his Śiras (Oṃ) and Vyāhṛtis thrice. That is called Prāṇāyāma. 10. Planets like the sun and the moon ate evolved and dissolved. But those who are devoted to Yoga and meditation do not return still. 11. O goddess, by a single retention of vital airs, a brahmin attains the benefit accruing to him by the penance.performed for a hundred years while sustaining himself on the water from the tips of Kuśa grass. 12. The brahmin who gets up at daybreak and performs a Prāṇāyāma quells his sins and goes to Brahmā ’s region. 13. Free from lethargy he who is engaged in Prāṇāyāma in an isolated place, conquers old age and death, masters the vital air and can traverse the sky. 14. He can assume the form of a Siddha. He gets lustre, intelligence, exploits, valour, happiness and the speed of the wind. 15. O goddess, I have thus narrated the Siddhi through the wind that the Yogin attains from fire. 16. The aspirant sits in the comfortable posture in a place free from noise. In the middle place he illuminates the brilliance accompanied by the lustre of the moon and the sun. 17. The Yogin who illuminates the fire existing between the eyebrows, alertfully can see in darkness without lamps to be sure. 18. The Yogin presses the eyes with the fingers a little and strives to see the star and meditate on it for a muhūrta or half that time with concentration. 19. Thereafter while meditating in darkness he sees the bright lustre of Śiva in colours white, red, yellow, black and the rainbow colour. 20. On seeing that brilliance on a par with the rising sun stationed in the forehead between the eyebrows, the Yogin can assume any form of body he chooses and plays about as he wishes. 21-22. By repeated practice the Yogin gains various powers—subduing the senses, entry into other bodies, the attainment of eight Siddhis Aṇimā and others, mental vision, hearing from far, perfect knowledge, invisibility assuming multi-forms, and the ability to walk through the sky. 23. Persons endowed with Vedic studies, experts in different Śāstras and the perfectly wise too become deluded when subservient to the force of the previous Karmans. 24. They do not see even when they gaze at it; even while listening they are no better than deaf. Deluded by sins they are like blind men in the world. 25. I know the great Puruṣa of the colour of the sun beyond all darkness. By knowing him alone can one surmount death. There is no other path to go. 26. Thus the excellent mode of Yoga of the fire has been explained to you, how the Yogin conquers death and attains immortality. 27. I shall now explain a greater method of Yogic practice to ward off death. O goddess, listen with attention and concentration. 28-31. This Yogin, O goddess, forms the fourth one, the other three being the Bhūtas, the Yogins and the meditators. This devotee practising the fourth method sits in a comfortable posture in a convenient spot with pure mind. He keeps his body straight. His hands are clasped together cuplike. He shapes the mouth like a beak and drinks in the wind slowly. The water-drops clinging to his palate begin to exude. They are life-givers. He inhales them through the wind. Drinking this nectarine cool water daily he will never be subservient to death. He gets a divine body and great brilliance. He becomes free from hunger and thirst. 32. In strength he becomes equal to an elephant; in speed he vies with a horse; he has the keen sight of Garuḍa; he can hear from a distance. He has dark curly ringlets of hair. His complexion is as fair as that of Gandharvas and Vidyādharas. 33. He lives for a hundred years by the calculation of the time of gods. He attains equality with Bṛhaspati. By practising this Yoga he can traverse in the sky or any where he likes. He can always remain happy. 34. O fair lady, I shall now explain another mode which is strenuously guarded even by gods. Please listen to It. 35. The Yogin shall practise curving the tongue towards the palate. After sometime be can carry it to the uvula. 36. When touched it begins to exude cool nectar. By drinking in this the Yogin attains immortality. 37. The tip of the tongue touches the tip of the uvula. The hands are clasped in the form of a white lotus. Drawn by him the nectar falls drop by drop. When he attains the great region he delights even the deities. This is the essential substance enabling one to cross the ocean of worldly existence, surmount all sins, cross the Kāla along with the star. He by whom the limbs have been drenched with the nectar never dies. He is devoid of hunger and thirst. 38. O daughter of the mountain, the earth possessing these four types of Yogins can bestow happiness on the entire universe. What a man creates in dream the Yogin is competent to create in heaven. This is only a part of what the four can do. 39. Hence the earth united with mantras, penances, Vratas, restraints, medicinal herbs and Yogic practice becomes lovable to men endowed with humility, polity and sacred virtues. The primordial lord of all living beings does not become shaken when associating with the four Yogins. I shall now explain in accordance with the injunctions the Chāyāpuruṣa (the shadowy person) who is called Siva.

[ Sanskrit text for this chapter is available ] 1-2. O great lord of the gods, the way of dodging Kāla has been narrated; the form of Śabdabrahman and the excellent characteristics of Yoga have been mentioned. The reference to the shadow-person has been made by you in brief. Please explain in detail with a desire for the welfare of Yogins. 3. O goddess, listen. I shall explain the characteristics of the Chāyāpuruṣa, on knowing which man becomes released from all sins. 4-5. The aspirant wears garlands and white cloth. He makes himself fragrant white scents, incense and other things. O fair lady, he then sits with his back to the sun or the moon remembering the great mantra that bestows the benefits of all desires and that consists of the nine units solidified into one. He then glances at his own shadow. 6-7. If he can see the shadow in the sky in a white-coloured form and begins to meditate on Śiva, the great cause with single-minded attention he attains Brahman then. This has been mentioned by the experts. In this state he is rid of Brahminicide and other sins. 8. If he finds the shadow-person headless, the entire power of oral expression of practising Yogin becomes eliminated within six months. 9. If the shadow is white, know that it is an indication of virtue; if it is black, it indicates sin; if it is red, it indicates bondage and if it is yellow it indicates an enemy. 10. If the shadow is devoid of arms it indicates death or ruin of kinsmen; if it is without snout it indicates the fear of hunger; if it is devoid of hips, wife dies; if it is devoid of calves it indicates wealth. 11. If there is no foot, exile to a foreign country takes place. This has been mentioned by me. O great goddess, this shall be carefully considered by the people. 12. (Practising still further and) seeing the shadow-person perfectly and keeping it within the Ātman through the Ātman, O goddess, the aspirant shall repeat the nine-syllabled Mantra in the heart. 13. If a year passes by there will be nothing that the repeater of the mantra cannot achieve. He attains the eight Siddhis, Aṇimā and others and the ability to walk through the sky. 14. I shall mention another power which is inscrutable but is known to those possessed of perfect knowledge. 15-16. An unknowable figure in the form of a curling serpent is drawn and that figure placed in the vehicle, nowhere mentioned, is seen there. That which stands uppermost in the universe and that which is eulogised by the Vedas for ever is sung as a secret Vidyā and is the mother of all Vidyās. 17. It is the lore of traversing the sky. It is stationed in all living beings. It is visible and invisible. It is immovable, eternal, manifest and unmanifest. It is permanent. 18. It is devoid of colour yet it possesses colour. It is called Bindumālinī. The Yogin who sees it always remains contented. 19. On seeing Mālinī one attains the fruit of all sacrifices, the benefit of charitable gifts and the ceremonial ablutions in all holy centres. 20-21. There is no doubt in this. I mention the truth to you. The man attains the fruit derivable from all sacrifices, O goddess, as well as the benefit of making charitable gifts and taking the ceremonial ablutions in all the holy centres. O goddess, of what avail is speaking much? He attains all cherished desires. 22. Hence a sensible person shall cultivate this knowledge as well as Yoga. Siddhi is attained by practice. Yoga is enhanced by practice. 23. Perfect realization is attained by practice. Liberation is attained by practice. An intelligent man shall always maintain practice. Practice is the cause of salvation. 24. O goddess, I have mentioned that all which bestows the benefit of worldly pleasures and salvation. What other tenet do you propose? Tell me, I shall tell you the truth. 25. O great sages, on hearing these words of Sanatkumāra, son of Brahmā, the words bestowing the knowledge of truth, Vyāsa, son of Parāśara, was much delighted. 26. The extremely delighted Vyāsa, bowed again and again to the omniscient son of Brahmā, Sanatkumāra, the storehouse of mercy. 27. O sages, then the great sage Vyāsa, eulogised Sanatkumāra, the ocean of the perfect knowledge of the deities. 28. O great sage, I am satisfied. The position of Brahma has been assigned to me. Obeisance be to you. You are blessed. You are the most excellent of all knowers of Brahman. 29. After eulogising the great sage the son of Brahmā, Vyāsa, the grandson of Brahmā, kept silent. He was extremely delighted. He was filled with great bliss. 30. O Śaunaka, Sanatkumāra, son of Brahmā, took leave of him. Worshipped by Vyāsa he returned to his abode. Vyāsa too left for his abode with his mind full of delight. 31. O brahmins, thus I have described to you the conversation between Sanatkumāra and Vyāsa. It deals with truth. It is pleasing. It enhances knowledge. Article published on 03 November, 2018

[ Sanskrit text for this chapter is available ] 1. The great narrative of the conversation of Sanatkumāra and Vyāsa has been heard by me as narrated by you. It has bestowed the knowledge of truth. 2. Now I wish to hear about the creation of Brahmā, the manner of its origin and the way in which you heard it from Vyāsa. 3. O sage, listen to the divine story that destroys all sins; the variegated story that is being described by me; the story full of meaning and well known details. 4. He who teaches or hears this story repeatedly sustains his family and is honoured in the world of heaven. 5-6. Puruṣa is eternal and he is of the nature of Sat and Asat as Pradhāna and Puruṣa. The creator of the worlds created Pradhāna after becoming Puruṣa. He created the Creator of all living beings devoted to Nārāyaṇa. O great sage, understand him to be Brahma of immeasurable strength and prowess. 7. O leading sage, obeisance to that Self-born being from whom the Kalpas and all beings originate. 8. After bowing to that Puruṣa, lord Hiraṇyagarbha, I shall explain the excellent mode of creation again. 9. Brahmā is the creator; Viṣṇu is the protector and Śíva is the annihilator. Even when the time passes there is no other cause of that creation. 10. Being self-born himself the lord, desirous of creating various subjects, created only the waters first. He then instilled virility into them. 11. The waters are called Nāra (belonging to Nara ). The waters are the progenies of Nara. Since waters had been his abode he is called Nārāyaṇa. 12. The Egg floating in the water assumed golden colour. Brahma himself famous as the self-born was born there. 13. After staying there for a year, lord Hiraṇyagarbha, dichotomised that egg and created heaven and earth. 14. Fourteen worlds were created including those above and below. With the intervening space between those two pieces the lord created the ether. 15. He created the earth floating in the waters and the ten quarters in the firmament. Then he created the mind, the speech, love and anger and the sexual delight. 16. The excessively brilliant creator created seven mental sons, the sages, Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu and Vasiṣṭha. 17. They have been decisively termed the seven Brahmās in the Purāṇas. Brahmā again created the Rudras arising from anger. 18. He created the sage Sanatkumāra too, the eldest of all. They are thus seven born. The Rudras were born afterwards. 19. Sanatkumāra stays with controlled brilliance. From them seven great families originated, all being divine and worshipped by the celestial sages. 20. Endowed with sacred rites they were born along with the other Sages. The lightning, the thunderbolt, the red clouds and the rainbow were created. 21. He created water at the outset. He created the rain-bearing cloud. He created the Ṛks, the Yajus and the Sāmans for facilitating Yajñas. 22. With these he worshipped the gods worthy of being adored. This is what we had heard. He created the gods from his mouth, the manes from the chest, men through impregnation and the Asuras from his loins. 23. Living beings high and low were born of his limbs as the patriarch Āpava generated the creation of the aquatic beings. 24. When the beings created did not increase he dichotomised his body and became man and woman. 25 With his greatness he persuaded the universe and created the people. Viṣṇu created the Virāṭ (the cosmic being). Thus the Puruṣa Virāṭ was created. 26. Know that he was another Manu that began the age. That lord, Puruṣa, created all the subjects out of Vairāja. 27. The creations of Viṣṇu were not born of womb. They were long-lived, famous, blessed and possessed of progeny. 28. O excellent sage, thus the primeval creation has been narrated to you on knowing which one attains his cherished goal.

[ Sanskrit text for this chapter is available ] 1. When the subjects were created the patriarch Āpava as Puruṣa acquired as his wife Śatarūpā who was not born of womb. 2. With his greatness Āpava enveloped the heaven and stood virtuously. He the noble soul became Śatarūpā thus. 3. She performed a penance for a hundred years and attained the Puruṣa of illumined penance as her husband. 4. The Puruṣa who was born is called Svāyambhuva Manu. His age is said to be seventy-one Yugas. 5. The intelligent Śatarūpā bore the Vairāja Puruṣa two sons Priyavrata and Uttānapāda of heroic prowess. 6. The blessed lady Kāmyā, wife of the patriarch Kardama, gave birth to three sons Samrāṭ, Sākṣi, and Aviṭprabhu. 7. Lord Uttānapāda begot sons equal to Indra. He begot another son Dhruva of divine nature who had the excellent lustre and the inner bliss. 8. Dharma ’s daughter, the virtuously born beautiful woman named Sunīti was the mother of Dhruva. 9. Even as a child Dhruva performed penance for three thousand divine years wishing for an imperishable status. 10. Lord Brahmā, being delighted gave him a stable position as his own, facing the seven sages. 11-12 Two sons, Puṣṭi and Dhānya were born of Dhruva. Puṣṭi begot of Samutthā five pious sons viz Ripu, Ripuñjaya, Vipra, Vṛkala and Vṛṣatejas. The queen of Ripu gave birth to Cākṣuṣa Manu. 13-16. Cākṣuṣa Manu begot Varuṇa of Puṣkariṇī. O excellent sage, from Manu of great prowess, in Naḍalā the daughter of the patriarch Vaisyajanma (?) were born ten sons viz Puru, Māsa, Satadyumna, Tapasvin, Satyavit, Kavi, Agniṣṭoma, Atirātra, Atimanyu and Suyaśas. To Puru, Āgneyī bore six sons of great lustre viz Aṅga, Sumanas, Khyāti, Sṛti, Aṅgiras and Gaya. Sunīthā, wife of Aṅga, bore him a son Vena. 17. Due to the misbehaviour of Vena the pious sagos became very furious and killed him by very huṅkāra. 18. Sārasvata Sages were requested by Sunīthā for the birth of a son. They then churned and pressed his right hand. 19. When the hand of Vena was churned Pṛthu was born. He had a bow and a coat of mail even as he was born and was equal to the sun in brilliance. 20. He was indeed an incarnation of Viṣṇu, for protecting the subjects, for the maintenance of virtue and for punishing the wicked. 21. Pṛthu, son of Vena, the ancestor of all Kṣatriyas protected the earth. He was the first lord of Earth, the first among those anointed in the Rājasūya sacrifice. 22. The two efficient persons Śūta and Māgadha were born of him. O great Sage, by him the earth in the form of cow was milked for the common welfare. 23. Performing a hundred sacrifices he as a king become the provider of livelihood to all the gods, sages and Rākṣasas and to men in particular. 24. Two virtuous princes, Vivitāsva and Haryakṣa were born to Pṛthu. They were great heroes who had become very famous. 25. Śikhaṇḍinī gave birth to a son Prācīnabarhis. While he roamed on the earth Kuśa grasses had their tips towards the East. 26. The daughter of the lord of the Ocean was duly married by him. The great lord, shone all the more when he had a wife. 27. Ten sons were born to Prācīnabarhis the great sacrificer, of his wife Samudratanayā. 28. They were Prācetas by name. They had mastered the science of archery. Together they practised virtue and performed penance. 29. They lay sunk in the waters of the ocean for ten thousand years, repeating the Japa of Rudragīta and meditating on Śiva. 30. While they were performing penance trees grew on the earth. When the Earth stood unprotected there was a great destruction of subjects. 31. O great king, after attaining boons when they returned they saw the trees. They were furious and wanted to burn them by the power of penance. 32. The Prācetasas created fire and wind from their mouths. The wind uprooted the trees and the fire burnt them. 33. On seeing the destruction of trees and observing that only a few trees were left, the valorous king Soma approached them and said. 34. O Prācinabarhiṣas, O kings, subdue your anger. This daughter of the trees, Anubhūtā, is a woman of fair complexion. 35. O fortunate ones, she was conceived by me in my womb as I knew the future. Let her be your wife and make the race of the moon flourish. 36. The patriarch Dakṣa will be born of her. He, the ancient son of Brahmā, will become a creator of great brilliance. 37. With half your brilliance, and with half my brilliance this king full of Brahma ’s brilliance will make the subjects flourish. 38. Then at the instance of Soma the Pracetasas lovingly took the fair-complexioned lady, daughter of trees, as their wife. 39. To her, through them was born the patriarch Dakṣa. O sage, that boy of great brilliance was born of the moon’s parts as well. 40. After creating mentally the mobile and immobile beings, the bipeds and the quadrupeds, Dakṣa began creation though copulatory process. 41. In accordance with the Śāstric injunctions, he virtuously married the daughter of Vīraṇa the partriarch, the chaste lady Vīraṇī. 42. He begot of her ten thousand sons Haryaśvas. At the instance of Nārada they became detached from the world. 43. On hearing of it Dakṣa again begot of her a thousand sons Subalāśvas. 44. Thanks to the instructions of the same sage they too followed the footsteps of their brothers. Unattached and following the path of mendicants they never returned to their parents. 45. On hearing of it he became very furious and cursed the sage thus—O wretch, fond of quarrels, you will never stay permanently anywhere. 46. Consoled by Brahmā, O great sage, he afterwards created women endowed with qualities and in the form of great flames. 47-48. He gave ten daughters to Dharma and thirteen to Kaśyapa, two to Brahmaputra and two to Aṅgiras and two to the learned sage Kṛśāśva. O excellent sage, the remaining twenty-seven daughters, named after the constellations lord Dakṣa gave to Soma. 49. Asuras and others were born of the daughters of Dakṣa and had become famous. The universe was filled with them. 50. O great brahmin, the subjects thereafter were born of sexual union. The creation prior to this was through mental concepts, visualisation and touch. 51. Formerly it was said by you that Dakṣa was born of the thumb of Brahmā. How then did he of great penance become the son of Prācetasa again? 52. O Sūta, it behoves you to clear this doubt of mine. This is also surprising how he attained the status of of the father-in-law of Soma. 53. Birth and destruction happen everyday among the mortals. O sage, in every Kalpa these, Dakṣa and others are born again. 54. He who knows this mode of creation of Dakṣa of the mobile and immobile beings becomes endowed with progeny and longevity. After death he is honoured in the heavenly region.

