Padma Purana

CONTENTS
Shrila Vyasadeva

Part I ABBREVIATIONS
PADMA PURANA: SECTION I: SRSTIKHANDA

Shrishtikhanda 1.
2.
Introductory
Contents of the Section on Creation
1
7
3. Kinds of Creation 17
4. The Birth of Laksmi 31
5. Destruction of Daksa's Sacrifice 40
6. Birth of Devas, Daityas, Birds and Serpents etc. 46
7. Description of Manu Periods 51
8. Description of the Solar Race 60
9. General Rules of Sraddha Performance 71
10. The Greatness of Pitrs 86
11. A List of Sacred Places 96
12. The Dynasty of Yadu 103
13. The Deeds of the Avatara (Incarnation) 113
14. Chopping-off of Brahma's Head by Rudra 141
15. Importance of Dwelling at a Sacred Place 157
16. The Acquisition of Gayatrl 185
17. Savitri's Curses and Gayatri's Boons 199
18. The Greatness of Nanda-Praci 220
19. Conversation of the Seven Sages 250
20. The Rules of Ablution 276
21. The Greatness of Puskara and Some Important
Vows 290
22. On Vows 316
23. The Vow for Prostitutes 330
 Contents

24. The Vow of Angaraka Caturthi 341

25. The Vow of Adityasayana 346
26. The Vow of Rohinicandrasayana 350
ABBREVIATIONS
27. Installation of Lakes etc. 353
28. The Planting of Trees 359
29. The Vow Galled Saubhagyasayana 362 Common and self-evident abbreviations such as Ch(s)—
30. Origin of Visnu's Steps 367 Chapter(s), p—page, pp—pages, V—Verse, W—Verses,
Ftn—footnote, Hist. Ind. Philo.—History of Indian Philosophy
31. The Account of Sivaduti 383
are not included in this list.
32. Descent of a Holy Place 395
33. Rama's Visit to Markandeya's Hermitage 408 ABORI Annals of the Bhandarkar Oriental Research Institute,
Poona
AGP S. M. Ali's The Geography of Purdnas, PPH, New
Delhi, 1973
AIHT Ancient Indian Historical Tradition, F. E. Pargiter,
Motilal Banarsidass (MLBD), Delhi Ancient Indian
AITM Tradition and Mythology Series, MLBD, Delhi
Agni Purdna, Guru Mandal Edition (GM), Cal-
AP cutta, 1957
Archaeological Survey Report Atharva
Arch.S.Rep. Veda, Svadhyaya Mandal, Aundh Brahmdnia
AV Purdna, MLBD, Delhi 1973 Bhagavadgitd
Bd. P. BhdgavataPurdna, Bhagavat Vidyapeeth, Ahmedabad
BG Brdhmana (preceded by name such as Satapatha)
Bh. P. Bhavisya Purdna, Vishnu Shastri Bapat, Wai Brahma
Br. Vaivarta Purdna, GM, 1955-57 Caturvarga
BS. P. Cintdmani by Hemadri Carana Vyuha Sutra
BV. P. bySaunaka, Com. by Mahidasa Devi Bhdgavata, GM,
CG 1960-61
CVS The Geographical Dictionary of Ancient and Mediaeval
DB India, N. L.De, Oriental Reprint, Delhi, 1971
Deor Dharma Sutra (preceded by the author's name
GDAMI such as Gautama)
Dh. S. Encyclopaedia of Religion and Ethics by Hastings
Garuda Purdna, ed. R. S. Bhattacharya, Chow-
ERE khamba, Varanasi, 1964
GP

I SRSTIKHANDA
(Section on Creation)
 CHAPTER ONE 3. "O son, go to the hermitages of the sages and explain
in brief to them, who will (i.e. when they) ask you, the duties
Introductory (Dharmas) which you have heard from me in detail.
1. May the water of the Puskara lake purify you—the 4. O son, I have narrated to you all the Puranas which I
water which is clean; which is clear like the moon; in which had obtained (i.e. heard) from Veda-Vyasa; narrate them in
foam is produced by the commotion of elephants' trunks and of detail to the sages.
crocodiles; which is frequented by the chief Brahmanas engaged 5-6a. (Tell them) how at Prayaga the great sages asked
in the (observance of) vows and restraints for the realisation the Lord (about Dharma) ; (how) on being asked by them who
of Brahman; which is sanctified by the sight of Brahma adorned were desirous of knowing Dharma and of going to an auspicious
by Orhkara and the Lord of the three worlds; which is delight country they were advised by the Lord desiring (their) welfare:
ful due to (its being fit for) enjoyment; and which removes evil. 6b-7. 'Go carefully and with restraint after this rotating,
2. Lomaharsana1 said to Ugrasravas, Vyasa's highly intelli matchless wheel, of a good nave, of a divine form, moving
gent pupil (well known as) Siita who was sitting alone:

1- Lomaharsana: also Romaharsana; the pupil of Vyasa, who taught

him the entire Itihasa and Purana, in which he earned great proficiency
(Mbh. Adi. 1; Vayu 1.45, 2.4). He propogated the knowledge of Itihasa
and Purana that he obtained from Vyasa (Bhagavata 1.4.22; Visnu 3.4.10;
Vayu
^O.^; Brahmanda 2.34 etc. Vayu 1.1.13 gives the derivation of his
name).
2 Padma Purana I.1.19b-33a
effectually [ or (capable of) going (even) to Satya Loka] , of
an auspicious pace, and you will reach the place that is bene- 3
ficial. upon their intention (anticipating what the sages wished), and
8. That region in which the rim of the wheel wears out desiring to hear the religious observances, said :
should be regarded as holy.' Thus spoke the Lord. 19b-20. "O highly intelligent Suta, for (learning) Itihasa
9a. Having thus spoken to all the sages, he again dis- and Puranas, you had properly waited upon revered Vyasa,
appeared. the best among those who know Brahman. You drew (towards
9b. It was Gaiigavartasamahara (in the place where there you) his auspicious mind attached to the Puranas.
was a group of the eddies of the Ganges), where the rim (of 21-23. O highly intelligent one, these eminent brahmins
the wheel) wore out. have now a desire to listen to the Purana. Please, therefore,
10. At that time the sages were performing a sacrificial narrate it to them; for all these noble ones belonging to diffe-
session in the Naimisa forest. Go there and speak to the sages rent families have gathered here. Let these teachers of Veda
who (will) ask you to clear their doubts about Dharma." hear their own portions (of history) narrated in the Purana.
ll-12a. Having gone from that place and having approach- During this entire lengthy sacrificial session narrate them to
ed the best sages, bowing to them respectfully with palms join- the sages. O you very intelligent one, narrate the Padma
ed in reverence and adoring them, that wise and intelligent Purana to all of them:
Ugrasravas pleased the sages by salutation. 24. How was the lotus produced ? How did Brahma come
12b-13a. Those sacrificers too, along with their colleagues, into being there ? Narrate, in due order, how, He, after having
were pleased with the magnanimous one, and together duly sprung up (from the lotus) effected the creation ?"
offered him homage. 25. Thus asked, he replied to them in sweet words: Ugra
sravas, the son of Romaharsana spoke to them exquisitely and
The sages said
logically:
13b-14a. O Suta, whence have you come ? From which 26. "By this encouragement of yours, I am pleased. I am
country have you come here ? O lustrous one like the gods, tell favoured by you who are conversant with Purana and who
us the purpose of your arrival. have mastered the entire Dharma.
Suta said : 27a. I shall narrate to you the entire well-known signi-
14b. I was ordered by my father, the intelligent pupil of ficance of the Purana as I learnt it (from my father) .
Vyasa (thus) : 27b-29. This is the Suta's duty from primeval times as per-
15-16a. 'Going to the sages wait upon them and tell them ceived by the good to record the genealogies of gods, sages and
whatever they ask you.' The revered ones (therefore) may tell kings of unlimited prowess and the eulogies of the noble who
me which story I (should) narrate—Purana or Itihasa, or if I are seen in Itihasa and Puranas to be the declarers of sacred
lore. The suta has no authority whatsoever over (the teaching
should describe the various kinds of duties (dharmas).
or reciting of) Vedas.
16b. The best sages heard the sweet words uttered by him. 30. When the sacrifice of the noble Prthu, son of Vena,
17a. Then in them arose a desire to listen to Purana. was in progress, Magadha and Suta praised that king.
17b-19a. Seeing that very confident learnedLaumaharsani, 31a. Being pleased (with them), the large-hearted king
the chief of the sages, Saunaka by name, adept in all branches granted them a boon:
of knowledge, an intelligent teacher of profane knowledge and 31b. (Hegave)theSuta-countrytoSutaand the Maeadha
(country) to Magadha.
(the philosophical treatises viz.) the Aranyakas, depending 32-33a. The one born of Suti is known here as Suta When
a sacrificial session in honour of Indra proceeded, and Brhas-
 4 Padma Purana 5
I.1.42b-52
pati was conjoined with (other) planets, that (offering) to Purusa, who conforms to the Vedic words, who had taken a
Indra (was mixed up with that meant for) Brhaspati (and) human form, and who was extolled; whom, as soon as He was
there Suta was born.1 born, the Veda with all its collection stood by; who employing
33b-34a. As the preceptor's powerful offering got mixed up the churning-rod of his intellect produced in the world thelight,
with the offering in the pupil's hand there arose the mixed viz. the moon in the form of the Mahabharata from the ocean
castes due to the mixing up of lower and higher streams. of the sacred lore.
34b-35. Those here who were born of a Ksatriya father 42b-43a. If these three, viz. Bharata, the sun and Visnu
and a brahmin mother formed a different group though (hav- were not there, what would have been the plight of the world
ing) similarity with the former (i.e. Suta).2 To subsist on a blind with the darkness of ignorance ?
Ksatriya's profession is the secondary duty of a Suta. 43b. Know Krsna Dvaipayana to be the Lord, viz., Nara-
36. Here (in this world) Brahmins have delegated to me yana.
authority over the Puranas. Having perceived Dharma, you, 44a. Who else but the Lotus-eyed one (i.e. Visnu) would
the declarers of Veda, have asked me thus. be the author of the Mahabharata ?
37a. Therefore, I shall narrate to you properly the Purana 44b-46. From that teacher of the Veda, the Omniscient
revered by the sages on the earth. one of bright lustre and revered in all the worlds, I learnt the
37b-38. The mind-born daughter of the Pitrs 3 got united Purana. Of all the branches of knowledge, Brahma first called
with Indra and was cursed by the Pitrs. Resembling Arani, to His mind Purana—the best in all the worlds, the cause of all
the cause of holy fire, she got into the womb of a fish. knowledge, the means to the three goals of human life (viz.
Dharma, Artha and Kama), and of an expanse of a hundred
39-42a. From her by Parasara the purified soul, Vyasa, was crores (of verses).
born. I salute that Real one, the Creator, Visnu, the Ancient 47. At the order of Brahma, Kesava in the form of a
horse, brought back the Vedas when all the worlds had nothing
1. Vayu 6.136.137 and Brahmanda 6.161, 162b, 163a tell how the left in them.
offering meant for Indra got mixed up with the one intended for Brhaspati.
2. "The Suta mentioned here is not the caste that was described as the 48. The Asura had kept to himself after having snatched
offspring of a ksatriya father and brahmana mother; that was a later appli away the Vedangas, the four Vedas, the entire religious litera
cation of the term. This Suta was a bard like a Magadha...." (Ancient ture with the extensive Purana and Nyaya (treatises).
Indian Historical Tradition, F.E. Pargiter, p. 16). Vayu 1.31-32 and Padma 49. At the beginning of Kalpa, Kesava in the form of Fish
1.1.27-28 state the duties of the Suta. They were required to preserve the snatched it back in the ocean of water; (and) remaining in the
genealogies of gods, sages and illustrious kings, and also the ballads about
famous men, belonging to olden times.
water, the Omnipresent one narrated the whole of it (to
3. 'The mind-born daughter...' According to the Mbh (Adi. 63) she is Brahma).
not the mind-born daughter of the Pitrs, but the daughter of Uparicara 50. The Four-faced one (i.e. Brahmadeva) having heard
Vasu and Girika. An apsara named Adrika, who, as a result of a curse, had it (from Kesava) narrated the Vedas to the sages. Then, Purana
turned into a female fish swallowed the semen of the king. The daughter that became the source of all the sciences.
was born of her was named Kali, Satyavati etc.
Vyasa was the son of this Satyavati and Parasara. He was born in 51-52. Then Brahma, the Supreme Ruler, seeing after (a
Yamuna-dvipa; so he came to be called Dvaipayana (Mbh. Adi. 60.2). He is lapse of) time the lack of apprehension of the Purana (by
called Purana-pravakta (Vayu. 1.1; 1.60 etc.). In every Dvapara one Vyasa people), sang it, in the form of Vyasa at the measure of four
is born. He composed 17 Puranas, but not being content with this feat, he, at lakhs (of verses) in every Dvapara Yuga to (re-) collect it;
the behest of Narada, composed Bhagavata, and taught it to Suta (Padma, then dividing it into eighteen parts He brought it to light in
Uttara-khanda 198). this world.
 7
6 Padma Purana 1.1.66—1.2.6

