Duties of a Vanaprastha (or the third stage of the life)

Vyasa said, “Thus spending life as a householder in the second part of life, one should retire as Vanaprasthin, accompanied with his wife or alone but maintaining the sacrificial fires.

When the body becomes frail with old age, one should go to the forest after entrusting his wife to the care of the sons. After watching his progeny like the sons and grandsons, the old man should proceed to the forest.

In the bright fortnight of Uttarayana (northern transit of the sun), on an auspicious morning, one should proceed to the forest, and with a disciplined mind perform the penances.

He should collect the auspicious roots and fruits, for his consumption. In the first instance, the gods and the Pitrs should be adored with the fruits and roots.

Taking his bath daily, one should serve the guests and the gods. Thereafter, getting food from the house, he should eat only eight morsels.

In the life as Vanaprasthin, one should wear the matterd hair over the head. He should not trim off the beard or the nails. He should study the Vedas and should remain silent on other occasions.

Не should perform the five great sacrifices and fire-worship in the morning as well as in the evening. The yajnas should be completed by him with the food received by him from the sages, and other fruits and roots collected from the forest.

He should always be clad in the bark garments and should remain clean, taking bath thrice a day. He should not accept monetary charities, and should be compassionate on all the living beings.

The Brahmana should regularly perform Darsaydga and the Paurnamasa-yaga (new moon and full moon days respectively) on the proper Naksatra, besides the yajha for new paddy and the Caturmasya-yajna.

He should himself collect the cereals which are grown in the spring and winter seasons, and should appropriately perform the yajnas in Uttar ay ana and Daksinayana.

Cooking both purodasa (sacrificial offerings of ground rice offered in earthen dishes) and caru (oblation of boiled rice and barley) with pure wild grains, he should offered the same to the gods, then he should consume them. In the food, he should use the salt prepared by himself.

A Vanaprasthin should not consume honey, meat, mushrooms, grass emerging from the gound, and the citron should not be consumed. He should neither consume the cereals grown on earth after ploughing nor the left over of others.

Even when distressed, he should not consume the fruits or flowers grown in a village. He should maintain and venerate the holy fire as per injunctions in the Vaikhanasa Sutra.

He should never betray anyone. He should always remain free from attachment or jealousy and the fear as well. He should not eat during the night and should always engage himself in meditation.

He should control his sense organs, as well as the anger, and should devote himself over tattva-jnana (perfect knowledge of Reality) and "perform the celibate vows and should not approach carnally even his wife.

A person, who after retiring in the forest, has sex with his wife becoming passionate, his holy vow is shattered. Such a Brahmana should resort to repentence.

When a child is bom during the observing of the Vanaprastha asrama, then the Brahmana should not touch the child. Such a child as well as the people of his family shall not be entitled to the study of the Vedas.

He should always sleep on the ground and should always recite the Gayatrl-mantra. He should always try to provide refuge to all the living beings. The guests should always be given their share of food.

He should not pick controversy with anyone, nor should he denounce others. He should not speak falsehood and should also discard sleep and lethargy. He should maintain one single fire, should have no fixed abode, and should resort to a ground purified by sprinkling water.

He should roam about in the forest freely alongwith the deer and should sleep with great concentration on a slab of stone or on the gravels.

The costumes should be worn washing at once. One should collect fruit etc. which could last with him for a month or otherwise the food grains of wild rice could be stored for six months or a year.

In the month of Asvayuja (september- october), the left overs of the earlier stock of food, the old worn clothes, besides the vegetables, roots etc. should be discarded,

The food grains should be taken by chewing them with the teeth. One should not eat the grains picking up like a pigeon, or otherwise food should be taken by powdering it with stones. The ripe or cooked food should be taken timely.

Collecting the cereals etc. during the day, one should take food in the night, according to one’s own capacity. Or otherwise fasting for a day, the food should be taken at night of the next day, or after fasting for three days, one should take food on the night of the fourth day.

According to the practice followed for the performing of the Candrayana vrata in the dark as well as in the bright fortnight, one should perform the expiatory rites accordingly, or he should take once in a fortnight boiled rice or barley gruel.

Or following the doctrine of Vaikhanasas, merely flowers, roots or fruits which has naturally fallen and withered, should be consumed.

One should spend the day rolling on the ground or standing on toes on the ground. He should continuously stand for a while and then sit down for a while. He should not lose patience at any time.

Gradually increasing his intensity in austere penance, he should face the five types of fire, and during the rainy season, he should stand in the open sky, and in the winter season, should put on wet clothes.

He should take bath thrice a day, oblation should be offered to the manes as well as the gods. He should stand on one foot facing the sun rays.

While facing the five types of fires, the hot smoke should be inhaled. One should be an imbiber of heat or Soma juice. One should consume milk in the bright fortnight and the Pancagavya (cowdung, urine etc.) in the dark half of the month.

Consuming the dry leaves which are fallen from the trees, one should perform the Krcchra penance, resort to yogic practices, and recite the Rudra-sUkta.

He should study Atharvasiras, practicing the principles of Vedanta at the same time. Resorting to Yamas (restraints) continuously, one should follow all Niyamas (observances and rites).

One should wear an upper garment of black deer skin, and a yajnopavlta. At the end, establishing the fire in the soul one should be engaged in meditation. Thus, he should be devoid of fire (i.e. give up fire-worship etc.) and a fixed abode; he should be a silent sage engaged in endeavour for salvation. He should take alms necessary.for his journey from saintly Brahmanas.

For the livelihood, one should seek alms from the other Brahmana houselholders residing in the forest. Himself residing in the forest, he should eat eight mouthfuls of what he brings from the village.

In a vase of leaves or holding the palms like a cup or on a potsherd, he should receive bhiksa. For the realisation of Atman, he should perform Japa of different Upanisads, different Mantras, Gayatrl-mantra or Rudradhyaya.

At the end, the body should be placed in dedication to the lord, one should resort to fasting unto death or abide by the procedure of dedication unto the Brahman, and may enter fire.

Such of the people, when living in the Vdnaprastha cisrama that destroys unholy things, take refuge with lord, they are lodged in the heaven enjoying the place of Is'vara-Shiva.

 

Chapter 28

Duties of Recluse

Vyasa said, “By staying in the stage of life as the forest-hermit during the third period of his life, thus, he should spend the fourth period of his life as Sannydsi (by renunciation).

A Brahmana, well-versed in the Brahmavidya, engaged in the practice of yogic exercises, with a peaceflil mind should establish his soul in the fire and then embrace the renunciation.

When the mind is no more attracted towards the worldly affairs, only then sannydsa should be embraced. In case it be otherwise, one has to fall from the same.

First of all, the control should be exercised on the sense organs, the Prajapatya or the Agneya yajna should be performed. Then getting free from attraction, jealousy and blemishes, one should enter the Sannyasa-dsrama.

The Sannyasins are said to be of three types, viz.: Jnana-Sannyasins, Karma-Sannyasins, and Veda-Sannyasins.

The one who is not interested in anyone of the worldly affairs, is free from all the controversies, free of fear, and is devoted to the search of the soul, he is said to be a Jnana- Sannyasin.

The one who is free from the controversies or the receiving of the charities, is engaged in the study of the Vedas, is desirous of liberation, and has exercised control over the sense organs, he is called a Veda-Sannyasin.

A Brahmana, who facing all the types of fires, dedicate everything to Brahman, such a person who is well versed in the Mahd-yajnas, is known as Karma-Sannyasin.

The Jnana-Sannyasin out of the aforesaid three catagories of the Sannydsin are considered to be the best. He is a scholar who has no function to be performed nor has he any symbol.

Such Sannyasins are free from attachment, fearless, peaceful, free from controversies or charities, wear the kaupin (ragged loin cloth), or even remain without robes, and are engaged in meditation.

He should be a Brahmacarin, should take limited food, and should collect cereals from the village. He should be devoted to Brahman, unattached, and should not allow any desire to develop in his mind. Nor does he take meat. With the help of one’s own soul in this world, remaining desirous of moksa, a Sannydsin should wander here and there. He should neither be happy with the birth, nor with the death.

As a servant waits for the command of his master, similarly he should wait for the kala or the death. He has never anything worth studying or learning. He thus qualifies himself to be identical with Brahman.

A learned Sannyasin, should remain alone, wearing one cloth or a kaupln. He should have either his head shaved or a tuft of hair on the head. Disowning the house, he should hold three staffs. He should be free from acceptance of gifts.

He should wear the ochre-robes, should spend time seated under a tree outside the village, and should engage himself in meditation, or be engaged in yogic practices. He should treat the enemy as the friend and the grace or disgrace, equally.

He should maintain himself on alms. A Sannyasin, who out of attachment or otherwise consumes food, daily by receiving it from one person alone, then the sin attracted by him (cannot be removed) and no repentence is prescribed for the same in the Dharmasastras.

A Sannyasin should remain unconcerned with attachment or envy. He should treat a piece of gold, a lump of clay, or a piece of stone alike. He should detract himself from the killing of animals and from passions, and he should keep silence. He should place his foot on the road, observing it carefully. The water should be drunk after filtering it by a cloth. He should speak the words purified with the use of the scriptures. He should indulge in the activities which purify the mind.

Except for the rainy season, a Bhiksu should not stay for long at one place. He should carry a kamandalu (waterpot) alone, and should observe purity, taking bath.

He should always remain a Brahmacarin, dwelling in the forest. He should be engaged in the study of the literature for liberation, control his sense organs, free from deceitfulness, arrogance, denounce-ment of others and wickedness. He should possess the virtues of self-consciousness. Such a Sannyasin surely achieves moksa.

Performing the bath and acamana appropriately, purifying himself, he should always recite the Pranava mantra (Om) in a temple or any other auspicious place.

Wearing the sacred thread, holding kusa grass in hand, keeping the soul peaceful, wearing the washed ochre-coloured garment, and covering all the hair on the body with the ashes, concentrating his mind, he should recite the Japa of Brahman (Veda) pertaining to Yajna, or connected with the gods and related to the Vedanta.

A Sannyasin who has taken the vow of silence and celibacy may stay with his sons also; when recites the Vedic hymns living in a leaf- hut, he achieves the best position.

It is the duty of a Sannyasin to follows the vows of ahimsa (non-voilence) truthfulness, not to steal, celibacy, greatest penance, forgiveness, mercifulness, and satisfaction.

A Sannyasin should be well-versed in Vedanta, and he should daily perform the Panca-mahayajnas with concentrated mind after receiving food by begging and equipped with knowledge and meditation.

With a concentrated mind, he should perform the japa of Нота thrice in a day. All the Vedas should be studied daily and the Gayatrl-mantra should be recited in the morning as well as in the evening.

Then, he should meditate upon the Lord Parames'vara in a secluded place. The desire, anger and gifts should be discarded by him completely.

He should be clad in one or two costumes, wear the sacred thread and hold kamandalu as well as tridanda (three staffs). Such a Sannyasin attains the greatest Being.

 

Chapter 29

Duties of an ascetic

Vyasa said, “In this way the ascetics are said to spend their life by remaining truthful to their asrama, concentrating their mind, depending on the food received by them by begging or the forest fruits and roots.

Even for bhiksa, a Sannyasin should visit a householder once only. He should not go to many people for begging of alms, because when one gets more attracted towards a person, he develops more desires for worldly pleasures.

One should beg alms from seven houses only and while so doing if one is unable to receive the alms, then once again the bhiksa, can be begged. Washing the vase, one should take food in it, and after finishing food, it should again be washed out or food should be taken in a new vase. But in case one has to manage by washing the vase there, the food should be taken without greed.

The ascetic should go to collect alms when there is no smoke or burning coal, at a house where all the people have taken food and where the threshing rod is kept resting and the potsherds are disposed off.

The Sannyasin should utter the words “Bhiksa” and then he should wait upto the time of milking of a cow, lowering his head, keeping silent. Then he should feel satisfied by taking the food once only.

Washing both his hands and feet, performing sipping appropriately, displaying the food to the sun-god, purifying himself facing east, one should take his food.

He should utter the Mantra initially, “Pranaya svahd", the five offerings should then be made with a concentrated mind. Then he should eat eight mouthfuls of food and thereafter perform the sipping. The omniscient Parames'vara should be adored then.

The use of four types of vases made of gourd, wood, earthern and the bamboo, have been prescribed by the Prajapati-Manu.

During the starting, middle and the concluding period of the night and at the time of sandhya, one should get devoted to Is'vara. During sandhya, he should particularly make use of sacrificial fires.

One should meditate upon the lotus-like lord in his heart, who is the form of universe, but still the cause of the world, the one who is the soul of all, is beyond darkness, who is the support of all the living beings, invisible, blissful, indestructible, beyond Pradhana and Purusa, Shiva stationed in the cavity of the sky, and the flame of welfare.

Then one should meditate upon lord Mahes'a, the form of the universe, who is lokesvara and seed of the flame, form of Brahman, beyond the beginning, middle or the end, the abode of bliss, the excellent Purusa, the indestructible one, the form of truth, omniscient, the supreme Brahman and resembling the mid-day sun.