[ Sanskrit text for this chapter is available ] 1. O son of Sūta, tell me quickly about the details of the creation of the gods, Dānavas, Gandharvas, serpents and Rākṣasas. 2. When the creation did not multiply, the patriarch asked the daughter of Vīraṇa, endowed with penance, for the purpose of creation 3. He created different people by the process of copulation. O intelligent one, listen to them. I shall explain in brief. 4. Uniting with her, the powerful patriarch begot of Vīriṇī five thousand sons. 5-6. Nārada, son of Brahmā, had heard at the Satra that the creation can take place only through Kaśyapa in the daughters of Dakṣa. So, on seeing the created sons, the sage Nārada addressed them thus. 7. “You do not know any direction in the world. Without knowing that what can you create? You are very childish. Proceed only after knowing the world,” 8. Thus addressed by him they all proceeded to know the direction by means of their power. Without being able to reach their end they never returned to their father’s house. 9. On knowing that he created five hundred sons, Nārada, the visualiser of all, spoke to them also. 10. How can you create without knowing the extent of the world? All of you are childish. What creation do you propose to make? 11. On hearing his words, Subalāśvas, sons of Dakṣa, as did the Haryaśvas formerly, started in quest of all directions. 12. After reaching Puṣkara and attaining despair due to the endlessness of the world they do not return even now at the rivers from the ocean. 13. Ever since, O sage, if a brother goes in quest of a brother he perishes. That should not be done by any learned man. 14. Realising that his son? had perished, the patriarch Dakṣa cursed the noble soul Nārada in anger. 15. “O wretch, fond of quarrels, you will never stay anywhere permanently. Quarrel will always occur among the people where you happen to be present.” 16. We have heard that Dakṣa the patriarch was consoled by Brahmā afterwards and that he begot of Vīriṇī sixty daughters. 17. He gave ten of them to Dharma; thirteen to Kaśyapa; twentyseven to the moon and four to Ariṣṭanemi. 18. Two to the son of Brahmā, two to Aṅgiras and two to the learned Kṛśāśva. Now listen to their names. 19-20. O sage, the wives of Dharma are Arundhatī, Vasu, Yāmi, Lambā, Bhānu, Marutvatī, Saṅkalpā, Muhūrtā, Sādhyā and Viśvā. Now listen to their children. Viśvedevas are the sons of Viśvā, and Sādhyā gave birth to Sādhyas. 21. Marutvats were born of Marutvatī, Vasus were born of Vasu; the suns were born of Bhānu and the Muhūrtajas were born of Muhūrtā. 22. Ghoṣa was born of Lambā; Nāgavīthī was born of Yāmi and Pṛthivīviṣama was born of Arundhatī. 23. Saṅkalpa of the nature of Truth was born of Saṅkalpā. Aya and others were born of Vasu. They are eight. O Śaunaka, listen to them. 24. Aya, Dhruva, Soma, Dhara, Anila, Anala, Pratyūṣa and Prabhāsa are the eight Vasus by name. 25. Aya’s sons are Vaitaṇḍa, Śrama, Śānta and Muni. Dhruva’s son was lord Kāla influencing the worlds. 26. Soma’s son was lord Varcas imparting lustre to others. Dhara’s sons were Draviṇa and Hutahavyavaha. 27-28. Manoharā ’s sons were Śaśira, Prāṇa and Ramaṇa. Anila’s wife was Śivā whose sons were Purojava and Avijñātagati. Anila had only two sons. Kumāra was the son of Agni in the grove of Śara grass surrounded by glory. 29. His sons were Śākha, Viśākha and Naigameya. The son of Kṛttikās was called Kārttikeya. 30. Pratyūṣa’s son was Devala a sage. Devala had two sons who too had children and who were intelligent. 31-32. Bṛhaspati ’s sister was a woman of excellence, well-versed in Yoga and she traversed the entire world maintaining celibacy. She became the wife oí Prabhāsa the eighth of Vasus. O fortunate one, Viśvakarman the patriarch was born of him. 33. He was the creator of thousands of skilled arts. He is the architect of the gods. He was maker of all sorts of ornaments. He was the foremost among artisans and craftsmen. 34. He built the aerial chariots of all gods. He is a great Ātman whose craft is emulated and made use of by men too. 35-36. According to another version his wife Sarūpā gave birth to crores of Rudras such as Raivata, Aja, Bhava, Bhīma, Vāma, Ugra, Vṛṣākapi, Ajaikapād, Ahirbudhnya, Bahurūpa, Mahat etc. Eleven of them are important. O sage, listen to their names. 37-38. These eleven are the Rudras, lords of the three worlds viz:—Ajaikapād, Ahirbudhnya, Tvaṣtṛ, the powerful Rudrahara of many forms, Tryambaka, Aparājita, Vṛṣākapi, Śambhu, Kapardin and Raivata. 39. Thus a hundred Rudras of immense prowess have been mentioned to you. Now listen to the names of Kaśyapa’s wives, O excellent sage.

[ Sanskrit text for this chapter is available ] 1-2. O brahmin, they are Aditi, Surasā, Ariṣṭelā, Danu, Surabhi, Vinatā, Ilā, Tāmrā, Krodhavaśā, Kadru and Muni. Now listen to the names of their sons. In the previous excellent Manvantara twelve excellent gods were born. 3-6. They are Tuṣitas. During the intervening period of the Vaivasvata and Cākṣuṣa Manvantaras they consulted one another for the welfare of the worlds. After meeting together they spoke—“We will enter Aditi and be born. This will happen for the welfare of the gods.” After conferring they were born of Aditi daughter of Dakṣa and Kaśyapa son of Marīci. Viṣṇu and Indra were born again. 7-9. They along with Aryaman, Dhātṛ, Tvaṣṭṛ, Pūṣan, Vivasvat, Savitṛ, Mitrāvaruṇa, Aṃśa, Bhaga and Atitejas are the twelve Ādityas. Those who were born before as Tuṣitas were born again as the twelve Ādityas in the Cākṣuṣa Manvantara, O Śaunaka thus the names of Aditi’s sons have been mentioned to you. 10. Dīptis of immeasurable splendour became the children of the twenty-seven women of sacred rites and the wives of Soma. 11-12. The children of Ariṣṭanemi ’s wives were sixteen in number. “O celestial sage, the learned Kṛśāśva had many sons. Four of them are known as Devapraharaṇa. O sage, in his wife Arcis, Dhūmrakeśa too was born. 13. Two wives were Svadhā and Satī of whom Svadhā was the elder and Satī the younger. Svadhā gave birth to the Pitṛs and Satī to the Atharvāṅgirasaveda. 14. At the end of a thousand Yugas these will be born again. All the groups of the gods are thirty-three. 15. Just as the sun rises and sets every day so also the groups of gods are born in every Yuga. 16. We have heard that Hiraṇyakaśipu and Hiraṇyākṣa were born as the sons of Diti and Kaśyapa. 17. Siṃhikā their daughter became the wife of Vipracitti. The four sons of Hiraṇyakaśipu were famous for their strength and prowess. 18. They are Anuhrāda, Hrāda, Saṃhrāda and Prahlāda. The youngest Prahlāda was a devotee of Viṣṇu. 19. Pūloman and Mahiṣa were the sons of Anuhrāda born of Sūryā. Hrāda’s wife Dhamani gave birth to Vātāpi and Ilvala. 20. Saṃhrāda’s wife Kṛti gave birth to Pañcajana. Virocana was the son of Prahlāda. Bali was born of his queen Devī. 21-22. O great sage, Bali begot hundred sons of his wife Aśanā. He was a great devotee of Śiva. He engaged himself in the activities of devotion to Śiva. He was charitably inclined and liberal-minded. He attained meritorious fame and austerity. His son Bāṇa was foremost among the devotees of Śiva. By propitiating Śiva he attained the leadership of Gaṇas. 23. The story of Bāṇa has already been heard by you. In the battle Kṛṣṇa was delighted with him. 24-25 Hiraṇyākṣa’s five sons were strong and learned. They were Kukura, Śakuni, Bhūta Santāpana, Mahānāda and Kālanābha. Thus the sons of Diti have been mentioned. O sage, now listen to the names of the sons of Danu. 26-28. Danu’s sons were hundred in number and were of severe exploits. Ayomukha, Śambara, Kapola, Vāmana, Vaiśvānara, Puloman, Vidrāvaṇa, Mahāśira, Svarbhānu, Vṛṣaparvan and the powerful Vipracitti—these were the sons of Danu begot by Kaśyapa. O sage, now listen to the names of their sons. O sinless one, incidentally I shall mention a few of them. 29-30. Prabhā was the daughter of Svarbhānu. Śacī was the daughter of Puloman. So also Upadānavī, Hayaśirā and Śarmiṣṭhā were daughters of Vṛṣaparvan. Pulomā and Pulomikā were the daughters of Vaiśvānara. They were the wives of Kaśyapa son of Marīci and had many heroic sons. 31. Kaśyapa, son of Marīci, endowed with great penance, begot of them sixty thousand sons delighting the Dānavas. 32. Kālakhañjas, the powerful sons of Pulomā, lived in Hiraṇyapura. They could not be killed either by the Dānavas or by the gods. 33. Vipracitti’s sons, born of Siṃhikā, were later killed by Arjuna by the grace of Brahmā. 34. Due to the intermixture of Daityas and Dānavas these sons became valorous and famous as Saiṃhikeyas. They are thirteen in number. 35-36. They were the very powerful Rāhu and Śalya, Bala, Mahābala, Vātāpi, Namuci, Ilvala, Svasṛpa, Ajika, Naraka, Kālanābha, Śaramāṇa and Śarakalpa. These increased their races. 37. Many sons and grandsons were born of them increasing the race of Danu. Being innumerable they are not mentioned in detail. 38. In the family of Saṃhrāda the Daiteyas Nivātakavacas and Maruts were born and they were purified by penance. 39-40. Ṣaṇmukha and others are glorified as the sons of Tāmrā. Kākī, Śyenī, Bhāsī, Sugrīvī, Śukī, Gṛdhṛkā, Aśvī, and Ulūkī were the daughters of Tāmrā. Kākī gave birth to crows and Ulūkī to owls. 41. Śyenī gave birth to vultures, Bhāsī to Bhāsas Gṛdhrī to Gṛdhrakas. Śukī gave birth to parrots and Sugrīvī to auspicious birds. 42. Tāmrā the beloved of Kaśyapa gave birth to horses, camels and donkeys. Thus the family of Tāmrā has been described to you. 43. Vinatā had two sons Aruṇa and Garuḍa. The latter was the most excellent among birds. He was terrible by virtue of his activities. 44-47. Surasā gave birth to a thousand serpents of immeasurable power. They had many hoods. They were powerful enough to traverse the sky, the important among them were the kings Śeṣa, Vāsuki and Takṣaka, Airāvata, Mahāpadma, Kambala and Aśvatara. The sons of Ailā were Padma, Karkoṭaka, Dhanañjaya, Mahānīla, Mahākarṇa, Dhṛtarāṣṭra, Balāhaka, Kuhara, Puṣpadanta, Durmukha, Sumukha, Khararoman, Kharapāṇi and many others. 48. Krodhavaśā gave birth to many who. were the fanged animals and birds both of land and water. Varā ’s sons were animals. 49. Anāyuṣā ’s sons were fifty. They were very strong. The chief amongst them were Bala, Vṛtta, Vikṣara and Bṛhan. 50-51. Surabhi gave birth to rabbits and buffaloes; Ilā to trees, creepers, spreading vines and all kinds of grass; Khaśā gave birth to Yakṣa and Rākṣasas, Muni gave birth to the celestial damsels. Ariṣṭā gave birth to serpents more excellent than human beings in their power. 52. O great sages, thus the descendants of Kaśyapa have been explained to you. They had hundreds of sons and grandsons.

[ Sanskrit text for this chapter is available ] 1-5. Such is the creation as mentioned in the Manvantara, Svārociṣa, O dear. Now I shall describe the creation as evolved by Brahman while offering oblations in the elaborate Vāruṇa sacrifice in the great Vaivasvata Manvantara. All the Brahmarṣis born in the beginning, Pitāmaha made his mental sons. When a great fight ensued between the gods and the Dānavas, Diti lost all her sons. She approached Kaśyapa and propitiated him. The delighted Kaśyapa asked her to choose a boon as she pleased. She chose the boon that she be favoured with a son of immeasurable power capable of slaying Indra. 6. He granted her the boon of her choice. The sage of great penance advised her celibacy and other restraints for a hundred years. 7. The pious fair-complexioned lady conceived. She began to observe celibacy and other restraints. 8. After impregnating Diti, Kaśyapa of noble sacred rites went away satisfied for the performance of penance. 9. Indra waited for finding out a weak point in her. He found one such when the period of hundred years was short by a year. 10. Due to the gravity of the event destined to happen, once Diti did not wash her feet. She went to sleep with head hanging down. 11. In the meantime Indra entered her belly with the thunderbolt. He cut off the foetus into seven pieces. 12. While being split into seven the foetus began to cry in seven different tones. Indra told the foetus “Do not cry, Do not cry” repeatedly. He cut them again but they did not die. 13. O sage, being felled down they told him with palms joined in reverence. “O Indra, why do you wish to kill us? We are your brothers, the Maruts.” 14. O brahmin sage, at the will of Śiva, they eschewed their Daitya nature. They were accepted by Indra with due fraternity. 15. In the name of Maruts they became gods of great prowess. Thus traversing the sky the forty-nine Maruts became assistants of Indra. 16. When they flourished, Viṣṇu the patriarch, offered them kingdoms beginning with Pṛthu. Listen to that. 17. Ariṣṭa was the heroic person. Kṛṣṇa the patriarch was ever victorious. Parjanya was the presiding deity of clouds. This entire universe belongs to him. 18. O great sage, I have explained the creation of living beings to you. Listen to the division of kingdoms. I shall explain that duly now. 19. After crowning Pṛthu the son of Vena in the emperorship, Brahmā began to assign the kingdoms in due order. 20. He crowned Soma in the kingdom of birds, creepers, stars, planets, sacrifices and austerities. 21. He crowned Varuṇa in the kingdom of waters; Vaiśravaṇa as the lord of kings; Viṣṇu as the lord of Āditvas and Pāvaka as the lord of Vasus. 22. He crowned Dakṣa as the lord of patriarchs, Indra as the lord of Maruts, and Prahlāda of great strength as the lord of Daityas and Dānavas. 23. He crowned Vaivasvata Yama in the kingdom of Pitṛs, Mātṛs, Vratas, Mantras and cows. 24. He crowned the trident-bearing Śiva, in the kingdom of Yakṣas, Rākṣasas, kings, goblins and ghosts. 25. He crowned Himavat as the lord of mountains, the ocean of rivers, the tiger of deer and Bull as the lord of cows. 26. He crowned the banyan tree in the kingdom of plants and trees. Thus the kingdom was assigned everywhere by the lord of subjects. 27. The lord of the universe, the soul of all, established the son of patriarch Vairāja in the kingdom in the east. 28. Similarly, O great king, he established Sudhanvan, son of Kardama, the patriarch, in the kingdom in the south. 29. The lord directed and assigned the unfailing noble-minded son of Rajas, Ketumat as the king in the kingdom in the west. 30. He crowned the indefatigable son of Parjanya the patriarch, Hiraṇyaroman, in the kingdom in the north. 31 O Śaunaka, the details of Pṛthu the son of Vena have been narrated to you. This base is glorified as the most ancient spot of great prosperity.

[ Sanskrit text for this chapter is available ] 1. Please describe in detail all the Manvantaras. I wish to hear of all the Manus too. 2-3. O great sage, six Manus have already been mentioned to you viz. Svāyambhuva, Svārociṣa, Uttama, Tāmasa, Raivata and Cākṣuṣa. The present Manu is called Vaivasvata, O great sage. 4-6. The Manus of future are Sāvarṇi, Raucya, Brahmasāvarṇi, Dharmasāvarṇi, Rudrasāvarṇi, Devasāvarṇi and Indrasāvarṇi. All these constitute the Manus of the past, present and future. These have been enumerated by me as I have heard. 7. O sage, these fourteen Manvantaras extending over the period past, present and the future have been mentioned to you. A Kalpa consisting of a thousand Yugas is constituted by these. 8. O Śaunaka, listen. I shall explain the sages, their sons and the gods; all are famous. Listen with pleasure. 9. Marīci, Atri, the holy lord Aṅgiras, Pulaha, Kratu, Pulastya and Vasiṣṭha —these seven are Brahmā ’s sons. 10. O sage, the seven sages are in the northern quarter. In the Svāyambhuva Manvantara there were the gods named Yāmas. 11-12. The ten noble-souled sons of Svāyambhuva Manu were— Āgnīdhra, Agnibāhu, Medhā, Medhātithi, Vasu, Jyotiṣmat, Dhṛtimat, Havya, Savana and Śubhra. O great sage, the Indra there was Yajña. 13. Thus O dear, the first divine Manvantara has been mentioned to you. I shall explain the second one. Know as it is. 14-15. In the second Svārociṣa Manvantara these must be known as the great sages, viz.— Ūrjastambha, Parastambha, Ṛṣabha, Vasumat, Jyotiṣmat, Dyutimat and the seventh Rociṣmat. Then the Indra was Rocana. The gods were known as Tuṣitas. 16-17. O great sage, the ten noble-minded sons of Svārociṣa Manu, all of great heroism and exploits were Harighna, Sukṣti, Jyotis, Ayomūrti, Ayasmaya, Prathita, Manasyu, Nabha and Sūrya. 18. O sage, the second Manvantara has been mentioned by me. I shall explain the third one. Know it factually. 19-20. Vasiṣṭha’s seven sons famous as Vāsiṣṭhas and Hiraṇyagarbha ’s sons of great splendour known as Ūrjas are mentioned as the sages. Uttama the Manu had ten sons, O great sage. 21-22. They were Iṣa, Ūrjita, Ūrja, Madhu, Mādhava Śuci, Śukravaha, Nabhasa, Nabha and Ṛṣabha. The gods were Satyavedaśruta and others. O sage, the Indra then was Satyajit. He was the ruler of the three worlds. 23. The great third Manvantara has been explained. O sage, listen. I shall mention the fourth Manvantara. 24. The seven sages were Gārgya, Pṛthu, Vāgmin, Janya, Dhātā, Kapīnaka and the seventh Kapīvat. The groups of gods were Satyas. 25-26. The Indra there was Triśikha. O sage, listen to the names of Manu’s sons. The ten sons of great rites of the Manu Tāmasa were Dyutipota, Sautapasya, Tapaḥśūla, Tāpana, Taporati, Akalmāsa, Dhanvin, Khaḍgin, Mahat and Ṛṣi. 27. The fourth Manvantara of Tāmasa Manu has been mentioned to you. O dear, now listen to the great fifth Manvantara. 28-29. Devabāhu, Jaya, the sage Vedaśiras, Hiraṇyaroman, Parjanya, Ūrdhva Bāhu, Somapa —These and others constituted the seven sages. They were engaged in truth. The gods were Bhūtarajasas of the nature of performing penance. 30. Indra was named Vibhu and he was the lord of the three worlds. The name of the Manu was Raivata. He shall be known as the brother of Tāmasa. 31. O sage, Arjuna, Paṅktivindhya and others shall be known as his sons. They are endowed with great penance. They stay on the mountain Meru. 32. Raucya son of Ruci the patriarch was the Manu. His son born of the queen Bhūti was Bhautya. 33. The future Manus in this Kalpa will be seven. The future great sages will also be seven in each Manvantara in the heaven. 34. Rāma, Vyāsa, Ātreya, Dīptimat, Subahuśruta, Bharadvāja, and the lustrous Aśvatthāman son of Droṇa will be seven sages in this Manvantara. 35-37. Śaradvat son of Gautama, Gautama, Kṛpa, Kauśika, Gālava, Rum and Kaśyapa will be future seven sages. The future gods are three in number as mentioned by Svayambhu. They are the sons of the noble-souled Kaśyapa the son of Marīci. Bali the son of Virocana will become their Indra. 38-39. O Śaunaka, the future ten sons of Sāvarṇi the Manu will be Viṣāṅga, Avanīvat, Sumanta, Dhṛtimat, Vasu, Sūri, Sura, Viṣṇu, Rājā and Sumati. Thus the eighth Manvantara has been mentioned. Now listen to the ninth Manvantara. 40-42. I shall mention Dakṣasāvarṇi Manu at the outset. Listen. Medhātithi, Paulastya, Vasu, Kaśyapa, Jyotiṣmat, Bhārgava, Dhṛtimat, Aṅgiras, Savana son of Vasiṣṭha, Havya son of Atri, and Pulaha—these seven are the sages in the Rauhita Manvantara. O great sage, the groups of gods are three. 43-44. They are the sons of the patriarch Rohita, son of Dakṣa. These are the nine sons of great strength of the first Sāvarṇi— Dhṛṣṭaketu, Dīptaketu, Pañcahasta, Nirākṛti, Pṛthuśravas, Bhūridyurana, Ṛcīka, Bṛhata and Gaya. 45-47. In the tenth Manvantara of the second Sāvarṇi the following are the sages, viz. Haviṣmat, Pulaha, Prakṛti, Bhārgava, Āya, Mukti, Ātreya and the imperishable Vasiṣṭha along with the seven great sages viz, Paulastya, Prayati, Bhāmāra, Kaśyapa, Aṅgirā, Anenasa, and Satya. Those known as Dviṣimant are the groups of gods. 48-49. Śambhu, Maheśvara himself is as their Indra. The ten sons of the Manu are Akṣatvat, Uttamaujas, Bhūriṣeṇa the powerful, Śatānīka, Nirāmitra, Vṛṣasena, Jayadratha, Bhūridyumna, Suvarcā and Arcis. 50. In the eleventh Manvantara of the third Sāvarṇi there are seven sages. Understand them as they are glorified by me. 51-52. Haviṣmat Kaśyapa, Vapuṣmat Vāruṇa, Ātreya, Vasiṣṭha, Anaya, Aṅgiras, Cārudhṛṣya, Paulastya, Niḥsvara, Taijasa Agni. The first seven are the sages and the last three groups are of gods. 53-54. There are the sons of Brahmā known as Vaidhṛtas. The grandsons of Sāvarṇa and the sons of the third Sāvarṇi are— Sarvaga, Suśarman, Devānīka, Kṣemaka, Dṛḍheṣu, Khaṇḍaka, Darśa, Kuhu and Bāha, nine in all. 55-57. Now know the seven sages of the fourth Sāvarṇi from me— Dyuti son of Vasiṣṭha, Ātreya of good penance, Aṅgiras an embodied form of penance, Kaśyapa the ascetic. Paulastya the sage, Pulaha interested in penance and Bhārgava the storehouse of penance. The groups of gods are known as five and they are the mental sons of Brahmā. 58-60. The Indra then is Ṛtadhāman. He is the happy ruler of the three worlds. In the future twelfth Manvantara, O, sage, the seven great sages are Dhṛtimat, Aṅgiras, Havyavat Paulastya, Tattvadarśin Paulaha, Nirutsava Bhārgava, Niṣprapañca Ātreya, Nirdeha, Kaśyapa and Sutapa the descendant of Vasiṣṭha. 61-62. The groups of gods are three in number as mentioned by Svayambhū. They are: Divaspati Indra, Vicitra and Citra Naya, Dharmadhṛta, Andhra, Sunetra, Kṣatravṛddhaka, Nirbhaya, and Sutapas Droṇa are the sons of Raucya Manu. 63-65. In the fourteenth Manvantara of Satya Manu the seven sages are Āgnīdhra Kāśyapa, Māgadha, Paulastya Atibāhya Bhārgava, Śuci Aṅgirasa, Yukta Ātreya, Ajita grandson of Vasiṣṭha, and Pulaha. They are the final seven sages. The gods are the holy Cākṣuṣas. Śuci will become Indra. 66. After getting up early in the morning the repetition of the names of these sages of the past and future increases the happiness of men. 67-68. O great sage, listen. The groups of gods are five. The sons of this Manu are—Taraṅgabhīru, Budhna, Tanūgra, Anugra, Abhimānin Pravīṇa, Viṣṇu, Saṅkrandana, Tejasvin, and Sabala. 69. The earlier Kalpa is in the authority of Bhauma, Thus I have explained the Manus past and future. 70-71. These were mentioned to Vyāsa by Sanatkumāra of great splendour. When the thousand Yugas are complete they, of good penance, return to Brahmaloka when their task of protecting the people is over. Each Manvantara consists of seventy-one Yugas with some period left over. 72. These fourteen Manus are glorified. In each Manvantara there is re-creation after annihilation. 73. It is difficult to explain Manvantara even in hundreds of years. The Kalpa that follows a hundred thousand Kalpas is named Niśśeṣa. 74-75. There all the living beings are burnt by the sun’s rays. O sage, all of them enter Viṣṇu at the end of Kalpas along with the Ādityas. Viṣṇu then creates all living beings. This happens again and again. 76-77. Lord Rudra annihilates them I shall explain it at the end of Vaivasvata Kalpa. Thus I have mentioned all about the Manvantaras to you. It is a holy narrative conclusive to wealth and increase of the family. Article published on 03 November, 2018