53. Even now in the worlds of gods its expanse is a hund 66. In the last one the characteristic sign of absolution
red crores (of verses) ; the same is put here in an abridged form and the description of the science of final emancipation (occur);
in four lakhs (verses). all this (is to be found) in this Purana. O Brahmanas, I shall
54. I shall narrate the greatly meritorious Purana called recount it to you.
Padma having fiftyfive thousand (verses) having (i.e. divided in) 67. This (Purana) is sacred; is the treasure of glory; it
five Khandas. is (i.e. would be) extremely dear to the ancestors; it always
55-56. There (i.e. in the Purana) would be (i.e. there is) Srsti- makes God happy and destroys (even) the great sin(s) of men."
khanda at the beginning; after that (there is) Bhumi-khanda;
after that (follows) Svarga-khanda; then (comes) Patala-khanda;
after that comes the fifth khanda known as Uttara-khanda
(which is) the best. This alone is Maha Padma that has come
up and full of which is the world. CHAPTER TWO
57-60. Because the Purana is based on the account of it Contents of the Section on Creation
(i.e. the Padma), it is therefore called Padma. This Purana is
pure and spotless due to the greatness of Visnu; (and) which, Suta spoke :
Hari, the God of gods first narrated to Brahma; and which- 1. I salute the Lord of all human beings and of the entire
ever portion Brahma had formerly narrated to Marlci that world, of the form of Creation and the Knower of Pradhana
(much) alone Brahma narrated as Padma in the world. That (i.e. Samkhya Prakrti). He creates this disposition in me.
(Purana), the refuge of all beings, is called Padma by the wise. 2. He, the Creator of the worlds, the Knower of their
That is Padma; in it fiftyfive thousand verses are read (i.e. form essential nature, conversant with Yoga (-doctrines), resorting to
the text). It is narrated in five Parvans in an abridgement made the concentration of mind created all immobile and mobile
by Vyasa. beings.
61-63a. The first Parvan is 'Pauskara' in which Virat 3. Being desirous of knowing the story of the Purana I
Himself is (described to be) born; the second is 'Tirthaparvan' submit myself to Him—the unborn, the creator of everything,
based on (the accounts of) the groups of planets. The third the Lord of souls, the Observer of the worlds, and the Supreme
Parvan records the (accounts of) kings (giving) ample gifts Ruler.
(to brahmanas). In the fourth is narrated the history of dynas- 4-6. Being well-disposed, having saluted with a concentra-
ties. In the fifth the essential nature of final Bliss and of every- ted mind Brahma, Visnu, Siva, Indra, the Guardians of the
thing (else) is narrated. Quarters of the world and the sun; and also the magnanimous
Vasistha, the greatest among the sages and Jatukarnya1, with
63b-64a. In the Pauskara (Parvan the description of) the penance shining on his face, in the Caksu?a (Manvantara) ;
creation of nine kinds and of Brahma's being the Creator of all
gods and sages (is given); and also (the description of) the
matchless creation of the fathers (is given). 1. Jatukarnya: "The Jatukarnyas were a Vasistha gotra (Matsya
200.19; Vayu 1.9-10; but see Bhagavata IX.2.21).This name is a patronymic,
64b. In the second (Parvan) the mountains and the seven and so there were several of the name. Jatukarnya or Jatukarna is said to
islands with the seas (are described). have taught Vyasa the Veda (Vayu 1.44; Harivamsa 42, 2364), and the
65. In the third one the creation of Rudra and Daksa's Purana (Brahmanda i. 1.11)" (Ancient Indian Historical Tradition, p. 217).
The Manu is called Caksusa because he was born from the mouth of the
curse (are described) ; while in the fourth one the creation of Highest Lord (Markandeya Purana 76.2).
kings and the narration of all genealogies (find a place).
8 Padma Pur ana I.2.18a-28 y
and having saluted the revered Vyasa, the Creator, the ancient Brahma's wilful dissolutions and creations, and also His three un-
Purusa who acted according to the words of Bhrgu (I shall wilful secondary creations (are recounted); and (how) Brahma
narrate the Purana). conceived the worlds (is told); and the rise of Bhrgu and others
7. From Him, the declarer of the Vedas, the omniscient from Brahma's mouth (is described in the Purana).
one, adored in all the worlds and of glowing lustre. I heard the 18a. The interval between two Kalpas is narrated and the
Purana. period of transition between two creations (is described).
8. It is a certainty that Unmanifest Eternal Cause, of 18b-19. The description of the origin of the progeny of
the nature of being and non-being, creates all distinctions upto Bhrgu and other sages (as given here) and the greatness of the
Mahat. Brahmanical sage Vasistha is narrated; then follows the
9-10. In the golden egg, the excellent birth of Brahma glorification of Svayambbuva Manu.
(took place) first. The egg was covered by water, and water 20. (Account of) the creations of Nabhi and the noble
b y li g ht (o r heat) . I t ( i.e. light) was co vered b y air; air Rajas (is told). The enumeration of the islands 1 , oceans and
by ether; that by the source of the elements (i.e. Aham - mountains (is also done).
kara); that source of elements too was covered by Mahat, 21. The inclusion among the seven of the various islands
and Mahat by the Invisible. and oceans according to their arrangement and the residents
11. And the coming into being (appearance) of the worlds thereof are described ( i n the Purana).
in the egg itself is described; then follows the descrip tion of the 22. Also the regions thereof, along with the rivers and
coming into existence of rivers and mountains. mountains, as well as the islands like Jambu Dvipa, surrounded
12. Then (follows) the description in brief of the periods by seven seas (are described).
of Manus 1 and of the Kalpas, (and also) of the extinction of the 23-25. (The accounts of) these worlds in the egg and the
Divine Tree and the creation of the beings by Brahma. earth with its seven islands (are given) ; the movement of the
13. The passage of the Kalpas, the fixing of the world, sun and the moon and of the planets (and other) luminaries
Visnu's sleeping in the water and the lifting up of the earth also due to the power ofDhruva is narrated; the good and bad
again (are also narrated). fortune of the beings (is narrated) , and (the description of) the
14. Visnu's passing through ten existences (i.e. the ten sun's chariot fashioned for a purpose by Brahma Himself, in
Incarnations) due to Bhrgu's curse 2 ; the arrangement of the which (chariot) regulated by him, the revered sun moves (is
Yugas (ages of the world); the division of (human) life into given). (It is also told how) the chariots of the sun and others
all the stages (are described). proceed from Dhruva only.
15. The distinction in the conditions of the mortals moving 26a. (The Purana narrates how) He created Simsumara in
in heaven (after death), as well as the origin of beasts and whose tail Dhruva remains.
birds is narrated. 26b. Destructio n co ming at the end of creatio n and
16-17. And also etymology and ritual (find a place here) creation at the end of destruction (are described).
and the inclusion of sacred study (is done); in the same way 27. It is not possible to give in detail the account of gods,
sages, Manu and the host of fathers; so it is narrated in brief.
28. The narration of gods and kings, past and future, in
27. A manvantara is said to be the period of a Manu and the gods
(Padma, Srstf-khanda 3.12ff.).
28. The curse pronounced by Bhrgu on Visnu is attributed to different 1. The seven islands are : Jambu, Plaksa, Salmala, Kusa, Kraunca,
causes in Devi Bhagavata (4.11.12) and Padma, Bhumikhanda 121. Saka and Puskara.
10 Padma Purana
I.2.45a-51 11
the periods of (various) Manus is similar to that in the (period Sudasa, through the act of Visvamitra; the birth of Parasara
of) Svayambhuva (i.e. the first) Manu. the Lord from Adrsyanti; also how Vyasa was born of the
29. The 'dissolution-and-recreation' of the beings conceived daughter of the Pitrs, and how Suka was born; also of his
to be of three types is called Naimittika, Prakrtika, and Atyan- intelligent son; how Parasara was very much hated by Visva-
tika. mitra; (how) fire prepared by Vasistha with a desire to kill
30. Drought and the terrible fire of destruction from the Visvamitra was destroyed by intelligent Kanva—the Lord of the
sun, and the clouds causing general inundation, and also the brahmanas and non-brahmanas—desiring the welfare of Visva-
night of the Highest Lord (are described). mitra, to reconcile (the two sages). How Vyasa, the Lord,
31. The characteristic mark of the period intervening favouring all, divided one Veda of four quarters into four parts;
between the end of one Yuga and the commencement of an how his pupils and their pupils again divided (the Veda) into
other is described and especially that of Brahma; also the (various) branches; (how) the Lord (i.e. Vyasa) was asked by
description of the beings and seven worlds (is given in it). the best sages at Prayaga and (how) those sages longing for
32. I shall describe here (i.e. in the Purana) the hells like Dharma, were advised by Krsna (Dvaipayana Vyasa).
Raurava of the Sinners (i.e. where the sinners go); also the 45a. O best sages, all this is correctly told (in the Purana).
consideration of the end of one and all beings. 45b-46. So also (is told) the best course of the world of (i.e.
33. (It contains) the secondary creation of Brahma and as practised by) the sages always practising Dharma, which was
the description of the total destruction; and the destruction of in ancient times narrated to the noble Pulastya by Brahma and
even the great beings in every Kalpa. by Pulastyato Bhisma at Gangadvara.
34. Having perceived after proper calculation (I shall 47. The narration or the listening to and especially the
describe) the evanescence of even Brahma, and also the depra assimilation ofthis Purana is blessed, leads to fame, prolongs
vity of the enjoyments and the painfulness of the worldly life and destroys all sins.
existence.
35-36. (The Purana describes) (how) salvation is difficult 48. To the brahrnanas Suta declared in detail and in due
to attain, and (how) faults are noticed through detachment order this Purana which was formerly narrated by Brahma.
and (how) Reality, discarding the manifest and unmanifest, 49. There is no doubt that he, who, with his senses subdued,
remains in Brahman. (The Purana tells) how the untinged would study with proper understanding (even) a part of this,
one called Virupa, after realising the diversity, and having gone has studied the entire Purana.
beyond the three miseries is happy and then, remains in it 50. He, who knows the four Vedas, along with the Aiigas
(i e. Brahman). 'Experiencing the joy of Brahman he is afraid (i.e. certain classes of works regarded as auxiliary to the Vedas)
of nothing'. A full and proper description of the proof for such and the Upanisads and knows the Purana also, is wiser than the
(statements) is given (here). one (described above).
37. In it (lit. in which) the changes pertaining to the 51. One should nourish Veda with Itihasa and Puranas.
world like creation and dissolution are described; also the Veda, thinking 'he would deceive me', is afraid of a (person) of
active worldly life and the fruits of resignation of worldly acts little learning.
(are described).
38-44. (It describes) The origin of Vasistha; also the at the house of Saudasa. Jamadagni again endowed Visvamitra with power.
birth of Sakti1; his destruction by Kalmasapada, the son of Then Visvamitra burnt him with the help of Saudasa. At the time of his
death Adrsyanti was carrying. She gave birth to the celebrated Parasara. In
1. Sakti : Eldest son of Vasistha and Arundhati. Adrsyanti was his wife the present Manvantara the name of the 26th Vyasa is Sakti. (Matsyaiii.
(Bhagavata 4.1.41; Mbh. Adi 192.11). He defeated Visvamitra in a sacrifice 2.12-18).
 12 Padma Purana 1.2.67-78 13
52. And having studied (even) one chapter (of this Purana) words to Bhisma: "Welfare to you; ask for whatever boon is in
narrated by Brahma himself, one would be free from calamities your mind (i.e. you think of asking).
(even) after having met with them and would get the desired 67. O warrior, god Brahma himself is pleased with your
course. penance. I, who am sent by Brahma, will grant you yourdesired
53. It tells about the old tradition; so it is called Purana. boons.
He who knows its derivation is absolved of all sins. 68-69. Bhisma too, having heard those words pleasing to
the ears, opening his eyes and seeing Pulastya standing before
The sages said to the Suta:
him, (and) having saluted the best sage with the eight parts of
54-58. How did the revered sage Pulastya, Brahma's mind- his body and the entire body touching the earth, and thus
bom son, whose sight is difficult to be obtained, come in contact bending, said:
with Bhisma? It is a a great wonder, O Suta, O highly intel- 70. "Today my birth is fruitful ; and this day is very
ligent one. Tell us how that great sage was propitiated by that auspicious (as) here I have seen your feet adorable for the
ksatriya (i.e. Bhisma). What kind of penance or what other world.
religious observances did he practise by which that brahmanic 71. And I have obtained the fruit of my penance since I
sage talked to him in such a way that he explained to him a
have seen the venerable one, the granter of the boon, who has
section or half a section or the entire (Purana) ? O fortunate one,
especially arrived at the river-bank.
tell us, in which place and in what condition the revered one
72-73. I have made ready this comfortable seat; (please)
was seen by him? We are ready to listen to it.
be seated. In the offering-vessel made of Palasa-leaves is the
Suta Said : respectful offering with (i.e. consisting of) sacred durva-grass,
rice grains, flowers, barley and milk, for of yore the sages have
59-61. Where the Ganges, the benefactress of the good, the recommended such an offering consisting of eight articles."
purifier of the world, having broken (open) the mountain, 74. Having heard these words of Bhisma, of unlimited
flowed forth, there—at the great sacred place—(named) lustre the revered sage Pulastya, the son of Brahma, sat on the
Gangadvara, Bhisma, devoted to the forefathers, desirous of seat.
listening to (the Purana), remained, for a very long time in the 75. Being pleased with him of good behaviour and being
religious observances of (i.e. practised by) the great, for full delighted the revered one liked the seat with the water offered
hundred years, meditating with great concentration on the for washing the feet and the (contents of) the offering-vessel.
Highest Brahman, and bathed thrice (a day).
62. God Brahma was pleased with the noble one who Pulastya said:
gratified the forefathers and gods with self-recitation, and who 76. You are a truthful munificent king, true to your word,
subdued himself. modest, friendly, of a forgiving nature, (and) powerful in
63-65a. Brahma said to his son Pulastya, the best among controlling the enemies.
the sages: "Such as you are, ward off from penance that brave 77. O sweet-speaking one, you are conversant with
Devavrata Bhisma, a descendant of the Kuru-family, and tell religious law, grateful, kind. (You) honour those who deserve
him the reason (for doing so). The blessed one has remained honour. You are intelligent, hospitable to the brahmanas (and)
(there) meditating upon his forefathers. What desire his mind kind towards the good.
has, fulfil it; do not delay." 78. O child, I am pleased with you who arc always intent
65b-66. Having heard the words of Brahma, Pulastya, the on obeisance. Tell me, O blessed one, what I (should) tell
best of the sages, having come to Gangedvara, said (these) you.
14 Padma Purdna 1.2.93-105 15
Bhisma said: elements, viz.) earth, water, and fire, air and Akasa in
79. O revered one, tell me during which time the vener succession.
able lord lived and formerly made the creation of gods and 93. Akasa has the quality of sound; Bhutadi1 covered the
others. sky; Aksaa, being effected, created the quality of touch.
80. (When) did revered Visnu (effect) the preservation? 94. This Vayu is indeed powerful; touch is regarded to be
How was Rudra creaetd ? and how were the sages and gods its quality. Akasa, having sound as its quality, covered the
created by that magnanimous one ? quality of touch.
95. From that Vayu being effected, created the quality
81. How (were) the earth, the sky, these oceans, the is of form: that (arising from Vayu) is of the form of lustre; it is
lands, the mountains, the villages, the forests and the cities said to be having form as its qualitv.
created (by him) ? 96. Vayu, of the nature of touch, covered (lustre having)
82-83. Tell me how (i.e. in the order in which) the lord the quality of form; lustre too, being effected created the quality
created the ascetics, the (ten) lords of created beings, and the of water.
seven distinguished sages, the castes, wind, old places, Gandharvasj 97. The quality of form covered the water arising out of it.
Yaksas and demons, holy places, rivers, planets like the sun and The water being effected, created the quality of odour.
stars. 98. From it comes into being the aggregate (i.e. the earth).
Odour is regarded as its quality; the sense-organs are said to
Pulastya said:
be (arising from) Tejas. The ten of sense and action organs are
84-85. He, the best among the best, the greatest, the products of the Sattvika (Vaikarika Ahamkara).
supreme spirit—Brahma—without any form or complexion, 99. Here (i.e. of the organs) mind is the eleventh. The
destitute of any attribute, decay or destruction, change, increase sense-organs are said to be Vaikarika. (They are:) Skin, eye,
or birth, (and also) void of all qualities, alone shines. nose, tongue, and ear is the fifth of these.
86. He is regarded to be living equally everywhere, and is 100-102. The function of these is said to be the apprehen-
said to be matchless. The learned declare him to manifest him- sion of sound etc. (The other are:) speech, hands, feet, anus,
self in the form of Brahma. and the fifth of these is the sex-organ. The characteristics of these
in reverse order are: discharge, manual work, movement and
87-88. Having saluted him, the mysterious, supreme, speech. Akasa, air, fire, water and earth are, O brave one,
eternal, unborn, inexhaustible, immutable one, that has remai- endowed with the successive qualities of sound etc.; therefore,
ned in the form of time, I shall tell you, how having first risen the specific objects (or particularities) are said to be tranquil,
from the lotus-bed, the lord of the world brought the creation. violent and stupid.
89-91. O king, at the time of creation, Mahan, of three 103. Then being of diverse strength, and separated, they
types, viz. Sattvika, Rajasa and Tamasa also, came out, endowed were unable to procreate without wholly coming together.
with the marks of the three constituents. 104-105. Having come together, by mutual contact and
This Ahamkara—resembling the principle of Pradhana, and inter-dependence, having the target of one aggregate, comple-
enveloped by seeds etc. of three types (viz. Vaikarika or tely being united, by being controlled by the Purusa, and by
Sattvika, Taijasa or Rajasa and Bhutadi or Tamasa) arose from
the principle of Mahat. (From it arose) the five elements and 1. Bhutadi is theTamasa Ahamkara, Ahamkara is said to be of three
types: (i) Vaikarika or Sattvika, (ii) Taijasa or Rajasa, and (iii) Bhutadi
organs of sense, along with the organs of action. or Tamasa.
92. I shall narrate the nature of each one (of the five
16 Padma Purdna 1.2.119—1.3.9 17
the favour of the invisible (Prakrti) (when favoured by the the lord of (all these) elements—earth, water, and also fire, air
Avyakta), (they) beginning with the Mahan etc. and ending and ether, therefore beneficial creation etc. proceed from him
with the specific objects effect the egg. only.
106-110. That (egg) gradually manifested is like a water- 119. He—having the entire (world) as his form through
bubble. In it, Brahma himself, whose form is invisible, (who such states as Brahman etc., the Supreme Being, the best one,
is) Janardana of a visible form, remains in the form of Brahman. the giver of boons and the worthiest—alone is the creation
Of him, the great-souled one, Meru was the foetus, the (other) and the creator; he is the one that protects what is to be
mountains were the outer skin of the embryo and oceans were protected.
the (foetus-) fluid. In that egg, O warrior, there were the islands,
seas, and and the whole universe with the luminaries, with gods,
demons and human beings. The egg has water, fire, air and
ether (Akasa) concealed within and is, from outside, covered
by Aharhkara and by the ten powers1 (i.e. ten organs) and CHAPTER THREE
Aharhkara (is covered) by Mahan. O prince, Mahan, with all
these, is covered by Avyakta. Kinds of Creation
111. The egg is endowed with all these covers and all beings Bkisma said:
as the coconut seed is covered by external scabbards. 1. How is it possible for Brahman, the quality-less, unlimi
112. Brahma himself proceeds towards the creation of the ted, pure and great, to be the author of the creation etc.?
world, and protects the creation yuga after yuga, as long as the
kalpa is regulated. Pulastya said :
113. That god Janardana, all alone, enjoying pleasure, 2. As the potentialities of all objects are inconceivable and
possessing virtues, of unlimited valour (now) gets an appel- inapprehensible, so are those powers of creation of Brahman.
ation. 3. The wise one who is born is only secondarily described
114-115. At the end of the kalpa, O best of princes, he to be eternal; and by his own measure his life-span is said to be
increases darkness and takes up a terrible form, and being very a hundred years.
ferocious, eats up all beings; and, when the world becomes but 4. O best prince, that is called para; half of it is said to be
one ocean, he, having eaten up all beings, and having assumed pardrdha. Fifteen nimesas (= twinklings of an eye) are said (to
his own full form, sleeps on the bed of the serpent. form) one has {ha.
116. Being awake, he, taking up the form (of Brahma) 5. Thirty kalds make one kdsthd (also called nimisa), (or)
effects the creation. For creating, maintaining and destroying the period called tnuhurta. Muhurtas equalling that number
(the world he takes up) respectively the forms of Brahma, (i.e. 30)form the human day and night (taken together).
Visnu and Siva. 6. As many (i.e. 30) days and nights (i.e. thirty days)
117. The creator creates himself, and Visnu protects (the form a month having two fortnights. With six of them an ayana
world) that is to be protected, and the lord himself, the with- is formed and a year has (two such ayanas, viz.) Daksina and
Uttara.
drawer, is withdrawn (into himself).
118. Since he, the immutable one of a universal form, is 7-9. The daksindyana is the night of the gods and the
uttardyana is their day. The set of four yugas called Krta,
1. Guna: the five subtle organs of perception, five subtle organs of action Tretd etc. is formed by 12000 divine years. Learn from me their
and the mind are the eleven saktis or gunas of Aharhkara.
 Padma Purana 1.324-37 19
18
division: Those acquainted with the past say that the 24-25a. At the end of it there was the great Kalpa known
number of a thousand divine years in the Krta and other yugas as Padma. Of the second Parardha, O king, this present Kalpa
is respectively four, three, two and one. A (period called) (called) Vardha is conceived to be the first one.
sandhya of equal number of hundred years (corresponding to
thousands— the number of years of eachjwga) is said to precede Bhlsma said \
it (i.e. each Tell me, O great, sage, how this Brahma, called Narayana,
yuga). created all the beings at the beginning of the Kalpa.
10-11. That period coming immediately after a yuga and Pulastya spoke :
equal to (the period of) a Sandhya is (called) Sandhydmsaka. 25b-29. Brahma, the lord, beginningless, cause of everything,
The period between a Sandhya and Sandhydmia is to be who had slept at night, at the end of the bygone Kalpa, got up,
known as a yuga called Krta, Tretaetc. The Caturyuga is said to with increased vitality, saw the world void; being in the water
consist of Krta, Tretd, Dvdpara and Kali. and noticing the earth plunged in the flood of water, and after
12-21. O prince, a thousand of such caturyugas is said to be a thought desiring to take it and comprehending up the form of
a day of Brahma. There are fourteen Manus during one day Visnu in order to carry off" the earth he entered other forms like
of Brahma. Listen to the measure oftheir period : O prince the those of Matsya, Kurma and Varaha.
seven sages, Indra, Manu and his sons are created at one and 30. Having resorted to the form of Vedic Sacrifice, the
the same time, and are also withdrawn as before (i.e. at one Creator, of a firm mind, the soul of all and the highest soul,
and the same time). The period of Manu and gods is called remained (firm) for the stability of the world.
Manvantara, and is enumerated to form seventyone caturyugas 31-32. Then the sustainer of the earth entered the water in
(i.e. groups of four yugas). This span, O highly intelligent one, the ocean; then the goddess Earth seeing him who had come
is said to be (equal to) eight lakhs and fifty two thousand divine from the nether region, reverential through devotion, bowing
years. According to the calculation, thirty crores, sixtyseven down, praised him.
million ond twenty thousand human years without any addition
is the number of years in a Manvantara. The day of Brahma is The Earth said :
fourteen times this period. At the end of it (i.e. this day) there 33. Salutation to you, the all-existing one; salutation to
is Brahma's reabsorption (of the creation called) Naimittika. you, the highest soul; lift me today from this (ocean); formerly
At that time all the three worlds like Bhuh, Bhuvah are con- I have risen from you. Salution to you, O highest soul; salutation
sumed. Residents of the Mahas world, afflicted by tormentation, to you, O soul of man.
go to the world of (i.e. called) Jana. When the three worlds just 34-36. Salutation to you who are the manifest form of
become one ocean, Brahma, the lord of the world, the best Pradhdna (the Samkhya Prakrti), and who are the destroyer.
among those who know Brahman, increased with the nourish- You are the creator, the protector and the destroyer of all the
ment of the worlds, and being meditated upon by the yogins beings; you, O Govinda, the highest Brahma, who, at the the
remaining in the Jana-world lies on the bed of a serpent. beginning of the creation take the form of Visnu and Rudra,
22- At the end of the night which is of the same measure having devoured everything when the world has just become
(as the day) he again brings about the creation. Such is the one ocean, lie (in it) being meditated upon by the wise. Nobody
year of Brahma and likewise are his hundred years. knows that which is your highest form.
23. Long is the life-span of thatgreat one, viz. one hundred 3'. The residents of heaven worship that form of yours which
(you take) in your incarnations. Those desirous of salvation have
years. Only one Parardha (half of the span) has rolled by, O
attained it after having propitiated you, the highest Brahman.
sinless one.
20 Padma Parana
1.3.54-67 21
38-40a. For, who would attain salvation without propitiat-
ing Vasudeva? All that form which can be mentally grasped, true, wander in the flood of darkness; but O lord, the wise ones
the external form that can be perceived by eyes etc. and that of pure heart see the entire world, your form, to be of the nature
which can be defined by intelligence, is your form. I am full of of knowledge. O soul of all beings, be pleased for the existence
you; you are my support; you have created me (and) I have of the world; O you lotus-eyed one, unlimited self, lift up this
sought your refuge. Therefore the people call me 'Madhavl' earth that is plunged (in the ocean). You are enhanced with
(i.e. of or belonging to Madhava i e. Visnu). energy, O lord Govind. Lift up this earth for the well-being (of
40b-41 Being thus praised by the Earth, the lustrous the world) ; bring about the good of the world."
sustainer of the earth, having the voice like the Saman-notes, 54. The highest soul, who had held the earth, being thus
roared with a loud murmuring sound. Then the great boar, praised, put it in the great ocean. The earth remained over it
resembling a lotus-leaf, and having eyes like full-blown lotuses, like a boat in a stream of water.
having lifted the earth (from the ocean) with is fang, rose like 55. The beginningless supreme being, then having flattened
a great blue mountain. the earth, piled the mountains on it according to (its) divisions.
42. The water of the ocean struck by his breath when he 56. Then having accurately divided the earth into seven
rose, again made the sinless sages like Sanandana, who had divisions, he conceived the four worlds Bhuh etc. as before.
resorted to the Jana world, the abode of purity. 57. This is exactly what was formerly shown to Brahma by
43. When the base of the earth was struck by his hoof, Visnu. The god of gods who was pleased (said to Visnu) :
58-59. "This world is to be sustained and protected by you
the water moved on, and the row of clouds hurled by his breath
and me with care. O mighty one, those chief Asuras who were
moved all around, making a continuous (thundering) sound.
granted a boon by me, are now to be killed by you, desiring the
44. The sages that were between the hair on his body good of gods. I shall create the world. O supreme one, it is to
praised the great boar tossing his body of Veda when, he, with be protected by you."
his sides wet, came out (of the ocean) after having rent the
60. Visnu, the eminent one, being thus addressed (by
earth.
Brahma) went (from that place) and created gods and others.
45. "O greatest lord, Kesava, you are the lord of the lords From him spontaneous (creation) full of darkness proceeded.
of people. O you, holder of the mace, conchshell and disc! You, 61-62. From the great one, who did not ponder, five kinds of
are the cause of the creation, sustenance and destruction; you creation stood apart: Tamas, Moha, Mahamoha, Tamisra, Andha. It
are the ruler, and you, and none else, are the place which is the was dark from within and without, and of the form of (i.e.
highest. consisting of) the immovable. This is (called) Mukhya Sarga
46. The Vedas are at your feet, your tusk is the tying post, as the Nagas are said to be pre-eminent in it.
sacrifices are in your fangs, and the sacred texts in your mouth. 63-64. Seeing that ineffective creation the lord thought of
Your tongue is fire, your hair the sacred darbha grass. O lord, another (creation). From him, who was pondering, the creation
you alone are the sacrificial man. called Tiryak-srotas stood out. As the movement (of the animals
47. O you of matchless prowess, the distance between other than man) was horizontal (with their faces turned to the
heaven and earth—or this entire world—is pervaded by your ground) the creation is said to be Tiryak-srotas. The beasts etc.
body; be, O lord, for the well-being of the world. too, were known to be almost full of ignorance and lacking
48-53. O lord of the world, you alone, and none else, are perception.
the lord of the world. It is the greatness of you alone by which 65-67. Taking a wrong path they looked upon ignorance as
the movable and the immovable are pervaded. The ignorant knowledge. Self-conceited and self-loving, they were of twenty-
ones, who look upon this world, of the form of knowledge, to be eight kinds. All of them were shining within and had concealed
 1.3.81-92 23
22 Padma Purdno