Lord Tsana or Shiva, should be meditated upon, by establishing the soul in Paramatma, present in the middle of the sky, through Omkara.

By meditating upon the ancient pure Purusa, who is the cause of all the beings, and is all blissful, one gets relieved of all the bondages.

Or otherwise, one should ponder over the great firmament, the delusion in the world, the form of Mula-prakrti, the sole cause of all the living beings, their life and movement, the form of blissful Brahman, where the world gets dissolved, and to whom those desirous of moksa visualise in him the sutble form of Brahman, such a lord should be meditated upon as the form of perfect knowledge, endless, real, truthful, lord of all, and the supreme Brahman, with a devoted mind.

I have revealed the secrets of the Sannyasin imparted to ascetics by lord Mahesa. The one who will follow the same, he will achieve the fortunes and Yoga pertaining to Ishvara. Therefore concentrating one’s mind, getting devoted to self knowledge, one should take refuge in Brahmajhana and by so doing a person is freed from all the bondages. Treating the soul of the self to be separate from other things, besides being unique, blissful, and without old age, meditate again on that Supreme knowledge.

Is'vara, the god of gods, who is the source of creation of all the bhiitas, and by achieving which, the people do not attain rebirth and who remains present beyond all of them.

In whose heart the sky is lodged, the same everlasting Shiva, has been described as the bestower of welfare, auspicious, and the greatest.

The vratas and upavratas which are to be followed by the Bhiksus, and in case they are not followed, then the repentence for each one of such lapses is being described.

 The one who even after being a Sannydsin, enjoys sex with a woman, getting infested with passion, then he with concentration, should perform repentence observing the vrata known as Santapana. Thereafter, controlling his mind, the Krcchra vrata should be performed appropriately. Thereafter he should remain with perfect mental control and regularly perform the Krcchra rite. Then entering the hermitage again, he should conduct himself carefully as a Bhiksu.

It In case one speaks falsehood in a joke, it does not deprive a person of his merits. This has been ordained by the sages. But such a type of falsehood is prohibited for a Sannyasin, as this is a serious incident.

The Sannyasin, well-versed in dharma, when speaks falsehood, he should perform repentance by fasting for a night and performing pramyama a hundred times.

Even in extreme emergent conditions, a Sannyasin, should not steal the belongings of others. According to the scriptures, there is no other sin worse than stealing .Theft is a terrific voilence which is the destroyer of the self knowledge. The thing which is known as the wealth, happens to be the external life of the person.

A person who steals others wealth, it amounts to extracting the life of that person. By so doing the wicked soul falls from the noble conduct. By indulging in such activities, he should appropriately perform the Candrdyana-vrata according to the injunctions in the scriptures. After repentance, the Bhiksu should conduct himself quite carefully .

In case a Sannyasin, out of ignorance resorts to voilence suddenly, then he should perform Krcchratikrcchra or Ccindrayana rite.

In case a Sannyasin, because of his internal weakness, discharges his semen, at the sight of a woman, then he should perform pranayama sixteen times.

If the involuntary emission of the semen takes place during the day time, he should perform hunderd pranayamas every day for three days. By consuming the wine and meat secretly, or openly consuming the salt during the Nava- sraddha (first s'mddha after the person’s death), one should perform Prajapatya vrata for his purification.

With the continuous meditation of a Sannyasin, all his sins are washed out. Therefore, he should always remain engaged in meditation of lord Mahesvara.

The Brahman, who is lodged in the supreme flame, is indestructible and undecaying, the one who is lodged in the centre of Brahman, he is known as Mahes'vara.

He is the unique god known as Mahadeva, and bestows welfare on all. He is resplendent, the supreme Brahman, undecaying, and the excellent one. He alone is the non-dualistic imperishable deity within the orb of the sun.

Because of his possessing the divine knowledge, and the one who is adored in his abode by the Atmayoga tattva, and termed as Agni and Jfiana, he is called as lord Mahadeva.

The one for whom, no other god, except lord Mahadeva, matters, he is self-conscious and as such he achieves

A person who considers his own soul separate from Paramesvara, he is unable to achieve the supreme god. The efforts of such people are of no use.

The everlasting form of tattva, the supreme Brahman, is worth knowing and he happens to be Mahadeva. The one who well realises this, he never gets entangled in the worldly bondages. Therefore, a Sannyasin, concentrating his mind, practicing the jnanayoga (path of knowledge), should worship getting devoted to lord Mahadeva.

О Brahmanas, I have narrated the auspicious duties of an ascetic to you, which were spoken in earlier times by lord Brahma to the sages.

The knowledge of the auspicious as'rama- dharma is a sort of welfare knowledge, which should be passed on to the son, a disciple, and the Yogins and none else.

Thus the rules for the Sannyasins are well described. The one who follows these rules, lord Pasupati, gets pleased with him immensely. The people, who with a devoted mind follow these rules faithfully, they neither have to face destruction nor are they reborn.

 

Chapter 30

Method of expiation

Vyasa said, “I shall now speak out the auspicious way of expiation, which is beneficial for the welfare of the Brahmanas that removes all the sins.

The people attract the sins by not following the auspicious path, prescribed in the scriptures, and with the expiatory rite, a person is purified.

A Brahmana, who needs repentance should not sit without it even for a moment. He should follow the words of peaceful and learned Brahmanas.

A Brahmana, who is excellently well versed in the Vedas besides being calm, follower of dharma, maintaining sacrificial fires, shall be the greatest virtue even if it be that he alone performs it.

When three Brahmanas well versed in the Vedas, but not maintaining sacrificial fires, then whatever is spoken by them, becoming Dharmarthins, the same should be treated as the source of dharma.

Seven Brahmanas who are well versed in the several of the Dharmasastras, and are proficient in logical reasoning, as well as the Vedas, their words are considered to be authentic in the religious matters.

Then twenty-one Brahmanas who are well versed in the six systems of philosophy, including mlmamsa and darsana, as well as Vedanta, are considered to be the authority on expiatory rites.

One who commits brahmahatya, drinks wine, steals the gold of a Brahmana, and has sex with the wife of the preceptor, are treated to be awful sinners. Those who keep relations with such people are also considered to be sinners.

The people who live with such people for a year, they also turn as grave sinners. The people, who deliberately travel in the same vehicle with such fallen persons, or sleep with them on one bed, or sit over the same seat, they are also fallen.

To deliberately marry a fallen girl, or serve as a priest for a fallen person, to teach a fallen person or to eat with him in one and the same vase, a Brahmana gets fallen at once.

A person who teaches a fallen person unknowingly or out of delusion, or studies with him, he gets fallen in a year.

A person who commits brahmahatya should live in a forest for twelve years in a hut, and at the same time he should beg alms with the skull of the dead as a symbol on the flag.

Discarding the house of Brahmanas or a temple, keeping the dead Brahmana in mind, and in disgust, he should censure himself constantly.

When the smoke no more rises from the kitchen of a householder, the fire of the kitchen is extinguished, and the immates whereof have taken their meals, then he should quitely and slowly enter seven houses for begging. He should reveal his sin to the people and then beg alms only once or otherwise, keeping patience, he should consume the wild fruits and roots, for his livelihood.

Such a grave sinner, at the time of seeking alms, should hold a skull in the form of a begging bowl, Khatvanga and should observe celibacy. After the completion of twelve years, he is relieved of the sin of Brahmahatya.

When a brahmahatya is committed unintentionally, this type of repentance is quite auspicious. But when the same is committed deliberately, there is no other way except to put an end to one’s life.

A person who commits brahmahatya knowingly should observe fast imto death, or should end his life by entering into the burning fire or water.

In order to wipe off the sin of Brahmana- slaughter, he should discard his life for the sake of a Brahmana or a cow or for the sake of the dead.

In case, he makes a Brahmana to be free from a prolonged ailment, or donates cereals to a learned Brahmana, then he gets freed from the sin of brahmahatya.

At the concluding bath to the Asvamedha sacrifice when the performer gives away everything to the priest who is a master of Vedas, then all his sins are washed out.

Every sinner should perform fast for three nights and should take three baths at the confluence of the rivers, Aruna and Sarasvatl, which relieves him of the sin of brahmahatya.

By going to the holy place Rames'vara, and by taking bath in the great ocean or by concentrating on Rudra, the person who commits brahmahatya, is relieved of the related sin.

Going to the Kapala-mocana tlrtha (at Varanasi) of lord Shiva, taking a bath there, when a person adores the manes as well as the gods, he is relieved of the sin of brahmahatya.

In ancient times, the illustrious lord Bhairava, had severed the skull of lord Brahma, which was dropped there. One should therefore, take bath there, and adore Mahadeva in the form of Bhairava, offering oblation to the manes, by which one is relieved of the sin of Brahmahatya.

 

Chapter 31

Glory of Kapalamocana tirtha

The Rishis said, “O Lord, how was the skull severed from the body of Brahma, was placed on the earth by the extremely illustrious lord Rudra-Shiva?

Suta said, “O Rishis, you please listen to this auspicious story which relieves one of all the sins. In this story, the glory of Shiva, the god of gods is narrated.

In ancient times, the great sages, adored the Grandsire, lord Brahma over the peak of the Mem mountain, offering their salutation to him, and asked him about the everlasting Principle.

Brahma, the creator of the lokas, getting influenced with the Maya of Shiva, unaware of the supreme ideology, expressed to the Rishis about himself as the undecaying principle, and claimed, “I am Vidhata, source of the origin of the universe, besides being self-bom Ishvara. I am eternal, Aditya, and the supreme Brahman. One is liberated by adoring me.

I am the founder of all the gods, makes all Devas function as well as desist them, and there is no other god on earth superior to me.”

At these words of Brahma, the three-eyed Shiva, who was bom from the ams'a of Narayana, spoke smilingly, “what is the reason for your haying developed such an ideology in you. Possibly you have been overpowered with ignorance. Your this claim is not correct.

I am the creator of these lokas, and have been bom of Narayana. There is no life on earth except myself.

I happen to be the supreme brilliance, I am the greatest goal. In case you have created the earth, it is all due to the inspiration from me.”

At the same time (while these two deities were arguing), the four Vedas came to the place where these two deities were present.

At that point of time, finding Brahma, and the lord Narayana identical with Yajna, all the four Vedas became auxious and spoke to Parames'vara, about the reality.

Rgveda said, “The one in whom all the living beings are lodged, and from whom the universe has been bom, and the one who is considered to be the supreme principle by the sages, he happens to be lord Mahesvara.”

Yajurveda said, “The one who is adored be means of Yajnas and the Yoga, and the one who is eulogised as Is'vara by the sages, he happens to be the Pinaka-bearing deity.”

Samaveda said, “the one by whom the whole world revolves, who is within the sky, and who is known by the Yogins as the principle Reality, he happens to be lord Sankara.

Atharvaveda said, “Lord Mahesa-the Purana-Purusa, whom the great Yogins visualize and worship, making all the efforts, he happens to be lord Bhava alone.”

Thus, listening to the auspicious words of the Vedas, lord Brahma laughed utterly deluded, and the lord of Atman of the universe then spoke.

 “How could he be the supreme Brahman, who has been devoid of all attachments, and who wanders with his wife, having the company of Pramathas (attendants)?”

At these words of Brahma, the eternal lord, the form of Pranava, the formless one, became embodied and spoke these words to Brahma.

Pranava said, “Lord Isa, at no time, wanders with any one at any time, except with his own soul. The same lord Mahesvara, is Isa, resplendent, and ever lasting. The goddess Shiva is said to be his own blissful form and not extraneous.”

Even at these words, because of the Maya of Ishvara, the ignorance of Aja (Brahma), whose body is Yajiia, was not removed.

At the same time, Brahma, the creator of the universe, witnessed a divine and great brilliance, filling up the space of the sky.

О Best of the Brahmanas, in the middle of it, was stationed a sphere of brilliance shining with splendour. Such as divine splendour appeared in front of him.

The Brahma, the grandsire, lifting his head looked at the lustre, which was blissful inspite of its being so vast.

Then the fifth head of Brahma, started illumining with anger, which was noticed by lord'Nilalohita-Shiva, the tawny-coloured trident­bearing lord, having the serpents for his sacred thread, in a moment. Then, lord Brahma said to Nllalohita-Shiva.

О Sankara, You have been initially bom out of my forehead for the sake of knowledge. You, Mahes'ana, should therefore take refuge in me.

Then, listening to the arrogant words of Brahma, Shiva deputed Kalabhairava, who waged a terrific war with Brahma, in which the fifth head of Virinca (Brahma) was cut off.

Brahma, whose face was cut by lord Sambhu, died; but by means of the Yogic power of Isa, the holder of the universe (Brahma) regained his life.

Thereafter, Brahma found Tsana, the eternal Mahadeva and the great goddess lodged in an outer sphere of light.

The Lord was adorned with the bracelet of the royal serpents. He had the crescent-moon as an ornament. He had the lustre of crores of suns. He had beautiful matted locks of hair.

Mahadeva was clad in the tiger-skin and had a beautiful appearance. He was wearing the beautiful divine garlands. He appeared as a great Yogin who could not be looked at due to his brilliance, and held a trident in his hand.