[ Sanskrit text for this chapter is available ] 1. Vivasvata was born of Dakṣa ’s daughter and Kaśyapa the great sage. His wife was Saṃjñā, daughter of Tvaṣṭṛ and also known as Sureṇukā. 2. Due to the unbearable heat of her husband she in her prime of youth was dissatisfied. 3. Being scorched and not being able to hear the brilliance of the lustrous sun, the fair-complexioned lady was excited and sorrowful. 4-5. O sage, the sun begot three offsprings of her: the patriarch Manu Śrāddhadeva, Yama and Yamunā born as twins. 6. On seeing the brilliance of the sun as unbearable as the fire at the final dissolution she created Chāyā of herself. 7. She of illusory form told Saṃjñā: “O sweet-smiled auspicious lady, what shall I do for you, please tell me”. 8. “Welfare unto you. I go to my father’s house alone. Indeed you have to stay in this house without aberration. 9. These two well-behaved sons and this pretty girl should be happily protected if you wish to please me.” 10. “O lady, I shall brook their misdeeds even as much as pulling out my hair. I shall make no complaint to you. O goddess, you can go away happily.” 11. Ashamed on being addressed thus, the lady went to her father’s house but was rebuked by him. He urged her again and again to return to her husband. 12. She assumed the form of a mare. Going to Northern Kurus she wandered among the people. 13. The sun took her for Saṃjñā and begot of her a son the Manu Sāvarṇi. 14. Though requested by Saṃjñā, Chāyā did not love the elder children. She loved her own son more and fondled him always. 15. The younger brother Yama could not hear that. He did not forgive. Ever since childhood he was furious and and ill-tempered due to the gravity of what was destined to happen later. 16. When Yama, son of Vivasvat threatened Chāyā she became infuriated and cursed him angrily. 17. Due to excessive anger she cursed—“Let your leg fall off”. Yama approached his father with palms joined in reverence and said. 18-20. “I was agitated due to Chāyā’s words. I am sorry and frightened of the curse. I had only said that a mother shall have impartial and equal love for all her children. She has lost affection for us. She nurtures only the youngest one. Hence I raised my foot. It behoves you to forgive me. O lord of gods, O foremost among the refulgent ones, I have been cursed by my mother. O lord of rays, let not my leg fall off by your grace.” 21. O son, there shall be a great cause for this. That was why you too who know virtue and speak the truth had been infuriated. 22. It is not possible to make your mother’s words false. Worms will take away the flesh from your leg and go to the earth. 23. Her words will come up true and you will also be saved. Have no doubt, O deer, cheer up your mind, O lord. 24. O great sage, after saying thus to his son Yama, the sun angrily spoke to Chāyā. 25. O beloved wife, O evil-minded angry lady, what it is that you have done? Why do you love one son more? You shall tell me. 26. On hearing the words of the sun she told him the truth. Scorched by him she consoled him thus. 27. This fierce form of yours was not pleasant to Saṃjñā. She was scorched by your excessive brilliance. She could not bear it. She now resides on the grassy plain in a forest. 28. O lord of rays, she is endowed with the power of Yoga. She has resorted to yogic practice. She is praiseworthy. O lord of gods, be favourable to her by sending the message of your opinion. 29. I shall change your form. I shall make it pleasingly brilliant. On hearing this, the sun was appeased. 30. The sage Tvaṣṭṛ put him on the turner’s lathe and sharpened him further. His blazing form was slightly reduced in brilliance. 31. When the form was made more pleasingly brilliant by Tvaṣṭṛ it shone splendidly. Then resorting to Yogic practice he saw his wife Saṃjñā. 32. He assumed the form of a horse and approached her for sexual indulgence with her who could not be overwhelmed by any living being due to her lustre and observance of restraint. 33. O sage, in the course of the sexual activity she suspected him to be another man. Hence she received the semen through the mouth into the nostril. 34. Thence were born the twin gods Aśvins, the foremost among physicians. They are known as Nāsatyas and Dasras. 35. The sun showed his pleasingly splendid form to them. On seeing her husband she was extremely delighted. 36. The chaste lady returned to the house with her husband with the face beaming with pleasure. The pair rejoiced more than before. 37. This incident distressed the mind of Yama. As pious king he gladdened the subjects virtuously. 38. Yama of great lustre attained the lordship of the names and the guardianship of the quarters. 39. Sāvarṇi Manu became the patriarch. In the Sāvarṇika Manvantara he will become the future Manu by virtue of his action. 40-42. The lord is performing penance even today on the top of Meru. Their younger sister, the famous Yamī, became the most excellent river Yamunā, the sanctifier of all the worlds. He is called Sāvarṇi Manu in the world. He who listens to or retains in memory this origin of the gods attains great fame. Should he suffer from any adversity he will be rid of it.

[ Sanskrit text for this chapter is available ] 1. Nine sons all equal to him were born of Vaivasvata Manu. Later they became very lofty, bold and devoted to the virtues of Kṣatriyas. 2. They were Ikṣvāku, Śibi, Nābhāga, Dhṛṣṭa, Śaryāti, Nariṣyanta, Nabhaga, Karūṣa and Priyavrata. 3-5. Desirous of sons, Manu the patriarch performed a sacrifice. O great sage, when no sons were born as a result of the sacrifice, the famous Ilā was born, wearing divine garments, bedecked in divine ornaments and with a divine body. Manu the chastiser addressed her as Ilā and said “Follow me”. Ilā replied to him. 6. She spoke these words to the patriarch desirous of a son—“O foremost among the eloquent, I am born of the parts of Mitra and Varuṇa. 7-9. I am approaching them. I shall never be interested in sinful things.” After saying this, the chaste lady approached Mitra and Varuṇa and spoke with palms joined in reverence “O great sages, I am born in the sacrifice of Manu through your parts. I have come to you. Please tell me. What I can do for you. O lords create other sons so that your race may flourish.” 10. When the chaste lady born in the sacrifice of Manu said, the sages Mitra and Varuna spoke thus respectfully. 11. O virtuous beautiful lady of fair complexion, both of us are pleased with your self-control, humility and truth. 12. O blessed lady, you will attain our fame. You alone will become the son establishing the family of Manu. 13. You will be famous in the three worlds as Sudyumna, beloved of the universe, virtuous in conduct and enhancer of the race of Manu. 14. On hearing that she returned to her father’s presence. On the way, getting an opportunity, Budha invited her for sexual intercourse. 15. King Purūravas was born of her out of the union with Budha. O intelligent one, this son was the handsome and intelligent man who later became the husband of Urvaśī. 16. After bearing the son Purūravas she became Sudyumna as a result of Śiva ’s grace. 17. Sudyumna had three very virtuous heirs Utkala, Gaya and the powerful Vinatāśva. 18. O brahmin, O great sage, Utkala was assigned the country Utkala; Vinatāśva was given the territories on the West and Gaya was given Gayā and the eastern territories. 19. O dear, when Manu passed away, the earth was divided into ten regions. 20-24. Ikṣvāku the eldest son got the central territory. At the instance of Vasiṣṭha, Sudyumna gave the virtuous territory Pratiṣṭhāna to Purūravas. O great sages, Sudyumna had the characteristics of both man and woman. The Śakas were the sons of Nariṣyanta. Nabhaga’s son Ambarīṣa got the region Bāhlaka and so was known as Bāhleya. Śaryāti had a son and a daughter. The son was known as Ānarta and the daughter as Sukanyā who later became the wife of Cyavana. Ānarta’s son was Raibhya known also as Raivata. 25. In the territory of Ānarta he got the city Kuśasthalī which was extremely brilliant and was the seventh among seven cities. 26. He had a hundred sons of whom the eldest and the most excellent was Kakudmin. He was brilliant, strong, virtuous and a protector of brahmins. 27. A daughter Revatī was born to Kakudmin. She was endowed with great beauty, She was another Lakṣmī. 28. The king Kakudmin the lord of all went to Brahma ’s region near Brahmā, accompanied by his daughter in order to ask him about a suitable bridegroom for her. 29. While dance and music was going on, he stood there waiting for a moment near Brahmā. 30. Although it was only a Muhūrta in Brahmā’s region many Yugas had passed by. But O sages, the king Kakudmin did not know anything about it. 31. Then he bowed to Brahmā the great Ātmari, humbly and with palms joined in reverence told him about his mission. 32. On hearing his purpose the patriarch Brahmā laughed. Addressing the great king Kakudmin, he said. 33. Listen, O King Kakudmin, O lord of the earth, son of Raibhya, to my words with attention. I shall tell you the truth particularly. 34. All those bridegrooms you had in view have been killed by the efflux of time. Even their family is extinct. Time is the devourer of everything. 35. O king, your city too has been destroyed by Puṇyajanas, the Rākṣasas. It is now the twenty-eighth Dvāpara Yuga and the city has been rebuilt by Kṛṣṇa. 36. In the name of Dvāravatī because it has many entrances, it is very beautiful. It is protected by the Bhojas, Vṛṣṇis and Andhakas with Kṛṣṇa as their leader. 37. O king, now go there and give this daughter of yours to Baladeva the son of Vasudeva. 38. Thus commanded, the king bowed to him and went to that city. On realising that many Yugas had elapsed he was surprised along with his daughter. 39. Then he gave his daughter, the youthful maiden, Revatī to Bala the brother of Kṛṣṇa in conformity with the Śāstric rituals. 40. Then he, the great lord, went to the celestial summit of Meru and propitiated Śiva observing penance. 41. Raivata stayed in Brahmā’s region for many Yugas. He returned to the mortal world as a young man. This is my great doubt. 42. O sages, near Brahmā there is no old age, hunger, thirst, aberration or premature death to any one. 43. Therefore the king did not attain old age or death, nor his daughter. After consulting Brahmā about the bridegroom he returned still a young man. 44. Going to the divine city Dvāravatī rebuilt by Kṛṣṇa, he got his daughter married to Bala. 45. Hundred sons were born to that virtuous great lord. Through many wives Kṛṣṇa too had innumerable sons. 46. The family of the two noble souls was very great. All the Kṣatriyas in every quarter became delighted and virtuous. 47. Thus the race of Śaryāti has been narrated to you. O brahmins, I shall succinctly mention the details of others too. Listen attentively. 48. Nābhāga had a son Dhṛṣṭa. After establishing the Kṣatriya race and performing the brahminical rites he attained brahminhood. 49. Dhṛṣṭa’s race originally Kṣatriya became brahmin family on the earth. Karūṣa’s descendants the Kārūṣas were Kṣatriyas, insubjugable in war. 50. Nṛga who was also a son of Manu was a liberal donor of riches to brahmins and of cows. 51. Once due to an error in his charitable gift of a cow, prompted by his own sins and crooked intellect, he became a chameleon and was redeemed by Śrīkṛṣṇa. 52. An excellent son was born to him named Prayāti, the knower of virtues. This I have heard from Vyāsa and have now briefly mentioned to you. 53. Pṛṣadhra, a son of Manu was made the keeper of cows by his preceptor. During the nights, observing the posture of heroes, he diligently looked after the cows. 54. Once a tiger entered the cowshed to attack the cows. On hearing the shrieks of the cows he woke up. Strong that he was he seized a sword to kill it and started. 55. On seeing the lord armed with a sword the frightened tiger slipped away. Not knowing it and mistaking a reddish brown cow as the tiger he hit it with his sword on its head. 56. Due to rain and gust of wind in the night he was deluded. Thinking, that the tiger had been killed he returned to his place. 57. When the night dawned into day he got up and went there. He saw only the cow killed and not the tiger. He felt dejected. 58. On hearing about the incident and realising that he had committed a sin unconsciously and not wilfully, the preceptor cursed him—“Become a Śūdra, not a Kṣatriya.” 59. On being cursed by his preceptor, the family priest out of anger, Pṛṣadhra started from there and went to the great forest. 60. Dejected by sufferings he became detached and practised Yoga. He burnt himself in conflagration and attained the greatest goal. 61. Kavi, son of Manu, was highly intelligent due to Śiva’s blessings. After enjoying divine pleasures here he attained the rare salvation hereafter. There is no consensus of opinion in the Purāṇas about the names. Pargiter who collated the Puranic texts on the topic suggested the following names Ikṣvāku, Nābhāga, Dhṛṣṭa, Śaryāti, Nariṣyanta, Karūṣa, Prāṃśu, Nābhānediṣṭa and Pṛṣadhra. Śp agrees in respect of the first five but it substitutes Śibi, Nābhāga ( Dvitīya ) and Priyavrata Prāṃśu for Nābhānediṣṭa and Pṛṣaghra (?). Probably the second Nābnhāga is identical with Nābhanediṣṭa. The identification of Śibi and Priyavraya (?) with Prāṃśu Prṛṣadha (?) is doubtful.

[ Sanskrit text for this chapter is available ] 1. Formerly Ikṣvāku was born as the son of Manu through the nose. He had a hundred sons who were liberal in bestowing gifts. 2. Before them O brahmins, there were no kings in Āryāvarta. Of them the eldest was Vikukṣi. He became the king of Ayodhyā. 3-4. Listen to one of his misdeeds. He wanted to perform Śrāddha but before performing the same he ate a rabbit and came to be known as Śaśāda. Abandoned by Ikṣvāku, he entered a forest. 5. When Ikṣvāku passed away he was installed a king at the instance of Vasiṣṭha. He had fifteen sons of whom the chief was Śakuni. 6. They all became kings and protectors of the northern country. Ayodha’s son was the powerful king Kakutstha. 7. Kakutstha’s son was Arinābha. His son was Pṛthu. Pṛthu’s son was Viṣṭarāśva. From him was born Indra the lord of people. 8. Indra’s son was Yuvanāśva, the ruler of Śrāvasta. His son was Śrāvastaka who built Śrāvasti. Śrāvastaka’s son was Bṛhadaśva. 9. His son was Yuvanāśva and Kuvalāśva was his son. Since he slew Dhundhu he became the excellent king Dhundhumāra. 10-11. Kuvalāśva had hundred sons who were excellent archers. He was entrusted with the kingdom by his father. After transferring the royal glory to the son the king entered the forest. But Uttaṅka prevented him. 12-14. Listen. You shall protect the earth virtuously. O king, only when protected by you can the earth be relieved of excitement and sorrow. It does not behove you to go to the forest. There is a Dānava, proud of his strength near my hermitage, in the snow-covered wilderness, full of sea-sand. He is indestructible even to the gods. He has a huge body and is very strong. 15. He stays underground concealed by the sand. The terrible Rākṣasa son of the demon Madhu is Dhundhu by name. 16. He stays there performing a terrible penance for the destruction of the worlds. At the end of every year he exhales terribly. 17. When he exhales, the whole world including mountains, forests and wilderness, quakes. Blazing flames with pink smoke smoulder everywhere. 18. Hence, O king, I cannot stay in my hermitage. O strong one with huge arms ward him off desiring the welfare of the worlds. 19. Let the worlds become happy and peaceful after he had been killed by you. O lord of earth, you alone can slay him. 20. O sinless one, a great boon has been granted to you. Viṣṇu will heighten your splendour by his own splendour. 21. Great virtue accrues from the protection of the subjects. A similar opportunity is wanting in the forest. Let not your mind be directed that way. 22. O leading king, nowhere such a virtue exists as it does in the protection of the subjects. This has been pursued by the saintly kings of yore. 23. Thus requested the saintly king entrusted his son Kuvalāśva with the task of thwarting Dhundhu. 24. “O holy lord, O excellent brahmin, I have already laid aside my weapons. Here is my son who will surely destroy Dhundhu.” 25. Having said thus and instructed his son the king proceeded with penance. Kuvalāśva accompanied by Uttaṅka went to fight with Dhundhu. 26. At the approach of Uttaṅka and for the benefit of the worlds, lord Viṣṇu entered him with his splendour. 27. When the invincible Kuvalāśva started there was a loud shout in the heaven. “This glorious prince will slay Dhundhu.” 28. The gods surrounded him with garlands of flowers. They praised him saying “Be victorious, Be long-lived.” 29. The most excellent among the victorious, the king went there accompanied by his sons. He caused an ocean to be dug in the midst of that vast expanse of sand. 30. O brahminical sage, heightened in strength by the splendour of Viṣṇu he became very brilliant and stronger. 31. O brahmin, the demon Dhundhu was found out, concealed beneath the sand towards the western quarter as the sons of the king dug up the place. 32. He appeared to consume all the worlds out of fury in the fire emerging from his mouth. Water too gushed out from him as from the moon-stone at the moonrise. 33. The hundred sons were scorched and burnt in the fire. O great sage, among them only three survived. 34. O leading brahmin, then the king of great splendour rushed at the very powerful Rākṣasa, the brahmin-slayer Dhundhu. 35. The king quaffed off the gushing water through fiery arrows and quelled the fire through water. 36. After killing the aquatic demon of huge body with his strength, the king requested Uttaṅka to survey his work. 37. O great sage, Uttaṅka granted him boons. He gave him never-ending wealth and invincibility to enemies. 38. He blessed him with interest in virtue, perpetual residence in the heaven and the imperishable world to his sons who were killed in the battle. 39. Three of his sons survived. The eldest of them was Dṛḍhāśva. Haṃsāśva and Kapilāśva were younger princes. 40. Haryaśva was the son of Dṛḍhāśva who was the son of Dhundhumāra. Nikumbha who was always engaged in sacred rites was the son of Haryaśva. 41. Saṃhatāśva an expert in war was the son of Nikumbha. Akṣāśva and Kṛtāśva were the sons of Saṃhatāśva. 42. He had two daughters Haimavatī and Dṛṣadvatī honoured by the good. She was famous in the three worlds. Her son was Prasenajit. 43. Prasenajit had a chaste wife Gaurī. She was cursed by her husband and turned into the river Bāhudā. 44. His great son was Yuvanāśva, the lord of the earth. Māndhātā famous in the three worlds was Yuvanāśva’s son. 45-46. Śaśabindu ’s daughter the chaste Caitrarathī was his wife. She was the eldest sister of ten thousand brothers. Māndhātā begot of her two sons, Purukutsa, the knower of sacred rites and Mucukunda the righteous. 47. Purukutsa’s son was Trayyāruṇi. His son was Satyavrata. 48-50. He was evil-minded. Whenever sacred mantras were recited he put obstacles. After the marriage was celebrated he abducted the brides of others with force, out of lust, delusion, fun or arrogance. He abducted the virgins to satisfy his lust. The king Trayyāruṇi forsook him for such evil practices. Infuriated he called him a disgraceful wretch. 51. When cast-off he asked his father where to go. The king asked him to stay with the outcastes. 52. Cast off by his father the righteous king and protector, the heroic Satyavrata lived with the outcastes. 53. Becoming detached due to the activities of his son, the king Trayyāruṇi forsook everything and went to the forest in order to perform penance to propitiate Śiva. 54. O brahmin sage, due to that sinful misdeed Indra did not rain in his kingdom for twelve years. 55. Viśvāmitra of great penance abandoned his wife in that land and performed extensive penance in the marshy foreshore of the ocean. 56. His wife tied her middle son round her neck and offered him for sale in exchange for a hundred cows in order to sustain the other children. 57. On seeing her offering her own son, tied round her neck, for sale, Satyavrata released him. 58. The mighty Satyabrata sustained him just to satisfy Viśvāmitra and out of human sympathy. 59. Ever since then, that son of sage Viśvāmitra came to be called Gālava because he was tied round the neck. He too performed great penance.