one another. When he looked upon that as ineffective, another creation of the Arvdk-srotas (moving with their faces turned to
creation came up from him, who pondered. This (creation) too the ground); and the seventh one is Mdnusa. Eighth is the
he thought to be ineffective. Then from him, who pondered, Anugraha sarga. It is both virtuous and vicious.
another (creation) came up. This third creation was Urdhva- 81. These five are Vaikrta sargas (i.e. modified creations).
srotas, virtuous, and stood high up. They had abundant happi- (Other) three are known to be Prakrta (natural). The ninth
ness and pleasure and were open and shining from within and {sarga cailed) Kaumara is both Prakrta and Vaikrta.
without. Hence they are said to be Urdhva-srotas. 82. These nine creations of Prajapati, viz. the Prakrta and
68. This third creation of him who was pleased, is known the Vaikrta and the root causes of the world are enumerated to
as the creation of gods (deva-sarga). When it was accomplish you.
ed, Brahma was pleased. 83-84a. What else do you want to hear about the lord of
69. Knowing those, coming up from the Mukhya Sarga etc. the world—-the creator ?
to be ineffective, he then thought of another excellent effective
creation. Bhisma said :
70. When he was thinking thus, from him, the manifest one You have told in brief the sargas of gods and others from
and of tme thoughts, an effective creation (called) Arodk- the lord. O best sage, I desire to hear about them from you in
srotas proceeded. detail.
71-72- Since they move on the lower side, they are Arvdk-
srotas. They are rich in brilliance, enhanced in Tamas and Pulastya said :
strong in Rajas. Therefore they are full of grief and repeat the 84b-87. Created due to their good and bad actions, and
same things over and over again. They, the human beings, are not devoid of the faculty of discrimination, they are withdrawn
bright within and without and are efficient. at the time of universal destruction. O king, the beings—begin-
73-75. Fifth is the Anugraha Sarga arranged in four ways: ning with gods and ending with the immovable—are of four
error, success, power and satisfaction. They again do not know types. They were created by Btahma creating the world and
the past and the present. The sixth sarga (creation) is said to are known to be mdnasa. Then desiring to create the group of
be of the beings and the like. All of them have possessions, they four, viz. gods, manes, demons and human beings, he employed
become partners, follow instructions, mutter texts and should be himself (to create) this water. Then from Prajapati free and
known as beings etc. wicked souls were born.
76. Thus, O best king, the six creations are narrated. First 88. First, (from him) desirous of creating beings, the
one is the creation of Mahat; and that which is the second is of demons were born from his buttocks. Then he abandoned that
Brahma. wicked body full of vice only.
77. The second one of the subtle and primary elements is 89-90. O best of kings, that body abandoned by him be-
known as the Bhutddi sarga. The third one, the Vaikdrika, is said came the night. Then resorting to another body, he desired to
to be of sense organs. create; and then, O king, gods, born from his mouth, were joy-
78. Thus this is (i.e. these three are together called) Pra ful (as they were) increased with brightness. He abandoned
krta sarga, which has come up without deliberation. The fourth that body too, and (it became) the day full of brightness.
one is Mukhya sarga. The immovables are known to be Mukhya. 91-92. Therefore, the demons are powerful at night and
79-80. That {sarga) which is described as Tiryak-srotas is the gods by day. Then he took up another body full of virtue
(also) called Tiryak-yonya. Then (comes) the sixth one of the only. 1 he pitrs looking upon him as their father were born
Drdhva-srotas known as Deva-sarga. Then (follows) the
24 Padma Purdna 1.3.115-123 25
from (that body of) him. The lord having created the pitrs gave horses, mules, and donkeys—these are called tame animals.
up that body too. Learn from me the wild ones: Beasts of prey, two-hoofed
93. That body, thus abandoned, became evening—the time animals, elaphants, monkeys, birds, as the fifth (species),
between (the end of) day and (the beginning of) night. Then animals like camels as the sixth, serpents as the seventh. From
he took up another body full of activity only. his first mouth (i.e. facing the east) he created Gdyatra, rks, and
94-97. (From it) human beings, richly endowed with acti- also Trivrtsoma and Rathantara and Agnistoma of sacrifices. From his
vity only, were born, O best among the Kurus. Prajapati quick- mouth facing the south (he created) the Ta/W-formulae, Tristubh
ly gave up that former body also. That body became light,
which is also called twilight. Therefore human beings are power-
ful when the light comes on (i.e. in the morning), and likewise
I metre, and Stoma, Pancadasa, Brhatsdma and Uktha. From his mouth
facing the west he created samans, Jagati metre, and Stoma,
Saptadasa, Vairupa and Atirdja. From his mouth facing the
the pitrs are powerful (in the evening). Light, night, day and north, he created Ekavimsa, Atkarva, Aptorydma, Anustubh, and
evening—these four are Brahma's bodies supporting the three Vairdja. From the limbs of his body high and low animals were
constituents (sattva, rajas and tamas). Then he took up another created.
body of the nature of activity {rajas) only. 115-116. Having created gods, demons, manes and human
98. Then Brahma had a sneeze; and it produced anger (in beings, the creator again at the beginning of the kalpa, created
him) ; affected by it the lord then created (certain beings) in spirits, goblins, gandhavas and groups of celestial nymphs,
darkness. siddhas, kinnaras, demons, lions, birds, beasts and reptiles.
99-101. These deformed (beings) desiring to eat him up, 117. Then Brahma, supreme ruler, the primary cause,
ran to the lord. Those who said 'Protect him', became- goblins. created whatever is unchanging and changing, movable and
Those others who said 'Let us eat him', became spirits. The immovable.
hairs of the creator who was very much afraid of them fell off, 118. Those beings being again and again created, enter
and those that fell off, again got on his head. They are known upon those acts which they performed before (this) creation
as serpents (sarpa) on account of their creeping (sarpana), and (i.e. in the previous creation).
snakes (ahi) on account of their having fallen (hinatoa).
102-104. Then the angry creator created fearful, angry- 119. Inspired by cruelty and kindness, right or wrong, truth
minded beings, pink in colour and flesh-eaters. Then Gandhar- or falsehood, they follow that; therefore each one likes a parti
cular thing.
vas, sucking the earth, sprang from him at that time. While
sucking (the earth), they produced sounds; so on that account, 120. The creator, the lord, himself created diversity and
employment among the objects of senses, the beings and (their)
they became gandharvas. Impelled by the respective capacity of bodies.
them, he, having created these, created the birds at his free
121. From (i.e. by the authority of) the Vedic words, he,
will.
in the beginning, brought about the names and forms, and also
105-114. He created sheep from his chest, and rams from the diversity in acts of gods etc.
his mouth. He created cows and buffaloes from his belly; and 122. He also gave names to the sages as reported in the
from his feet (he created) horses with elephants, donkeys, (a Vedas, and also to others according to their respective duties.
species of ox called) gavayas, deer, camels, mules, antelopes
and other species; herbs having fruits and roots sprang up from 123. Since, in the season the characteristics are seen and
»n the change (that an object goes through) various forms are
his hair. At the beginning of the kalpa, and the introduction
observed, they are as they occurred in the beginnings of the
of Tretd yuga, Brahma having duly created animals and herbs, yugas.
employed himself in a sacrifice. Cows, rams, buffaloes, sheep,
26 Padma Purdna
1.3.137-153 27
124. Desirous of creation, endowed with capacity and conduct, living where they liked, destitute of all afflictions, of
impelled by the potency of creation, he again and again brings pure hearts, pure and spotless due to the practice of religion.
about creation of this type at the beginning of a kalpa. 137. When Hari is well-settled in their pure minds and
hearts, they, by that see that place called Brahman of pure
Bhisma said '. knowledge.
125. O brahmana, please tell me in detail how Brahma 138-139. Then that place of the nature of the Supreme
brought about that creation of human beings called Arvak- Spirit is called the abode of Virifica. O best king, Tamas (dark-
srotas which you mentioned. ness) , cause of falling into the mundane existence, extremely
126. (Tell me) O great sage, how he created the castes, and fearful, having little worth, the seed of unrighteousness, arising
qualities; tell (me) what is said to be the duty of brahmanas out of greed, and cause of the series of attachment etc. (springs
etc. up) in the beings.
140-141. Then the natural superhuman power does not
Pulastya spoke '. quite arise in them. O king, there are eight other superhuman
127. O best among the Kurus, formerly from the mouth of powers like subduing (others). When all of them become ex-
Brahma, thinking of virtue and desiring to create, beings en hausted and sin increases, then the beings become afflicted with
hanced with virtue were created. pain due to being overpowered by the pairs of opposite qualities.
128. From his chest (sprang up those) who were enhanced 142. Then they put up forts: in forests, on mountains, or in
with activity and others and from his thigh those who were en water they built forts, cities and villages.
hanced with activity and ignorance. 143. O highly intelligent one, in the cities etc. they put
129-130. Brahma then created from his feet other beings. up, according to propriety, houses for protection from afflictions
All those are dominated by ignorance. From it, O best of kings, like cold and heat.
castes have come : Brahmana, Ksatriya, Vaisya, and Sudra have 144. After shunning cold etc. these beings again employed
sprung up from his feet, thighs, chest and mouth (in the reverse agriculture and manual labour as a result of their acts.
order). 145-146. Rice, barley, and wheat, ami, sesamum, long
131. Brahma did all this for the accomplishment of sacri pepper, kovidara (trees), kodrava (grains) with grams, beans,
masura (pulse), nispdva, kulutthaka (pulse), adhaka (grains), grams
fice. O great king, the four-fold caste is the best means of
and hemp are said to be seventeen.
sacrifice.
147. These, O king, are the species of plants in a village.
132. Gods are satisfied by sacrifice; human beings by gift
There are fourteen plants used for sacrifice and found in a
of rain; for this reason religious sacrifices are the cause of well-
village and a forest.
being.
148-149. Rice with barley, beans, wheat, arm, sesamum
133. They are accomplished by good human beings always
with priyangu as the seventh and kulutthaka (pulse) as the eighth.
engaged in good acts, keeping away from opposite (i.e. bad)
Sydrndka grain, wild rice, peas, gavedhu (grass), bamboo-seeds
conduct and going along the good path. are mentioned. So also markataka grain.
134. O king, from humanity men obtain (i.e. go to) 150. These fourteen plants are said to be found in a village
heaven and salvation. O lord, human beings go to the place and a forest. So also for the accomplishment of a sacrifice they
which is liked by them. are an excellent means.
135-136. O best king, for the steadiness of the fourfold 151-153. Along with the sacrifice they are also a great
caste Brahma created these beings duly, pure and of a good cause (of the nourishment) of beings. Therefore, the wise,
 1.3.166-182 29
28 Padma Purina
166-169. Thus the beings—immovable and movable—were
who know the higher and the lower, perform sacrifices. O best created. When all these created beings of that intelligent one
king, performing sacrifices daily is useful to men desiring fruit increased, then he created other mind-born sons like himself:
(of the sacrifices) ; and for whom, O highly intelligent one, the Bhrgu, myself (i.e. Pulastya), Pulaha, Kratu and Angiras also;
papdbindu created by time set the limit according to their position Marlci, Daksa and Atri, and Vasistha. In the Purana they are
and qualities. determined to be the nine Brahmas. Sanandana and others who
154. O best among the religious people, he prescribed the were formerly created by the creator did not take interest in the
duties of castes and the stages of life and the worlds men proper- worlds, as they were indifferent to (raising) progeny.
ly practising the duties of their castes (would go to). 170-171. All of them were having knowledge, were free
155-157. O king, the place of the brahmanas (i.e. the from attachment, and void of hatred. When they were thus in-
place which the brahmanas reach) is said to be of Prajapati different to the creation of the world, Brahma entertained great
(i.e. Brahmaloka) ; of ksatriyas not returning (i.e. not fleeing anger capable of burning the three worlds. From his wrath the
away) from the battle (the place) is that of Indra; of vaisjas series of burning flames arose. The flame (from the anger) of
who follow their duties the place is of Vayu; and for sudras who Brahma was (capable of) burning all the three worlds.
adhere to (remain well in) service the place is that of Gandhar- 172-173. From his forehead, with the eyebrows knit and
vas. That place which is said to be of (i.e. reached by) the blazing with anger sprang up Rudra, huge, resembling the
eightyeight thousand sages remaining in perpetual celibacy is mid-day sun, having a large body, consisting of half male and
also of (i.e. reached by) celibate students living with their half female.
teachers. 174. 'Divide yourself. Saying so, Brahma then vanished.
158-164. That place which is said to be of the Seven Sages Thus addressed, he divided himself into two (forms)—female
is also said to be of (i.e. reached by) the anchorites. The place and male.
of (i.e. reached by) the householders is of Prajapati and the
place of (i.e. reached by) the ascetics is called Brahma. The 175. He divided the male form into ten and one; and the
place of (i.e. reached by) the yogins is the immortal place— female into mild and harsh and tranquil forms.
the highest place of Brahman; of the yogins always remaining 176-180. He also divided himself into many forms black
in secluded places constantly exerting and meditating, the and white. Then Brahma appointed the self-existent one, the
highest place is the one which the wise (alone) see. The planets lord, the former Svayambhuva Manu, who was but his own
like the moon and the sun go and come; but those who are self, for begetting progeny. That Manu, named Svayambhuva,
intent upon Narayana do not return even now. For those who the lord, took that lady Satarupa, with her sins completely
condemn the Vedas and create obstacles in (the performance washed, as his wife. From that supreme being, goddess Satariipa
of) sacrifices and who give up their duties, the place that is told gave birth to (two sons, viz.) Priyavrata and Uttanapada; (and
is the terrible Tdmisra, Andhatdmisra, Mahdraurava, Raurava, two daughters, viz.) Prasuti and Akuti. First he gave Prasuti
Asipatravana, Kdlasutra and Avicimat. Then from him who medi-
(in marriage) to Daksa and Akuti to Ruci. That Prajapati
tated, the mind-born beings sprang up. From the limbs of the (Ruci) accepted her (i.e. Akuti). From that couple, O great
one, Yajfia, the son, along with Daksina, was then born.
intelligent one, souls came up along with sense-organs produced
from his body and remaining there. 181. Twelve sons were born to Daksina from Yajfia. They
165. All those whom I have enumerated before sprang up: were called Yama-devas, in the Svayambhuva Manu (period).
beginning with gods and ending with the immovable, and 182. In the same way, Daksa begot twentyfour daughters
remaining in the sphere of the three constituents (of Prakrti viz. on Prasuti. Hear fronr me their correct names.
sattoa, rajas and tamos) .
30 Padma Parana 1.3.200—1.4.10 31