At that time, lord Brahma saw the primordial deity, the first deity, great lord whom those who are stabilised in Yoga see within their hearts as Ishvara or Brahman.

The Supreme goddess, designated as the sky, with infinite divine potencies like omniscience, omnipresence etc., was also present there.

The same Rudra, by offering salutation to whom once, the deluding seed of the whole earth gets dissolved, was seen there. The people who are well disciplined and devoted to the lord, can have an audience with him. The same soul of the universe, leader of the universe, Mahadeva was seen by Brahma.

The one whose Linga is adored by Brahma and other gods, and the sages-the expounders of Brahman always, the same Shiva was visible in the circular lustre.

That Sankara was seen whose proximity is never left off by Is'vara, the form of Vijrnna, appeared before Brahma.

That Tsvara was indeed seen, the son of Hiranyagarbha, in whose circular halo of light was seen the Paramesvara accompanied by knowledge.

By offering the water, flowers, or leaves, at whose feet, a person is redeemed of the universe, the same Rudra, appeared before Brahma.

By achieving whose vicinity, the eternal Kala (Time) controls the entire universe. The god whose soul is Yoga and who is the governor of Kala was seen.

The one who represents the life of all, besides being the ornament of the three worlds, whose ornament is the Soma (moon), he appeared as a Somadeva.

The great God whose natural eternal union with goddess Uma is ever seen and the great liberation on seeing him is extolled was now seen.

Those who are well-versed in the principle of Yoga, and who are engaged in yogic practices, they meditate upon his union with the goddess. That great Yogin was indeed seen.

Finding Mahadeva, in the company of goddess, seated over the best of the seat, lord Aja, regained the divine memory and pleased lord Shiva, having the crescent as an ornament.

Brahma said, “Salutation to the great lord. Salutation again and again to Mahadevl.

Salutation to the extremely peaceful lord Shiva, Salutation to goddess Shiva as well.

Salutation to the lord, who is the form of Brahman. Salutation to you who are the vidya. Salutation to the great Isa, as well as the Primordial Prakrti, the root cause of the universe.

Salutation to Shiva in the form of vijnana. Salutation to the goddess again and again, who is said to be the form of auxities. Salutation to the lord who is destroyer of Kala. Salutation also to the goddess Is'vara.

Salutation again and again to the goddess Rudrani and the lord Rudra. Salutation to the form of Kala, and salutation to the goddess having the form of Maya.

The one who controls all the activities, the lord, besides the goddess who agitates everyone, salutation to both of You, salutation to the form of Prakrti as well as to lord Narayana.

Salutation to the bestower of Yoga as well as to the preceptor of the Yogins. Salutation to the one who creates the world as well the one who lives in the universe.

Salutation to the blissful one, the all pervading one, the form of bliss and the material cause of the universe.

Salutation again and again to the fonn of Omkara, and the one who is lodged in the firmament and to the Shakti (potency) of the firmament.

Thus lord Brahma, offered his salutation to lord Shiva, by means of Somastaka, prostrating on earth and repeating the mantras of Satarudrlya.

Then the lord Shiva, who removes the sufferings of those who offer their salutation to him, lifted up Brahma with both his hands and said to him, “Now I am pleased with you.”

Then lord Mahadeva bestowed on Brahma the supreme Yoga and unparallel fortunes and then spoke to lord Nllalohita who was standing in front of him.

 “You should protect loM Brahma, who is the foremost in this world. He is the first one to stay in this universe. He possesses the best of the virtues, besides being your father.

He is the ancient Purusa. О sinless one, he should not be killed by you. He has taken refuge with me, in the context of the glory of Yoga and his fortunes.

He is sacrifice and that is his pride. His pride is to be chastened by you. You have to carry with you Brahma’s head.

You, in order to get rid of the sin of brahmahatyd, should wander on earth and whatever riches are received in bhiksa should be given by you to the gods and the Brahmanas.”

Thus speaking these words to Paramesvara (Rudra), the supreme lord retired to his divine natural abode, the greatest region.

Thereafter, lord Isa, Nilalohita of matted hair made Kalabhairava hold god Brahma’s head. And in order to get himself free from the sin of Brahmahatya, you perform the beneficial holy rite in the world. With the skull in the hand, you beg for alms all round.”

Thus, he sent his daughter named Brahmahatya with terrific face and awful fanges, who had clusters of flames for ornaments to follow him.

Then he commanded, “Till the arrival of the trident-bearing deity in the divine city of Varanasi, you should follow him.”

Thus commanding Kalagni Rudra (Kala­bhairava), Mahes'vara said, “At my behest, keep on moving as a begger in all the worlds seeking alms.

On your meeting the eternal Narayana, only then you will be relieved of your sin, by means of the method spelt out by him.”

Listening to the word of lord Shiva, the lord of the gods, Kalabhairava, holding the skull in his hand, started wandering in all the three lokas. He assumed a hideous form, and illumined with his own lustre. He form was holy, comely and endowed with glory. He had three eyes.

That great Lord having the eyes resembling Kalagni (fire of universal destruction), was surrounded by the goblins, Siddhas and Pramathas, was shining like thousands of the suns. Enjoying the divine bliss of Paramesthin, the lord full of divine sports and pastimes, appeared before the world.

With Kalabhairava or Kalamukha-Shiva who was possessing such a great beauty, the groups of ladies started following him.

All of them reached before the lord, started dancing and singing and finding the serene smile over the face of the lord, they knitted their eyebrows.

The trident-bearing lord, while roaming about in the countries of the gods and the demons, ultimately reached the place of Visnu, where lord Purusottama was present.

Reaching the divine abode, lord Shiva who is engaged in the welfare of the people, entered the place of lord Visnu along with the goblins.

Without knowing the divine and the great being of Parames'vara, the powerful gatekeeper prevented the trident-bearing lord.

He was holding the conch, discus, and the mace in his hands and was clad in the yellow lower garments. He had large arms. He was born of the amsa of Visnu and was known by the name Visvaksena.

Then Visvaksena, born of Visnu, fought a terrific battle with Kalavega, the gana of Shiva who attacked him by the order of Bhairava. The gatekeeper with absolutely red eyes, overpowered Kalavega. Then, he rushed before Kalabhairava-the form of Rudra, and struck him with the Sudars'ana-ca&ra.

Then Mahadeva, the conqueror of foes, the trident-bearing god, the destroyer of Tripuras, looked contempously the approaching gatekeeper.

In the meantime, a great goblin comparable to the fire at the end of the Yogas, attacked with a trident over his chest, as a result of which he fell down on earth.

Having been struck with a trident, he lost all his great strength and fell down on the ground like persons afflicted by sickness on seeing death.

Thus, killing the gatekeeper of Visnu, Mahadeva lifted up his body and entered the place of Visnu with his Pramathas.

Lord Visnu, finding the arrival of Shiva, the cause of the universe, made the stream of blood to flow from his forehead.

Visnu said, “O extremely illustrious lord, you kindly accept the alms given by me (in the form of blood). О Destroyer of Tripuras, except this, no other bhiksa would be appropriate for you.

Thereafter, even in the thousands of divine years, the skull of Brahma could not be filled up, though the blood from the forehead of Visnu continued to flow for a thousand divine years.

Thereafter, lord Narayana, Visnu, offered various prayers to lord Shiva gracefully and said, “Why are you carrying the skull of Brahma?” On hearing this, Mahesvara, the lord of Devas, narrated all the events.

The Acyuta, Hrsikesa, lord Visnu, called Brahmahatya before him and prayed her to leave lord Shiva.

When lord Visnu, so prayed to Brahmahatya, she still did not leave lord Shiva. Then after meditating on the source of origin of the universe, lord Visnu said to Sankara,

 “O Lord, you go to the auspicious city of Varanasi, where Ishvara (lord Shiva) relieves the people of all their sins.

Then for the sake of the welfare of all the people, he proceeded on for sporting in all the holy places.

Here and there, he was eulogised by the Pramathas. At that point of time, Kalabhairava carrying the dead body of the gatekeeper on his hands started dancing.

At that point of time, lord Narayana, assuming another form, too rushed following him in order to witness his dance.

The lord Shiva, the bull-bannered lord, finding lord Govinda present there, kept on dancing there smilingly.

Following Rudra, Hari with the Dharma as his carrier, entered the city of Varanasi belonging to lord Shiva.

With the mere entry of Shiva, the lord of the universe with matter hair, in Varanasi, the brahmahatya left Shiva, while crying “Alas, Alas!” and disappeared from that place entering nether-worlds in disgust.

Mahes'vara, entered his supreme abode, and placed the skull of Brahma before his attendants.

Then lord Mahadeva, the ocean of mercy, established the dead body of the gatekeeper in front of the attendants and commanded it to regain his life. Then the body of Visvaksena was given over to Visnu.

Then Shiva said, “Those who always adore my Kapalika form carefully, their sins of the present and future life are washed out.

Anyone, who reaching in this excellent holy place, take his bath appropriately, and shall offer oblations to the gods and manes, he will get relieved of the sins of brahmahatya.

A person, who taking this world be perishable, lives in the best city of Varanasi, he achieves the heaven and deliverance after death.”

Thus speaking, Mahadeva, embraced Janardana, and soon disappeared with the pramathas. The immensely intelligent lord Visnu, receiving his servant Visvaksena, from the trident-bearing lord Shiva, left for his place.

Thus, I have narrated the meritorious story that quells great sins and the glory of Kapdlamocana-tlrtha, which is quite dear to lord Shiva. A person who recites this chapter in the presence of Brahmanas, he is freed from the sins of his action, thought and behaviour,

 

Chapter 32

Rules for repentance

Vyasa said, “The Brahmana in the habit of drinking should consume the wine of the red colour like the fire flame. His body being scorched with the same, he shall be relieved of the related sin.

He should drink cow’s urine of red colour like fire, or the diluted cow’s dung or milk, water or ghee. Then, he shall be liberated from the sin.

For the removal of the sin, one should wear the clothes wet with water, and then reciting the name of Narayana, with great purity, should observe the holy rite in expiation for the sin of brahmahatya.

A Brahmana who steals the gold, should go to the king and admit his guilt and beg for a punishment.

The king in that case shall strike such a Brahmana with a threshing rod and at his death or by the means of his tapas the Brahmana can be freed from the sin.

Or otherwise, he should himself carry a threshing rod or a wooden staff of Khadira over his shoulder, or an iron club with a pointed blade, loosening his hair, should go to the king rapidly and should reveal his sin before the king, saying “Chastise me.”

After the awarding of the punishment by the king, or by chastisement, he is freed from the sin. But in case, the king does not award punishment to him, then he himself attracts the sin of the thief.

A Brahmana, who steals the gold, in order to be free from the related sin, should wear bark- garments, and should remain in the forest and perform the expiatory rite of a slayer of a Brahmana there.

A Brahmana should purity himself after performing the concluding bath of the Asvamedha sacrifice or alternatively he should give away in charities gold equivalent to his own weight to the Brahmanas.

A Brahmana, in order to free himself of the sin of the gold theft, should perform hard the Krcchra rite for a year observing celibacy.

In case a Brahmana, getting passionate, enjoys sex with the wife of his preceptor, then he should be made to embrace the burning image of a woman made of black iron.

Otherwise, as a repentance, he should himself remove his penis and scrotum, hold them in his palms, and should move to the southern direction, till they fall on the ground.

For purification of the sin for committing sex with the wife of the preceptor, the sinner should perform the expiatory rite of a slayer of a Brahmana, or should embrace the thorny branch of a tree and should sleep on the bare ground without spreading any cloth etc. By so doing the sinful person is relieved of his sin. Or, otherwise the Brahmana, clad in rags, with a concentrated mind, should perfom the Krchhra rite for a year.

Or otherwise, the Brahmana, performing the concluding bath of the Asvamedha sacrifice can get himself purified. He should take his meal on the eighth occasion after missing seven meals. He should observe celibacy and perform Sadavrata (perpetual rite). He should pass three days by standing and sitting strenuously. He should lie down in the bare ground. This would enable him to free himself from the sin within three years.

Or, the sinful person should perform four or five Candrayana vratas. A person who is closely associated with the fallen or degraded people, I shall speak out for their deliverance.

A Brahmana, who maintains relations with a degraded person, he for the removal of the related sin, should perform the same rite.

If the close intimacy is of six months duration, such a Brahmana should perform the Taptakrcchra-vrata quite attentively, for full one year.

By performing these vratas even the grave sinner is removed of the sins. Or alternatively one should visit the holy places on earth, by which the sins are removed.

The committor of heinous sins like brahmahatya, drinking of wine, stealing gold, or enjoying sex with the preceptor’s wife, or contact with the sinners of these crimes, should observe fasts. In case he is a Brahmana, then he should perform repentance of his own will. In case he commits a grave sin, then a Brahmana should go to a holy place and perform fasting with a pure mind. Otherwise, he should adore lord Shiva with the matted locks of hair, and enter into the burning fire. The religious-minded sages have prescribed no other remedy except one stated above, for getting him purified of such a sin. Therefore, by burning their bodies in the auspicious fires, the purification must be obtained.