[ Sanskrit text for this chapter is available ] 1. By his devotion to Viśvāmitra his compassionate nature and his vow, Satyavrata nurtured and looked after Viśvāmitra’s wife. 2. O sage, he killed deer, boars and buffaloes of the forest and he cast off their flesh near the hermitage of Viśvāmitra. 3. In virtue of his being the priest and the teacher the sage Vasiṣṭha looked after the holy centres, cows, clans and the harem. 4. Vasiṣṭha nursed more and more grudge against Satyavrata forced by the gravity of what was destined to happen. 5. Vasiṣṭha had not prevented the father from exiling the son from the kingdom because there was sufficient cause for the same. 6. When the seventh step is taken (round the fire in the altar) the marriage becomes valid. But Satyavrata did not understand this secret. 7. Only for the satisfaction of his father did he do the same thinking that the family customs should remain unviolated. 8. When he was abandoned by his father Vasiṣṭha did not interfere on his behalf. The sage proclaimed that he would never install him in this kingdom. 9-12. During the twelve years of famine and drought Satyavrata observed his vow. When there was no meat available the prince saw the wish-yielding cow of Vasiṣṭha. O sage, the king who observed the ten tenets of Dharma killed the cow either due to anger or greed or exhaustion or hunger. The meat of the same he utilised to feed Viśvāmitra’s son. On hearing of it the sage Vasiṣṭha became angry and said. 13. If the two iron stakes thrust by me fail I shall fix another cruel one. 14. Your transgression is threefold. You have displeased your father, killed the cow of your preceptor and used things unsprinkled with holy water. 15-16. He called him Triśaṅku and ever since he is known as Triśaṅku. When Viśvāmitra returned he was pleased with Triśaṅku for having maintained his family during his absence. When pressed to choose a boon the prince chose it. 17. When there was drought for twelve years he had helped his family, therefore the sage anointed him in the kingdom of his father and officiated as priest in his coronation. 18. Ever as the gods and Vasiṣṭha were watching, the saintly lord Viśvāmitra made him ascend heaven in his physical body. 19. His wife Satyarathā, hailing from the family of Kekayas bore him a son who was named Hariścandra. 20. That king Hariścandra is known as Traiśaṅkava. He is famous as the performer of the Rājasūya sacrifice and as an Emperor. 21. Hariścandra’s son Rohita was famous. Rohita’s son was Vṛka and Bāhu was born of Tṛka. 22. Haihayas and Tālajaṅghas removed that king. O brahmin, he was very virtuous. 23. Bāhu begot a son. Sagara was born with poison. Reaching the hermitage of Aurva, he was saved by Bhārgava. 24. Securing fiery missiles from Bhārgava king Sagara conquered the earth after killing Tālajaṅghas and Haihayas. 25. He defeated Śakas, Bahūdakas, Pāradas, Tagaṇas and Khaśas. He established a good religious cult and ruled over the earth virtuously. 26. How was he born with poison? How did he conquer the Kṣatriyas ? O son of Sūta, please narrate this in detail. 27. O sage, listen with attention. I shall narrate what Vaiśampāyana said on being asked by Janamejaya, son of Pārīkṣita. 28. O sage, how was the king born with poison? How did he kill the kings? Please narrate this. 29. O dear, O lord of the subjects, the kingdom of Bāhu who indulged in vices was captured by Haihayas and Tālajaṅghas and the Śakas. 30. Five groups of Rākṣasas are mentioned, viz.— Yavanas, Pāradas, Kāmbojas, Pahlavas and Bahūdakas. 31. O king, these five groups of Rākṣasas pursuing activities of exploit on behalf of the Haihayas seized the kingdom of Bāhu and gave it to the Haihayas. 32. Having lost the kingdom, Bāhu went to the forest along with his wife. Distressed that he was he abandoned his life. 33. One of his wives belonging to the house of Yadu followed him in pregnancy. Due to jealousy as a result of her expected son before her, the co-wife administered poison to her. 34. She made the funeral pyre of her husband ready and was about to enter the fire, Aurva Bhārgava mercifully prevented her. 35. The queen stayed in his hermitage for the sake of her child in the womb. She served the sage, mentally remembering Śiva. 36. Once when the Muhūrta and the Lagna were good when the five planets were ascendant the child was born along with the poison administered to the queen. 37. In that auspicious Lagna, O excellent sage, the king Sagara, of mighty arms, was born. 38. Aurva performed the postnatal rites of that prince. He taught him Vedas and Śāstras and instructed him in the use of missiles. 39. The blessed Sagara, earnestly learnt the lore of the fiery missile, in accordance with the rules of procedure, the missile that is unbearable even to the gods. 40. The infuriated Sagaras, equipped with this miraculous and other weapons and with his own natural strength, killed the Haihayas. 41. This Sagara became foremost among the famous, earned fame in all the worlds and established piety on the earth. 42. Then the Śakas, Yavanas, Kāmbojas and Pahlavas, being destroyed sought refuge in Vasiṣṭha. 43. After deceitfully compelling them to enter into an agreement, Vasiṣṭha of great brilliance offered them freedom from fear and brought them to king Sagara. 44. At the instance of his priest Sagara maintained his vow by destroying their mode of worship and effecting alterations in their hair style. 45. He released the Śakas after shaving off half of their heads. Complete tonsure was assigned to Yavanas and Kambojas. 46. Pāradas were given close hair-cut and Pahlavas were asked to grow beard and moustache. All of them were deprived of the right of the Vedic study and the use of Vaṣaṭkāra. 47. All those Kṣatriyas who had been deprived of virtue were re-instated in piety. The entire earth was conquered by him virtuously. 48. Thus conquering the earth virtuously the king instituted a horse-sacrifice. 49. O sage, the sacrificial horse was let loose, followed by his sixty thousand sons. It reached the shore of the ocean in the south-eastern region. 50. It was stealthily removed by Indra, king of the gods, for his selfish ends near the sea-shore and taken underground. 51. In order to search out the horse, king Sagara caused the country around dug up through his sons. 52. While it was being dug near the ocean, they met the sage Kapila, the primordial Puruṣa of cosmic form. 53. As he woke up from trance all but four of the sixty thousand sons were burnt by the fire from his eyes. 54. The four who were spared were Harṣaketu, Suketu, Dharmaratha and Pañcajana. They became the kings establishing his line. 55. Lord Viṣṇu granted him five boons, viz. flourishing family, intelligence, fame, the ocean as son and wealth. 56. By that virtue he attained the fatherhood of ocean. He regained the sacrificial horse from the ocean. 57. He performed a hundred horse-sacrifices and became famous. He acquired wealth bestowed by Śiva. He propitiated the deities by performing the sacred rites.

[ Sanskrit text for this chapter is available ] 1. How were the heroic sons of Sagara born? By what means did the sixty thousand of them become valorous? 2. Sagara had two wives. They had wiped off their sins by penance. When Aurva the sage was propitiated by them he granted them a boon. 3. One of them chose the boon of sixty thousand sons. The other chose one son who would maintain the line of succession in the race. 4. Having received the boon of heroic sons she gave birth to a big gourd of seeds which were separated. 5. They were put in jars of ghee and nurtured by nursing maidens. They became princes and enhanced the delight of all. 6. When they were burnt by Kapila one Pañcajana became king. 7. Pañcajana begot a son Aṃśumat whose son was Dilīpa. Dilīpa’s son was Bhagīratha. 8. It was this Bhagīratha who brought Gaṅgā to the sea and made her his daughter. 9. Bhagīratha’s son was Śrutasena. His son was the virtuous king Nābhāga. 10. Ambarīṣa was the son of Nābhāga. Sindhudvīpa was his son. Ayutājit was the heir and successor to Sindhudvīpa. 11. His son was king Ṛtuparṇa, who knew the secret of the dice and was a friend of king Nala. 12. Ṛtuparṇa’s son was Anuparṇa. His son was Mitrasaha who was known as Kalmāṣapāda also. 13. Kalmāṣapāda’s son was Sarvakarman. Anaraṇya was the son of Sarvakarman. 14. Anaraṇya’s son was king Muṇḍidruha. His sons were Niṣadha, Rati and Khaṭvāṅga. 15. Khaṭvāṅga returned from the heaven, lived for a Muhūrta and attained all the three worlds, O sinless one, through his intellect and truthfulness. 16. Dīrghabāhu was his son. Raghu was his son. Aja was his son and Daśaratha was born of him. 17. Rāma was born of Daśaratha. He was very pious and famous, a part of Viṣṇu and a devotee of Śiva. Rāvaṇa was killed by him. 18. His story has been described in the Purāṇas. It is famous in the Rāmāyaṇa. It has not been mentioned here in detail. 19. Rāma’s son Kuśa was very famous. Atithi was born of Kuśa. His son was Niṣadha. 20. Nala was the son of Niṣadha. Nabhas was the son of Nala. Puṇḍarīka was the son of Nabhas. Kṣemadhanvan was bis successor. 21. The powerful Devānīka was the son of Kṣemadhanvan. Devānīka’s son was the king Ahīnagu. 22. Ahīnagu’s heir was the powerful king Sahasvat. Vīrasena was his son, a scion of the family of Ikṣvāku. 23. Vīrasenā’s heir was Pāriyātra. From him a son Bala was born. Sthala was his son. 24. His son was the valorous Yakṣa born of a part of the sun. His son was Aguṇa and from him was born Vidhṛti. 25. His son Hiraṇyanābha was a great preceptor of Yogic science. He was the disciple of the sage Jaimini and an expert in the spiritual science. 26. It was from this great king that Kauśalya Yājñavalkya studied the spiritual science of Yoga that unrevels the knotty mesh of the heart. 27. His son was Puṣyanāman. His son was Dhruva. Agnivarṇa was his son. His son was Śīghra. 28. His son was Marut. He became a Siddha by means of Yoga. This king is alive even now in a village Kalāpa. 29. At the end of Kali he will revive the extinct solar race ( sūryavaṃśa ) along with the contemporary sages. 30. Pṛthuśruta was his son. Sandhi was his son. Amarṣaṇa was his son and Marutvat was his son. 31. Viśvasa was his son. His son was Prasenajit. Takṣaka was his son and his son was Bṛhadbala. 32. These are the kings of Ikṣvāku family who had gone before. Now listen to the future kings of this family, the most excellent of those who know sacred virtue. 33. Bṛhadbala’s son will be Bṛhadraṇa. Urukriya will be his son. 34. His son will be Vatsavṛddha. His son will be Prativyoman. Bhānu will be his son whose son will be Divārka, lord of a vast army. 35. His son will be a great hero, Sahadeva. His son will be Bṛhadaśva. The powerful Bhānumat will be his son. 36. The powerful Pratīkāśva will be the son of Bhānumat. King Supratīka will be his son. 37-41. Marudeva born of an auspicious star will be his son; his son will be Puṣkara; his son Antarikṣa; his son Sutapas; his son the heroic Mitrajit; his son Bṛhadbhāja and his son Barhināman; his son Kṛtañjaya; his son Raṇañjaya; his son Sañjaya; Sākya his son, Śuddhoda his son, Lāṅgala his son; his son Prasenajit; his son will be Śūdraka; Ruṇaka his son; Suratha his son and Sumitra his son. Thereafter the family becomes extinct. 42. The family of the Ikṣvākus will end with Sumitra, the family with kings of variegated exploits, sacred rites and virtuous practice. 43. Reaching upto Sumitra the king in the Kali age that auspicious race will become merged in outside families. It will flourish again in the Kṛta age. 44. These are the kings in the solar race (sūryavaṃśa) who made profuse monetary gifts. Those mainly mentioned belong to Ikṣvāku’s family. 45. This is the auspicious creation of the sun Vivasvat, who is glorified as Śrāddhadeva, the bestower of nourishment to all living beings. 46. Reading and listening to this creation of Vivasvat, man attains Sāyujya after enjoying happiness here. He will be blessed with progeny.

[ Sanskrit text for this chapter is available ] 1. On hearing about the excellent solar race of Śrāddhadeva, the sage Śaunaka respectfully asked Sūta. 2. O Sūta, disciple of Vyāsa, of long life, obeisance be to you. A divine and pious story has been narrated to us. 3. It has been mentioned by you that Śrāddhadeva is the progenitor of the solar race. I have a doubt therein which I shall mention before you. 4. How did the sun become Śrāddhadeva? I wish to hear this. Please clear this doubt with pleasure. 5. O holy lord, please mention the glory and the benefit of Śrāddha rite whereby the manes are pleased and bless the performer with prosperity. 6. I wish to hear this too, namely the creation par excellence of the manes ( pitṛ ). O intelligent one, please mention this particularly. Have mercy on me. 7-9. O Śaunaka, I shall mention everything concerning the creation of the manes. This was narrated to the intelligent Mārkaṇḍeya by Sanatkumāra. I shall mention it to you. It bestows the benefit of all cherished desires. Bhīṣma the foremost of the virtuous lying on the bed of arrows was requested by Yudhiṣṭhira to whom he spoke thus. 10. How is nourishment achieved by a man desirous of nourishment? I wish to hear this. What is it that makes a man free from distress? 11. On hearing the question of Yudhiṣṭhira, Bhīṣma the knower of Dharma spoke with pleasure even as every one was listening. 12. O Yudhiṣṭhira, those who perform Śrāddha rites with pleasure delight everyone through them as a result of the favour of the manes. J3-15. Men desirous of benefits perform Śrāddhas, keeping in view, the father, the grandfather and the greatgrandfather in three balls of rice. O Yudhiṣṭhira, ṃe manes bless the man desirous of piety with piety, desirous of progeny with progeny a ad desirous of nourishment with nourishment. 16: Some manes are in the heaven and some are in the hell. The fruit accruing to the living beings is determined by their activity. 17. How do the Śrāddhas go to the manes? How those in the hell can derive the benefit? 18. I have heard that even the gods worship the manes. I wish to hear this. Please mention this in detail. 19. O suppressor of enemies, in this context, I shall narrate an event as I have heard from my father who had left this world. 20. At the time of Śrāddha, the ball of rice for my father was kept ready by me. My father split the ground and requested me to offer the same into his hand. 21. Thinking that it was not the procedure enjoined in the Kalpa texts I placed the Piṇḍa on the Kuśa grass without further thought. 22. “O sinless one, O most excellent of the descendants of Bharata, gladdened by me my father spoke in sweet words. 23. O most excellent of men, I only tested you. I have been redeemed by you the knower of sacred rites and a good scholar. I have been blessed with a real heir in you. 24. What the king does by virtuous or authoritative rites, the subjects too emulate, taking them to be backed by precedent. 25. O most excellent of the descendants of Bharata, listen to the eternal virtues of the Vedas. Proof of the Vedic rite has been shown by you- 26. Being delighted I shall grant you excellent boons lovingly. Accept them. They are difficult to obtain in the three worlds. 27. Death will have no hold on you as long as you wish to live. With your permission it may be effective again. 28. What is it that you wish for? I shall grant you an excellent boon. O foremost among the descendants of Bharata, what is in your mind? Mention it”. 29. When he had said this, I saluted him with palms joined in reverence and said—“O bestower of honour, if you are pleased, I am content. I ask you a question. Please answer it. 30. He said to me—“Tell me. If you wish I shall grant it to you”. When I asked him again the king told me. 31. O dear, listen. I shall explain your question factually. The entire “ Pitṛkalpa ” has been heard by me from Mārkaṇḍeya. 32. O dear, what you ask me now I had asked the sage Mārkaṇḍeya. He, the knower of sacred rites, replied to me. 33. O king listen. Once as I looked up into the sky, I saw a great aerial chariot coming over the mountain. 34-35. I saw in the aerial chariot a great blazing mass of splendour as brilliant as glowing coal and very pleasing to the mind having nothing to excel. it. I saw a man of the size of a thumb lying therein. He was very brilliant as if fire had been placed over fire. 36. I bowed to him. With my head bent down, I asked the holy lord. “O holy lord, how may we know you?” 37. The pious soul told me “you have not that penance and austerity, O sage, whereby you may know me, the son of Brahmā. 38. I am Sanatkumāra. What can I do for you? The other sons of Brahmā are younger to me. 39. My seven brothers are invincible and their families are established. But we pursue the rites of ascetics restraining the Ātman in the Ātman. 40. Even as I was born I became famous as Kumāra. O sage, hence I am called Sanatkumāra (the eternal bachelor). 41. Since you have piously performed penance with a desire for my vision I have appeared before you. Welfare be to you. What wish of yours shall I carry out?” 42. When he said this I told him—“O holy lord, listen. Please narrate factually the original creation of the Pitṛs. 43. When requested thus he said to me. Listen to everything factually. O dear one, I shall explain to you the auspicious creation of the Pitṛs truthfully. 44. Formerly Brahmā created the gods and said to them, “Worship me”. But they who sought benefits eschewed him and worshipped the Ātman. 45-46. They were cursed by Brahmā thus. You will be deluded and become senseless”. Hence unable to know any thing and being insensible they bowed to Pitāmaha and said “Please bless us.” Being requested thus he said to them for the sake of expiation. 47. “Ask your sons. You will then attain perfect knowledge”. Urged thus the senseless ones asked their sons boldly. 48-50. They were asked to perform expiatory rites. O sinless one, the gods were thus addressed by the sons. “Let the sons be approached.” The gods who had been cursed by Brahmā told him that the sons had gone away. Then Brahmā told the gods thus “O gods, listen, You are not Brahmavādins, the believers in Brahma ’s cult. 51 Hence what has been mentioned by the sons, the most excellent of the perfectly wise shall be followed without hesitation and not otherwise. 52. O dwellers of heaven, let the gods and the Pitṛs worship one another with great delight. This will confer the cherished desires.” 53. Sanatkumāra said:—O great sage, then their doubts were cleared. With delight they became the mutual bestowers of happiness at the instance of Brahmā. 54. Then the gods said “Since you addressed us as sons you will undoubtedly become Pitṛs. 55. In the Śrāddha of the Pitṛs, undoubtedly the performer will propitiate Soma who being delighted and enhanced by the offering shall gladden the worlds. 56-58. They will delight the ocean, the mountain and the forest, all consisting of the mobile and immobile beings. Those who desire nourishment and perform Śrāddha rites are given nourishment by the Pitṛs who are propitiated. Those who give three Piṇḍas in the Śrāddha mentioning the names and Gotras delight the Pitṛs wherever they be and are looked after by them. 59-60. Let these words be truthful. Whether gods or Pitṛs we are father and sons successively. Thus the Pitṛs who became sons virtuously were famous in the world as mutual beneficiaries. Article published on 03 November, 2018