183-185. Sraddha, LaksmI, Dhrti, Pusti, Tusti, Medha, 'On account of your crying, you are named Rudra. Do not
Kriya; and also Buddhi, Lajja, Vapu, Santi, Rddhi, and Klrti as weep; have courage'.
the thirteenth. Dharma, the lord, accepted these daughters of 200-204. Thus addressed, he cried seven times. So the lord
Daksa as his wives. The remaining eleven, fine-eyed (daughters gave him seven other names; and for his eight forms he fashion-
who were) younger than these were: Khyati, SatI and Sam- ed eight places. The creator said to Rudra (called) Bhava,
bhuti, (also) Smrti, Priti, and Ksama, Sannati. Anasuya, Urja, Sarva, Isana, Pasupati, Bhlma, Ugra, and Mehadeva: 'The sun,
Svaha, and Svadha. water, earth, fire, air and the sky, the initiated brahmana and
186-187. O best king, the sages Bhrgu, Bhava, Marlci, Soma—these are your bodies respectively'. Rudra, thus
Angiras, I (i.e. Pulastya), (and) Kratu—the excellent sage—and characterised, obtained SatI as his wife. That SatI gave up her
also Atri, Vasistha, Vahni, and the pitrs married these daughters body due to the wrath of Daksa. O best king, she became the
viz. Khyati and others. daughter of Himalaya (born) from Mena.
188-190. Sraddha gave birth to a son, viz. Kama, LaksmI 205-206. Lord Bhava, soliciting her again, married her.
to Bala, Dhrti to Niyama; Tusti also gave birth to Santosa, and Khyati, the daughter of Daksa, gave birth to Dhata and
Pusti to Lobha; Medha to Sruta, Kriya. to Danda, Naya and Vidhata; and to Sri, the wife of Lord Narayana.
Vinaya; Vapu gave birth to a son, viz. Vyavasaya; Santi to
Ksema; (these and) Sukha, Rdhhi, Yasas, Kirti, are the sons
of Dharma.
191. Nandi gave birth to Harsa, Dharma's grandson from
Kama. Adharma's wife was Himsa, who begot Anrta and a CHAPTER FOUR
daughter, viz. Nikrti.
192-193. From the two (i.e. Anrta and Nikrti) were born The Birth of Laksmi
Bhaya and Naraka; and also the pair Maya and Vedana. From Bhisma said :
the two Maya brought forth Mrtyu, who takes away (the lives
of) the beings, and from Raurava Vedana brought forth 1. I have heard that LaksmI was born in the white ocean.
How did you say that she was born of Khyati from Bhrgu ?
Duhkha.
2. How did the auspicious daughter of Daksa give up her
194. From Mrtyu were born Vyadhi, Jara, Soka, Trsna, body ? And how was she conceived by Mena and born as Uma ?
and Krodha. All these are said to be accompanied by Duhkha 3. Why did the lord of lords take Himalaya's daughter as
and are characterised by unrighteousness. his wife ? And why did he have hostility with Daksa ? May the
195-196. They do not have wives or sons, and all of them revered one tell this to me.
live in perpetual celibacy. O prince, these are Brahma's terrible
forms. They constantly become the cause of the destruction of Pulastya said :
the world. I shall (now) tell (you) the creation of Rudra as 4. O king, listen to this (account) since you have now
brought about by Brahma. asked me. I have heard about this connection of Sri (with
197-199. When, at the beginning of the kalpa, he was Bhrgu and Khyati) from Brahma.
thinking of a son, a boy, blue-red in complexion, and crying 5-10. Durvasas, Atri's son, wandering over this earth, saw
melodiously, arose from him. Out of pity, O king, god a fragant, auspicious, garland in the hand of a Vidyadharl. He
(Brahma) said to him who was crying: 'Why are you crying?' solicited her for it (saying) : 'Give it to me. I shall place it in
He replied to the creator : 'Give me a name'. (Brahma said:) the mass of my matted hair'. Thus the Vidyadharl was asked
32 Padma Purdna 1.4.25-49 33