 

Chapter 33

Rules for repentance

When a Brahmana indulges in sexual intercourse with his own daughter, sister or daughter-in-law, then he should enter the burning flames.

Similarly, when he commits the same sin with his own mother’s sister, wife of the maternal uncle, father’s sister, or the sister’s daughter, then he should perform the Krchha and Atikrchha-vrata.

Or otherwise, for the removal of the related sin, he should observe the Candrayana vow meditating on lord Visnu, who happens to be origin of the universe, and is beyond the beginning or the end.

In case one has intercourse with the brother’s wife, he should with great concentration perfonn four or five Candrayana vratas.

Similarly, after having sex with the daughter of the father’s sister, sister’s daughter, the daughter of the mother’s sister, or the daughter of the maternal uncle, then he should as a repentance perform Candrayana vrata.

By having sex with the wife of a friend or the wife’s sister, after fasting for a day and night he should also perform rite known as Krcchra.

In case a Brahmana, has sex with a woman in period, then he gets purified after three nights. By having a sex with a Candala woman, the purification has been prescribed after performing Taptakrchhra vrata three times and once the Santapana-vrata. Otherwise, no expiation is there as per Smrtis.

By having sex with a woman of his maternal gotra or one belonging to his own lineage, one gets purified with the performing of the great Candrayana-vrata with self-control. In case a Brahmana has sexual intercourse with a Brahmana woman, then he has to perform Krchhra expiation.

In case one shatters the virginity of a girl, then he also has to perform the Candrayana expiation.

In case a person has sex with a barbarious woman, or a woman in period, or drops his semen in the water, lower animals, in a man, and in non-vaginal parts, then he should perform the Krchhra-vrata. In case, one enjoys sex with an old woman, then a Brahmana can be purified after three nights.

In case, one has sex with a cow, one should perform Candrayana-vrata. For the purpose of purification, a Brahmana, after having sex with a prostitue, should perform the Prajapatya vow.

By having union with a fallen woman, one can be purified after performing three Krchha rites. By having sex with a Candala woman, one should perform the Krchhra and Candrayana vrata.

By having sex with a female dancer, an actress, the washer woman, seller of bamboos, and the woman trading in leather, one should perform the Candrayana rite.

In case a celibate Brahmana getting infested with passion somehow indulges in sex with a woman, then he should wearing the skin of a donkey beg alms in seven homes.

He should bathe himself thrice a day and remain untouched. He should be released from that sin in the course of a year.

In case of his being a Avaklrnin (a religious student violating the rules of chastity), then by performing the expiatory rite for Brahmahatya for six months, he is relieved of the sin. This has been ordained by the Brahmanas.

In case, a Brahmacarin falls his semen virile, he should perform repentance. He should not beg for alms for seven days nor should he worship the fire.

He should recite Oriikara with the seven vyahrtis for the period of a year. He should take food only at night. He should not be pure and should partake of the alms received after begging.

He should recite the Gayatri-mantra. He should discard anger, and should live over the river banks or the sacred places and by so doing he can get relieved of the sin.

In case a Brahmana kills a Ksatriya unintentionally, then he also should perform the expiatory rite of brahmahatya for six months and should give away five hundred cows in charity.

Otherwise, he should spend one year in forest performing meditation with great concentration and perform the Prajapatya, Santapana or Taptakrcchra rite.

Due to arrogance or otherwise, in case a Vaisya is killed, then he should give away a thousand cows in charity and a fourth of it, besides performing the expiatory rite of brahmahatya.

After killing a Sudra by mistake, one should perform expiatory rites for a year. Or, he should perform Krchhra and Atikrchhra rites besides the Candrayana.

In case a Brahmana kills a Ksatriya, a Vaisya, or a Sudra, the expiatory rite in order is the gift of a thousand or five hundred, or two hundred and fifty cows. He should perform brahmahatya-vrata for eight years or three years.

In case a Brahmana kills a Brahmana woman, then he should perform vrata for eight years. By killing a Ksatriya woman, he should perform vrata for six years, for killing a Vaisya woman, the expiatory rite would be for three years.

And by killing a Siidra woman by a Brahmana, he could be purified after a year. A tw ice-born should give something as a gift for a twice-born to wipe off the sin of killing Vais'ya woman.

At the killing of the low caste people, one can be purified with the performing of the Candrayana-vrata. It has also stated by the lord Brahma, that one can be purified with the performing of the Paraka rite.

In case a person of high caste kills a frog, mungoose, crow, cat, a rabbit, a rat and even a dog, then he has to perform a sixteenth of the Mahavrata for purification.

By killing a dog, he should fast for three nights taking milk only. After killing a cat or a mungoose, one should walk the distance of a yojana (12 km) atleast.

After killing a horse, a Brahmana should perform Krchhra-vrata for twelve nights. A Brahmana, after killing a serpent, should make a gift of an image made of iron.

By killing a eunuch, one should give away in charity a palala (weight) of straw and a Masa weight of lead. With the killing of a boar, a pot filled with ghee should be given away and after killing of a patridge bird, a drona measure of sesamum should be given away in charity.

By killing a parrot, a calf of two years, and by killing a Kraunca bird , a calf of three years old should be given in charity. At the killing of a swan, a crane, a stork, a peacock, a monkey, a vulture, or the bird Bhasa, one should gift a cow in charity to a Brahmana. Similarly, after the killing of the beasts of prey, a milch cow should be given in charity.

By killing the animals and birds which do not consume meat, one should give away a heifer in charity. On killing a camel, one should give away in charity gold weighing a Gunja seed. When an animal with bones is killed, some charity to the Brahmanas should be given. A Brahmana, when injures an animals without bones, then he gets purified of the sin, with the mere performing of pranayama. But in case the fruit bearing tree is cut off, a hundred Reas of Rgveda should be recited.

In case the flowering trees, the shrubs or the creepers are shattered, and with the killing of all those bom of the eggs or the sweat, or by destroying plants of fruits and flowers, the expiatory rite for the sin is drinking of ghee.

The killer of elephants can be purified with the performing of Taptakrchhra-vrata. In case a cow is accidently killed, one should perform the Candrayana or the Par aka vrata. But there is no expiatory rite prescribed for the intentional killing of a cow.

 

Chapter 34

Rules for repentance

Vyasa said, A person who abducts a man, a woman, of seizing a house, well, tank or a water reservoid, he can be purified with the performing of the Candrayana-vrata.

A person who steals cheap things from the house of others, he can be purified with the performing of Santapana-vrata and Krcchra rite. By this method he can be relieved of all the sins completely.

In case, a Brahmana steals from the house of another Brahmana, belonging to the same line, the cereals, cash, or cooked food, then he can be purified with the performing of the Krcchrardha (half a Krcchra) vow.

A person who steals the eatables, the vehicles, the bed, seat, flowers, roots and fruit, he can be purified by consuming the pahcagavya (urine of cow, cowdung, cow’s milk, curd and ghee).

In case anyone steals the items like hay, wood, fuel, raw rice, jaggery, robes, hides and meat, then he can be freed of the sin by fasting for three nights.

In case anything like gem, pearl, coral, copper, silver, iron, bronze and stone, is stolen, then the relative sin can be removed by consuming a little of the cereals for twelve days.

In case a person steals cotton, or the clothes made of it, eleven-hoofed or single-hoofed animals, the flowers, scents and the medicines, the related sin can be removed by living on milk or water for three days.

In case one eats human flesh,he should perform the Candrayana-vrata. By eating meat of a crow, a dog, an elephant, village pig, or a cock, one should perform the Taptakrchhra- vrata for purification.

The consuming of the flesh of carnivorous animals or birds, their faeces or the urine, cow, jackal, and of the monkey, besides the aquatic animal, blue jay, and by eating the fish, (one attracts sin), which could be removed by the performing of the Taptakrchhra fast. Or alternatively, the concerned person should remain without food for twelve days and offerings should be made in the fire with white gourd together with ghee. By eating the flesh of a mungoose, an owl and a cat, the Santapana vrata should be performed.

The flesh of the beast of prey, camel, or a mule, when taken by a person, he can be purified with the performing of the Taptakrccha vrata. All rites in accordance with the procedure mentioned before should be performed.

In case one eats the flesh of a skylark, duck, swan, ducks with long necks and the rudy bird, then he should fast for twelve days.

By eating the flesh of a pigeon, lapwing, parrot, crane, owl, and web-foot, one has to fast for twelve days.

The aquatic animal known as porpoise (dolphin), blue jay, and fish or the animals without horns, when consumed as food, then one has to perform same rites.

By eating the flesh of cuckoo, aquatic cat, frog, and snake, one has to consume for a month the barley boiled in the cow’s urine, to get himself purified.

The flesh of aquatic creatures, or the animals bom in water, wood pecker, or the porridge, footed parots, (when consumed also attracts sin and for its removal, one should) observe this vow for seven days.

In case one has prepared the dog’s flesh or dried meat for eating, then for the removal of the related sin, one has to consume for a month the barley boiled in the cow’s urine.

By consuming the brinjals, the roots growing below the earth, the mushrooms, a tree called Kutaka, Cataka (sparrow), Khadga (rhinoceros) and Kumbhlra plant, one should perform the Prajdpatya-vrata to get himself relieved of the related sin.

After eating out onion or garlic, one should perform Candrayana-vrata. After consuming lotus-stalk and Tandulla, one should perfom the Prajapatya-vrata.

On eating the As'mantaka plant and the young shoot of any plant, one becomes pure by means of Taptab'chha-vrata. And after consuming safflower, one should perform the Prajapatya- vrata.

By consuming bottle-gourd, kimsuka (Butea frondosa), one has to perform the Prajdpatya- vrata. In case, one out of ignorance consumes the squashes and decoctions, he gets purified by consuming the barley cooked in cow’s urine for seven nights. In case of the fruits of the wild fig tree, one gets purified with the performing of Taptakrchhra-vrata.

The one who takes food in a sraddha at the end of the first year or during the period of impurity of birth or death, then the Brahmana gets purified with the performing of the Candrayana-vrata.

A Brahmana who performs yajna daily but does not donate the first part of the food, and in case a Brahmana takes food with such a person he get purified with the performing of Candrayana-vrata. With the consuming of the prohibited food of the low-castes, the concerned person can be purified with the performing of the Taptakrchhra-vrata.

When a Brahmana consumes the food of a Candala, then he should perform the Candrayana-vrata, appropriately. But a person who deliberately takes such a food, he can be purified with the performing of Krcchra-vrata for a year. Thereafter, he has to undergo consecration rites once again. A person who might have consumed the intoxicating drink other than the wine, he should perform the Candrayana-vrata.

By consuming the discarded food, one gets purified with the performing of the Prajapatya- vrata. In case, someone consumes the faeces, urine or the semen virile, he should perform Prajapatya-vrata for purification.

With the earning of a sin by performing of the prohibited tasks, one should appropriately fast for a day. With the consuming of the faeces and urine of the filthy pig, donkey, camel, jackal, monkey, or a crow, a Brahmana should purify himself with the performing of Candrayana expiatory rite.

In case, the three twice-born castes (i.e., the Brahmana, the Ksatriya and the Vaisya) unknowingly consumes urine and faeces in contact with urine, then they deserve to be consecrated once again.

When a person unknowingly consumes the faeces or the urine of the carnivorous birds, then he should perform the expiatory rite of Mahasantapana. By consuming the urine and faeces of vultures, frogs, sparrow, or domestic fowls, one should perform the Krchhra-vrata.

By consuming of the Ucchista (left over) of a Brahmana, one should perform the Pmjapatya- vrata, by consuming the left over of a Ksatriya, one should perform the Taptakrchhra-vrata and by consuming the left over a Vais'ya, one should perform the Atikrccha-vrata. By consuming the left over of a Sudra and drinking water in the pot of wine, a Brahmana should perform the Candrayana-vrata.

In case a Brahmana takes the left over of others, then he gets purified by drinking cow’s urine, eating barley cooked in cow’s urine or by drinking water that remains after cows have drunk.

In case some one drinks the water which has been defiled by faeces or the urine, then he can regain purity with the performing of the Krchhra-vrata or Santapana-vrata.

In case a Brahmana knowingly drinks water from the well or the vase of a Candala, then he should perform Santapana or Krchhra-vrata to get rid of the sin atonce.

In case one takes water touched by a Cand a la, an excellent Brahmana can be purified with the consuming of Pahcagavya and fasting for three nights.

In case a Brahmana, knowingly or unknowingly, touches a grave sinner, or takes food with him, then he should take bath and perform the Taptakrchhra-vrata.

In case a person, takes his food even after touching a grave sinner, a Candala or a woman in her monthly courses, then he can be purified by fasting for three nights.

A person who is required to take bath, but out of arrogance, he takes food in unclean condition, then he can regain his purity after observing fast in the course of a day and a night. If he does so wilfidly, he should perform Krcchra rite according to the lotus-bom lord.

In case one consumes the stale food or the food polluted by a cow or other animals, then he should perform a fast or fourth of the Krchhra- vrata.

At the end of every year, a Brahmana should observe the Krcchra vow again for the purification of the sin due to the eating of forbidden things willingly or unwillingly.