[ Sanskrit text for this chapter is available ] 1. O foremost among the performers of penance, the Pitṛs in the heaven are seven in number. Four of them are embodied and three bodiless. 2. The primordial groups of gods, brahmins and others worship them. With the power of their Yoga they strengthen and gladden Soma. 3-6. Hence people shall offer Śrāddhas especially to the Yogins. A silver vessel or a vessel with silver when offered with Svadhā, delights the Pitṛs. When the sun is in the northern transit he shall make offerings in the fìre or in its absence in water. He shall propitiate fire-god, Soma or Yama. Those who delight the Pitṛs with devotion are delighted by Pitṛs. The Pitṛs bestow nourishment, offspring, heaven, health and other desired objects. 7. O sage, the rites of Pitṛs are better than the rites of the gods. O brahmin sage, since you are a devotee of the Pitṛs you shall be free from old age and death. 8. O sage, the goal attained by devotion to the Pitṛs is not attained by the practices of Yoga. O great sage, so devotion to the Pitṛs shall be pursued with care. 9. After saying thus and immediately bestowing the vision of perfect knowledge the lord of the gods disappeared. 10. O Bhīṣma, listen again. Formerly, even after learning the code of Yoga, the brahmin sons of Bhāradvāja were degraded due to their evil course. 11. Their names which indicate their activities are Vāgduṣṭa (defiled in speech), Krodhana (angry), Hiṃsra (violent), Piśuna (backbiter), Kavi (poet), Svasṛṣa(self-creating) and Pitṛvartin (worshipping the pitṛs) 12. O dear, the sons of Kauśika became the disciples of Garga. When their father had expired they went in exile. 13. At the instance of their preceptor they looked after his cow and her calf. All of them were unjust in their actions. 14. O descendant of Bharata, once in their coarse of wandering in the forest, they were oppressed by hunger. They had the cruel intention of injuring the cow then. 15. Kavi and Svasṛṣa forbade them do so. But they could not be prevented from that act. 16. The brahmin Pitṛvartin who performed Śrāddha everyday with devotion to the Pitṛs spoke to them angrily. 17. If it is not possible to stop this do it with the Pitṛs in view. Perform the Śrāddha, ye all cautiously. 18. If performed thus, the cow will attain piety undoubtedly. By worshipping Pitṛs we shall not be affected by sin. 19. O descendant of Bharata, on being advised thus, they all sprinkled the cow with sacred water, dedicated it to the Pitṛs and used it as their food. 20. After eating the cow they said to the preceptor saying—“The cow is killed by a tiger. Let the calf be accepted.” 21. The sage accepted the calf with great distress. The killers of the cow became sinful by their false reverence and service. 22. O dear, in due course, when their term of life expired the seven brothers passed away. 23-24. They were reborn as the sons of a hunter as a result of their cruelty, violence, being ignoble towards the preceptor and their over-indulgence in fierce violence. They were reborn in the country of Daśārṇas. They were strong, intelligent and experts in piety. 25. They were engaged in the practice of sacred rites. They were free from the delusion of hunting animals. On the beautiful mountain Kālañjara they passed their time with distress. 26. Recollecting the event of their death the forest-roamers became forbearers, free from Dvandvas and averse to taking gifts. 27. The hunters performed auspicious rites, and holy deeds, disassociating themselves from the wicked. They had the power of the memory of the previous birth. 28. Whatever sacred rites they had heard in the preceptor’s hermitage in the previous births were retained in their minds. So also the goal of non-return to this world. 29-30. They performed their penance, had their food and finally cast off their lives on that mountain. O descendant of Bharata, O king, the different places where they fell dead are still seen in the same manner on the mount Kālañjara. Thanks to their activities neither auspicious nor inauspicious, they were reborn in a life neither auspicious nor inauspicious. 31. On an island in an auspicious spot the seven became aquatic birds. They were reborn as Cakravāka birds in a life that is neither auspicious nor inauspicious. 32. They abandoned the contact with their mates. They were like sages practising sacred rites, free from associations and Egotistic feelings. They remained calm. They did not accept gifts. They were free from Dvandvas. 33. They were birds only in name. They were holy b?xhelors delighted in renunciation. They were birds practising sacred rites. 34. They could remember their previous births. They grew old even as they were bachelors. They remained together free from aberrations and performed good rites. 35. When they were born as brahmins they acted falsely to their preceptor. Still in their birth as birds they attained knowledge as a result of the Śrāddha they had performed. 36. They had performed the Śrāddha for the Pitṛs with due rituals. They retained memory of previous noble birth. 37. The knowledge of Brahma practised by the ancients or found in the preceptors’ families stands as of yore even today. One shall practise that knowledge therefore. 38. They were of noble birth and were named Svatantra. Suyajña, Sumanas, Suvākśuddha (Suvākṣuddha/Suvākchuddha?) and the fifth one Chidradarśaka. 39. While they were practising sacred rites an auspicious event happened there. O great sage, please listen to that. 40. The prosperous king of Nīpas, endowed with strength, and accompanied by his harem entered that forest. 41. The Cakravaka Svatantra yearned much, on seeing the happy king endowed with the glory of the kingdom pass along. 42-43. I have become weary with the observance of fasts and steady penance. If there is a merit accruing from penance or the observance of checks and restraints let me become like him the abode of fortune and bliss. 44. Then two of his comrades said. “We shall be your ministers, your delighters and well-wishers.” 45. After saying “So be it”, the Yogic soul attained his goal. The two Cakravākas replied to him. 46. After renouncing action by the Yogic practices why do you long for such a boon? Hence hear my statement. 47. O dear, you will become a king in the excellent city of Kāmpilya. These too will be your ministers who will not go astray. 48. The three did not speak about the kingdom to their four comrades. Being delighted Sumanas said again. 49. When the curse is over you will attain Yoga. Sarvasattva, Suyajña and Svatantra too will attain yogic powers. 50. Due to their favour you will attain merit. You have sprinkled the cow and offered it to the Pitṛs. 51. We shall acquire knowledge which shall work as the means of Yoga for all. Thīs statement is bold and spirited and is quoted as a verse. 52. After attaining human life you will attain “Yoga”. After saying this the learned bird Sumanas became silent. 53. Thus I have mentioned their story to you. What more do you wish to hear?

[ Sanskrit text for this chapter is available ] 1. Mārkaṇḍeya of great intellect, O foremost among the devotees of the Pitṛs what happened after that? O excellent sage, please tell me. 2. Those seven traversers of the lake Mānasa engaged in sacred rites and Yoga got their bodies withered up taking in only air and water. 3. After sporting about for a long time there, like Indra in Nandana, the king, accompanied by his wives and the members of his harem returned to his city. 4. A son Anūha was born to him. He was highly virtuous. King Vaibhrāja established his son in the kingdom and went to forest. 5. Without taking in any food, breathing in only air he began to perform a great penance in the spot where those comrades were present. 6. Then that forest Vibhrāja shone splendidly. It became very famous as the bestower of Yogic Siddhi. 7. It was there itself that the four birds of Yogic rites and the three that fell from Yoga cast off their bodies. 8. They were reborn in Kāmpilya as seven noble souls Brahmadatta and others. All of them were free from sins. 9. Four of them had the memory of their previous births but three of them were deluded. That Svatantra of great Yogic power was now called Brahmadatta. 10. Chidradarśin and Sunetra were the masters of the Vedas and Vedāṅgas. They were born as sons of brahmins well-versed in the Vedas. They had the memory of the previous births. 11. Pañcāla was conversant with many Ṛk mantras. He became a preceptor. Puṇḍarīka became the master of two Vedas. He was a Chandoga (master of prosody) and an Adhvaryu (priest of sacrifice). 12 On seeing his son Brahmadatta free from sin, the king crowned him in kingdom and attained the supreme goal. 13. Pañcāla and Puṇḍarīka established their sons in the house and went to forest. There they attained the great goal. 14. O descendant of Bharata, Brahmadatta’s wife Sannati sported with her husband with single-minded devotion. 15. The other three Cakravāka comrades were born as brahmin sons in the family of a poor man, O king. 16. The four sons of Chidradarśin were endowed with Vedic study. They were Dhṛtimat Sumahātman, Tattvadarśin and Nirutsuka. 17. They were engaged in Yogic practice. They took leave of one another, bowed at the lotus-like feet of Śiva and set out. 18. The enthusiasts desiring freedom From rebirth resort to Śiva’s feet. May those feet of Śiva destroy sins. 19. O great sage, if any physical, mental or verbal sin is committed, one shall read this narrative with full devotion. 20-22. By repeating the names of Śiva, one gets rid of all sins soon. As soon as the name Śiva, the lord of the gods, is uttered sins are quelled like an unbaked pot in water, O great sage. In proportion to the sins committed and in order to quell them the Japa of Śiva’s names shall be performed by the faithful. In order to achieve the fruits of all desires too, this Japa shall be performed accordingly. 23. He who reads or hears this for prosperity is liberated from sins and attains salvation. There is no doubt in this.

[ Sanskrit text for this chapter is available ] 1. O Sūta having Vyāsa as preceptor, please tell me now the mode of worshipping the preceptor. What shall be done at the end of listening to the holy book? Please mention that also. 2. After hearing the story the devotee shall worship the preceptor duly with devotion. Delighted in mind he shall make liberal gifts duly to the preceptor at the conclusion of the holy book. 3. The intelligent devotee shall bow to the propounder and worship him duly. Gifts of ornaments for hands and ears and fine garments shall be made. 4-5. After the worship of Śiva he shall present to the preceptor a cow and its calf. He shall make a book-seat with gold, a Pala in weight and cover it with a good cloth. The manuscript of the holy book written in beautiful hand shall be placed on it and given to the preceptor. The intelligent devotee will be liberated from worldly bondage. 6. O sage, a village, an elephant or a horse or other things shall be given as possible to the noble preceptor who reads and propounds the story. 7. O sage Śaunaka, Purāṇa is efficacious if it is listened to in accordance with the rules. I speak truth to you. 8. O sage, the Purāṇa full of the meanings of the Vedas, the heart of the Vedas, the meritorious holy book shall be listened to with devotion and in accordance with the rules. Article published on 03 November, 2018

[ Sanskrit text for this chapter is available ] 1-3. O Sūta of great intellect, O store-house of mercy, please narrate the birth of Vyāsa. O holy lord, please satisfy our curiosity. Vyāsa’s mother is known as Satyavatī. She was married to king Śantanu. How was Vyāsa the great Yogin born of her from Parāsara? There is a great doubt in regard to that. It behoves you to remove that doubt. 4. Once, while he was making his pilgrimage, Parāśara the yogin casually came to the auspicious and beautiful tanks of the Yamunā. 5. The righteous soul spoke to the ferryman who was taking his meals “Take me across the Yamunā quickly in your boat”. 6. When the ferryman was thus urged by the sage he spokí to his daughter Matsyagandhā:—“Girl, quickly take this sage to the other bank in the boat. 7. This sage, O fortunate girl, is born of the womb of Dṛśyantī. He is the ocean of sacred rites. He has mastered the four Vedas. Now he desires to cross this river. 8. Thus directed by her father, Matsyagandhā began to tale the great sage of solar splendour seated in the boat across the river. 9. That great Yogin who had never been fascinated even on seeing the beauty of the celestial damsels became overwhelmed by lust towards her, in the circumstances. 10. Desirous of clasping the beautiful daughter of the fisherman, the sage touched her in the right hand with his right hand. 11. The wide-eyed lass spoke to him smilingly—“O sage of controlled speech, why do you intend to perpetrate this despicable deed? 12. O most intelligent one, you are born of the beautiful family of Vasiṣṭha. O brahmin, I am the daughter of a Niṣāda. How can our union be proper? 13. O excellent sage, birth as a man is very difficult to obtain; especially that as a brahmin. Even there the state of an ascetic is very rarely achieved. 14. It is extremely surprising that you endowed with learning, good physique, speech, noble birth and good conduct have become subservient to the arrows of Kāma !” 15. Then she thought within: “If this Yogin engages himself in the vicious act there is none in the world to prevent him due to his power of inflicting curse.” 16. After thinking in the mind thus she said to the great sage—“O holy lord, please forbear till I take you to the other bank.” 17. On hearing her words the king of Yogins Parāśara left off her hand. He reached the other shore. 18. Afflicted with lust the sage caught hold of the lass. Tremblingly the lass spoke to the merciful sage. 19. “O great sage, I have foul smell and black complexion, I am the daughter of a Niṣāda. You are the most excellent of Yogins of extremely liberal thoughts. 20. The union between us is not proper as of a piece of worthless glass with gold. The sexual inion of two persons of the same class and features may be conducive to bliss.” 21. As the sage addressed her thus, the damsel was instantly converted into Yojanagandhā, (one whose fragrant odours spread to a Yojana ), one of fine features and beauty. 22. Afflicted by lust the sage caught hold of her again. On seeing him bent upon seizing her she said again. 23. “It is mentioned in the Vedas that sexual intercourse shall be indulged in at night; not during the day. There is great harm in having sexual intercourse during the day time. It is censured. 24. Hence please wait till the night falls. Now all the men will see us and so shall my father who stands at the other bank.” 25. On hearing the words uttered by her, the leading sage immediately created a screen of snow, thanks to the strength of his merit. 26. When the sheet of mist spread and it looked just as night, the girl, afraid of submitting herself to sexual intercourse, spoke to the sage again. 27. “O Yogin, your semen never fails. You may enjoy me and go away. O holy lord, I shall become pregnant, what will be my fate then? 28. O intelligent sage, my virginity will be ruined, People will laugh at me. What will I tell my father?” 29. O maiden, O beloved girl, sport with me freely with loving emotion. You tell me what you desire. I shall fulfil it. 30. By making my advances fruitful you will be known as Satyavatī. You will deserve the respect of all Yogins and even the gods. 31-32. If neither my father nor mother nor anyother person on the earth comes to know of this, if my virginity is not affected, O lord, if the son born of me attains wonderful power like you, if there be sweet odour in my body for ever and if there be fresh youth in me, accept me then. 33. Listen to me O beloved girl, all your desires will be fulfilled. A son of great fame of Viṣṇu ’s part will be born to you. 34. Know that there is a reason that I have become lustful. Even on seeing the beauty of celestial damsels my mind was never deluded anywhere before. 35. On seeing you of fish odour I was enamoured. O lass, lines drawn by Brahmā on the forehead cannot prove untrue. 36. O comely lady, your son will be the author of the Purāṇas, the classifier of the Vedas and renowned in the three worlds. 37. O great sage, after saying this and enjoying the beautiful lass, the sage, an expert in Yoga, took his bath in the Yamunā and went away quickly. 38. She conceived and immediately gave birth in an island on the Yamunā to a son with the lustre of the sun and resembling Kāmadeva. 39. In his left hand he was holding the water pot and in his right he had an excellent staff. He had matted hair of tawny colour and shone like a mass of splendour. 40. Immediately after birth the brilliant sage spoke to his mother “O mother, go as you please and I also go at my will 41. O mother, whenever you have some work, whenever you desire in your mind, please remember me. Immediately I shall come to you to fulfil your desire.” 42. After saying this and worshipping his mother’s feet the sage, a storehouse of penance, went away to perform penance to holy centres quelling sins. 43. -She too returned to her father. The chaste lady was overwhelmed by her love for her son. She recollected his activities and described the event as her great fortune. 44. As the boy was born in an island he was known as Dvaipayana. Since he classified the various branches of the Vedas he is glorified as Vedavyāsa. 45-49. He went to these holy centres:— Tīrtharāja at the outset, which bestows virtue, love, wealth and salvation, Naimiṣa, Kurukṣetra, Gaṅgadvara, Avantika, Ayodhya, Mathurā, Dvaraka, Amarāvatī, Sarasvatī, Sindhusaṅga, the confluence of the Gaṅgā with the ocean, Kāñcī, Tryambaka, the seven holy banks of the Godāvarī, Kālañjara, Prabhāsa, Badarikāśrama, Mahālaya, Oṃkārakṣetra, Pauruṣottama, Gokarṇa, Bhṛgukaccha, Bhṛgutuṅga, Puṣkara, Śrīparvata and Dhārātīrtha He took ablutions duly at these places and performed penance. 50-51. Wandering thus over the various, holy centres situated in different countries, the son of Kālikā reached the city of Vārāṇasī where Viśveśvara himself and Annapūrṇā the great goddess, the storehouses of mercy shine in order to give salvation to the devotees. 52. After reaching the holy centre of Vārāṇasī and visiting Maṇikarṇikā the great sage discarded the sin accumulated in crores of birth. 53-57. After seeing Viśveśa and other Liṅgas, taking bath in puddles, tanks, wells and lakes, after bowing to all the Vināyakas, after kneeling before all Gaurīs, after worshipping Kālarāja and Bhairava the devourer of all sins, after strenuously eulogising Daṇḍanāyaka and other important Gaṇas, after propitiating Ādikeśava and other important Keśavas, after repeatedly bowing to Lolārka and other important suns and after offering balls of rice in all the holy spots alertly, the meritorious soul installed the Liṅga Vyāseśvara on seeing whom, O brahmins, man becomes a master of all lores like Bṛhaspati. 58-59. After worshipping devoutly Viśveśa and other Liṅgas he began to think frequently—“What is that Liṅga that bestows Siddhi instantaneously and worshipping whom the great god, we shall be able to attain all lores and by whose blessings I may have the power to compose the Purāṇas. 60-73. There are crores of Liṅgas; from the midst of these what shall I install, what shall I resort so? Can it be Oṅkāranātha, or Kṛttivāseśvara or Kedāreśa, or Kāmeśa, or Candreśa, or Trilocana, or Kāleśa, or Vṛddhakāleśa, or Kalaśeśvara, or Jyesṭheśa, or Jambukeśa, or Jaigīṣavyeśvara, or Daśāśvamedhesana, or Drumacaṇḍesa, or Dṛkkeśa or Garuḍeśa or Gaṇeśvara, or Prasannavadaneśa, or Dharmeśa, or Tārakeśvara or Nandikeśa or Nivāseśa, or Patrīśa, or Prītikeśvara, or Parvateśa, or Paśupati, or Hāṭakeśvara or Bṛhaspatīśvara, or Tilabhāṇḍeśa or Bhārabhūteśvara, or Mahālakṣmīśvara or Maruteśa, or Mokṣeśa, or Gaṅgeśa, or Narmadeśvara, or Kṛṣṇeśa, or Parameśāna, or Ratneśvara, or Yāmuneśa, or Lāṅgalīṣa, or Viśveśvara or Avimukteśvara, or or Viśālākṣīśa, or Vyāghreśvara, or Varāheśa, or Vidyeśvara or Varuṇeśa, or Vidhīśa, or Harikeśeśvara, or Bhavānīsa, or Kapardīśa, or Kandukeśa or Ajeśvara or Viśvakarmeśvara, or Vīreśvara, or Nādeśa, or Kapileśa, or Bhuvaneśvara, or Vāṣkulīśa or Mahādeva, or Siddhīśvara or Viśvedeveśvara or Vīrabhadreśa or Bhairaveśvara, or Amṛteśa; or Satīśa or Pārvatīśvara or Siddheśvara, Mataṅgeśa or Bhūtīśvara, or Āṣāḍhīsa, Prakāśeśa, or Koṭirudreśvara, or Madālaseśvara, or Tilaparṇeśvara, Hiraṇyagarbheśa or shall it be Madhyameśvara?” 74. Pondering thus, Vyāsa, devoted to Śiva with his mind steady in meditation, thought for a short while. 75-77. “O I remember it now. I had forgotten it before. My desire has been realised. There is a Liṅga which is worshipped by the Siddhas. It bestows virtue, love, wealth and salvation. Its sight and touch purifies the mind. It opens the door to heaven. It is in the great holy centre, the holy centre of the Siddhas, in Avimukta. There is the great Liṅga Madhyameśvara by name. 78. There is no other Liṅga at Kāśī than Madhyameśvara for the sight of which the gods come here on every festive occasion. 79. Hence lord Madhyameśvara shall be resorted to. Many brahmins have attained Siddhis by propitiating Him. 80. Śiva is called Madhyameśvara since he is stationed mainly in the centre of Kāśī for bestowing happiness on the people. 81. It is by worshipping this deity that the Gandharva Tumburu and the celestial sage Nārada became proficient in the art of music. 82. It is by propitiating Him that Viṣṇu acquired the art of bestowing salvation; and Brahmā, Viṣṇu and Rudra became the creator, sustainer and the annihilates respectively. 83. Kubera became the lord of wealth; Vāmadeva the head of the devotees of Śiva; the childless Khaṭvāṅga was blessed with children. 84. The celestial damsel Candrabhāmā of cuckoolike sweet voice was merged into the Liṅga even as she was dancing emotionally. 85. Śrīkara, son of the cowherdess, resorted to Madhyameśvara and attained the chieftainship of the Gaṇas of the benevolent Śiva. 86. Thanks to the favour of Madhyameśvara the two gods Śukra and Bṛhaspati honoured and respected by the Asuras and gods became the master of all lore. 87. I too shall worship lord Madhyameśvara and attain the power to compose the Purāṇas immediately. 88. After resolving thus the sage Vyāsa, son of Satyavatī, took his bath in the waters of the Gaṅgā and performed the sacred rites and observances. 89. Sometimes he took in only leaves, sometimes he lived on fruit and vegetable diet, sometimes on wind or water and sometimes he observed complete fast and performed the sacred rites. 90. Thus by these observances of restraints the holy sage worshipped Madhyameśvara thrice a day with flowers of various trees. 91. A long time elasped thus. One day early in the morning the sage was returning after his bath in the waters of the Gaṅgā. 92. The holy sage saw lord Madhyameśvara, the bestower of desires of the devotees, in the midst of the Liṅga. 93. His left side was adorned by Umā. He was wearing the hide of a tiger as his upper cloth. His body appeared beautiful with the surging waves of the Gaṅgā amidst his matted hair. 94. The moonlight of the autumnal crescent moon was forming bright patches in his forelocks. Bhasma was smeared all over his body. His body was as white as camphor or the Arjuna tree. 95. He had assumed the form of a five-year-old boy with eyes extending upto his ears. His lips were as red as the coral. He was wearing ornaments befitting a boy. 96. The lustre of his body subdued the arrogance of a crore Cupids. He was naked. His lotus-face was beaming with smiles. He was sportively singing Sāman hymns. 97-98. On seeing Śiva, the lord of Umā, the shoreless ocean of mercy, known for his fondness of devotees and easily propitiated with delighted pleasing face, inaccessible even to the Yogins, the kinsman of the distressed and the Cit-formed lord, the sage sang the song of prayer with words choked with devotion. 99. “O lord of gods, O fortunate one who are favourably disposed to the refugees, O lord inaccessible to words, mind and activities, and the one that are invisible even to the Yogins. 100. O lord of Umā, the Vedas too do not realise our greatness. You alone are the creator of the universe, the sustainer and the annihilator too. 101. You are the first and foremost of all gods. You are the existence, knowledge and bliss. You have no name or family lineage. O Sadāśiva you are omniscient. 102. You alone are the great Brahman; the untier of the knot of Māyā, unsullied by the three attributes as the leaf of the lotus unaffected by water. 103. You have neither birth nor conduct of life. You have neither a native land nor a family. Even so you are the lord of the three worlds. You fulfil the desires of the three worlds. 104. Neither Brahmā nor Viṣṇu nor the gods including Indra nor the leading Yogins know your reality. We worship you of such features. 105. Everything originates from you. You are all—the lord of Gaurī, the slayer of the Tripuras, a boy, a youth, an aged man. I unite you with my heart. 106. Obeisance to lord Śiva, who deserves the worship of devotees, Obeisance to the Ancient Being; to Śiva the great Ātman,” 107. After eulogising thus when the sage Vyāsa prostrated on the ground the delighted boy spoke to him. 108. O Yogin, choose your boon, whatever be in your mind. There is nothing which cannot be granted to you since I am subservient to my devotees. 109. Then the delighted sage Vyāsa of great penance stood up and replied—“O lord what is hidden from you the omniscient?” 110. You are the immanent Soul and bestower of everything. Why does the lord force me for begging which is the cause of misery? 111. On hearing these words of Vyāsa of pious mind, lord Śiva who had assumed the form of boy smiled and said:— 112. O most excellent of those who know brahman, the desire you have cherished in your heart will undoubtedly be realised ere long. 113. I the immanent lord shall station myself in your throat, O brahmin, and shall make you compose the Itihāsa and the Purāṇas efficiently. 114. The holy hymn “Abhilāṣāṣṭaka” (Eight Verses of Desire) that you uttered now shall fulfil the desires of men who read or recite it in Śiva’s temple thrice a day for a year. 115. The recital of this hymn is conducive to the increase of learning and intellect. It is the cause of all riches and the bestower of virtue and salvation to men. 116. Even a fool, getting up early in the morning taking his bath, worshipping the liṅga of Śiva and reciting this hymn for a year shall attain the status of Bṛhaspati (preceptor of the gods.) 117. This hymn repeatedly recited for a year in the presence of the Liṅga whether by a woman or a man, duly observing restraints, shall increase the intellect and learning. 118. After saying this the boy Śiva merged himself into the Liṅga. Shedding tears of love, Vyāsa was overcome with emotions. 119. Vyāsa who thus secured the boon from the great lord Madhyameśvara composed the eighteen Purāṇas sportively. 120-122. The eighteen Purāṇas Brāhma, Pādma. Vaiṣṇava, Śaiva, Bhāgavata, Bhaviṣya, Nāradīya, Mārkaṇḍeya, Āgneya, Brahmavaivarta, Laiṅga, Vārāha, Vāmana Kaurma, Mātsya, Gāruḍa, Skānda and Brahmāṇḍa are conducive to fame and merit to those who listen to the glory of Śiva. 123. You have enumerated the eighteen Purāṇas. O foremost among the knowers of the Vedas please define them now. 124. This selfsame question was put to Nandikeśvara by Taṇḍi the Brahminical Yogin. I shall tell you what he had said. 125. O Taṇḍi, Brahma the four-faced deity is the main speaker. Hence, O sage, the first Purāṇa is called Brāhma. 126. The second Purāṇa is called Padma. It is so called because it mentions the greatness of the Padmakalpa. 127. Another Purāṇa composed by Parāśara and enlightening the details of Viṣṇu is called Vaiṣṇava Purāṇa. It is said to be composed by Vyāsa since there is no difference between father and son. 128. Those who know the Purāṇas speak that purāṇa as Śiva Purāṇa wherein there are many stories of Śiva in its earlier and later forms. 129. Where the stories of the goddess Durgā are mentioned, it is said to be Bhāgavata Purāṇa as well as Devīpurāṇa. 130-131. The Purāṇa narrated by Nārada is called Nāradīya. The seventh Purāṇa is called, O Taṇḍi, Mārkaṇḍeya because the great sage Mārkaṇḍeya is the speaker therein. Since it is related to the fire-god, the Purāṇa is called Āgneya. Since it recounts future events the Purāṇa is called the Bhaviṣya Purāṇa. 132. Since the transformation of Brahman is narrated the Purāṇa is called Brahmavaivarta. Since the story of Liṅga is mentioned it is called Liṅga Purāṇa. 133-135. O sage, the twelfth Purāṇa Varāha is so called because it contains the story of Varāha, the great Boar. In the Skanda Purāṇa the speaker is lord Śiva himself and the listener is Skanda. In the Vāmana Puraṇa the story of Vāmana (the Dwarf-god) is mentioned. The Kūrma Purāṇa contains the story of Kūrma (the tortoise-god). The Matsya Purāṇa is so called because it is expounded by Matsya. The Garuḍa Purāṇa is so called because the speaker is Garuḍa himself. Since the story of the entire cosmic egg is mentioned, the last Purāṇa is called Brahmāṇḍa Purāṇa. 136. This question was put by me to the intelligent Vyāsa. From him the definitions of the Purāṇas were heard by me. 137. Thus was Vyāsa born of Satyavatī and Parāśara. He composed the excellent Mahābhārata and the Purāṇa Saṃhitās. 138. O brahmin, you shall not entertain a doubt as to why Satyavatī had sexual intercourse with Parāśara and Śantanu. 139. This wondrous birth has sufficient reasons behind it. In the story of great men the good qualities shall be grasped by the intelligent people. 140. He who reads or listens to this great secret is rid of all sins and is honoured in the world of sages.