by him. O king, being pleased, she then gave that garland to 25-31. The Daityas defeated gods; and Indra and others
him. Taking it, he tied it to his head for a long time, and the led by Agni, took refuge with the illustrious Brahma. Being
brahmana looking like a mad ghost, said this : correctly informed by gods, Brahma likewise spoke to them.
With them he went to the northern shore of the white ocean.
'I saw the Vidyadhari maiden, with stout, high breasts, and Having gone there, the revered Brahma said to Vasudeva :
having charm due to brilliant ornaments; and then my mind "Quickly get up and do whatever is good for the gods. Without
gets perturbed today; and I am not skilled in sex. So exhibiting you, the gods (would be) repeatedly defeated by the Danavas."
my good fortune, I shall go somewhere else'. O king, saying so, Visnu, the supreme being, having eyes like lotuses, thus address-
he wandered over the earth. ed, looking at the gods, in an unprecedented poise, said: "O
11-12. Taking from his own head that garland with intoxi- gods, I shall nourish you with strength. I shall tell you wha,.
cating bees hovering over it, he threw it at the bright lord of should be done by you. Bringing all herbs (and putting them;
gods, king of the three worlds, Sacl's husband, mounted upon into the Milky Ocean, and making Vasuki the string of the
Airavata. churning rod, O gods, with me to help you, churn out, along
13. Taking that garland, the king of gods, put it on the with the Daityas, the nectar (from the ocean)."
head of the elephant. There it shone like Ganges on Kailasa. 32. Talking to the Daityas in an appeasing manner about
14. The elephant, with his eyes blinded by intoxication, that operation (of churning the ocean) (hesaid to them) "Here
held the garland in his trunk for smelling its fragrance, and you will share the fruit equally."
hurled it on the earth. 33-34. (To the gods he said) : "O gods, by drinking the
15-16. Then Durvasas, the best of the sages, got angry; nectar which will come up when the ocean will be churned you
and, O king, being angry, said to the king of gods : 'O you will become strong. I shall, O gods, act in such a way that the
Indra, with your mind (turned) wicked due to the intoxication enemies of gods will not obtain nectar (but will) merely suffer
of splendour, you are very stiff, since you do not rejoice at the anguish."
garland, the abode of wealth, given by me. 35. All those gods thus addressed by the lord of gods,
17-23. Since you threw the garland given by me on the entering into a league with the Asuras, exerted to get nectar.
earth, therefore, Ofool, the prosperity of the world will perish. 36-37. Gods, Daityas and Danavas, having collected all
Therefore, these three worlds of you, with their wealth perish- herbs threw them into the water of the ocean which was bright
ed, will stand perished. O lord of gods, you have slighted me, of like spotless autumnal sky, and having made Mandara moun-
whom, when angered, the movable and the immovable are tain the churning rod and Vasuki, the string of the churning
afraid'. Indra, hastily getting down from the elephant's body, rod, O best king, they started churning (the ocean).
propitiated the sinless sage Durvasas. Being pleased by(Indra's) 38. All the gods remained (on that side) where the tail
prostrations, the brahmana left, saying: 'I won't pardon you; (of Vasuki) was. Visnu put the Daityas (on the side of the)
what is the use of talking too much ?' The lord of gods also, forepart of (the body of) Vasuki.
mounted upon that elephant, and went to Amaravati. Since then 39. O you, lustrous like a god, all the Asuras deprived
these three worlds, along with Indra, were void of affluence. of lustre by his (Vasuki's) breath and fire became powerless.
Sacrifices were not performed; ascetics did not practise penance; 40. The gods became stout by the showering clouds pro
and gifts were not given; the world had almost perished. duced by that breath on the region of (Vasuki's) tail.
24. When thus the three worlds had become void of afflu- 41-49. In the ocean, revered Brahma, best among the
ence and deprived of energy, the Daityas (sons of Diti) and wise, and Mahadeva of great lustre, remained on the back of
Danavas (sons ofDanu) started military operations against gods. Visnu. Brahma, tormenter of the enemies, holding the Mandara
34 Padma Purana
1.4.60-75 35
(mountain) with both hands, and preparing a couple of chains
that water. The great sages joyfully praised her with the
for holding the Mandara (mountain) remained between the
hymn (called) SrI-sukta.
hosts of gods and demons (Danavas). Visnu himself, remaining 60. Gandharvas led by Visvavasu sang before her and the
in the ocean in the form of a tortoise, nourished the gods with hosts of celestial nymphs headed by GhrtacI danced there.
unusual lustre. Then, when the Milky Ocean was being churned 61-62. The rivers, Ganges and others, came there for (giving
by gods and demons, first a fragrant receptacle of oblation Laksmi) a bath with their water. The quarter-elephants bringing
honoured by gods, became (manifest). O highly intelligent one, pure water in golden pots, bathed the goddess, the great ruler
the gods and the demons were then glad. Their minds were dis- of all the worlds. The Milky Sea himself gave her a garland of
tracted and their eyes were motionless. While the Siddhas unblooming lotuses. Visvakarma put ornaments on her body.
(semi-divine beings possessing eight supernatural powers) were 63-66. The hosts of gods like Indra, the Vidyadharas and
thinking in heaven 'What is this ?', the goddess VarunI be- great snakes, demons (Danavas). great Daityas, Raksasas with
came (manifest). Her eyes were rolling about due to intoxi- Guhyakas, longed for that maiden, who had bathed, put on
cation. Then turning round from there, and faltering at every divine flowers and garments and was adorned with ornaments.
step, and having only one garment (on her person), with hair Then Brahma said: "O Vasudeva, you alone accept her, offered
let loose, with her eyes motionless, and their corners red (she by me to you. The gods and demons have been forbidden by
said) : "I am a goddess giving strength. The demons may take me in this case (i.e. from seeking her hand). I am pleased with
me". Regarding VarunI as impure, the gods let her go. Then the your steady performance."
demons took her. She became wine after being taken (by them). 67. And the goddess was (thus) addressed by Brahma: "O
50-54. During the churning, Parijata, the wealth of gods, the goddess, go to Kesava; obtaining the bridegroom given by me,
tree in the paradise, appeared; then came up the hosts of sixty be happy for many years."
crores of celestial nymphs, (to be) common to gods and demons; 68. When all gods were watching, she resorted to Hari's
and all of them were determined to be common (i.e. available) to bosom. Then reaching the bosom she said (these) words to the
the doer of a religious act. Then the moon, delighting the gods, god (Visnu) :
came up. God Sankara implored: "(This) moon will be 69. "O dear to all the world, I am not to be forsaken by
undoubtedly the ornament of my matted hair; I have taken you. Being always obedient to you I shall stay on your bosom."
him". Brahma agreed to his being the ornament of Hara. Then 70-71. Then O best king, the gods seen by Laksmi, who
the deadly poison (came up). By it all gods and demons with had resorted to Visnu's bosom, suddenly became very glad, but
(other) deities were afflicted. the Daityas (demons) who were opposed to Visnu, became
55. Mahadeva took and drank that poison at his will. Due extremely dejected. Laksmi shunned the Danavas (demons) led
to drinking it Mahadeva had his throat turned dark blue. by Vipracitti.
56. The Nagas drank the remaining poison that had come 72. Then the very powerful Daityas, full of sin seized the
up from the White Ocean. Then Dhanvantari himself holding a nectar which was in the hands of Dhanvantari.
white umbrella sprang up. 73-75. But Visnu, taking a female form, and alluring the
57. He came up holding a pitcher full of nectar. Then the Danavas with a trick, approaching them, said: "Give the pitcher
gods became at ease at the sight of the lord of physicians. to me; being obedient to you I shall stay in your house." Seeing
58-59. Then the horse (viz. Uccaihsravas) and the elephant that beautiful lady, most lovely in the three worlds and of a
Airavata came up. Then goddess Sri with throbbing lustre and charming body, they, with their minds overpowered by greed
seated upon a blooming lotus, and holding a lotus came from and longing for her, gave her that nectar and looked in front.
36 Padma Purana
1.4.93-107 37
76. Taking that nectar from the Danavas, Visnu gave it
to the gods. Then the hosts of gods led by Sakra drank that 93. The lord, with lotus-like eyes and holding the disc and
nectar. mace, going to Bhrgu spoke courteously to him:
77. With their weapons and swords raised, the Daityas 94. "Give the city to your daughter. Be gracious; give to
attacked them. The army of Daityas was then vanquished by her both the key and the lock (of the city)." Being angry
gods being mighty after having drunk the nectar. Bhrgu said to him :
78-79. Being killed (by gods) they turned to (different) 95. "I will not give her the city. O god, it is not Laksmi's
quarters and entered the nether world. Then gods, being glad, city. I myself have fashioned it. Sir, I will not give it. Stop
saluting (Visnu), the holder of the conch, disc, and mace, re- censuring me."
paired, as before, to heaven. Since then, O Bhlsma, the Dana - 96. Again the lord said to him : "Give the city to Laksmi.
vas have become eager for (the company of) ladies. By all means, O great sage, by my order you have to give it
80-84. Mentally cursed by Krsna (i.e. Visnu) they wentto up."
the lower world. Then the Sun of pleasing lustre, moved along 97-98. Then, overcome with anger, Bhrgu too said to
his path. Fire, of charming brilliance blazed aloft and all the Kesava: "O good one, due to your partiality for your wife,
beings entertained regard for righteousness and the three you are now harassing me. O Madhusiidana, you will have ten
worlds endowed with Sri were protected by Visnu. Then the births in the human world. You will experience many agonies
gods were addressed by Brahma, preserver of the world: by separation from your wife."
"I have appointed Visnu and the chief of gods, Lord of Uma, 99. Bhrgu, extremely angry, thus cursed him. The noble
for your protection. And since they are propitious to you when Visnu too, cursed him back.
waited upon, they will look after your welfare, and they, taking 100. "O best sage, you will not get the affection of your
care of your well-being will grant you boons." children." Having (thus) cursed the sage, he went to the world
85-86. Saying so the lord went his way. When the grand- of Brahma.
sire of all the worlds vanished and when Indra went to heaven, 101-103. Seeing him (i.e. Brahma), who was born from
that moment Visnu and Sankara reached Vainkuntha and the lotus, Kes'ava said : "Sir, this your son Bhrgu is very iras-
Kailasa. cible. Without any reason he has cursed me: 'You will have ten
87. Then the king of gods protected the three worlds. Thus births in the human world (as a human being), and as a result
glorious Laksmi sprang up from the Milky Ocean. of that (you will) (suffer from) miseries of many kinds, (and
88-90. O great king, this eternal one (i.e. Laksmi) was again have) suffering due to the separation from your wife, which
born with great splendour to Khyati from Bhrgu. The great would destroy your might and valour.' Leaving this world, I
sage Bhrgu first made his capital, named after her, on the shall lie in the great ocean.
bank of the river Narmada, and was approved by Brahma.
104-105. Invoke me for all divine missions". In order to
Having given her city along with its key to her father, she please Visnu, who was speaking thus, Brahma, the lord of the
came to the divine world and coming back again asked her world of gods, thus praised him: "You created this world, and
father to return it. the lotus issued from (your) navel. I was born there, and am
91. When she did not get back the city given to Bhrgu your servant, O Kesava.
from him through greed, though she asked for it, then she said
106. O lord, you are the protector of all the worlds, and
to Visnu:
the creator of the universe. You should not leave the three
92. "I have been humiliated by my father; he has taken my w
°rlds. This alone is my wish.
city. Snatching it from him, give it to me."
107. With the desire for the well-being of the worlds, you
38 Padma Purana
1.4.122-132 39
live for ten existences among human beings. You are the inde- from your feet; all this has come up from you. As the great fig-
pendent author. Nobody is capable of cursing you. tree (the Nyagrodha tree) remains well in a small seed, so all
108. Who is this Bhrgu ? How is it possible for him to this has come up (from you) with you as the seed.
curse (you) ? Always honour the brahmanas; the brahmanas 122. As the fig-tree rises from the seed and the sprout, and
are your own body. grows, in the same way the world rises and grows from you.
109. Resort to light sleep (i.e. Visnu's sleep at the end of a 123. As the plantain tree and nothing else is beheld from
yuga) O lord; lie in the Milky Ocean. At the time of perform the barks and leaves, similarly, O lord, all this is seen to be
ing a mission, I shall wake you up. residing in you.
110-112. Sir, this Sakra, grown by your power and killer of 124. In you is the pleasing power; it alone has come up
enemies, doing all your deeds as your secondary incarnation, with you. In you, free from qualities, the mixed power causing
will protect the three worlds; he will obey your order". Visnu, joy and affliction does not exist.
thus praised, said to Brahma : "I shall do all that you ask me 125. Salutation to you, who have remained separately and
(to do) O lord." The lord (Visnu) disappeared;Brahma did not unitedly, and you who are all the beings. You are the manifest,
notice it. the (unmanifest) Pradhana, your first progeny {Virata Purusa)
113. When lord Visnu had left, lord Brahma, the grandsire and the universal lord.
of the worlds, the source of the worlds, again created the world. 126. In everything you are the all-in-all; you are every
114. Seeing that, Narada, the best among those conversant thing, and you take up all forms; everything has come up from
with speech, said (these) words: "The supreme being, with a you; salutation to you, the soul of all.
thousand heads, a thousand eyes, a thousand feet, all-pervad 127. O lord of all, you are the soul of everything, since
ing, remained ten fingers above the touch of the earth. you are present in all beings; what shall I tell you, since you
115. Since you are whatever is past and whatever is future, know everything that is in (our) mind.
therefore, O father, all this has come up from you, and will 128. O lord, you have fulfilled the desire which I had. My
come up from you. penance is well-practised, as I have seen you, O lord of the
116. From you has come up Sacrifice with everything, world."
such as the oblation, the ghee mixed with coagulated milk, and
the beasts of two kinds. Rks and Samans have sprung up from Brahma said:
you. 129. Son, that is the fruit of your penance that you have
117. Sacrifices have come up from you, and also the ele seen me now. Here, O Narada, seeing me would not be in vain.
phants ; cows have sprung up from you, and also birds and wild 130. Therefore, ask for a boon of your liking. Everything
beasts. is accomplished, O son, when I am seen.
118. From your mouth the brahmvnas came up; the
Narada said:
ksatriyas are born from you. The vaisyas have been born from
your thighs and the Judras have come up from your feet. 131. O sire, O lord of all beings, you remain in the heart
119-121. From your eyes the sun came up; the wind has of everyone. Is, what is mentally desired by me, not known to
come from your ear; the moon (has sprung up) from your you?
mind. Breath (hasproceeded) from your internal cavity, and 132. O lord, I have seen the creation of the world as done
fire from your mouth. The sky came up from your navel, and by you. Therefore, seeing the godst sages and demons, curiosity
the heaven from your head; quarters from your ear; the earth has sprung up in me.
40 Padma Purana 1.5.9-23 41