The one who performs yajnas with the uncultured people, or enters into evil deeds or makes the people of the lower castes to perform the best of deeds, then he can be purified with the performing of three Krchhra-vratas.

On performing the cremation and other rites for Brahmanas and others who are killed, a Brahmana can be purified with the consuming of the barley mixed with the urine of the cow and the performing of the Prajapatya-vrata.

A person who has besmeared himself with oil or vomitted, passes urine or discharges faeces, or shaves himself or indulges in sexual intercourse, he gets purified by fasting for a day and a night.

In case a person discards the fire in a day out of ignorance, then he can be purified by fasting for three nights. In case he neglects fire-worship for three night, he should observe fasting for six days.

But when a person discards the fire out of arrogance, for ten or twelve days, he shall have to perform the Krcchra and Candrayana-vrata to relieve himself of the related sin.

By accepting wealth from a fallen person, one get purified by discarding the same. Thereafter one should perform the Krchhra-vrata appropriately. This has been ordained by Manu.

When a person takes a vow or fasting and then abondons the same, such a person can earn purification with the performing of three Candrayana-vratas and three Krchhra-vratas.

Thereafter, Jdtakarma should also be performed in order to earn purity. Sanctified thus the Brahmanas become purified. Persons knowing Dharma should observe that vow properly.

A Brahmacarin, when fails to perform sandhya worship, he should observe fast on that particular day and concentrate his mind performing the japam.

In case a person, taking a bath, getting purified, and controlling his mind, does not offer wood sticks in the fire, then he should recite the Gayatrl mantra for a thousand and eight times.

In case a Brahmacarin, out of arrogance, forgets to perform the sandhya prayer, then he, after taking the bath, should observe the fast. He shall become pure instantly. In case he feeling extremely tired, and is unable to perform the sandhya, then he should remain perfectly self- controlled.

When a graduate (who has already completed the period of brahmacarya) reglccts the daily routine as prescribed in the Vedas or forgets to perform the vratas, then he can be purified after performing a day’s fast.

A Brahmana, who destroys the fife, is required to perform Krchha-wata for a year. A Vratya could be purified with the performing of the Candrayana-vrata or by giving a cow in charity.

In case a Brahmana, behaves like an atheist, then he should perform the Prajdpatya-vrata. A person who betrays the gods or the preceptor, then he could be purified with the performing of Taptakrchhra-vrata.

One who willingly mounts over a camel-cart or a donkey-cart, or enters the water without robes, he gets purified after observing the fast for three nights.

In case a person is Apankta (outcaste not eligible to sit in the same row for meals with others), he should miss five meals and take meal only on the sixth occasion, for one month, besides, recking the sukta of the Veda for a month, performing the sdkala-homa daily.

On wearing a blue or red cloth, a Brahmana should observe fast for a day and a night. He should get purified by drinking Pahcagavya.

When one explains the discourse on the Vedas, Dharmasastras and the Puranas to a Candala, he gets purified with the performing of the Candrayana-vrata. There is no other repentance except this.

By touching a Brahmana’s body who has coimnitted suicide, one gets purified by performing the Candrayana or the Prdjdpatya- vrata.

In case a Brahmana, defiled by Ucchista, without performing acamana, touches a Candala, he should recite the Gayatrl mantra a thousand and eight times, after taking bath.

A Brahmacarin controlling his sense organs, should also recite the Drupadd mantra a hundred times and fasting for three nights, he get purified by means of Pancagavya. A Brahmana, who soon after eating something, touches deliberately a fallen person or a Candala, then, he should perform the Prajdpatya vrata for his own purification.

Even otherwise by touching a Candala, or a person having attracted impurity due to birth or death, or a dead body, or a woman in her period, or a fallen person, he should take bath for his purification.

In case a person who touches the one who has touched a Candala, or a person with the impurity of birth or death, or a corpse, he should perform japam and acamana for his own purification.

In case a person deliberately touches a person who has already touched a Candala, then he should take bath and sip the water. This has been ordained by the Grandsire.

If a Brahmana, taking food is accidentally touched, he should perform sauca and then observe the fast. He should take a bath and perform Нота. This is the holy rite.

In case a Brahman touches the dead body of a Candala, then he gets purified with the performing of the krchhra-vrata. On touching a person who has anointed his body, he should purity himself by fasting for a day and a night. In case a Brahmana touches the wine, then he should perform the prandyama thrice and in case he touches the onion or garlic, he can get himself purified with the consuming of the ghee.

In case a Brahmana is bitten by a dog, then he should take milk for three days in the evening. In case, he is bitten above the umbilical region, he should increase the quantity of milk twofold.

And in case he is bitten on the arms, he should increase the quantity of milk threefold, and when bitten over the head, the milk should be fourfold. Or otherwise, a Brahmana bitten by a dog, should perform the japam of the Gayatrl mantra after taking a bath.

A healthy Brahmana, inspite his being wealthy, when takes food without performing the Pahca-mahdyajhas then he can be purified with the performing of half of the Krchhra- vrata.

In case a Brahmana priest, does not maintain the sacred fires on the festive occasion, and does not cohabit with his wife during the period, then he can be purified with the performing of the half Krchhra-vrata.

When a healthy person, does not clean himself with water after putting his body into the water, then he should take a dip putting on the clothes, and thereafter touch the cow for purification.

In case, a sin is deliberately performed, then the concerned Brahmana should recite the Gayatri-mantra for a thousand and eight times, standing in the water after the sun has risen, besides observing fast for three days.

In case a Brahmana, joins the funeral procession of a Siidra out of his own accord, then he should perform bath and recite the Gayatrl mantra over a holy river bank for a thousand and eight times.

In case a Brahmana, takes an oath with the delimitation of another Brahmana, and breaks it thereafter, then he should perform the Cdndrayana-vrata by means of cooked barley food.

In case a person differentiates in giving charities to the Brahmanas seated in same row, he can get himself purified with the performing of the Krchhra-vrata. On treading the shadow of a Candala, one shall take bath and drink ghee.

One should have a look at the sun, inspite of being impure. Otherwise one should ignite the fire, or should look at the moon. By touching the human bones, a person gets purified by taking a bath.

By doing false studies, as a repentance, one has to beg alms, for a year. An ungrateful person should live in the house of a Brahmana, and perform sacred rites for five years.

In case a person insults a Brahmana producing Hutit, or addresses a respectable person disgracefully using Tvam instead of Bhavan, then he, taking bath, should not take food during the rest of the day. At the same time the person who is insulted should be pleased by falling on his feet and begging forgiveness,

After striking elders with the blade of a grass, if one binds their neck with a piece of cloth and if conquers them in argument, one should please the other one by offering salutation to him.

In case one lifts a rod for beating a Brahmana, then the Krchhra-vrata should be performed. In case a Brahmana is made to fall down on the ground, then, as a repentance, Atikrchhra-vrata has to be performed. In case a person makes the blood to flow from his body, then he should perform both Krchhra and Atikrchhra vows.

At the annoyance of the preceptor, in case some one speaks evil words, then such a person should fast for a day in repentance.

A person who spits in front of the Brahmanas, the gods and the Rishis, his tongue should be burnt out by means of fireband, besides giving away gold in charity.

A Brahmana who passes urine in the auspicious garden or shrines of the gods, he should perform Candrayana-vrata, and his penis should be cut off atonce.

In case a Brahmana, passes urine himself in the temple of the god, his penis should be cut off and he should perform the Candrayana- vrata as expiation.

By denouncing the gods, the Rishis and the person who are adorable like the gods, a Brahmana gets purified with the performing of the Prajapatya-vrata.

By having a conversation with such a type of person, one should adore the family deity after taking bath. On seeing them, one should cast a glance at the sun and on remembering them he should devote his mind to Vis'ves'vara for wiping off the sins.

But a person who deliberately denounces Visvesvara-lord Shiva, the ruler of the universe, he cannot be purified even after performing of the repentance for hundreds of years.

At the outset, he should perform the Candrayana, Krchhra and Atikrchhra-vratas, taking refuge with lord Mahadeva, for redemption.

Besides this, he should give away all his belongings appropriately, performing Candrayana, Krchhra and Atikrchhra-vrata, by which one is relieved of all the sins.

Similarly, by going on pilgrimage to the holy places, all the sins are washed out. On the new moon day, the peopple who adores lord Bhava (Shiva), they are relieved of all the sins on worshipping the Brahmanas.

On the eighth or the fourteenth day of the dark fortnight, Brahmanas should be served with the food, and lord Mahadeva should be worshipped. By so doing, a person is relieved of all the sins.

Similarly during the first Yama (period of three hours) of the thirteenth day of the fortnight, in case one adores three-eyed lord Shiva offering presents, then he is relieved of all his sins.

On the fourteenth day of the dark fortnight, a person concentrating his mind, while fasting, should adore Yama, Dharmaraja, Mrtyu, An taka, Vaivasvata, Kala and Sarvapranakara, offering water with sesamum.

Taking bath in the forenoon, when the water is so offered in oblation, a person is relieved of all the sins. By observing of Brahmacarya, sleeping on the ground, adoring the Brahmana, while fasting, one should concentrate his mind in these vratas. On the amavasya day or the moonless day, addressing Brahma-the Grand Sire, in case a person adores three Brahmanas appropriately, he is relieved of all the sins.

On the sixth day of the bright fortnight, while fasting, in case a person adores the sun-god, he is relieved of all the sins. During the BharanI constellation, or on Saturday when there is the caturthi-tithi, one who adores Yama, is relieved of the sins of the past seven births.

One who refrain from taking food on the bright Ekadasl, adores lord Janardana (Visnu) on the day of Dvadasi or the twelfth day of the bright half, he is relieved of the grave sins. During the time of solar or lunar eclipse and during other auspicious occasions, one who performs tapas, japam, pilgrimage, besides adoring the gods and the Brahmanas, all the serious sins are washed with the same.

A person who inspite of his being free from all the sins, meets with his end at a holy place, he is relieved of all the sins. In case the husband is the killer of a Brahmana, ungrateful, besides being a grave sinner, but when a wife enters in the fire with him after his death, she infact redeems him. This is the supreme repentance for the women as per the opinion of the learned people.

A chaste woman, and the one who is engaged in service of her husband, she gets free from the sins during this as well as the future birth.

A chaste woman who is always anxious to serve her husband, she is relieved of all the sins. No one should think otherwise about it. She does not attract impurity in this as well as the future world. The chaste woman devoted to piety, meets with all types of welfare and no one on earth can create discomfiture for her.

As an instance in the case of Slta, well- known in the three worlds, the chaste wife of Rama, the son of Dasaratha, has conquered the king of Raksasas, because of her chastity.

Once the Raksasa king Ravana, under the influence of Kala, desired for the chaste Slta, with vast eyes, and the wife of Rama.

He by means of his illusion took to the form of an ascetic, mentally decided to abduct that beautiful lady Slta, who was lonely in the tenantless forest.

Slta possessing the serene smile, understood .the feelings of Ravana, remembered her husband Rama, the son of Dasaratha, and she took refuge in the great fire known as Avasathya.

Treating the great fire, the fire-god, the great Yogin, the destroyer of the entire universe, as her own husband in the form of Rama, she stood there with folded hands.

Salutation to Agni, the Mahayogin, an excellent form of Kala, the destroyer of all the living beings, lord of all the bhutas, and the destroyer of all.

She then said, “I take refuge with everlasting Yogin of the world, clad in elephant-hide, lord of all goblins, the Supreme god, lord Pavaka (the purifying deity), the form of salvation, known as Agni. He is the form of his own self, having the resplendent body, lodged in the hearts of all the living beings, the form of the universe, and the source of the origin of all the lustres, I therefore take refuge to the fire-god, the Lord of great Yogins, the sun, the supreme god.

I take refuge with the terrific destroyer, carrier of a trident, the lord of all the Yogins, the fire of the universal destruction, the one who bestows the pleasures and the liberation, Kalagni Rudra.

O Agni, I take refuge with you, you are Virupaksa with the forms of Bhilh, Bhiivah, Svah, you are lodged in a golden house secretly, and you are immensely illustrious.

You remain present in the bodies of all the living beings as the fire of digestion. I take refuge with Vaisvanara. I take refuge with the carrier of havya and kavya for the manes, and Agnideva-the form of Ishvara.

I take refuge with Agni-the supreme Reality, who bestows welfare even on the sun, who is lodged in the sky, is extremely resplendent, О Lord Agni, the carrier of havya to gods, you kindly protect me.”

Thus reciting the prayer of eight verses on Vahni, the glorious Sita, the wife of Rama, closed her eyes, devoted her mind to Rama and kept on adoring him.

Thereafter, from the domestic fire of the house, lord Mahes'vara, the bearer of sacrificial oblations, of resplendent soul manifested himself as if burning with his own effulgence. Igr prsnmqf ж тг indmidra тгчш

The lord, then with the sole intention of the killing of Ravana, created an illusory Sita and leaving her there, he disappeared in the burning flames.

Finding the illusory Sita, Ravana, the lord of Raksasas, kidnapped her and carried her to Lanka situated in the mid-ocean.