[ Sanskrit text for this chapter is available ] Note: For the close similarity of the form and contents of the present and succeeding chapters ending with Umāsaṃhitā compare Mārkaṇḍeya-purāṇa: the narrative of Durgā. 1. The beautiful episode of Śiva with various incidental anecdotes and narratives of various incarnations, is heard. It yields both worldly pleasures and salvation to men. 2. O foremost among those who know Brahman, we wish to hear from you the beautiful story of the mother of the universe, the goddess. 3. The first primordial Śakti of Śiva the great Brahman, who is called Umā, is the great mother of the three worlds. 4. Her two incarnations— Satī and Haimavatī, have been heard, O intelligent Sūta. Please mention her other incarnations too. 5. Which intelligent man will be reluctant to hear the good attributes of the glorious mother? Wise men never abandon them. 6. You are all blessed and contented noble souls in as much as you inquire about the great story of Umā, the great mother. 7. Sages consider the dust-particles of the feet of those who listen, narrate and inquire about it, on a par with holy centres. 8. Blessed and contented are they, their parents and their family, whose mind is merged in the goddess, the great Knowledge. 9. Those who do not eulogise the goddess of the gods, the cause of all causes are deluded by the attributes of Māyā. They are unfortunate. There is no doubt in this. 10. Those who do not worship the great goddess, the ocean of the juice of mercy, fall in the blind well in the form of the cruel worldly existence. 11. Abandoning the goddess and resorting to another deity is as bad as abandoning the Gaṅgā and resorting to water in the desert for the sake of satisfaction. 12. Which excellent man will abandon her whose very remembrance bestows all the four aims of life without any strain? 13. This same question was put to Medhas by the noble Suratha. Please listen. I shall narrate what was mentioned by Medhas. 14. Formerly in the Svārociṣa Manvantara there was a king Viratha. Suratha his son was of great strength and exploit. 15. He was very munificent, truthful, efficient in duties, a devotee of the goddess, an ocean of kindness and the protector of his subjects. 16. While he was thus ruling over the earth, with the brilliance of Indra, nine other kings became desirous of seizing his land. 17. They laid siege to his capital Kolā. The king had a terrible war with them. 18. That king was defeated by his powerful enemies in the war. His kingdom was seized and he was banished from his city Kolā. 19. The king went to another city of his along with his ministers. There too he was defeated by his enemies who had a large following. 20. His ministers and officers became inimical to him due to adverse fate. They took away all the wealth from the treasury. 21. The king left his city pretending to go out for hunting. Alone he got up on a horse and went to the dense forest. 22-23. Going about here and there, the king saw the hermitage of a great sage. It was shining all round with flower gardens. Everywhere the sound of Vedic hymns was heard. All the animals there were quiet and peaceful. The disciples and the disciples of their disciples moved here and there. 24. O intelligent one, tigers and other ferocious and powerful animals did not harass the animals of less strength in that hermitage, thanks to the power of the leading brahmin. 25. The king who was very kind and learned was welcomed and honoured by the leading sage with pleasing words, accommodation and food and stayed there. 26-27. Once the king began to think anxiously—“Alas, my kingdom has been seized by my haughty enemies. I am unfortunate. My intellect is confounded. I have lost my splendour. The kingdom which had been well guarded by my ancestors is now enjoyed by my enemies. 28. There was no king in this family as weak as I. What shall I do? Where shall I go? How shall I get the kingdom back? 29. My hereditary ministers and counsellors have left me. I do not know which king they serve now. 30-32. I do not know what plight they are in, after the ruination of the kingdom. My heroic soldiers, very enthusiastic in the battle, slayers of enemies, now serve another king. Huge elephants like mountains, horses fast as wind have gone away. Is the traditional treasury accumulated by my ancestors well guarded or not? Thus the very virtuous king became much deluded. 33-35. In the meantime a certain Vaiśya came there. The king asked him—“Sir, who are you? Why have you come here? Why do you appear to be very morose and dejected? Please tell me this, now.” On hearing the sweet words of the king, the leading Vaiśya Samādhi shed tears. He spoke to the king in words full of humility and friendship. 36-38. “O king, I am a Vaiśya Samādhi, born of a rich family. Out of greed for my wealth I have been abandoned by my wife, sons and others. I am depressed by my past Karman. O king, I have come here to the forest. I am worried about my sons, grandsons, wife, brothers, their sons and friends. O lord, ocean of mercy, I am in dark about their welfare. 39. How is it that you love, even as senseless animals do, those sons and others who are of evil conduct and covetous for wealth and by whom you have been ousted? 40. O king, words pregnant with substantial sense have been uttered by you. Still my mind is deluded by the tie of love. 41. O excellent sage, the king and the Vaiśya, both of them equally deluded then approached the sage Medhas. 42. The valorous king accompanied by the chief of the Vaiśyas bowed his head to the leading Yogin. 43. With palms joined in reverence the king spoke to the sage:—“O holy lord, it behoves you now to dispel our delusion. 44. Abandoned by the royal glory I have resorted to this dense forest. Still I am not content and happy since my kingdom has been taken away. 45. This Vaiśya has been expelled from his house by his people, wife and others. Still his sense of affinity and kinship with them does not go off. 46. What is the reason hereof? Please say. Wise though we are, our minds are afflicted and agitated by delusion. This is great foolishness. 47. The great Māyā in the form of the eternal Śakti is the material cause of the universe. It is this that drags the minds of all and makes them deluded. 48. O lord, Brahmā and other gods deluded by this Māyā do not realise the truth. What then is the story of men? 49. That alone, Parameśvarī of three attributes, creates the universe; she alone sustains it and she alone destroys it at the proper time. 50. O excellent king, only he surmounts this delusion on whom the favourite goddess who assumes forms as she pleases becomes delighted. 51. O sage, who is that Goddess? Who is that great Māyā who fascinates all? How was that goddess born? Please tell me. 52-53. When the whole universe had been one great expanse of water, a vast sea, when Keśava, the king of Yogins, resorted to Yogic slumber and was sleeping on Śeṣa, two Asuras were born of the dirt in the ears of Viṣṇu. They became notorious on the surface of the world in the names of Madhu and Kaiṭabha. 54. They were terrible with huge bodies. They had the dazzling brilliance of the sun at the time of dissolution They had huge jaw bones. Their faces were hideous with curved fangs. They seemed to devour all the worlds. 55. On seeing the lotus-seated deity in the umbilical lotus of the lord, the two Asuras shouted “Hey, who are you?” and attempted to kill him. 56. On seeing the two Daityas and observing that Viṣṇu was still lying in the vast milky ocean, Brahmā eulogised Parameśvarī. 57. O Mahāmāyā, save me, save me, O goddess favourably disposed to those who seek refuge in you, O mother of the universe, save me from these Daityas of hideous features. 58-59. I bow to the great Māyā, the Yogic slumber, Umā, Satī, Kālarātri, Mahārātri, Moharātri, greater than the greatest, the mother of the three deities, the eternal, the bestower of the fruits of the cherished desires of the devotees, the protectress of the gods and the ocean of mercy. 60. It is by your power that Brahmā creates the world, Viṣṇu protects it and Śiva destroys it at the opportune time. 61. O Mother, you are Svāhā, Svadhā, Hrī, the unalloyed intellect, Tuṣṭi (satisfaction), Puṣṭi (nourishment), Śānti (peace), Kṣānti (forbearance), Kṣudhā (hunger) and mercy itself. 62. O mother, you are the Māyā of Viṣṇu, the very consciousness, the great Śakti, Lajjā (bashfulness) and Tṛṣṇā (thirst). 63. You are Bhrānti (Illusion). You appear in the form of Smṛti (Memory): you stay assuming the form of mother. You are Lakṣmī in the house of those who engage themselves in meritorious activities. 64. You are Jāti (Birth), Vṛtti (cause of activity) and Vyāpti (pervasiveness.) You pervade everything in the form of intelligence. 65. O Mother, please delude these unthwartable Asuras. O origin of the universe, please waken Viṣṇu the unborn lord.” 66-67. O king, on being requested by Brahmā for the destruction of Madhu and Kaiṭabha, the mother of the universe, the great Vidyā, the presiding deity of all Vidyās, Śakti the enchantress of the three worlds manifested herself as Mahākālī on the twelfth Tithi of the bright half of the month of Phālguna. 68. Then a celestial voice arose:—“O lotus-seated one, do not be afraid. I shall remove the thorn after killing Madhu and Kaiṭabha in the battle.” 69. After saying this and coming out of the eyes, mouth etc. of Viṣṇu, the great Māyā stood before Brahmā of unmanifested birth. 70. Viṣṇu, the lord of gods stood up and saw in front of him the Daityas Madhu and Kaiṭabha. 71. A battle ensued between Viṣṇu of unequalled splendour and the two Daityas lasting for five thousand years. Then there ensued a hand-to-hand fight. 72. Deluded by the powerful great Māyā, the excellent Dānava spoke to the lord Viṣṇu—“Ask for whatever boon you desire to choose.” 73. If you are pleased with me grant me this boon that I may kill you. I do not request for any other boon. 74. On seeing the earth covered by a great expanse of ocean they spoke to Keśava:—“Kill us in a spot where the earth is not covered with water.” 75. After giving his consent the lord lifted up his dazzling discus, placed their heads on his loins and cut them off. 76. O king, thus I have told you about the origin of Kālikā. O intelligent one, listen to the origin of Mahālakṣmī now. 77. Although free from aberrations, and devoid of forms and features, goddess Umā manifested herself in different Yugas for the destruction of the distress of the gods, after assuming different forms and features. 78. Thus I have described to you her manifestation in bodily form whose wish alone manifests as everything efficaciously. Thus she conducts her sports in that way and thereby gives chance to her devotees to describe her attributes.