Pulastya said : and Narada the Brahma (-priest). When the sacrifice commen-
133-134. God Brahma, the lord of heaven, father of Narada, ced and oblations were offered into fires, all the Vasus and the
was pleased, and gave a boon to Narada: "You are the best twelve Adityas, the two Asvins, Maruts and the fourteen Manus
among the sages. Due to my favour you will be fond of jesting arrived there.
and promoting discords, and you will move freely in the heaven, 9-11. When thus the sacrifice proceeded and (oblations
on the earth and in the nether region. were) offered into fires, then seeing that great bright splendour
135. O sinless one, your ornaments will be, along with the of food and the ground around upto ten yojanas, and the great
sacred thread, a cloth thrown over the back, and hanging down altar prepared by all that had gathered there, and seeing, at
the knees, a small umbrella, and a lute. the sacrifice, all gods led by Sakra, the auspicious SatI, spoke
136. You will always obtain affection in the presence of the following words to Prajapati.
(i.e. from) Visnu, Rudra, and Sakra, and in the regions of kings.
Sati said:
137. You will be the instructor of the castes. This is the
boon I have granted you, O sinless one. Live in heaven at 12. King of gods, Indra, mounted on Airavata, has come
your sweet will with gods waiting upon you." with his wife Saci, and has stayed here.
13. He, who curbs sins and who is by nature the lord of
the virtuous, has arrived here with his wife Dhumorna.
14. God Varuna (also called) Pracetas, lord of the aquatic
animals and the creators of the world, has come to this pavilion
CHAPTER FIVE along with his wife Gaurl,
15. The lord of wealth (i.e. Kubera), the supreme rulerof
Destruction of Daksa's Sacrifice all the Yaksas, and the son of the sage Visravas, has come here
Bhisma said: with his wife Sahadevl.
1. How did SatI, Daksa's auspicious daughter, cast off her 16-17. He, who is the mouth of all gods, who resides in the
body ? For what reason was Daksa's sacrifice destroyed by bellies of all creatures, and for whom the sacrifices have come
Rudra ? up, he, NirtI, the lord of the Raksasas, who has been appointed
2. I have also a desire to know why lord Siva, the destroyer as the lord of the (south-western) direction, O dear father, has
of Tripura and greatly renowned, got angry. come to this sacrifice with his wife.
18-19. Lord Vayu, the giver of life in this world, and
Pulastya spoke : created in olden time by Brahma, and known as Prana, Apana,
3-8. O Bhisma, in olden time, Daksa commenced a sacrifice Vyana, Udana (and) Samana, and surrounded by his fortynine
at Haridvara. There hosts of gods, Pitrs (manes), and great attendants, has come to this sacrifice.
sages, all gods with Indra, Nagas, Yaksas, Suparnas, 20-21. Bhaskara (the Sun), having twelve souls, lord of
creepers and herbs, and revered Kasyapa, Atri, Pulastya, the planets, the (two) eyes of the world, and the best resort
Pulaha, Kratu, Pracetas, Angiras and Vasistha of great penance of the gods, the lord of life, of the forests and the lord of days, the
had assembled. Making the altar even, he appointed four husband of Samjna and the purifier of the worlds, has come
priests. Vasistha was the Hotr (reciting the Rgvedic prayers at here.
the sacrifice); Angiras was the best Adhvaryu (ofRciating priest); 22-23. Your Moon, born in the family of Atri, and lord of
Brhaspati was the Udga.tr (chanting the hymns of Samaveda) the brahmanas, of great fame, delighting the eyes, lord of the
42 Padma Purana 1.5.42-57 43

world, by all means the master of the herbs and creepers on the elephant's skin. On his head there is a string of skulls and he
earth, the lord of the constellations, has arrived here with his has in his hand, a club with a skull at its top and has a
wife. snake tied round his waist; has put a ring round his organ
24-28. The eight Vasus have come; the two Asvins have of generation; has made Vasuki, the lord of serpents, his
arrived; and Trees, Herbs, Gandharvas and the groups of the sacred thread. He always moves in this form on the earth. (He
celestial nymphs, Vidyadharas, groups of ghosts, vampires, has with him) many naked attendants, goblins, and groups of
Yaksas and demons, goblins of horrible deeds, and others who creatures. He has three eyes, a trident, and is always engaged in
take away life, great rivers, and streams, oceans and islands, music and dance. Your husband always does similar (other)
with mountains, and wild beasts, as well as the movable and the contemptible things.
immovable, revered Kasyapa, Atri, and Vasistha with other 42. (He) in the presence of gods would cause shame to me.
(sages), and great sages like Pulastya, Pulaha and Sanaka and What kind of garment does he have? He does not honour (i.e.
others, righteous royal sages, and also the kings of the earth, care for) a residence.
all people of various castes and of the orders of life, and all 43. O child, due to these faults and fearing public censure
labourers (have arrived here). I have not invited him, O my daughter.
29-30. What is the use of prolixity in this case? The crea- 44-45. After this sacrifice is over, bringing your husband
tion of Brahma has come here. Sisters, their sons and their and honouring him with you, I shall offer the three-eyed one,
with respects, a worship uncommon in the three worlds. I have
brothers-in-law with their wives and sons, (and) with their
told you this great reason for (my) shame.
relatives, all these—who have been honoured by you with gifts,
46-49. You should not be angry for this; everyone should
regards and with attendants (are assembled here). have what he deserves. O daughter, those who havedone any good
31. You have honoured all who were invited by you; but or bad deed in a previous existence, get its fruit like (i.e.
my revered husband alone has not come. according to) that in this existence. Seeing other's prosperity >
32. All this appears to me to be void without him. I think charming with grace and good fortune, do not get excited-
you have not invited my husband. enjoy the fruit of (what was) done formerly. O you virtuoui
33-37. In all probability you have forgotten him. Tell me lady, appearance, beauty and blessedness, delightful orna-
everything. ments, and birth in a great family, and extremely handsome
body—all these are obtained by men due to good fortune.
Pulastya said: 50-51. Do not censure yourself, O virtuous lady, nor blame
Having heard the words uttered by her, Daksa Prajapati, your destiny. This is the destined fruit. Who can give it to
placing that virtuous, magnanimous young woman on his lap, whom? No one is strong, or foolish, or wise. Wisdom or power
solemnly said to her, who was devoted to her husband, and was comes due to former deeds.
full of love for him, the one more important to her than her 52. These gods have secured heaven, and the shining ones
own life, who desired what was dear to and good for her husband: have remained there and in various fields, for a long time by
"My dear child, hear precisely why your husband was not means of religious merit and penance.
invited. He holds the pot of skull; puts on a hide; his body is 53-57. They enjoy the fruit of the religious merit that they
have earned."
covered over with ashes; holds a trident; has a garland of heads
round his neck; is naked; and always rejoices in the cemetery; Thus addressed, that chaste lady, full of terrible wrath, with
he always rubs his body with ashes. her eyes red with anger, and condemning her father (said):
"O father, it is as you told me. Every person partakes of his
38-41. He puts on a tiger's hide, and has a garment of
 I. 5.71-87 45
44 Padtna Purana
and gods are conquered by you. O great lord, favour me and
religious merit; gets wealth by means of his merit; gets birth as
withdraw all your attendants.
a result of his religious merit; and enjoyments have their basis in
religious merit. Therefore he is the lord of the worlds, and the 71-77. The sacrifice has gone to the heaven after being
best of the best. By him, the intelligent one, these positions are caused to fly away by your brave attendants of various kinds,
given to all these. That highest god has those virtues which even of various mouths, teeth and lips, ready with various kinds of
the tongue of the Creator is unable to narrate. weapons, shining with matted hair, being bitten (i.e. touched)
58. The ashes, bones, skulls, residence in a cemetery, by many great serpents, full of intense and excessive pride, terri-
ble, and hitting terribly, taking forms according to their desire,
the serpents like gonasa, evil spirits, his attendants, ghosts,
ugly-looking, having all desires, having invincible power, fearful,
fiends, Guhyakas are his ornaments.
having armours, and moving trickishly, having unsteady matted
59-64. He is the author and the creator; he guards the
hair, their laughing faces looking fierce due to the fangs, having
quarters. By the favour of Rudra, Indra attained heaven. If
great energy like the cheeks of elephants (?), having bodies like
there is godhead in Rudra, if Siva is omnipotent, then truly
lions, and some of them stinking with madness and staggering
Saiikara should destroy your sacrifice. If I have some penance
like lamp (-flames) having quivering brilliance. (They are)
(to my credit), or if I have moral merit, then by the fruit of
crying like beasts, tigers, and lions, wearing hides like hyenas,
that merit your sacrifice will perish. If I am dear to the lord, if
using the wreaths of sepents as sacred threads, holding lances,
he will liberate me, then truly your pride will come to an
swords and sharp-edged spears, carrying in their hands hatchets
end."
and barbed missiles, and destructive weapons, saws, bows and
Speaking thus, and contemplating the supreme spirit, she (other) fatal missiles.
burnt herself with the lustre residing in her body, while the
78. Sacrifice, surrounded by very invincible powerful
gods, demons, serpents, Gandharvas, attendants and Guhyakas
attendants like the sun with planets, O Sankara, and taking the
said: "Oh ! what is this, what is this ?"
form of a deer, and being frightened, fled and went to heaven.
65. Then she, the angry one, cast her body on the bank of 79-80. My saluation to the god resembling a conch, accom-
the Ganges. That sacred place called Saunaka is on the western panied by his attendants, and by Nandi. My salutation to Soma,
bank of the Ganges. seated on a bull, and the destroyer of the sacrifice and time,
66. Hearing that news, Rudra, extremely pained at the loss and to him having the quarters as his garments, and to him of
of his wife, thought of destroying the sacrifice even when the strong lustre.
gods were watching it. 81-87. My salutation to Brahma, Brahmanya, having the
67. For the destruction of Daksa's sacrifice, the crores of body of Brahma, to the unlimited one, to Girisa, to the lord of
his attendants were ordered; and also the evil demons, the gods, and to 1 sana, to Rudra, to him resembling the thunder-
followers of Gajanana, the spirits, ghosts and fiends (were bolt, to Siva, to Krathana, to the lord of the gods, and of
ordered). demons and sages; to DhGmogra, Virupa, Yajvan, to the one
68. Having gone (to the place of the sacrifice) they of a fearful form, to Virupaksa, Asubhaksa, and Sahasraksa; to
vanquished all gods; caused them to flee. When the sacri Munda, Gandamunda, the holder of an excellent club with a
fice was destroyed, Daksa became devoid of energy and skull at the top, to Kavyarupa, Havya, and the destroyer of all;
inactive. my salutation to (the lord), compassionate to his devotees and
69-70. Being alarmed, he approached Sankara, the god of to him praised by the muttered prayer (addressed) to Rudra;
gods, and said to him: "I did not know your true character as to Virupa, Sariipa, to him who takes hundreds of forms; my
the lord and master of the gods. You are the lord of this world, salutation to Paflcasya, Subhasya and Candrasya, to the giver of
46 Padma Purana 47

boons, to Varaha, to Kurma and to Mrga; to him having a Pulastya spoke :

sportive lock of hair, and to the holder of a water-pot, to Visva- 2. The creation in ancient times is said to be effected by
naman, to Visva and to Visvesa. volition, sight and touch; (but) the creation after Pracetasa Daksa
88. O three-eyed one, O destroyer of Tripura, give prote is effected by coitus.
ction to us (and to me) who have taken refuge in you, through 3-4. Listen, O Kaurava, as to how he created (gods etc.):
sincerity of speech, mind and body." When he was creating groups of gods, sages and serpents, the
89. The lord, thus praised by Daksa, with his body afflicted, world did not grow. So Daksa generated thousands of sons on his
and propitiated very much with this divine eulogy (said): young maid-servant.
90. "O Prajapati, I have given you the entire fruit of the 5-6. Seeing those magnanimous ones (i.e. Daksa's sons),
sacrifice. You will get its excellent fruit leading to the accom desiring to create various kinds of beings, Narada said to
plishment of all (your) desires." Daksa's sons who approached him:
91. Thus addressed by the lord, Daksa, having saluted the "O you best sages, knowing the entire measure of the earth
lord of gods, and being watched by Siva's attendants, went to up and down, you should (proceed to) create with discrimin-
his residence. ation."
92. (And) then the lord, due to the grief for his wife Sati, 7. Having heard these words, they went in all directions;
and thinking of her—'Where has (my) beloved gone?'—re and even now have not returned as rivers from the sea.
mained at Gangadvara. 8. When Haryasvas had disappeared, Daksa Prajapati
93. Narada approached him who was overpowered by grief. again produced a thousand sons on Vlrini.
(He said) : "O lord of gods, that Sati, your wife, is dead. 9-10. Those (sons) named Sabalasva gathered in the act
94. She, the knower of the Vedas and their significance, of creation. To them, who went after (i.e. approached) Narada,
has taken up another body as the daughter of Himavat, born the sage told as before:
from the wombofMena." "Having known the entire extent of the earth, and coming
95. Having heard this, the lord saw her descending into his back, you will especially undertake the creation."
meditation. Regarding himself blessed, the lord then remained 11. They followed their brothers along the same path.
(there). Since then a younger brother does not desire (to follow) the path
96. Attaining youth, the goddess married again. Thus, O of the (elder) brother.
Bhisma, I have told you how the Sacrifice perished in olden 12-16. The one who follows, gets into trouble; therefore,
times. one should avoid it. When they too disappeared, Pracetasa
Daksa Prajapati generated sixty daughters on Vlrini. He gave
(in marriage) ten (daughters) to Dharma, and thirteen to
Kas'yapa, twenty-seven to Soma, and four to Aristanemi, two to
CHAPTER SIX Bhrgu's son, two to intelligent Krsas'va, and gave two to
Angiras. Hear in detail the names of these mothers of gods and
Birth ofDevas, Daityas, Birds and Serpents etc. the expanse of mankind from the beginning: ArundhatI, Vasu,
Jami, Lamba, Bhanu, Marutvati, Sankalpa, Muhurta, Sadehya,
Bhisma said: and the beautiful Visva.
1. O sire, tell me duly and in detail, about the birth of 17. These are known to be the wives of Dharma. Know from
gods, demons and of the Gandharvas, serpents and goblins.
48 Padma Purana 1.6.35-53 49
me their sons; Visvedevas were (the sons) of Visva, and Sadhya. 35-39. Hear now the (names of the) sons born from them:
gave birth to Sadhyas. Those gods who were known as Tusita in the period of Caksusa
18. Marutvans were born of MarutvatI, and Vasavas of Manu were known as the twelve Adityas in the Vaivasvata
Vasu; Bhanus of Bhanu and Muhurtajas ofMuhurta. period. Indra, Dhata, Bhaga, Tvasta, Mitra, Varuna, Aryaman,
19. Those known as Ghosa were born of Lamba and Vivasvan, Savita, Pusan, Amsuman, and Visnu—these twelve
Nagavlthis were born of Jaml. Prthvitala and Sambhuta are thousand-rayed Adityas. From Kasyapa, the son of Marlca>
were born ofArundhati. were born the sons of Aditi. The sons of the sage Krsasva are
20-23. Samkalpas were born of Sarhkalpa. Understand (now) known as Devapraharana. These groups of gods, O dear one,
the progeny of Vasu. Gods, bright and pervading all quarters, are are born and perish in the Manu-periods and in each Kalpa.
called Vasus. Hear their names from me: Apa, Dhruva, Soma, 40. We have heard that Diti got two sons, Hiranyakasipu
Dhara, Anila, Anala, Pratyusa and Prabhasa are known as the and Hiranyaksa, from Kasyapa.
eight Vasus. Apa had four sons: Sranta, Vaitanda and Santa and 41. Similarly, four sons were born from Hiranyakasipu:
the sage Babhru—(they were) the officers protecting the sacrifice. Prahlada, Anuhlada, Sarhhlada, and Uhlada.
Kala was the son of Dhruva, and Varcas was born from 42. The sons of Prahlada were Ayusman, Sibi, and Baskali.
Soma. The fourth son was Virocana by name. He got a son named
24-25. Dravina and Havyavaha—these two are said to be Bali.
the sons of Dhara. Hari's sons were: Kalpantastha and Prana, 43. O king, Bali had a hundred sons with Bana as the eldest;
Ramana and also Sisira, as well as the charming Dhava and Siva. and also Dhrtarastra, Surya, Vivasvan and Amsutapana.
Siva obtained a son, having the mind's speed and giving (causing) 44. Nikumbha, Namagu, Vaksa, Kuksi, Bhauma, and
unknown speed. Bhisanawere many other (sons): but the eldest, viz. Bana was
26. Anala also obtained sons like Sakha, Visakha—self- preeminent in virtues.
existent in (supreme authorities on?) the Vedas—having mostly 45-47. Bana had a thousand arms, and was endowed with
the qualities of fire. excellence (in the use) of all missiles; and in his city the
Trident-holder, pleased by his (i.e. Bana's) penance lived, and
27. Then Kartikeya was known to be the child of the his being the destroyer (Mahakala) of the world became signi-
Krttikas. Rbhu, Muni and Devala were the sons of Pratyusa. ficant. Hiranyaksa's son was Andhaka by name. And
28-34. Visvakarma Prajapati was the son of Prabhasa. He Bhiitasantapana, and Mahanaga also were (his sons). From
was an architect (skilled) in (fashioning) palaces, houses, these were born seventyseven crores of sons and grandsons.
gardens, images, ornaments, lakes, parks and wells; he also 48. They were very powerful, had gigantic bodies and
was the carpenter of gods. Ajaikapada, Ahirbudhnya, many forms and were very vigorous. From Kasyapa, Danu
Virupaksa, Raivata, Hara, Bahuriipa, Tryambaka the lord obtained a hundred sons proud of boons.
of gods, Savitra, Jayanta, Pinakin, and Aparajita—these 49-53. Among them Vipracitti, of great power, was the
eleven, the lords of (Siva's) attendants, are called Rudra. chief. (Others were) Dvira§tamurdha, Sakuni, Sahkusirodhara,
These mind-born ones and holders of tridents are said to have Ayomukha, Sambara, Kapila, Vamana, Marlci, Magadha, and
eightyfour crores of imperishable sons, who, being the Hari. Gajas'iras, Nidradhara, Ketu, Ketuvirya Tasakratu,
principal attendants in all the directions, protect; these are the Indramitragraha, Vrajanabha, Ekavastra, Mahabahu, Vajraksa,
sons and grandsons born from the womb ofSurabhi. I shall name Taraka, Asiloman, Puloman, Vikurvana, Mahapura, Svar-
the sons and grandsons of Kasyapa's wives: Aditi, Diti, Danu, bhanu, and Vrsaparvan—these and others were also Danu's
Arista, Surasa, Surabhi, Vinata, Tamra., Krodhavasa, Ira,
Kadru, Khasa, and Muni.