Thereafter Rama, after killing Ravana, brought the illusory Sita with Laksmana. But his mind was filled with doubt.

Observing the mood of Rama, the illusory Sita, in order to convince the people, entered the fire, which in turn at once burnt out that Sita.

Thus, burning the illusory Sita, lord Agni produced the real Sita before Rama. Because of this, Agnideva is quite dear to the gods.

Then Slta, the daughter of Janaka, having the slender waist, touched the feet of Rama with both the hands and offered her salutation to Rama, bowing on the ground.

Thus finding Sita, in this way, Rama felt surprised as well as delighted. Then Rama, lowering his head, offered his salutation to Agnideva.

Then he said to Vahn! (Agnideva), “O Lord, why did you bum out Slta with fair complexion earlier? And how is it that I find her seated to my left?”

Then Agnideva, the destroyer of the lokas, narrated the factual position before Rama, the son of Dasaratha, in the presence of all those who were present there.

He said, “The goddess Slta is as chaste as goddess Parvati and is extremely noble. The king Janaka had got her after praying to the goddess Parvati.

Slta is devoted to her husband like BhavanI in regard to Ishvara, besides being noble and chaste. But Ravana, desired for Slta, then I protected her.

Slta who had been carried by the king of Raksasas, she was illusory one, who had been created by for the killing of the Ravana.

On that account, Ravana, the wicked king of the Raksasas and the destroyer of the worlds, had been killed. The Maya has been withdrawn. Therefore, you, at my words, should accept this chaste JanakI and you consider yourself to be, the everlasting lord Narayana.

Thus speaking, lord Agni, the form of flames, having faces on all sides, duly honoured by Raghava and others, disappeared from the place.

Thus, I have spoken the glory of the chastity of the woman. It removes all the sins of the women and is also considered as the expiatory rite for them.

In case a person is immensely sinful, but if he controls himself well and meets with his end at some auspicious tlrtha, then he is relieved of all the sins.

A Brahmana or anyone else, gets purified from all his sins after taking bath at all the holy places in the world.

Then Vyasa said, A person, who follows the jnanayoga appropriately, he surely gets an audiene with lord Mahadeva, which the other people cannot do so in even a hundreds of kalpas. Thus, the Dharma propounded by Manu has been propounded to you by me.

A persons who establishes the great Dharma and that Jnana (knowledge) pertaining to Parames'vara, he is considered as the best of the Yogins and there is no one in the world superior to him.

A person, who inspite of being fully competent, does not establish Dharma and Jnana out of delusion, such a person can never be dear to the lord inspite of his possessing the sacred Yogic powers.

Therefore, the gifts should be distributed to Brahmanas, who are calm and religious minded, besides having been fully devoted.

A person who reads and narrates the conversation between us, daily, he getting relieved of all the sins, achieves the greatest goal.

This should be recited at the time of the performing of the sraddha by the wise ones, in presence of the Brahmanas, and during rites concerned with gods. It should be listened to by all twice-born ones.

A person with a concentrated mind, thinking about its interpretation, recites the same to the auspicious Brahmanas, then he getting free from all the blemishes, reaches the abode of Lord Mahesvara.”

Thus speaking, Vyasa, the holy son of Satyavati, reassuring all the sages, left the place in the same way as he had arrived.

 

Chapter 35

About the holy places

The Rishis requested, “O Romaharsana, you kindly describe the well-known holy places of the present times to us.”

Romaharsana said, “O Rishis, you please listen, I shall now speak before you about many af the sacred places, which have been described in the Puranas by the sages, the expounders of Brahman.

О Best of the sages, They are glorious tlrthas, where, by performing holy rites such as, smddha, homa, japam, charities etc., a person purifies his seven generations.

Prayaga-the well known llrlha of Brahma, the Supreme god Paramesthin, is spread in an area of five yojanas and its glory has been described.

There are other tlrthas as well, such as Kuruksetra, which is adored even by the gods. It has several hermitages of the sages, and relieve the people of all the sins.

By taking bath therein, a person becomes pure-souled, free from deceitfulness and jealousy, and whatever charities are offered by him according to his means, it purifies the several generations of the concerned person from the paternal and the maternal sides.

Gaya tlrtha is quite a secret place, which is difficult to be achieved for the rites of the manes. A person who offers pindas at Gaya for his Pitrs, he is never reborn in this world.

A person, who reaching Gaya, if performs pindadana, he redeems all his manes, who achieve deliverance.

Lord Rudra, the great Atman, for the welfare of the people, had placed his foot over a slab there. The Pitrs should be pleased by offering oblation there.

A person who is competent enough to visit Gaya, but does not do so, then Pitrs bewail him. His efforts become useless.

The Pitrs sing the songs and the great Rishis perform Kirtana there, that whosoever from our races might visit Gaya, he would be able to redeem us.

In case a person with impurity or the one who has been excommunicated from the Dharrna reaches Gaya, then also he shall redeem us.

Therefore, one should pray for many noble and virtuous sons. Just possible, any one of them might visit this holy place.

Therefore, making all the efforts, atleast a Brahmana should go to Gaya and should perform pindadana for the Pitrs there appropriately.

Graceful are the people and are quite fortunate who perfonn pindadana at Gaya. They redeem the past as well as the future seven generations of both the families and themselves achieve the heaven.

There is another excellent tlrtha, which is called the residence of Siddhas. This place is known as Prabhasa, where lord Shiva always resides.

Taking a bath there one should perform sraddha and give charities to the Brahmanas, and by so doing, one achieves the eternal place of Brahma.

There is an excellent tlrtha known as Traiyambaka, which is adored by all the gods. By adoring lord Rudradeva there, one achieves the merit of performing the Jyotistoma sacrifice.

One should adore lord golden-eyes Mahadeva, with locks of hair over the head, should also adore the Brahmanas of the place and by so doing, a person achieves the chieftainship of the attendants of Shiva.

Somes'vara is the excellent holy tlrtha of Rudra, the Paramesthin, which removes all the ailments. It is here that a devotee can have face to face with Rudra.

The Vijaya-tlrtha is also one of the best among all holy places. A Shivalinga named Vijaya, has been well known there. In case a Brahmacarin controlling himself, consuming the limited food, if remains there for six months, he surely achieves the supreme position.

Another excellent tlrtha is located in the eastern region. It is the solitary (Ekamra) holy centre of the Devas. It bestows the benefit of chieftainship of Shiva’s attendants.

A devotee of Shiva, in case, gives away in charity, a small piece of land at this place, he surely becomes an all powerful Cakravartin king, while the one desirous of liberation receives the same.

The water of the river Mahanadi is quite auspicious and removes all the sins. By plunging therein at the time of eclipse, one is relieved of all his sins.

Besides the above, there is a river known as Viraja, which is well known in the three worlds. By taking a bath in that river, a Brahmana or a man, is adored in the Brahmaloka.

Purusottama is the name of another holy place dedicated to Narayana. Lord Narayana, the glorious and great Purusa resides there.

By taking a bath there and adoring lord Visnu, as well as the the Brahmanas, one achieves the excellent Visnuloka.

Gokarna also is one of the holiest place of pilgrimage, where lord Paramesthin Shiva is lodged. The place removes all the sins. The excellent Gokarna linga of Shiva stands consecrated there which is adored by the people, who gel their desires fulfilled. He also becomes the dearest devotee of lord Shiva.

Similarly there is another Gokarna-tlrtha to the north, where there is the Shivalinga of the trident-bearing lord. There also a person, by adoring Shiva, achieves the Sayujya (identity) with Shiva.

Lord Mahadeva at that place is known by the name of Sthanu. By having a look at the same, a person is relieved of all the sins instantaneously. Besides the above, there is another holy place known as Kubjasrama, which is devoted to lord Visnu. By adoring lord Visnu there, the great people become glorious in the Svetadvipa.

It was here that Lord Narayana was let off by Rudra, the enemy of the Tripuras, after destroying the sacrifice of Daksa.

The surrounding area of a yojana around it, is served by the great Rs is and the Siddhas. There is a auspicious shrine of lord Visnu where lord Purusottama himself resides.

There is another place known as Koka- mukha, which is also sacred to lord Visnu who performs astonishing deeds. If a person dies here, he is relieved of all the sins and achieves the form of Visnu.

There is a tlrtha known by the name of Saligrama, which increases devotion in Visnu. When a person dies here, he becomes face to face with lord Hrslkesa.

There is another place known as tlie As'vatlrtha. This is the dwelling place for the Siddhas and looks quite graceful. The image of Narayana here has the head of a horse, who always remains there.

Another tlrtha is known by the name of Trailokya. This place too is quite graceful being the dwelling place of the Siddhas. There is a tlrtha dedicated to the Paramesthin-Brahma.

The holy place of Puskara, destroys all the sins, which bestows Brahmaloka to the dead. In case a Brahmana, recalls in his mind the holy place of Puskara, he getting relieved of all the sins, becomes blissful with Indra.

All the Gods, the serpents, Gandharvas, Yaksas, and the Raksasas, besides the groups of the Siddhas, adore lord Brahma who was bom out of the lotus. Taking a bath there appropriately, a person getting purified, achieves the vicinity of Brahma. A person who adores a Brahmana there, he gets face to face with Lord Brahma.

Indra, the lord of the gods, also lives here. By adoring him here, one becomes like him and has all his desires fulfilled.

There is also a place known as Sapta- sarasvata, which is served by Brahma and other gods. By adoring lord Rudra there, a person achieves the merit of performing Asvamedha sacrifice.

The place, where the sage Mankanaka had taken refuge with lord Rudra, the Supreme Lord, by means of penance and had also adored the bull-bannered Shiva. Thereafter, he was blazed by his penance.

Realising about the arrival of Rudra, he started dancing in great ecstasy. Then lord Rudra said to him, “Whey have you danced like this?” But without giving any reply he kept on dancing again and again.

Finding this, lord Shiva, in order to subside the pride of the sage, slit open his own body and displayed to him the heap of ashes.

Then he said, “O Excellent sage, you look at the heap of ashes emerging out of my body. This is the greatness of penance, there is also another person like you, wherefore did you dance?

It is not proper for an ascetic to dance like this. Actually, I happen to be a bigger dancer than you.” Thus speaking, the seer of the entire universe, narrated him the great reality of the universe. At that point of time, lord Shiva danced, appeared with a thousand heads, besides a thousand eyes, and a thousand feet. He had a terrific face with curved fangs, he was wearing the garland of flames, and he looked awful. Thus, standing close to such a terrific trident-bearing lord, the sage looked at such a form of Shiva.

At that point of time, the sage also witnessed the beautiful goddess, well decorated, standing by the side of the lord. The goddess Shiva had the lustre of thousands of suns, had a smile on her face. With a serene smile over her face, she was looking at the face of lord Shiva. Finding lord Shiva in such a terrific form, the heart of the great sage started shaking,

He somehow controlled his senses, and started reciting Rudradhyaya and he offered his salutation to the lord, lowering his head. The three-eyed lord Isa, favourably disposed towards his devotees, became delighted.

Then, He took to his original form and the goddess disappeared from that place. Shiva, then lifted his devotee from his feet and embraced him.

Не said, “О dear one, you should not be fearful any more. You tell me, what shall I give unto you?” Then the sage offered his salutation to the destroyer of Tripuras, and the lord of the mountains. Then he addressed to the lord, “O Mahadeva, О Mahesvara, salutation to you.

О Lord, what is your lordly form with faces all round, yet very terrible, and who was the goddess standing by your side? Where has she suddenly disappeared? I am anxious to know about her.” When this was enquired, Нага spoke to Mankanaka.

When so asked by the sage, lord Mahesvara, the destroyer of Tripuras-the form of fire, then enlightened the sage Mankanaka, about his own influence and path of Yoga, besides the goddess. He said, “I am a thousand-eyed god, the universal soul, the universal face, the destroyer of all the bondages, the form of Kala, besides being the cause of Kala, known as Нага. It is under my influence that all the mobiles and immobiles get inspired.

I am Purusottama living in all the people. The Mulaprakrti, the goddess having three gunas is my Maya alone.

She has been called as the eternal Shakti by the sages, who is the eternal source of origin of the world. The entire world is deluded with this Maya of the lord.

The unmanifest Narayana, is of the form or Maya, as has been proclaimed by the Srutis. Thus, I establish the entire world in this way.

I Unite with Prakrti, the twentyfifth Principle known as Purusa. That pure, omnipresent, immovable, unborn god in union with her Prakrti creates this whole universe from Prakrti which is his own form. He is the illustrious god Brahma, of the form of the Universe, the grandsire of the world.

I have narrated to you the method of the creation by the supreme soul. Only, I am the sole lord in the form of Kala, who being eternal, brings to an end of all the living beings.

While creating and destroying, I assume the greatest fonn, which has been called as Rudra by the sages. This goddess is known as Vidya and happens to be my own Para-Shakti (Potency).

You have yourself witnessed her body having the form of Vidya. So also these principles the Pradhana, the Purusa, and the Is'vara.

Visnu, Brahma, and Rudra are Kala. These are the words of Sruti. All the three of them are without beginning or end, besides being the form of Brahman.