[ Sanskrit text for this chapter is available ] 1. There was a demon Rambha who was the crest-jewel of the race of Daityas. From him was born Mahiṣa the Dānava of great splendour. 2. That king of Dānavas defeated all the gods in battle and ruled over the kingdom of heaven seated on the throne of lord Indra. 3. The defeated gods sought refuge in Brahmā. With them Brahmā went to the place where Viṣṇu and Śiva were present. 4. After reaching there and bowing to Śivā and Viṣṇu the gods narrated all their woeful tale in the proper order. 5. O lords, we are harassed by the wicked Mahiṣa. We have been ousted from heaven after our defeat in the battle-field. 6. We are wandering in this world of mortals without peace or happiness anywhere. O what pitiable plights we—Indra and others—have been led to! 7-8. The sinful Asura who has offered freedom from fear to the partisans of the Daityas, himself performs the ordained task of these—viz, the sun, the moon, Varuṇa, Kubera, Yama, Indra, Agni, wind, the Gandharvas, Vidyādharas and the good Cāraṇas and others as well. 9. Hence it behoves you to save us the gods who have sought refuge in you. O lords, please think of the means of killing him immediately. 10. On hearing the gods, Viṣṇu and Śiva were very angry. Their eyes rolled through anger. 11. Then a great splendour issued forth from the mouths of the infuriated Viṣṇu and Śiva and from the bodies of other gods. 12. The gods who were devoted to meditation on Durgā saw the mass of splendour blazing in all the ten directions. 13. That highly terrible splendour issuing forth from the bodies of the gods joined together and became a woman Mahiṣamardinī herself. 14. Her dazzlingly brilliant face constituted the splendour of Śiva, the hairs the splendour of Yama and the arms the splendour of Viṣṇu. 15-18. Her breasts were formulated by the splendour of the moon; the waist by that of Indra; the calves and thighs by that of Varuṇa; the hips by that of the earth; the feet by that of Brahmā; the toes by that of the sun; the fingers by that of Indra; the nose by that of Kubera; the teeth by that of the patriarch; the eyes by that of fire; the eyebrows by that of the dusk; the ears by that of the wind, her other limbs by that of other heaven-dwellers. Thus the goddess manifested herself on the lotus-seat. 19. On seeing her thus formulated by the mass of splendour of the gods, they attained great delight. 20. Observing that she had no weapons, Brahmā and other gods decided to make her fully equipped with weapons. 21. Then lord Śiva offered her a spear; Lord Kṛṣṇa gave her a discus; Varuṇa conch and noose. 22-23. The fire-god gave her Śakti; the wind-god a bow arid a quiver full of arrows; Indra the thunderbolt and a bell; Yama a big staff; Prajāpati a garland of beads; Brahma a water-pot and the sun the lustrous hair. 24-27. Kāla gave her a sword and a shining shield, the milk ocean a beautiful necklace, two fresh pieces of cloth, the crest-jewel, ear-rings, bangles, crescent-shaped ornaments, beautiful anklets, shoulder-pieces, a necklace and finger-rings. Visvakarman gave her a beautiful axe and the ocean various weapons, an impenetrable armour, a beautiful garland and a lotus. 28-29. Himavat gave her a lion and gems of various sorts. Kubera a vessel filled with wine. Śeṣa a Nāgahāra of wonderful workmanship, studded with various precious gems. 30. Thus honoured, the goddesss with these and other similar objects, ornaments, weapons etc. shouted loudly again and again. 31. The sky was filled with her terrible noise that echoed tremendously and made the three worlds agitated. 32. The four oceans shook and rolled. The earth quaked. Cries of victory were shouted by “the gods harassed by Mahiṣa. 33. Then the gods eulogised the great Śakti, Ambikā in the form of Mahālakṣmī with words choked with devotion. 34. On seeing the world agitated, the enemies of the gods got up with uplifted arms and with their armies ready for war. 35. The infuriated Mahiṣa rushed at the direction of the sound and saw the goddess who had pervaded the three worlds with her beautiful lustre. 36. In the meantime, crores of great heroes led by Mahiṣāsura came there with weapons.. 37-38. Cikṣura, Cāmara, Udagra, Karāla, Uddhaṭa, Bāṣkala; Tāmra, Ugrāsya, Ugravīrya, Biḍāla, Andhaka, Durdhara, Durmukha, Trinetra Mahāhanu —these and many others, heroic and efficient in battle, came there. 39. As they, the masters of weapons and missiles, fought with the goddess in the battle a terribly long time elapsed. 40. Different weapons and missiles hurled by the hosts of enemies were rendered futile instantaneously by the power of the goddess. 41. Then the goddess hit and struck the hosts of enemies Gikṣura and others with her club, arrows, spear, Śakti and axe. 42. When his armies fell the demon Mahiṣa struggled with the hosts of soldiers that issued from the breath of the goddess. 43. He kicked some with the hoofs, hit some with the horns and others with his tail and snout. 44. After slaying the Gaṇas the chief of Asuras rushed at the lion of the goddess in order to kill it. Then she became wrathful. 45. He of great virility thrashed the ground with his hoofs, uprooted a mountain with his horns, hurled it and shouted. 46. O excellent king, heavy mountains hurled by him as he rushed all round fell in the battle-ground from the sky. 47. Clouds split by his horns were shattered to pieces. The ocean struck at with his tail throbbed and splashed water beyond the shores all round. 48. On seeing the demon Mahiṣa thus infuriated, Ambikā, the protectress of the gods, became ready to kill him. 49. She took up a noose and hurled it at him. She bound the Asura Mahiṣa. Then the demon abandoned his assumed guise. 50. Wielding Māyā, he became a lion. Soon as Ambikā tried to cut off his head he became armed with a sword. 51. She then struck him with the arrows, as he stood there with the sword and shield. He then became an elephant and struck at the lion with his trunk. 52. The goddess cut off his hand with her sword. The demon then assumed his original form. 53. He then agitated three worlds including the mobile and immobile beings. Then, Caṇḍikā of great honour and exploit became infuriated. 54. She drank the beverage again and again. With eyes rolliug she laughed aloud. The haughty Asura too, proud of his strength and exploit, roared. 55. He uprooted the mountains and hurled them at her. She too reduced them to powder and struck them with arrows. 56. With her face reddened as a result of the inebriation after drinking wine, and with her senses excited, she spoke in a tone as majestic as the rumbling of the clouds. 57. “O stupid fellow, O demon of ruined intellect, why are you stubborn in vain? None of the Asuras in the three worlds can stand before me”. 58. Thus saying the goddess pounced on him, stamped on his neck and pierced him with her fierce spear. 59. Pressed with her foot and overwhelmed by her might the Asura seemed as good as half dead. 60. Still he continued to fight. His head was cut off with the sword and he was felled down on the ground. 61. Crying “Alas! Alas” loudly, his followers, afraid of the battle fled from the scene shouting “Save us, O save us”. 62. The god Indra and others, eulogised the goddess. The Gandharvas sang songs; the celestial damsels danced. 63. O king, thus the origin of Mahālakṣmī has been narrated to you. Now listen to the origin of Sarasvatī with a calm mind.

[ Sanskrit text for this chapter is available ] 1. There was a Daitya Śumbha and another equally powerful Niśumbha. The three worlds including mobile and immobile beings were attacked by the two brothers. 2. The gods afflicted and harassed by them went to Himalaya and saluted the mother of all living beings, the bestower of all desires. 3. O goddess Durgā, Victory be to you. O, beloved of your kinsmen, be victorious. Obeisance to you, the cause of the protection of the three worlds. 4. Obeisance to you, the bestower of salvation, obeisance to the great mother, the cause of the creation, sustenance and annihilation of the world. 5. O goddess of the form of Kālikā, Tārā. Chinnamastā, Śrīvidyā, Obeisance to you. 6. O goddess of the worlds, of the form of Bhairava, obeisance to you. Obeisance to Bagalāmukhī (stork-faced). Obeisance, to Dhūmāvatī. 7. Obeisance to Tripurasundarī, to Mātaṅgī, to Ajitā (the unconquered) and to Vijayā. 8. Obeisance to Jayā, Maṅgalā Vilāsinī, to you of the form of milking maid and of terrible form. 9. Obeisance to you, O goddess, of the form of the unconquered, of permanent form, the protectress of those who seek refuge in you. 10. Obeisance to the one knowable through Vedānta; obeisance to you the great soul, the heroine of infinite worlds of this universe. 11. Eulogised thus by the gods the delighted goddess the bestower of boons, spoke, to the gods—“Who is being eulogised by you here?” 12. Then a virgin came out of the body of the goddess. Even as they were winking she spoke to the goddess with great reverence. 13. “O mother, this eulogy is addressed to me by the heaven-dwellers harassed by the powerful Daityas Śumbha and Niśumbha.” 14. Since she emerged out of the inner vestures of her body she is called Kauśikī. The destroyer of the Asura Śumbha is being sung in that name. 15. She alone is said to be Ugratārikā and great Ugratārikā. She is called Mātaṅgī after the source from which she manifested herself. 16. She addressed the gods—“All of you stay here fearlessly. I shall carry out your task without any strain. I am independent”. 17. After saying this, the goddess vanished. Caṇḍa and Muṇḍa —the attendants of Śumbha and Niśumba saw the goddess. 18. On seeing her beautiful form pleasing to the eyes they were fascinated. They lost their consciousness and fell on the ground. 19. Returning to their king they narrated the details to him “O king, a certain beautiful lady hitherto unseen has been seen by us. 20. Seated on a lion, on the beautiful peak of the Himavat she was served by the virgins of the gods with palms joined in reverence. 21. They massaged her feet and hands, decorated her tresses, and applied collyrium to her eyes. 22. A certain damsel held out the mirror to her face. Another handed over the betel-leaf along with cloves and cardamom. 23. Some picked up the fallen dice and stood in front of her. Some bedecked her body with ornaments and clothes. 24. Her calves and thighs are like the stem of the plantain tree. Her nose is like that of a parrot. Her arms are like serpents and creepers. She wears a beautiful girdle. The anklets round her feet are jingling. 25. Pearl necklaces heave over her breasts rendered fragrant with the musk. Necklaces shine round her neck. She was sporting about bedecked in chaplets. 26. She has semi-circular marks on her forehead. She wears car-rings set with gems. Her plaited hair are pretty. The wide three eyes bedeck her face. 27. She is imperishable, possessed of garlands. Bangles shine in her hands. There are gold rings round her fingers. Shining bracelets make her hands dazzle. 28. She is clad in white garments. She shines in her lotus-pose with the marks of saffron on her forehead which is also bedecked with the moon. 29. She has the brilliance of lightning. She wears precious garments. Her breasts are elevated within her bodice. She holds excellent weapons with her eight uplifted arms. 30. There is no lady among the Asuras, Nāgas, Gandharvas or Dānavas in the three worlds as beautiful as she. 31. Hence the fitness for sexual indulgence with her rests only in you since she is a gem among ladies and O lord, you are a gem among men. 32. On hearing the words of Caṇḍa and Muṇḍa that great demon Śumbha sent a messenger Sugrīva to her. 33. “O messenger, there is a certain beautiful lady on the snow-capped mountain. Mentioning these words of mine she shall be strenuously brought here”. 34. Thus urged by him, the excellent Dānava Sugrīva went to Himācala and spoke to the great goddess, the mother of the universe. 35. O gentle lady, the Daitya Śumbha and his brother Niśumbha are very strong and valorous. They are famous in the three worlds. 36. O goddess, I am a messenger of Śumbha. I have come with his message to which you will listen please. 37. “I have defeated Indra and others in the battle and taken away their jewels. I enjoy the share of the gods offered to them in the sacrifices. 38. You are a jewel among women, more precious than ether jewels. Resort to me or to my younger brother, exhibiting your loving emotion. 39. On hearing the message of Śumbha conveyed by the messenger the Mahāmāyā, the beloved consort of Śiva, spoke. 40-41. O messenger, you speak the truth, not the lie. Bat I have taken a vow that I shall endeavour to make one alone as my husband who can shake off my pride, who can conquer me in the battle. None else. 42. Hence you convey my words to Śumbha and Niśumbha. Let either do whatever is proper in this matter. 43. On hearing these words of the goddess the Asura Sugrīva returned to his king and acquainted him with every detail. 44. On hearing the report of the messenger Śumbha of stern rule angrily said to Dhūmrākṣa, the foremost of his generals. 45-46. O Dhūmrākṣa, there is a beautiful lady on the snow-capped Himalaya mountain. Go quickly and fetch her here. O excellent Asura, do not be afraid of this expedition. If she wishes to fight, you shall fight strenuously. 47. Thus directed the Daitya Dhūmrākṣa went to Himālaya and spoke to the goddess who was a part of Umā. 48. “O lady, approach my lord. Otherwise I shall kill you. I am accompanied by sixty-thousand Asuras” 49. “O hero, yon are commissioned by the king of Daityas. If you kill me what can I do for you? But I consider it impossible to go without a fight.” 50. Thus addressed, the Dānava Dhūmrākṣa rushed at her but was burnt with a mere Huṅkāra uttered by her. 51. Since then, that goddess is called Dhūmāvatī in the world. When propitiated she destroys hosts of enemies of her devotees. 52. After Dhūnirākṣa was killed, his army was crunched and munched by the infuriated lion. Those who were spared fled away. 53. On hearing that the Daitya was killed by the goddess, the valorous Śumbha was angry and bit his lips. 54. He sent the Asuras—Caṇḍa, Muṇḍa and Raktabīja in order. The Daityas, thus ordered, went to the spot where Ambikā was stationed. 55. On seeing the goddess seated on a lion, possessed of Aṇimā and other Siddhis and dazzling the quarters with her brilliance, the leading Dānavas said. 56. “O lady, hasten to approach Śumbha and Niśumbha. Otherwise we shall kill you along with your Gaṇas and your lion. 57. O lady, choose him as your husband. He is eulogised by the guardians of the quarters and others. You will attain a great bliss rare to attain by the gods.” 58. On hearing these words the goddess Ambā smiled and spoke interesting and truthful words. 59. Lord Śiva, the great Braḥman, the eternal god is without a second. Even the Vedas do not understand his reality. What then of Viṣṇu and others? 60. I am His subtle Prakṛti. How can I choose another as my husband? Even if she is overwhelmed by love does a lioness choose a jackal as her mate? 61. A female elephant does not take an ass nor does a leopardess take a hare. O Daityas, overcome by the Serpent of Death you speak in vain. 62. Descend to Pātāla all of you. If you have the power, fight.” On hearing her provocative words the Asuras said to one another. 63. “We do not kill you as you are a woman. But if you desire for battle be ready with your lion.” 64. While they spoke thus the fight ensued. The arrows rained in the battle., sharp arrows from either side. 65. Thus fighting with them sportively the goddess slew the Asura along with Caṇḍa and Muṇḍa. 66. Though they had an inimical feeling these enemies of the gods attained in the end that world which her followers go to.

[ Sanskrit text for this chapter is available ] 1-2. O holy lord, O brahmin, what did Śumbha, the suppressor of the gods, do on hearing that Dhūmrākṣa, Caṇḍa and Raktabīja were killed by the goddess? Please tell me this now. I desire to hear the purifying tale of the goddess, the cause of the universe. 3. O king, on hearing that the leading Daityas had been killed, the great Asura of commendable valour ordered his invincible followers who were thrilled at the very mention of the war. 4. At my behest the Daityas born of the race of Kālaka have all assembled here with their armies and along with Kālakeyas, Mauryas, Daurhṛdas and others. Let them march on with hopes of victory. 5. After ordering the demons, Śumbha and Niśumbha mounted on their chariots and set out. Their armies too followed them like swarms of moths rising up from a mountain definitely for their destruction. 6. Mṛdaṅgas, Mardalas, Bherikās, Diṇḍimas, Jharjharas and Ānakas were sounded. The warmongers rejoiced in the battle-ground. Those who wore afraid fled away for their life. 7. Glad in their martial dress the soldiers came in their healthy spirits to the battleground. Holding various weapons and missiles they teased one another each eager for his victory. 8. Soldiers on elephants, looked at the enemy with indifference. In the company of the lord of Asuras they rejoiced in the battle. 9. The sound arising from the guns rose up repeatedly making the gods tremble. A great darkness enveloped the sky. Even the chariot of the sun was not visible. 10. Foot-soldiers set out in excessive numbers desirous of victory. Soldiers in chariots, on horsebacks, elephants and others set out joyously in crores and crores. 11. The rutting elephants like massive black mountains spread their trumpeting sound in the battle-field. Camels resembling small hills produced hoarse sounds from their throats. 12. Neighing horses hailing from exalted lands, with big ornaments round their necks, expert in the knowledge of their gaits planted their legs on the heads of elephants and flew like birds. 13. On seeing the army of the enemy advancing thus, Ambikā kept her bow well-strung. She sounded her bell that distressed the enemy. The lion too shook his manes and roared. 14. Seeing her bedecked in fine ornaments, holding weapons and stationed on the Himalaya mountain Niśumbha spoke words full of sentiments like a man clever in understanding the emotions of beautiful women. 15. “Even a petal of the Mālatī (Jasmine) flower thrown on the beautiful body of women like you may distress you. O goddess, how will you carry on a terrible war with the self-same handsome body of yours?” 16. After saying thus the great Asura became silent. Caṇḍikā spoke to him—“O foolish Asura, why do you prattle in vain? Either fight or else return to Pātāla. 17. The heroic demon, becoming infuriated, made a wonderful shower of arrows on the battle-field just as masses of clouds shower water during rains. 18. Along with his arrogant followers the demon fought with sharp weapons as spears, axes, iron clubs, parighas, bows, Bhuśuṇḍikās, javelins, horseshoe-edged arrows and great swords. 19. In that war great elephants looking like black mountains with foreheads pierced ran here and there. The banners of Śumbha and Niśumbha white like flying cranes fluttered here and there. 20. The demons were shattered by Kālikā like fishes. The dreadful horses were beheaded and killed in the battle. The other demons were devoured by the lion. 21. In the battlefield streams of blood flowed. The dead soldiers floated. Their tresses of hair resembled the moss. Their upper cloths resembled the white foam. 22. A great fight ensued where soldiers of equal rank fought with one another. The cavalrymen fought their counterpart; the elephant-riders with those on elephants: the charioteers with those on chariots and the footsoldiers with footsoldiers. 23. Then Niśumbha thought to himself—“A terrible period has set in now. Even a poor man may become rich and rich man poor if the time is adverse. 24. A senseless fellow may become intelligent and an intelligent man dull. A wicked man may be praised by the noble. The great and the powerful may be vanquished. The weak may come out victorious in the war. 25. Victory or defeat come naturally at the stance of the lord. Neither Śiva nor Brahmā nor Viṣṇu has been able to transgress his law. 26. Heroes do not come to the battlefield for turning back. But how can I attain victory in a battle with this lady who has destroyed my entire host? 27. Indeed this lady is the ancient Prakṛti, the great Śivā come here to achieve the task of the gods and harass the army of the Daityas. She can never be an ordinary woman 28. It is inglorious to be killed by a woman or to kill a woman for those who desire to taste the pleasures of war. Still how shall we show our faces to the king of Asuras without fighting? 29. After thinking thus and sitting in a great chariot driven by a charioteer he hastened to the spot where the lady consort of Śiva was present; the goddess whose youth was sought after by the celestial damsels. 30. He addressed her thus—“O goddess, of what avail is it if the mercenary soldiers are killed? If you desire to fight, let both of us clad in martial dress fight with each other. 31. The goddess addressed Kālī then—“See the foolish ambition of the two Asuras. Time the instigator of good and bad actions renders the mind work in a different way when adversity is imminent.” 32. Then Niśumbha attacked Caṇḍikā as well as Kālī with thousands of arrows. With the volleys of her arrows Śivā split into a thousand pieces the arrows discharged by the Asura. 33. He then lifted up his lustrous sword along with the shield and struck the lion on its head. With her great sword she split it too as the woodcutters do to a tree with the axe. 34. When the sword was split he thrust an arrow into her chest. The arrow too was cut. He then hurled the trident which powdered it with her fist. 35. Prepared to die the heroic Asura seized a mace and rushed at her. She reduced the mace into powder with the edge of her trident. The demon shattered the trident with another mace. 36. Then she struck Niśumbha with her sharp, terrible serpentine poisonous arrows that were accustomed to drink the blood of Asuras and brought him down to the earth. 37. When his younger brother of great honour and strength fell Śumbha was furious. The eight-armed demon seated himself in a chariot and came to the place where Śivā was present. 38. She blew the conch Arindama, produced unbearable bow-twang; the lion shaking its manes roared. The whole sky reverberated with the threefold round. 39. Then the mother of the universe laughed boisterously making all the demons tremble with fear. The gods shouted cries of “Victory” when she challenged the Asuras in the battle. 40. The king of Daityas hurled a spear of shining flames which was struck down by a meteor. Śivā shattered the arrows discharged by Śumbha. He too split the arrows discharged by Śivā into a thousand pieces. 41. She lifted up her trident and struck the great Asura. He fell down unconscious shaking heaven and earth along with the ocean like a mountain whose wings had been chopped off by Indra. 42. Suffering the pain arising from the trident, the powerful demon, the suppressor of the gods, created ten thousand hands and struck Kālī and Caṇḍikā along with the lion, by means of his discus. 43. Splitting sportively the discus hurled by him, she hurt and struck the Asura with the trident. Thus both of them met their death at the lotus-hands of Śivā that sanctify the universe and attained the great region. 44. When the powerful Niśumbha, and Śumbha of terrible exploit were killed the Daityas entered Pātāla. 45. Others were devoured by Kālī’s lion. The remaining Asuras being excessively frightened fled in the quarters. 46. The rivers with clear water flowed along their paths; the winds blew very gentle to the touch; the sky became clear. 47. Sacrifices were revived by the gods and the sages, Lord Indra and the gods felt blissful again. 48-49. O lord, this story of Umā is holy and meritorious. It describes the destruction of the king of Daityas. He who regularly reads this with faith enjoys all worldly pleasures inaccessible even to the gods and attains the abode of Umā hereafter by the very grace of the goddess. 50. Thus was the goddess, slayer of Śumbha born. She is said to be Sarasvatī. O king, she has manifested herself as a part of Umā.