I
50 Padtna Purana 1.6.75—1.7.3 51
sons. Suprabha was Svarbhanu's daughter, and SacI was the Mahapadma, Dhrtarastra, Balahaka, Sankhapala, Mahasankha,
daughter of Puloman. Puspadamstra, Subhanana, Sankha, Romaca, Nahusa, Ramana,
54. Maya's daughters were Upadanavi, Mandodari and Panina, Kapila, Durmukha, and Patafijali. These had innumer-
Kuhu. Vrsaparvan's daughters were Sarmistha, Sundari and able sons and grandsons, who were mostly burnt in the abode
Canda. of Janamejaya. Krodhavasa gave birth to the well-known group
55. Puloma and Kalaka were the two daughters of Vais- of demons.
vanara; Marica's very spirited wife had many children. 75-76. A lakh of these snakes perished at the hands of
56. From the two, sixty thousand Danavas were born in Bhimasena. From Kasyapa Surabhi formerly gave birth to
snakes, jackals, crows etc. and the triad of buffaloes, cows and
olden times; Marlca generated the Paulomas and Kalakhanjas.
excellent ladies. Similarly, Muni gave birth to a group of sages
57. They, living in Hiranyapura, having obtained a boon
and of the celestial nymphs.
from Brahma, were incapable of being killed by men, but were
77. In the same, way, Arista gave birth to many Kinnaras
killed by Arjuna.
and Gandharvas; Ira created all the grass, trees and clumps of
58-60. Vipracitti begot nine sons on Sirhhika. Hiranyaka-
creepers.
sipu's sister's sons were thirteen: Kamsa, Sarhkha, Rajendra,
78. Khasa gave birth to croresof Yaksas and demons. These
Nala, Vatapi, Ilvala, Namuci, Khasrma, Anjana, Naraka, hundreds and thousands are Kasyapa's relatives.
Kalanabha, Paramanu and the well-known Kalpavirya, who 79. O Bhisma, this is known to be the creation in the
exalted Danu's race. Manu-period named Svarocisa, Then, O you, conversant with
61-63. In the family of the demon Samhlada, (were) born religious law, Diti gave birth to fortynine Maruts, all dear to
the Nivatakavacas, incapable of being killed by all gods, Gandh- gods.
arvas, serpents and fiends, (but) who were killed in battle by
Arjuna resorting to power. From the semen of Marlca, Tamra
gave birth to six daughters: Suki, Syeni, Bhasi, Sugrdhri,
Grdhrika and Suci. Suki lawfully gave birth to parrots and
owls. CHAPTER SEVEN
64. Syeni gave birth to hawks and Bhasi to ospreys, Grdhrl
to vultures and Sugrdhri to birds like pigeons. Description of Manu Periods
65-67. Suci gave birth to swans, cranes and ducks. These Bhisma said :
are said to be the sons of Tamra. Listen to (the names of the 1. How did Maruts, the sons of Diti, become dear to gods,
offspring) ofVinata: Garuda, the best among birds, and Aruna, ^nd how did they have excellent intimacy with gods?
the lord of birds, and daughter Saudamini well-known in the
sky. Sampati and Jatayu were the two sons of Aruna; Sampati's Pulastya spoke :
son was Babhru, who was swift and very well-known. 2. Formerly, in the war between the gods and the demons,
68. Jatayu's famous sons were Karnikara and Satagamin. when, by Hari and gods, her sons and grandsons were killed,
From them innumerable sons and grandsons of birds were born. Diti, afflicted with grief, went to the excellent terrestrial
69. A thousand serpents were formerly born on Surasa. globe.
Kadru, of a good vow, obtained a thousand (sons), the Nagas. 3. At the great sacred place in Puskara, on the auspicious
70-74. Of them, O subduer of enemies, twentysix prominent bank of the SarasvatI, Diti the mother of the Daityas, intent
ones are famous: Sesa, Vasuki, Karkota, Sankha, Airavata,Kam- upon propitiating her husband, practised a severe penance.
bala,Dhananjaya,Mahanila, Padma, Asvatara.Taksaka, Elapatra,
52 Padma Purana 1.7.19-30 53
4-6. She, of a good vow, afflicted with old age and grief, while worshipping his face; saying 'Salutation to Vedapani'
subsisting on fruit, performed fully, for a hundred years, a while worshipping his arms: saying 'Salutation to Sarvatman'
penance, with vows like Krcchra-candrayana, for the sages. Then while worshipping his head; and one should also worship the
she, tormented by penance, asked Vasistha and others: "Tell lotus. Then in the morning one should present the pitcher to a
me avow that will remove my grief for my sons and will cause brahmana.
good luck in this and the next world". 19-20. With devotion one should feed the brahmana and
7. Vasistha and others told (her) about the vow of the oneself eat saltless (food), and devoutly cicumambulate and
full-moon night of Jyestha, due to the auspiciousness of which recite this hymn: 'The revered one, the grandsire of all the
she became free from the grief for her sons. worlds, who lives in the hearts of all people, and who is called
Ananda (joy), may be pleased now'.
Bhisma said: 21. With this rite one should practise the vow every month;
8. O brahmana, I wish to hear about the vow of the full- and observing a fast, one should worship the immutable Brahma
moon of Jyestha, by which Diti got back her fortynine sons. on every full-moon day.
Pulastya said: 22-23. Eating one fruit (only) one should at night sleep on
the ground. Then in the thirteenth month one should give a
9. Hear from me in details the vow which was formerly
bed to Virinca with ghee and a cow and with all ingredients,
told by Vasistha and others to Diti. and fashioning a golden image of Brahma and (an image of
10-13. In the bright fortnight of Jyestha, on the full-moon Savitri) of silver.
day, one, of a pure vow, should place an unbruised pitcher filled 24-25. (One should say:) 'May the creator born from a
with white rice, and having many fruits and sugarcanes, covered lotus obtain Savitri.' Honouring a brahmana with his wife, by
with a couple of white clothes, and besmeared with sandal; then (giving them) garments and ornaments, one should give a cow
one should put on it a copper-vessel, containing gold according etc. according to one's ability and should say: 'Be pleased'. One
to one's capacity, and various kinds of eatables and jaggery; in a should perform a sacrifice with white sesamum and utter the
hollow of a lotus, one should instal a golden image of Brahma. names of Brahma.
To his (i.e. Brahma's) left, one should fashion (the image of) 26. One, knowing the religious practices, should, along with
Savitri made of sugar. ghee made from cow's milk, give money and a garland of flowers
14. To them he should offer perfume and incense and have to brahmanas according to one's capacity.
vocal and instrumental music. How can one do it without it 27. One, who—even ladies (can observe this vow) —
since Brahma lives in the lotus? observes (the vow) according to the rite on a full-moon day,
15-18. Having fashioned an auspicious image made of being free from all sins, gets identity with Brahman.
jaggery and called Brahma, one should worship Brahma with 28. In this world (such a) one certainly obtains excellent
white flowers, sacred grains and sesamum; one should worship sons and good fortune. He, who is Brahma, is known to be Visnu,
him, saying 'Salutation to Brahma' while worshipping his feet; to be the essence of joy, and Mahesvara.
saying 'Salutation to Saubhagyada' while worshipping his 29. One who desires happiness should remember the lord
shanks; saying 'Salutation to Virifica' while worshipping his in any form one likes. Having heard this, Diti did everything
hair of thinghs; saying' 'Salutation to Manmatha' while wor- fully.
shipping his waist; saying 'Salutation to Svacchodara' while 30. Kasyapa, due to the great virtue of her vow, having
worshipping his belly; saying 'Salutation to Atandra' while come there with great joy, made that rough (lady) full of form
worshipping his chest; saying 'Salutation to Padmamukha' and beauty.
54 Padma Purana 1.7.45-59 55
31. He persuaded her (to ask for) boons, and she chose an 45. You should never sleep either by raising or lowering
excellent boon: "I desire a powerful, very lustrous, magnani- your head; should not be without garments (on your person) ;
mous son, capable of killing all gods, to murder Indra." should not be dejected or with wet feet.
32-34. Kasyapa uttered these words: "With this (boon) 46. You should not utter inauspicious words; you should
I shall give you a powerful son who will kill Indra; but, O you not laugh excessively Intent upon auspiciousness, you should
auspicious one, do this: O you of beautiful breasts, I shall today everyday perform worship along with the elders.
perform the Apastamba sacrifice for (obtaining) a son. Then I 47-48. You should take bath with water connected (i.e.
shall deposit my semen (into you) after touching your breasts, mixed) with all herbs; having protected yourself and with a
O auspicious one. O lady, you will have a son capable of killing desire to serve, and intent upon worshipping with vows, you
Indra." should keep a pleasing face, and be engrossed in the things dear
35. Then he performed the Apastamba sacrifice with (i.e. to your husband; should never condemn (your) husband in any
spending) great wealth for (obtaining) a son, and hurriedly condition.
offered the oblation saying: "Oenemy oflndra,be(conceived)." 49. Should never say: 'I am emaciated, weak; old age has
36. The gods fainted and the demons and the fiends turned come upon me; my breasts have moved (away) from their
away their faces. Kasyapa then put the semen into Diti, and place, and face is curled with folds. You have made me like
again said to her: this'." (Before departing, he said:) "may it be well with you. I
37. "Your face is like the moon; your breasts resemble the shall go (now)".
bilva-fcmt (are stout). Your lips have the form of corals and 50-51. When she said "All right", he, in the presence of
your complexion is very lovely. all beings, vanished there only. Then she took to the vow as told
38. Seeing you, O you lady of large eyes, I forget my own by her husband.
body. Therefore, O lady, of charming hips, I have, with my own
52-57. Knowing that and leaving gods' residence, Indra
hand (i.e. myself), deposited my seed into your body. came near her and remained there desiring to hear what she
39-41. You should, O lady, having an excellent face, take said. Indra wanted to know the weak points of Diti. He was
care of this foetus in a penance-grove for one hundred years. acting in a false manner, distracted interanally and having a
During pregnancy you should not eat in the evening; you smiling face outwardly, as it were not knowing her mission and
should not remain under, or go to the roots of, trees. You should doing (only) what was good for him. She regarded herself as
not resort to (i.e. handle) instruments like mortar, pestle etc.; blessed, and with a proud mind, through joy, not cleansing her
you should not plunge into water, and should avoid a vacant feet, lay anywhere by day, with hair let loose and with her
dwelling. head raised when only three days were left for hundred years
42. You should not remain on ant-hills; you should not be to be completed. Then, taking that opportunity, the lord of
dejected in mind; you should not write (i.e. scratch) with nails Sad, and the ruler of gods, entering inside (her body), cut the
on the ground, on charcoal, or ashes. foetus into seven parts with his bolt; then those (pieces) were
43. You should not always be sleepy, and should avoid born as sons, as bright as the sun.
(acts causing) fatigue. You should not come to rest upon char 58-59. Those seven boys who were crying were suppressed
coal or ashes of husk or bowls of bones. (i.e. appeased) with the water of libation. Again Indra, with
44. You should avoid quarrel with people, and should avoid the bolt in his hand, cut each of the crying ones, who were in
smearing your body with oily substances; you should not remain the womb, into seven pieces. Thus cut into fortynine (in
with loose hair and should never remain impure. number) they cried very much.
56 Padma Parana 57
1.7.73-82
60-62. Again and again Indra suppressed (i.e. appeased) and of Danavas. He made the trident-holder the lord of demons,
them by saying, 'Do not cry'. Then the killer of Vrtra conjec - fiends, beasts, spirits, Yaksas and vampires.
tured: 'Due to the virtue of which act have they survived ? 73. He made Himalaya mountain the lord of mountains,
He knew by means of (his) religious merit that this was the and ocean the lord of rivers. He made Citraratha the chief of
fruit of the PaurnamasI (vow), or indeed this happened as a the Gandharvas, Vidyadharas and Kinnaras.
result of the worship of Brahma; (so) though struck by the
74. He appointed Vasuki of strong power as the lord of
bolt, they did not perish.
serpent-demons, and Taksaka as the lord of snakes. He made
63. Even one became many. Since the foetus was protected, the lordly elephant, Airavata by name, the lord of the quarter -
and they indeed could not be killed, let them be gods. elephants.
64-65. Since, when born from the womb, they were told 75. He made Suparna the lord of birds and Uccaihsravas
not to cry, therefore, let them be named Maruts, and let them the lord of horses. He made lion the lord of beasts, bull the
be happy'. Then the lord of gods, having propitiated Diti, (said lord of cows, and the fig tree with waving leaves the lord of
to her) : "Forgive me; resorting to the rule of need, I did this plants.
bad act." 76. Then Brahma consecrated these as the lords of
66. The lord of gods, making the group of Maruts equal quarters: He consecrated Suvarman, eminent as a foe, as the
to gods, and putting Diti along with her sons in an aeroplane, lord of the eastern quarter.
went to heaven. 77. Then he made him—Sarikha by name—the lord of the
67. Since then all the Maruts enjoyed a share in the sacri south. Brahma made Ketumanta the lord of the (western)
ficial offerings. They did not have unity with the Asuras; there direction.
fore, they were dear to gods. 78. Then Prajapati made Hiranyaroman, the son of Megha,
the lord of the northern direction.
Bhistna said: Even now, the lords of quarters always carrying upon them
68. O brahmana, you have explained to me in detail the (the responsibility of the protection of the earth) protect the
initial creation. Tell me what is the secondary creation and earth.
(who are) the lords (and) of which (species). 79. Along with these four, he first installed as the king of
the earth (a man) Prthu by name. When the period of Manu
Pulastya spoke :
named Caksusa was over, he made this (period) of Vaivasvata
69-70. When Prthu was crowned (as the king) of all the (Manu) on the earth.
kingdom, he became the lord on the earth; Brahma made Soma 80. When the period of Manu by name Caksusa was over,
(the moon) having radiance within, the lord of the herbs, and when the period called Vaivasvata set in, he, born in the
sacrificial vows, and austerities and of constellations, stars, solar family, became the king, with his insignia, of this mov
brahmanas, clumps of trees and spreading creepers. Similarly able and immovable (creation).
he made Varuna the lord of waters, and Vaisravana (i.e.
Kubera) the lord of wealth. Pulastya said:
71. He made Visnu the lord of the suns and Vasus, and 81-82. O son of Kuru, listen, in short, with concentrated
Agni the lord of the worlds; made Daksa the lord of Prajapatis, and gracious mind, to all the periods of Manus and their lives,
and Sakra the lord of Maruts. the measure of a Kalpa, and the creation in it. Formerly in the
72. He made Prahlada the lord of the kings of Daityas, period of Svayambhuva Manu, there were gods called Yama.
58 Padma Purana 59