Sruti says, “He is unmanifest, imperishable and undecaying. He is blissful, the supreme principle, the knowledge, and consciousness, besides being the greatest region. He is also Brahma, the form of sky. There is nothing beyond him. He should be known by all the means making special efforts taking refuge with hhakti-yoga. I am adorable for you. By this way, you will be able to have an audience with Is'vara.”

Thus speaking, lord Shiva disappeared from the scene. The great sages continue to adore lord Shiva with devotion at that very same place. This is the unique and sacred tirtha which is served by the ascetics. By serving this place, the learned Brahmanas are freed from all the sins,

 

Chapter 36

Description of holy places

Srita said, “There is another large and highly sacred tlrtha, which is well known in the three worlds. It is known as Rudrakoti, since the same is dedicated to Shiva.

During some auspicious ancient time, crores of great Rishis, reached there to have an audience with lord Rudra.

Reaching there, a controversy developed among them for having first the audience with Lord Girisa.

Observing their devotion, the Lord of mountains, the preceptor of the Yogins, took to crores of fonns (and had an audience with all of them individually) as a result of which the place came to be known as Rudrakoti tlrtha.

All of them had a look at lord Shiva, living in a mountain, the consort of Parvati, at one and the same time, as a result of which all those Brahmanas developed the auspicious wisdom.

Lord Mahadeva is without beginning or end. Each one of them thought that Shiva “who is beyond the beginning or end” was seen by him first. As a result of this, all of them dedicated their minds unto Rudra.

Thereafter, they spotted a spotless flame in the sky. Merging in the same flame, they achieved the heaven.

This is the reason that lord Rudra stayed there. Because of this, the said tlrtha is quite auspicious and meritorious. By visiting this place and adoring him there, a devotee achieves the vicinity of Rudra.

There is another auspicious tlrtha, known by the name of Madhuvana. A person who reaching there leads a disciplined life, achieves half the throne of Indra.

Besides this, there is another auspicious tlrtha known by the name of PadmanagrI. One who reaching there adores the manes, he redeems a hundred members of his race.

There is a great tlrtha in Rudraloka known by the name of Kalanjara. Нага is fond of the devotees who worship lod Kalanjara.

In ancient times, a saintly king, a devotee of Shiva named Sveta, who with the blessings of Shiva, used to adore lord Shiva, the bearer of the trident.

He, with all the devotion, consecrated the Shivalinga there. Thereafter, he devoting his mind to Shiva, recited the Rudramantra.

Thereafter, the time of death of the king arrived. In order to lead the king to Yamaloka, the god of death, Kala, arrived, holding a trident in his hand.

Then the king Sveta, finding the god of death in the terrific form, holding a trident in his hand, was terrified.

Then the king touched Shivalinga with both the hands, bowed in reverence before lord Rudra, reciting the Satarudrlya stotra at the same time.

Standing in front of the king, Krtanta (God of Death), laughingly said to the king, who' was performing the Japa of Bhava, “You come away, you come away.”

The king who was devoted to Rudra, getting terrified, said to Yama, “You leave me since, I am engaged in the worshipping of Shiva, and carry the other people with you and destroy them.

Then, lord Kala, spoke to the terrified king. Whether he is engaged in the devotion of Rudra or anyone else, who is not overpowered by me?”

Thus speaking, Yama bound the king with his noose, but the king continued to recite the Satarudrlya stotra.

Then the king Sveta, witnessed the great lustre of lord Shiva, lord of the goblins, adorned with the garlands of flames, which pervaded the entire universe.

He witnessed lord Mahadeva, in the lustre adorned with the digit of the moon over the head, illumining at the same time and accompanied by the goddess. The king was immensely pleased by looking at him and realised the arrival of the lord.

Finding Rudra, the lord of everything, walking with goddess, at a distance near to him, the god of death remained unmoved and tried to carry the great king with him in the presence of lord Shiva. The royal sage became free from fear.

Observing this, Shiva, the lord of the living beings, spoke to the god of death, “You give away my devotee, who is reciting my name.” The devotee who remembers me, О Kala, he remembers my form.

Listening to the words of lord Shiva, the god of death, because of his nature being horrible, bound the devotee of Shiva in the noose again and in anger he rushed towards lord Shiva.

Finding the advance of the god of death, lord Shiva, looked at Parvati, the daughter of the mountain, and kicked him with his left foot, while king Sveta was looking on.

With the kicking by lord Shiva, the awful Kaladeva, was killed and the pinaka-bearing lord Shiva looked graecful with the goddess Uma.

The king Sveta felt delighted at the sight of lord Shiva. Offering his salutation to Shiva, he started eulogising him.

He said, “Salutation to Bhava, the cause of the world. Salutation to Нага and the form of welfare for the world. Salutation to the learned Shiva, Salutation to the bestower of salvation.

Salutation to the one whose body is besmeared with ashes and the possessor of all the fortunes. You have the undivided form, You are lord of the humans, salutation to you.

You are the lord of all the Ganas, remover of the pain of those who take refuge in you. Saluation to you. You are without beginning, everlasting, possessor of all the fortunes, and carry the hom of a boar, salutation to you.

Salutation to the bull-bannered Lord. О wearing the garlands of skulls, salutation to you. О Great lord of mountain, salutation to you. Salutation to lord Shiva, the bestower of welfare.”

Then lord Sankara, showered his grace on him and bestowed on him the position of Ganapati (chief of his ganas) and the indestructible form of his own.

Then lord Shiva with Parvati, accompanied with the king Sveta, having been adored by the Rishis and the Siddhas, disappeared in a moment.

At the destruction of the god of death by Shiva, Brahma, the lord of the lokas, then asked for a boon from Shiva, “The god of death, Kala, should be brought back to life.”

Brahma said, “O Isana, Bull-bannered God, Krtanta, the god of death, is not at all at any fault, because he has been entrusted with this duty of taking away the life of beings by you yourself.”

Listening to the words of Brahma, lord Shiva, the lord of the chief of Devas, said, “Be it so.” The god of death then got back his life.

Therefore this tlrtha has been given the name of Kalanjara. A person who adores lord Shiva there, he achieves the position of a Shivagana.

 

Chapter 37

Description of holy places

Suta said, “This is the secret most of all the secret places besides being the excellent one. This is the great place of lord Shiva. This has been known as Mahalaya. err wrr 1эттт(тсщ|

At that place, lord Rudra, the enemy of Tripuras, had implanted his foot prints, which remains invisible for the non-believers.

The Pasupata people with peaceful minds, applying ashes over their bodies are engaged in the study of the Vedas, adoring lord Shiva at the same time.

One who after taking his bath, and reaches this place of lord Sarva, and then offer his salutation in the foot-print of the lord, he achieves the closeness of lord Rudra.

There is another place of lord Sambhu, the lord of the gods, which is known by the name of Kedara and is the auspicious refuge of the Siddhas.

By adoring lord Shiva, after taking a bath there and by consuming the spotless water there, one achieve the position of Ganapati.

By perfonning sraddha and charities, one achieves the undecaying reward. This place is served by the people of the three varnas besides the Yogins who have controlled their sense organs.

There is a tirtha known as Plaksavatarana, which removes all types of sins. By worshipping lord Srinivasa (Visnu) there, a person achieves Visnuloka, where he is adored.

There is another tirtha known by the name of Magadharanya which provides access in all the lokas. By reaching there, a Brahmana achieves the everlasting heaven.

The tirtha known as Kanakhala is quite auspicious and removes the grave impurities.

This is the place, where lord Rudradeva had destroyed the yajna of Daksa prajapati.

By taking a bath there in the holy Ganga, getting purified, filled with devotion, he is relieved of all the sins and then he resides in the Brahmaloka.

There is another tirtha known as Mahatlrtha, which is extremely auspicious and is very much liked by lord Narayana. By adoring lord Hrslkes'a there, a person moves on to Svetadvipa.

There is another place which is considered to be the best of all the tirthas and is known as Srlparvata. In case a person meets with his end here, he becomes quite dear to lord Rudra.

Lord Rudra lives there with the goddess Parvati. By taking a bath at this place and performing the pindadana there, (it becomes immensely meritorious) and the money given in charities there multiplies immensely.

There is an auspicious river known as Godavari, which removes all the sins. By having a bath in this river, one should offer pindas to the gods as well as the manes in an appropriate manner. By doing so, a person, getting his soul purified, earns the merit of donating a thousand cows.

The river Kaverl, having the auspicious water is quite meritorious. By taking a bath in it and offering the oblation of water to the manes, when a person fasts for three nights or atleast one night, he is relieved of all the sins.

These are the words spoken by the people of the three varnas. Those having the spotless mind and speech, with healthy hands and feet, should visit this place. A person who is not greedy, is a celibate, only he can have the best reward for visiting the holy places.

Svamffirtha is also a great tlrtha. It is well known in the three worlds. Lord Skanda, being adored by all the immortal beings, always resides there. By taking a bath in the Kumaradhara river there, one should offer oblation to the gods and the manes. The one who adores the god with six heads, Sanmukha, he enjoys all the pleasures with lord Skanda. The river of Tamraparn! is well known in the three worlds. By taking a bath there, and performing oblation to the Pitrs with devotion (one achieves great merit). Even the sinful Pitrs are redeemed. There is no doubt about it.

At the place of origin of the river Kaveri, there is a tirtha named Candratirtha, which is also known as the Aksayatlrtha. The donations given at that place, provides everlsating benefits and yields good goal.

Those who have an audience with Sadas'iva at the Vindhyapada mountain, and those who are devoted to Shiva, such Brahmanas never have to face the Yama’s face and they achieve the place of Shiva after their death.

There is a Vrsa-tirtha in the Devika region, which is served by the Siddhas. By taking a bath at that place, performing the oblation for the gods and the manes, a person achieves success in Yoga.

The tlrtha named Dasasvamedhika is the destroyer of all the sins. By taking a bath at that place, a person achieves merits for performing ten Asvamedha sacrifices.

There is a tirtha known as Pundarlka which is graced by the Brahmanas visiting that place, a person of self-control approaching it, achieves the merit of Pundarika-yajna.

Brahmatirtha is considered to be the best of all the tirthas. A person who adores lord Brahma there, he after his death, reaches the place of Brahma and is well established there.

Similarly on the banks of the river Sarasvati, the tirthas known as Vinasana, Plaksa- prasravana, and Vyasatirtha are quite well known. There is also a mountain known by the name of Mainaka.

The place of the origin of the Yamuna too removes all the sins. The river, the goddess Gandhakall, the daughter of the gods, is quite well known there. By having a bath in it, one surely achieves the heaven and after his death.

He is reborn with his earlier birth memories.

The tlrtha known as Kuberaturiga, removes all the sins, and is served by the Siddhas and the Camnas. By meeting with his end there, a person becomes entitled to serving Kubera as his attendant.

There is a famous tlrtha known as Umatunga, where the spouse of Rudradeva resides. By taking a bath there, a person achieves the merit of donating a thousand cows. The tapas performed in the Bhrgutunga tlrtha, removes all the sins. The sraddhas and charities performed there or the performing of the other noble deeds, redeems, seven maternal and paternal generations. This is my opinion.

There is a great tlrtha dedicated to Kasyapa-the great sage and is known by the name of Kalasarpis-as has been heard. One should perform srciddha, the oblations and charities there for the removal of the sins.

The srciddha, dana, homa and japam performed at the Das'arna -tlrtha, are of everlasting and inexhaustible benefits.

The tlrtha known as Kumjangala, is served by the people of the three varnas. A person who performs the charities there appropriately, he ultimately reaches Brahmaloka, where he is immensely respected.

There are tirthas named VaitaranI, besides Svaranavedi, Dharmaprstha, Brahmatlrtha, the auspicious hermitage of Bharata, the auspicious Grdhravana, Mahahrada, which are located over the KausikI river, and the charities performed at these places are everlasting.

Lord Mahadeva had established his foot at a tlrtha named Mundaprstha. It is for the welfare of all and a proof for the non-believers. A person becomes well-versed in dharma here in a short time. As a serpent removes its skin, similarly all the sins of a person are removed there.

There is a great tlrtha named Kanakananda which is well known in the three worlds. The tlrtha named Brahmaprstha in the north is served by the BrahmaRishis. In case the people of the three varnas take bath here, they achieve the heaven with their physical bodies.

The charities and srciddha performed in this tlrtha are always undecaying. A person by taking a bath in this tlrtha becomes free from the debts of the gods, Pitrs and the Rishis. Besides he is relieved of all the sins.

Similarly by having a bath in the Manasarovara, one achieves half the throne of Indradeva. By reaching Uttara-manasa, a person achieves the best of Siddhis.

Therefore, one should perform there the sraddha as per his means. The performer of such a sraddha has his divine desires fulfilled, besides becoming aware of the means for achieving liberation.

There is a huge mountain known by the name of Himavan in which are enshrined several types of metals. This mountain is spread in an area of eighty thousand yojanas.

This mountain is the abode of the Siddhas and Caranas. It is also being served by the sages. There is an extremely charming river known by the name of PuskamI, also known as Susumna.