[ Sanskrit text for this chapter is available ] 1. O Sūta, the most excellent among the omniscients please mention the incarnation of Umā, the goddess of all the worlds and the mother of Sarasvatī. 2. She is sung as the primordial Prakṛti of the supreme Brahman. She is both possessed and devoid of forms. She is of the form of eternal bliss. She is Satī. 3. O sages, listen lovingly to the great story, the perfect knowledge of which alone helps man to attain the great goal. 4. Once there was a clash between the gods and the Asuras. Thanks to the power of the goddess the gods became victorious. 5. Then the gods were proud and haughty. They boasted—“We are blessed. What can the Asuras do to us 6. Of our unbearable prowess, the Asuras are afraid. They have gone to Pātāla saying, “Run, run”. 7. Then all of them proclaimed thus: “Wonderful is the strength, splendour and good luck of the gods that has reduced the race of the Daityas. 8. Then a mass of splendour appeared, at the unprecedented sight of which the gods were surprised. 9. Ignorant of the real glory and the intention of the goddess to quell their arrogance, the Asuras said with choking throats “What is this? What is this?” 10. Then the lord Indra ordered the gods—“Go ye all and examine it and ascertain what it is.” 11. Urged by Indra, the wind-god approached splendour and addressed it, “Who are you?” The splendour too put the same question to him. 12. Thus asked by the big mass of splendour the wind-god replied arrogantly.—“I am Vāyu the vital breath of the universe.” 13. Everything in the universe, mobile or immobile, is woven like warp and woof into me. I am the support of everything. I move the entire universe.” 14. Then the great splendour said:—“If you are competent to move, O wind-god, please move this blade of grass I have set before you. Move it as you please.” 15. Then wind-god put forth all his efforts. But the blade of grass did not stir from its position. Then he was put to shame. 16. The wind-god went silently to the assembly of Indra. There he narrated the details of his discomfiture. 17. “False is our pride that we are the lords. In fact we are helpless, insignificant creatures.” 18. Then Indra sent all the gods. When they could not realise anything Indra himself went there. 19. On seeing Indra come, the unbearable splendour vanished immediately. Indra was surprised. 20. Then Indra thought to himself again and again—“I seek refuge in him alone whose conduct is such as this.” 21-22. In the meantime, in order to bless them and remove their arrogance, Śivā, the embodied form of undr ceitful merry, existence, knowledge and bliss, manifested herself on the ninth day of the bright half of the month Caitra when the sun was in the middle of the day. 23. Shining among the mass of splendour she brightened the quarters with her brilliance. She enlightened the gods, saying “I alone am Brahman.” 24. In her four hands she held boons, noose, goad and the mystic gesture of protection. She was served by the Vedas and looked beautiful and proud of her blooming youth. 25. She wore red garments and red garlands. Red sandal paste was smeared over her body. She was as dazzling as a crore of cupids. Her lustre wṅs that of a crorc moons. 26. The great Māyā, in the form of the immanent soul of all, the cosmic witness of all living beings, and the great Brahman, spoke. 27. Neither Brahma nor Viṣṇu nor Śiva the slayer of the Tripura demon can bluff before me. What about the other gods? 28. The great Brahman, the great light in the form of the two Praṇavas, I alone am. I am all. There is none other beside me. 29. Though devoid of form I possess forms. I constitute all principles. I am eternal and my attributes cannot be disputed. I am both the cause and the effect. 30. Sometimes I have the form of a woman, sometimes of a man. Sometimes both. I am goddess assuming all forms. 31. I am the creator, the protector and the destroyer of the world. I am the enchantress of the universe. 32. All the Śaktis — Kālī, Lakṣmī and Sarasvatī as well as others are born of my parts. So also the arts originate from me. 38. Due to my power alone the demons are conquered by you. Without knowing me of this nature you bluff as the lords of all. 34. Just as a magician makes the wooden doll of a woman dance so also I the goddess make all living beings dance. 35. Being afraid of me the wind blows, the fire-god burns and the guardians of the quarters carry on their duties. 36. Independent that I am, I sportively bestow victory on the gods sometimes and on the Daityas sometimes. 37. It is my form that is described in the Vedas as indestructible, the great abode, the one beyond Māyā and that which is greater than the greatest. 38. My form is two-fold—Saguṇa and Nirguṇa. One is mixed with Māyā and the other is free from it. 39. O gods, endowed with devotion, realise this and eschew your arrogance, worship me, the eternal Prakṛti. 40. On hearing the merciful words of the goddess, the gods eulogised her, with their shoulders drooping with devotion. 41. O goddess of the universe, forgive us. O goddess, he pleased. O mother, let us not be arrogant again. Please be merciful. 42. Since then the gods began to propitiate her as before. They eschewed their arrogance and became pure in mind. 43. O Brahmins, thus I have narrated to you the manifestation of Umā. By only hearing this men attain the great region. Article published on 04 November, 2018

[ Sanskrit text for this chapter is available ] 1. O intelligent one, all of us are anxious to hear the episode of Durgā every day. Please tell us another wonderful tale of the goddess. 2. O Sūta, the most excellent of the story-tellers, we are not satiated even as we hear different nectarine stories narrated by you. 3. The most powerful son of Ruru, famous as Durgama secured the four Vedas as a result of the boon granted by Brahmā. 4. Securing this strength that cannot be thwarted even by the gods he wrought havoc on the earth, making the gods tremble in heaven. 5. When the Vedas were destroyed the sacred rites were ruined. Brahmins and the gods fell off from their right conduct. 6. None offered charitable gifts; none performed penances; there was neither worship nor sacrifice. Then a great drought befell the earth extending to a period of a hundred years. 7. There was a great hue and cry in all the three worlds. The people felt miserable being afflicted by hunger and thirst. 8. Rivers, oceans, tanks, wells and lakes dried. Trees and plants withered. 9. On seeing the misery of the distressed subjects the gods sought refuge in the Yogic Māyā, Maheśvarī. 10. O Mahāmāyā, save all your people. Check your fury or the worlds will be ruined. 11-12. O ocean of mercy, O supportress of the distressed, kill this demon too just as you have killed Śumbha, Niśumbha. Dhūmrākṣa, Caṇḍa, Muṇḍa, Raktabīja, Madhu, Kaiṭabha and Mahiṣa. 13. Boys are guilty of offence at every step but who on earth brooks it except the mother? 14. When miseries afflict the gods and the brahmins you incarnate for the welfare of the people. 15. On hearing the distress of the gods the merciful goddess revealed to them her form possessed of many eyes. 16. The goddess with her lotus-face beaming with delight held in her four hands the bow, the arrows, the lotus and different fruits and roots. 17. On seeing her people scorched and distressed, the goddess was dejected. With her eyes full of mercy she cried for nine days and nights. 18. The tears took the forms of thousands of water-currents released from her eyes. The worlds, the plants and medicinal herbs were delighted by them. 19. They turned into the rivers and oceans of deep waters. Vegetables, roots and fruits grew on the earth. 20. To the learned and the gods she distributed the fruits in her hands. To the cows she gave the tender blades of grass and to others the things they deserved. 21. All including the gods, brahmins and men were satisfied. Then the goddess said—“What else shall I do for you?” 22. The gods then gathered together and said, “The people have been rendered happy and satisfied. O goddess, be pleased and redeem the Vedas taken by Durgama.” 23. After saying “So be it” she said. “Go ye all to your abodes. Ere long I shall give you the Vedas.” 24. Then the joyous gods returned to their abodes after bowing to the goddess the cause of the universe with her eyes that resembled full-blown blue lotus. 25. Then a great bustle arose in the three regions heaven, earth and sky. On hearing it the son of Ruru besieged the city immediately. 26. Then after creating a big circle of splendour all round for the protection of the gods, Śivā herself came out of it. 27. A great battle ensued between the goddess and the Daitya. Both showered arrows in the battle, piercing the armour of each other. 28-29. In the meantime ten beautiful forms came out of Kālī Viz Tārā, Chinnamastā, Śrīvidyā, Bhuvaneśvarī, Bhairavī, Bagalā, Dhūmrā, Śrīmattripurasundarī, Mātaṅgī and Mahāvidyā with weapons in their hands. 30. Then appeared innumerable mothers of divine forms, wearing the digit of the moon and with a lustre resembling the splendour of lightning. 31. Then a terrible combat ensued between the Asuras and the mothers. The army of the son of Ruru, consisting of a hundred Akṣauhiṇīs was killed in the battle. 32. Then the goddess struck Durgama with the edge of her trident. He fell on the earth like an uprooted tree. 33. Thus after killing him the goddess redeemed the four Vedas and gave them to the gods. 34. O Ambikā, for our welfare that form of infinite eyes was assumed by you. Hence sages will glorify you as Śatākṣī. 35. Since the worlds were sustained by you with vegetables sprouting from your body, you will be famous as Śākambharī. 36. O Śivā, since you killed the Daitya Durgama you will be known as Durgā. 37. O Yogic slumber, O Mahābalā, O bestower of knowledge, O the mother of the universe, Obeisance be to you. 38. Obeisance to the heroine of infinite universes known as the supreme goddess in the Mahāvākyas as Tattvamasi. 39. O Mother, we who are unaware oi your power and greatness, cannot adequately eulogise you who are inaccessible through words, mind or body and whose eyes are the sun and the moon. 40. Who else will bestow mercy on seeing us the gods except the great goddess Śatākṣī the mother? 41. Effort shall be made by you so that the three worlds will not be pestered continuously with obstacles and our enemies shall be destroyed. 42. Just as the cows run about in excitement quickly on seeing their calves in distress, so also I, Satī, am excited on seeing you in distress and run about. 43. Even a moment appears to be a Yuga if I do not see you since I look at you as my own children for whom I am ready even to lay down my life. 44. No worry or anxious thought need be entertained by you endowed with devotion as long as I stand by you destroying your distress. 45. In the manner I have killed the Daityas I shall kill the Asuras. You need not entertain any doubt in this regard. Truth, I am speaking the truth. 46-47. I shall be born of the womb in the family of cowherds as the daughter of Yaśodā wife of Nandā, when Śumbha and Niśumbha will be born as Daityas. I shall kill the demons and become famous. Men will therefore call me Nandajā. 48. Since I shall be taking the form of a bee and killing the demon Aruṇa, men will glorify me as Bhrāmarī. 49. Again I shall take a terrible form and devour the Rākṣasas. I shall then be famous as Bhīmā Devī. 50. Whenever there is harassment caused by the Asuras I shall surely incarnate and work for your welfare. 51. The goddess Śatākṣī, Śākambharī and Durgā are identical. In all the three the individual is the same. 52. There is no deity so compassionate as Śatākṣī the great goddess who cried for nine days on seeing her people scorched and distressed. Article published on 04 November, 2018

[ Sanskrit text for this chapter is available ] 1. O blessed disciple of Vyāsa, O Sūta the most excellent among the knowers of the Purāṇas, we wish to hear some other story of the lord. 2. We wish to hear the most excellent sacred rites of Umā, the mother of the universe, those which were narrated to Vyāsa the great Ātman by Sanatkumāra 3. All of you are blessed great souls; steady in your devotional rites to the goddess. Now listen devotedly to the well-guarded secret of the great Śakti. 4. O omniscient Sanatkumāra, O intelligent son of Brahmā, I wish to hear the wonderful holy rites of Umā. 5. Please tell me what is pleasing to the great mother. What are its characteristics and on doing what can it be efficacious? 6. O Dvaipāyana of great intellect, listen to the full description I am going to give of the secret that you ask. 7. Three paths of the glorious mother have been narrated which yield both worldly pleasures and salvation. They are paths of knowledge, holy rites and devotion. 8. Jñānayoga is the union of the mind with the Ātman. The union with the external objects is called Kriyāyoga. 9. Bhaktiyoga is the concept of the unity of the Ātman with the goddess. Of the three I mention Kriyāyoga in detail. 10. It is concluded in the sacred scriptures that devotion is generated by activities, knowledge is born of devotion, liberation is the result of knowledge. 11. O excellent sage, the chief reason of liberation is the Yoga. Kriyāyoga is the greatest means of liberation. 12. One shall know the Māyā as Prakṛti and the wielder of Māyā as the eternal Brahman. After realising the identity of the two one is released from the world by bondage. 13-14. O Vyāsa, listen to the merit of the person who builds a temple to the goddess either of stone or of wood or of mud. He who builds a temple to the goddess attains the benefit which a person who worships every day through Yoga attains in plenty. That virtuous soul who builds the temple for the glorious mother enables a thousand past and a thousand future members of his family to attain liberation. 15. The sins committed by a person in a crore of births, whether they be small or big, are quelled at the very moment when the foundation for temple of the glorious mother is laid. 16-17. The glorious great Ambā is the most excellent among all the deities just as Gaṅgā and Śoṇa among the rivers, the earth in forbearance, the ocean in majesty and the sun among the planets. 18. She is the most important among all the deities. He who causes her temple to be built attains established power in every birth. 19-21. One who makes the temple for the mother in any of these holy centres becomes free from bondage—viz. Vārāṇasī, Kurukṣetra, Prayāga, Puṣkara, the banks of the Gaṅgā or the shores of the ocean, Naimiṣa, Amarakaṇṭaka, the highly meritorious Śrīparvata, Gokarṇa, Jñānaparvata, Mathurā, Ayodhyā, Dvāravatī etc. 22. He is honoured in the Maṇidvīpa for as many thousand years as the number of years the brickwork holds good. 23. He who makes idols with the full complement of characteristics fearlessly attains indeed the great, region of Umā. 24. After installing the image of the goddess, in the auspicious stars, planets and the season, man becomes contented and blessed by the favour of the Yogamāyā. 25. After installing an auspicious image of the goddess one can redeem the men of one’s family both of the past and the future. 26. O leading sage, by installing the goddess the merit derived is a crore times more than that derived by establishing the three worlds. 27. The merit cannot be calculated of the man who installs the Pañcāyatana deities with Ambikā in the centre and the other four in the four quarters. 28-31. One attains great merit by repeating the names of Viṣṇu a crore times during the solar and lunar eclipses, a hundred crore times by repeating the names of Śiva, a crore times by repeating the names of Śrīdevī, a crore times by building the palace for the goddess. To the man who installs the image of the goddess, mother of the universe, identical with the three Vedas there is nothing inaccessible, thanks to the merit of the glorious mother. His sons, grandsons and others flourish. All his sins perish. 32. Even those who desire mentally the installation of the excellent image attain the great region of Umā inaccessible even to the sage. 33-34. If a man, on seeing the image being made or the temple being built thinks mentally: “If I get sufficient wealth I too will make”, his family attains heaven undoubtedly. What is there in the three worlds which cannot be secured by the power of Mahāmāyā ? 35. Those who have resorted only to the goddess the cause of the universe, are not ordinary men. They are the Gaṇas of the Goddess herself. 36. Those who repeat the two syllables “U-mā” day and night, sitting, sleeping or moving become Śivā ’s Gaṇas. 37. Those who worship the goddess Śivā, with flowers, incense and lamps whether as daily routine or on special occasions due to certain reasons will attain Umā’s abode. 38. Those who clean, scrub and smear the altar of the goddess with cowdung or clay will attain Umā’s abode. 39. The goddess mother bestows her blessings on the family of the person who builds a beautiful temple for the goddess. 40. The glorious mother repeats day and night: “May my devotees live for a hundred years. Let them not be the victims of adversities.” 41. Ten thousand people of the person who has caused the image of the goddess Umā to be made, are honoured in the Maṇidvīpa. 42. Whatever an aspirant solicits after installing and worshipping the image of the goddess he attains that. 43. Who can calculate the merit of a person who performs the ablution of the installed image of the glorious mother, with clarified butter after smearing it with honey? 44. The devotee shall perform the ablution of the goddess either with water scented with sandal, aguru, camphor māṃsī, mustā etc. or with the milk of single-coloured cows. 45. The excellent offering shall be made with the incense of eighteen ingredients. The waving of the light for the goddess shall consist of wicks soaked in ghee or camphor. 46. On the fifth, eighth, ninth and tenth days of the dark lunar half and on new moon days the devotee shall worship the mother of the worlds with fragrant flowers. 47. Jananīsūkta, Śrīsūkta or Devīsūkta shall be recited or Mūlamantra shall be chanted. 48. All flowers except Viṣṇukrāntā and Tulasī are pleasing to the goddess particularly the lotus. 49. He who offers golden or silver flowers to the goddess goes to the greatest abode where crores of Siddhas live. 50-51. After the worship the rite of forgiveness shall be performed by the devotees for the sins committed:—“O goddess, O bestower of happiness and bliss be pleased.” He shall eulogise her with these words and meditate on the goddess as seated on a lion with boons and the majestic gesture of protection. 52. After meditating on the goddess, the bestower of desires on the devotees he shall offer various ripe fruits as Naivedya. 53. The man who partakes of Naivedya of Śiva Śakti shakes off all dirt and becomes pure. 54. He who performs the rite of the goddess on the third day of the bright half of Caitra is liberated from the bondage of worldly existence and attains the supreme goal. 55-56. The learned devotee shall perform the festival of the swing on the very day. He shall worship the mother of the worlds Umā and Śiva with flowers, vermilion, garments, camphor, aguru, sandal, incense, lights, naivedyas, garlands, scents and other things. 57. He shall then serve the goddess Ambā, the cause of all welfare along with Śiva. 58. Śivā bestows all desires on him who performs the rites with due observances and the festival of swinging to the goddess every year. 59-61. The third day of the bright half of the month of Vaiśākha is called Akṣayatṛtīyā. The devotee shall observe the holy rites of the mother of the universe on that day without lassitude. He shall worship Gaurī and Śiva with the flowers of Mallikā, Mālatī Campā, Japā, Bandhūka and lotus. He will be quelling the sins perpetrated in a crore of births mentally, verbally and physically. He will enjoy the four aims of life in an unmitigated manner. 62. There is nothing which cannot be achieved by a person who worships the goddess with great devotion after observing all the rites on the third day of the bright half of the month of Jyeṣṭha. 63. In accordance with the wealth that one has, one shall perform the festival of chariot which is extremely pleasing to the goddess, on the third day of the bright half of the month of Āṣādha. 64-65. The chariot is the earth. The two wheels are the sun and the moon. The horses are the Vedas and the charioteer is the lotus-born Brahmā. The chariot shall be studded with the jewels of different types. It shall be decorated with the garlands of flowers. After making the chariot thus the devotee shall install Śivā in it. 66. The intelligent man shall imagine that the glorious Ambikā is seated in the middle of the chariot surveying the world for protecting it. 67-69. When the chariot moves the devotee shall shout cries of “Victory” with the words “O goddess, favourably disposed to the distressed, protect us who have resorted to you”. The devotee shall propitiate the goddess with the playing of musical instruments. The chariot shall be taken up to the boundary of village and the deity worshipped in the chariot itself. After eulogising with various hymns the deity shall be brought home. After prostrating a hundred times the devotee shall pray to the mother of the universe. 70-72. The intelligent man who performs the worship, holy rites, the festival of the chariot, the worship of the Mother, on the third day of the bright half of the Śrāvana and Bhādrapada, rejoices with his family. In the end he goes to the region of Umā at the highest upper worlds. 73. The devotee shall observe the holy rites of Navarātra in the bright half of Āśvina and realise his desires undoubtedly. 74. Neither Brahmā nor Śiva nor Kārttikeya nor any one else can describe the efficacy of the rite of Navarātra. 75-77. O excellent sages, by performing the Navarātra rite, king Suratha, son of Viratha, regained his lost kingdom. The intelligent king of Ayodhyā, Sudarśana, son of Dhruvasandhi secured the lost kingdom. Performing this great rite and propitiating the goddess the Vaiśya Samādhi being liberated from worldly bondage attained salvation. 78-79. Śivā fulfils the mental desires of the person who performs the rites duly in the bright half of Āśvina on the third, fifth, seventh, eighth, ninth, or the fourteenth day. 80-81. He who performs the holy rite on the third day in the bright half of Kārttika, Mārgaśīrṣa, Pauṣa, Māgha and Phālguna and worships the auspicious goddess with red flowers, 82. For acquiring blissful conjugal life this great Vrata shall be performed by women. It shall be performed by men also for the acquisition of learning, wealth and sons. 83. Rites such as Umāmaheśvara and others are also pleasing to the goddess. They shall be performed devotedly by those who are desirous of salvation. 84. This compendium is highly meritorious, enhances devotion to Śiva. It is auspicious. It contains several anecdotes. It yields worldly pleasures and salvation. 85. He who listens to this with devotion or narrates it piously or reads it himself or causes it to be read attains the supreme god. 86. He who keeps this in his abode in the manuscript form written in beautiful hand and duly worships it attains all desires. 87. There will be no fear from goblins, ghosts and other evil spirits at any place. Undoubtedly he will attain sons, grandsons and riches. 88. Hence this charming and meritorious compendium Umāsaṃhitā shall always be heard and read by those who seek for devotion to Śiva.