The learned Brahmanas reaching there are relieved of the sin of brahmahatya even. The sraddha performed there is all time rewarding and highly flourishing.

A person by performing the sraddha here, redeems his past as well the coming ten generations. As the Himavan mountain is always auspicious, similarly the holy Ganga is quite auspicious everywhere.

All the rivers flowing towards the ocean are auspicious, while the ocean is particularly meritorious. By reaching Badaryasrama, a person is relieved of all the sins.

The eternal gods Nara and Narayana are lodged there. Whosoever, performs chartities in Badrinatha Dhama, or the sraddha performed by the people, become immensely rewarding.

This tlrtha is particularly like by Mahadeva. It is very auspicious. In case some one performs sraddha there with a devoted mind, he redeems all his pitrs.

There is a holy centre Devadaruvana in which the Siddhas and Gandharvas are living. Lord Mahesvara, the god of gods is also found there. Whatever is offered there is highly rewarding.

Lord Shiva was appropriately adored by the sages there, because of which, He felt extremely happy. Then Ishvara said to the sages who have been sanctified, “All of you shall live in this beautiful asrama. By my grace, all of you shall achieve Siddhi.

Becoming religious-minded here, whoever shall adore me, I shall always bestow to him, the everlasting position of Ganapati.

I shall live here with lord Narayana always. The people who meet with their death here, are never reborn on earth.

Such of the people, in other countries, who keep on recalling this place, О Best of Brahmanas, I shall also destroy all their sins.

The sraddha, dana (charities), tapas, homa and pindadana performed here, become everlasting.

Therefore, the people of the three varnas making all the efforts, should surely visit this holy place of Devadaruvana. This forest of the pine trees is inhabited by lord Mahesa.

Wherever Lord Mahadeva, and lord (Purusottama-Visnu) remains, the rivers like Ganga, the holy centres and the shrines are also present there.

 

Chapter 38

Entry in the Daruvana

The Rishis said, “О Suta, How did lord Shiva, the bull-bannered one, fascinated the leading Brahmanas, while entering into the Daruvana (pinewood)?” You speak out the same.

Suta said- Earlier, in the beautiful Daruvana resorted to be Devas and Siddhas, thousands of sages performed penance and lived along with their wives, sons, and other kinsmen.

They were engaged in doing various religious rites in accordance with the scriptural injunctions. The great sages performed various sacrifices and penances there.

Thus their minds were devoted to the pointing out of their defects as they were attracted to the path of action. Therefore, the trident-bearing Нага went to Daruvana.

Accompanied with lord Visnu, the preceptor of the universe, went to that place to enlighten the sages about the NivrttivijMna (the perfect knowledge of renunciation).

Then he took to the form of a twenty years old person. He playfully took to the form of a well built person having long arms, beautiful eyes, gold complexion, the face having the lustre of the moon, who could walk gracefully like an elephant, and was without clothes. He was wearing a garland of gold studded with gems and a serene smile was present on his face. Besides lord Visnu, the creator of the universe, the infinite Purusa, followed lord Shiva, in the form of a woman.

The face of lord Visnu in the form of a woman was delightful, resembling the full moon, the breasts plump and elevated, face lit up with bright smiles, and the anklets wore in the ankles were issuing gingling sound. She was clad in divine yellow garments, having beautiful eyes, and moves like the swan. She looked quite beautiful. Thus lord Shiva confused the entire world with his Maya accompanied with Visnu in the form of a woman and entered in the Daruvana.

Finding the wandering of Pinaka-bearing lord of the universe, the damsels of the forest were overpowered with the Maya of Shiva, who also started following the lord.

The chaste woman of them shedding av/ay the shyness, were filled with passion and their costumes got disarranged. They also started wandering with Shiva getting passionate.

The sons of the Rishis who had not yet controlled their sense organs, also became passionate and started wandering, following lord Hrsikesa in the form of a woman.

Thus, the ladies becoming passionate started singing the glory of lord Shiva-the unique actor, and dancing at the same time in their sportive dalliance. They being desirous of the husband, sometimes even embraced lord Shiva.

The sons of the sages as well, observing Visnu, the consort of Padma, of auspicious limbs, in the form of a woman, started singing with smiles on their faces. Some other sons of the sages started walking around with him.

The illusory lord Narayana, the slayer of Mura, the son of Vasudeva, entering the minds of those men, started attracting them towards the pleasures, as if the pleasures had been well attracted by Maya.

In this way the women of the world collected around Shiva and lord Visnu. It appeared as if lord Shiva, the lord of the universe and all immortal beings, had appeared there with Parvati (Madhava).

At that point of time, again mounting back, he created the permanent great principle Pradhana. Lord Visnu also re-assumed his original nature (form).

Then the best of the sages were immensely enraged, on seeing the groups of women, Rudra, their sons and Kesava who fascinated them.

Then the sages spoke extremely harsh words to Shiva, having the matted locks of hair over the head and under the influence of Maya, they started pronouncing curses on Shiva.

But all the word spoken by the sages as well as the curses, became infructuous before lord Shiva, in the same as the stars disappear on the rising of the sun.

Thus finding their tapas being of no consequence, the confused sages, went close to the bull-bannered Shiva and asked him, “Who are you, Sir?”

To this, lord Shiva replied, “O Sages of holy rites, presently, I have arrived here with my wife for the performing of tapas in the forest.”

Listening to their words, Bhrgu and the other best of sages, said to him, “In case you intend to perform penance here, then put on your clothes and discard your wife.”

Then Shiva, the Pinaka-bearer, having the reddish-blue complexion, smiled and looking at Janardana, the source of the origin of the worlds, said, “Being well aware of your dharma, having the peaceful mind, being engaged in the upkeep of your wives, why have you asked me to disown my wife.”

The Rishis said, “The woman who follow the evil path, and are influenced by others, should be disowned by the husbands. This woman is not of a noble character. Therefore you will have to get rid of this woman.”

Mahadeva said, “O Brahmanas, this woman is never desirous mentally of anyone else. Nor do I leave her off at any time.”

The Rishis said, “0 degraded person, we have witnessed this woman indulging in evil ways in the forest. You have spoken falsehood. Therefore you leave the place at once.” At these words of the sages, then lord Shiva said, “I have spoken the truth, but you have taken it to be falsehood.” Thus speaking lord Shiva kept on wandering the forest.

Then lord Shiva, accompanied with lord Hari, went to the holy hermitage of the great-souled Vasistha, for begging alms.

Finding the arrival of Shiva, for begging alms, Arundhatl, the beloved wife of Vasistha, came forward and offered her salutation to him.

Then Arundhatl- the chaste wife of the sage Vasistha, washed the feet of lord Shiva, and then offered him the auspicious seat for sitting. She found him feeling fatigued because of the attack of the Brahmanas. The chaste Arundhatl, with countenance cast down (due to dejection), then applied medicines over the wounds of lord Shiva.

And she adored him immensely with his wife. She asked him- “Who are you, Sir? Where from have you arrived here with your wife? What are your customs and manners? You tell me.” Then lord Mahadeva replied, “I happen to be the best of the Siddhas and the woman who is spotlessly shining with me is like a god for me. Therefore, I always accompany her.”

Thus speaking, lord Shiva, to whom the Brahmanas beat with sticks, stones and lumps of clay, blessed the chaste wonvn Arundhatl, and left the place.

Lord Mahadeva was nude and was in dishevelled condition. Finding him so wandering, the sages said, “O evil-minded one, you uproot your penis and throw it away.”

Then lord Sankara, the great Yogin said to them, “In case you are so envious about my phallus, then I shall do as desired by you.”

Thus speaking, lord Shiva, who had removed the eyes of Bhaga, uprooted his linga. But the Brahmanas, at that point of time, could no more find Ishvara, Kesava or the linga as they disappeared instantaneously.

At the same time, evil omens indicating fear and danger started appearing on earth. The lustre of the sun having the thousand rays, disappeared. The earth started shaking. The planets also lost their lustre and the disturbance was created in the ocean.

At the same time, Anasuya, the chaste wife of the sage Atri, witnessed a dream. Getting frightened, she said to the Brahmanas.

 “Surely, lord Shiva illuminating everything with his lustre, with Narayana had arrived in our abodes for begging alms.”

Listening to her words, all the terrified sages went to Brahma of great Yogic power, and the creator of the universe.

They found Brahma, being adored by the Rishis, well-versed in Brahman, together with Savitrl, the embodied form of four Vedas.

He was seated on a beautiful seat full of surprises, having the lustre of thousands of rays, associated with jnana (perfect knowledge), and the fortunes, besides the others.

He was having the excellent divine body, looking graceful, wearing the serene smile over the face, having illustrious eyes, long arms, resembling the Vedic metres, unborn, having delightful four-faces. Finding him so seated, all the sages offered their salutation to Brahma, lowering their heads over the ground.

Getting pleased, the four-faced Brahma said, “0 Best of sages, what is the reason of your arrival here?”

Then all the sages, joining both the palms in reverence above their heads, narrated the entire factual position to Supreme-souled Brahma.

The sages said- “A beautiful, but naked person has entered the Daruvana with a beautiful-limbed wife.

The Lordly person, attracted our wives and the daughters, while his beloved attracted our sons and polluted their minds.

We pronounced all types of curses on that person, which proved futile. Then we beat that person severely and made his lingo, to fall down. But the lord then disappeared with his wife. Since then, frightening disturbances are appearing on the earth.

О Lord, you tell us, as to who that person had been? We all are frightened. О Unerring being, all of us have arrived to take refuge with you.

All the activities in the world are well known to you. Therefore, О Lord of the universe, you kindly protect us with your blessings.”

At these words of the sage, Lord Brahma, who was bom of lotus, devoted his mind to the trident-bearer Shiva with palms joined in reverence, and spoke.

Brahma said, “Oh, you people are in trouble today, What happened today is destructive of everything of yours. Disgrace to your prowess, tapas and your birth which have become false.

Even after achieving the great treasure with auspicious sathsakaras, you have neglected that treasure due to delusion in your minds. The one who is desired by the great Yogins making all the efforts, you have disregarded and neglected the same after getting it. This is quite painful.

For achieving whom, the learned people well- versed in the Vedas, perform several yajnas, it is quite painful that you have neglected the same great treasure.

I have acquired this lordship of the universe alter continuously worshipping the lord. But after seeing that Lord you have missed him like those who are devoid of good luck. Alas! the treasure in which the interest of all the gods is involved, the same indestructible treasure has been lost by you even after achieving it.

He happens to be lord Mahadeva, the lord of all the gods. You must know him. The reality about him cannot be known anywhere else.

The same lord Mahesvara is the most eternal of all deities, the Rishis, the Pitrs. At the end of a thousand Yugas, at the time of final dissolution, He, assuming the form of Kala, destroys all living beings. He is unique, and creates all the subjects with his lustre.

He is the carrier of cakra, and is adorned with the symbol of Srivatsa mark. He is the Supreme Ruler. The same lord is Yogin in Krtayuga, form of Yajna in Treta yuga, lord Kala in Dvapara and the form of Dharma in the age of Kali.

There are three forms of Rudra. He pervades in the universe. Agni is called his Tamoguna form, when there is the excess Rajoguna, there appears Brahma, and when there is the excess of sattva-guna, there appears Visnu. It is stated in Smrtis.

Не has another form which is without robes, eternal and is also known as Shivatmika. The Supreme Brahman in association with Yoga gets established in the same.

The one who was witnessed by you as his wife, he happens to be the eternal lord Narayana.

Everything is bom of him and the same is absorbed in him. He alone can liberate all, and he also is the supreme position (or salvation).

Narayana is the thousand-headed Purusa, having a thousand eyes, and a thousand feet. He is the great Atman. This has also been declared by the Srutis.

The semen virile becomes the foetus in him. The lord also has an illusory aquatic body. The Brahmanas desirous of dharma and moksa pray to him with various mantras.

At the end of the kalpa, after the destruction of the universe, consuming nectar in the form of Yoga, lord Purusottama, sleeps in the greatest region of Visnu.

He is Visvadrk (the seer of the universe). He neither takes birth, nor does he meets with his end, nor does he expands. The Vedic people call him as the unmanifest original Prakrti.

When the night of dissolution comes to an end, then, he, lord Mahes'vara, with the desire of creating the universe afresh, establishes the seed in the navel of the unborn.

The same seed produces the four-faced Brahma, and I happen to be the same Purusa. I am the universal soul, and I am the excellent foetus of water.

Lord Mahadeva, Нага, the lord of all beings, who establishes the seed of the universe in me, could not be known by you, under the influence of his Maya.

He is everlasting lord Mahadeva, combining himself with Visnu, he resorts to creation and also destroys the same.

He is inactive but nothing is beyond him as well. In earlier times, he had bestowed Vedas unto me through his Yogamaya.

Such an illusory lord, by means of his Мауй, makes and destroys the universe. Since he is the source of redemption, therefore, all of you should take refuge with him.”

At these words of lord Brahma, Marichi and other prominent Rishis, offered their salutation to the eternal Brahma, and with a concentrated heart asked him.

 

Chapter 39

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