83-84. And also seven sages only like Marlci and others Bhrgu, Sudhama, Viraja, Sahisnu, Narada, Vivasvan and
were said to be there. These ten increased the race of Manu: Krti were the seven sages in the Caksusa period; and the gods
Agnidhra, Agnibahu, Vibhu, Savana, Jyotismat, Dyutimat, were known as Lekha; and the Vibhus also were separately
Bhavya, Medha, Medhat-'thi, Vasu. termed as gods.
85. These, having brought about secondary creation, 103-104. When the Caksusa period set in, the gods had the
reached the highest place. Thus is described the Svayambhuva fifth world: and similarly Caksusa had ten sons—Ruru and
period; after this comes the Svarocisa. others. They have already been mentioned by me in the
86. Svarocisa's four sons, having god-like lustre were: Svayambhuva family. Thus I have described the Caksusa
Nabha, Nabhasya, Bhavana, and Kirtivardhana. period to you.
87. The seven sages were: Datta, Agni, Cyavana, Stambha, 105-106. I shall (now) tell you about the seventh which
Prana, Kasyapa and Arvabrhaspati. is called Vaivasvata. Now the seven great sages are: Atri and
88-93. Then, in the Svarocisa period, gods were called Vasistha, Kasyapa and Gautama, the contemplative Bhara-
Tusita. The seven sons of Vasistha were then the Prajapatis: dvaja, the valorous Visvamitra and Jamadagni.
Havi, Indra, Sukrta, Murti, Apa, Jyotiratha, and Smrta. This 107. After setting the religious order, they will reach the
is said to be the second period of Manu. highest place. I shall describe to you the future period of
After this I shall narrate the next auspicious period of Savarnya Manu.
Manu. In it the Manu named Auttami produced ten sons; Isa, 108. The sages (of this Manvantara) are said to be :
Crja, Tanuja, Suci, Sukra, Madhu, Madhava, Nabhasya, Nabha, Asvatthaman, Saradvan, Kausika, Galava, Satananda, Kasyapa
Saha, Sahasya and excellent Kirtivardhana were the twelve and Rama.
Adityas. Gods were (then) called Urja. The seven sages were: 109-110. Dhrti, Variyan, Yavasu, Suvarna and Dhrti
Kaukabhinda, Kutunda, Dalbhya, Sankha, Pravahita, Miti (again), Varisnu, Virya, Sumati, Vasu and powerful Sukra are
and Sammiti; and these seven increased the contemplation of said to be the sons of the future Savarni Manu. Raucya and
the supreme spirit. others also are said to be Manus.
94-95. The fourth period of Manu is known as Tamasa. 111. Raucya, the son ef Prajapati Ruci will be a Manu;
The names of the seven sages in it (are) : Kapi, Prthu, Agni, and also Bhautya, the son of Bhiiti, will be a Manu.
Akapi, Kavi, Janya and Dhaman. The hosts of gods in the 112. Then Merusavarni, son of Brahma, is said to be a
Tamasa period were called Sadhyas. Manu. And also Rbhu, Rtudhaman, Visvaksena will (each) be
96-98. All the ten sons of Tamasa, viz. Akalmasa, Tapa, a Manu.
Dhanvi, Tapomula, Tapodhana, Taporasi, Tapasya, Sutapasya 113. Past and future Manus are (thus) described (by
and Parantapa increased the race. Similarly, listen to the me). O prince, a thousandyugas will be occupied by (each
fifth, i.e. the Raivata: one of) these.
Devaba.hu, Subahu, Parjanya, Samaya, Muni, Hiranya- 114. Having created all these mobile and immobile beings
roman, Saptasva are said to be the seven sages. in their own periods, they will, at the end of the kalpa, obtain
99-102. The gods Bhutarajas are similarly said to be the release along with Brahma.
elements. These ten are the sons of Raivata, (they are) endowed 115. At the end of a thousand yugas they will again and
with piety, vigour and power: again perish, and led by Brahma will then be absorbed in
Avasa, Tattvadarsin, Vitiman, Havyapa, Kapi, Mukta, Visnu.
Nirutsuka, Sattva, Nirmoha, and Prakasaka.
 Padma Purina 1.8.15-28 61
60
CHAPTER EIGHT 15. The earth said: "All right". Then king Prthu, making
Svayambhuva Manu the calf, milked her (milk in the pot) in
Description of the Solar Race
Bhisma said: his hand.
16. That milk turned into food on which the creatures
1. It is heard that the earth was formerly enjoyed by many
subsist. Then the earth was milked by the sages, when Soma
kings. They are (called) Parthiva on account of their connec
was the calf.
tion with the earth; but on account of (its) connet tion with
whom is the Prthvl (earth) so called ? 17-18. Vacaspati (then) milked her (lit. became the milk-
2. Why is the earth given that technical name ? Tell me man) ; Veda was the pot, and penance the milk. Then the gods
why it has the name Gau, or why it is (called) Bhu ? milked her when Marut was the milkman. Indra became the
calf and mighty power was the milk. The pot of the gods was
Pulastya said : golden and that of the Pitrs was silvery.
3. Formerly Ahga by name was the Prajapati of the Krta- 19-21. The god of death milked herwhen Yama was the calf
yuga. He married Mrtyu's extremely ugly daughter named and Svadha the milk. The pot of the serpents was a hole and
Sunitha. Her son was Vena. Taksaka was the calf, and poison was the milk. And Dhrta-
4-12. This king was attached to wickedness, and was lustful rastraand the demons too, milked her (taking the milk) in an iron
and powerful. He did unrighteous things to people, and took pot, the milk being the trickery harassing the enemies. The
away others' wives. Though entreated by the great sages for his calf was Virocana, the son of Prahlada. The milkman then was
success and for the (good of the) world, he, of an impure mind, Trimiirdhan, who promoted deceit.
did not grant them safety. The sinless brahmanas distressed with 22. O king, the Yaksas desiring to conceal themselves, also
the fear of anarchy, having killed him, with a curse, forcibly milked the earth in ancient days, making Vivasvan, having the
churned his body. From that body, being churned, the Mlecha gem, the calf.
tribes, dark like collyrium, due to the (presence of) the 23. The groups of evil spirits and fiends milked the earth,
mother's portion in the body were created. Due to the contact marrow and clotted blood (being the milk). Raupyanabha was
of the father's portion, from the right hand of the body a pious the milkman and Sumalin the calf.
son, full of divine lustre, doing righteous things, and with a 24. The Gandharvas again, along with the groups of the
bow, an arrow, a mace and gems, an armour and armlets, celestial nymphs milked the earth, making Citraratha (Gan-
named Prthu, who was Visnu himself, was born. Being conse- dharva) the calf, and the fragrances in the lotus-petal (the
crated by the brahmanas, and having practised a very difficult milk).
penance, he, due to Visnu's boon, became the lord of all. See-
ing the earth without sacred study, without oblation to deities, 25. Vararuci, the expert in Atharva Veda milked the
and void of righteous behaviour, he, of unlimited valour, was, cow. The mountains also milked her with various jewels (as the
through anger, quite ready to pierce it with his arrow. Then milk).
the earth, taking up the form of a cow, was about to flee. 26. Mountain Meru milked (her with) divine herbs (as
13. Prthu, having a bow and arrows, pursued her. Then the milk). The Himalaya was the calf and the pot was made of
remaining in one place, she said: "What should I do ?" mountains.
14. Prthu also uttered (these) words : "O you of righteous 27. The trees also milked the (milk of the) earth, into the
vow, give quickly what is desired by the world—immobile and pot made from the Palasa tree; the cut-off sprouts were the
mobile". milk and Sala full of flowers and woods was the milkman.
28. And the fig-tree, the lord of all trees and woods, was
62 Padma Purdna 1.8.41-56 63

the calf. Thus others also milked the earth according to their 41-42. To her, who stood before her saying; "what should
desire. I do ?" she said : "O beautiful Chaya., you serve my husband,
29. While Prthu was ruling, there prevailed longevity, nourish my children with motherly affection" Saying "All right"
wealth, and happiness. There was no poverty, and also no sick she of a righteous vow, went to god (Vivasvan) for sensual
person, no poor person and no sinner. enjoyment.
30. When Prthu was ruling, there were no calamities; 43-45. The god too, taking her to be Samjfia, longed for
there was no misfortune; people not having sorrow or grief, her with regard, (and) generated Savarni Manu resembling
were ever joyful. Manu (the son of Saiiijna) in form due to his having comple-
xion similar to that of Vaivasvata Manu. Then in due order
31. Having uprooted, with the end of his bow, the big he generated a daughter by name TapatI, on Chaya, the
mountains, he, with the desire to do good to the people, made daughter of Tvastr, taking her to be Sarhjna. Chaya loved her
the terrestrial globe (i.e. the earth) even. son Manu more.
32-33. There were no inaccessible cities or villages; men 46. The former Manu (i.e. the elder one) did not tolerate
did not die with weapons in their hands; there was no sorrow, it. So Yama. violent with anger, and raising his right foot,
and science of politics was honoured; men were given to piety threatened (her).
when Prthu was ruling. I have narrated to you, in the manner 47. Chaya too, cursed Yama: "This one foot will be full of
mentioned (above), (which were) the pots, which was the worms and pus, and blood will ooze from it."
milk (etc.). 48-49. Insulted by this curse, Yama told his father: "O
34-35. He, the wise one, gave those whatever they liked, god, mother has angrily cursed me without any reason. Due to
when all were giving importance to sacrifice (or, when all were child-like nature, I raised my foot a little. O lord, even though
giving i.e. pouring wealth into sacrifice). I have (thus) told warded off by Manu, she gave me a curse.
you, O highly intelligent one, that since the earth became the 50-52. Probably she is not our mother, since she is partial
daughter of Prthu, she accordingly was known by the wise to in her love." God (Vivasvan) also said in return to Yama: "O
be Prthivl. highly intelligent one, what should I do ? Who does not get
Bhisma said : misery after happiness ? Or (rather), the flow of karma
is difficult to be resisted even by Bhava, then what about other
36. O brahmana, tell me in due order, about the entire creatures ? A cock will eat the worms on your leg. This leg of
solar dynasty; please also explain (to me) the lunar dynasty, yours will be lame and charming."
O you who know the truth. 53-54. Thus addressed and consoled, he, through detach-
Pulastya saiu : ment, and subsisting on fruits, foam and wind, and propitiating
Brahma, practised, for myriads of years, a severe penance at
37. Formerly Vivasvan was born to Aditi from Kasyapa. Puskara Tirtha. The lotus-born one was pleased by the power of
He had three daughters : Samjfia, Rajm and Prabha. his penance.
38. Raivata's daughter Rajfii gave birth to a son (called) 55. He asked for the lordship of the world and for the
Revata. Prabha gave birth to Prabhata and Sarhjnato Manu. eternal world of Pitrs, and putting to test this world full of
39-40. The twins Yama and Yamuna were also born (to piety and impiety.
Sarhjfia). Then unable to bear Vivasvan's lustre, she, the 56. O innocent one, he thus obtained the lordship of the
beautiful daughter of Tvastr, produced from her own body, a world, the supremacy over the Pitrs and over piety and im
blameless lady, Chaya by name. piety.
64 Padma Purdna 65
1.8.74-91
57. Vivasvan then having come to know that act of Sarii- 74. Sani also, due to the power of his penance, attained
jfia, went to Tvastr and angrily reported it to him. equality with the planets, and Yamuna and TapatI became
58-60. Then Tvastr said these kind words to him : "O rivers.
remover of darkness, not being able to bear your severe lustre, 75. Similarly, Visthi too, of a terrible form, settled in the
she came to me here, I, fearing you, kept her off, O lord of the form of time. Vaivasvata Manu too had ten sons.
sky. 'Since you have come to me here without your intention 76-77. Out of them Ila was the first who was born as a
being known (by your husband), please do not enter my house'. result of a sacrifice performed to obtain a male issue. (The ten
61. Thus addresed, she the blameless one, quickly went to sons were:) Iksvaku, Kusanabha, Arista and Dhrsta, Naris-
the Maru country and taking the form of a mare, lived on the yanta, Karusa, and very powerful Saryati, Prsadhra, and
earth. Nabhaga; all these were divine men.
62-66. "Therefore, show favour to me if I deserve it. 78. Manu, having first consecrated his righteous son Ila,
Putting you on a machine I shall take off your lustre and will went to the Puskara penance-grove for (practising) penance.
make your appearance delightful to the eyes of the world, O 79. For his success Brahma, the giver of boons, came
lord." When the Sun said to him, "All right", he separated the there, (and said to him:) "Well-being to you, O Manaveya; ask
Sun's lustre from him, and fashioned fromit Visnu's disk, and also fora boon".
Rudra's trident and Indra's bolt (all) capable of destroying 80-81. Then he said to the lotus-born god, having lotus-
the demons and the friends. Tvastr made the Sun's form match- like eyes : "O lotus-born, lord, let all the righteous kings, the
less and having a thousand rays, (but) without feet. He could lords on the earth, be under my control, through your favour".
not see the form of the feet of the Sun. Even now nobody should Saying "Let it be so", the lord of gods vanished there only.
ever fashion the (Sun's image with) feet. 82-85. Then coming (back) to Ayodhya, he lived as
before. Then, once, Ila, Manu's son, seated in a chariot, moved
67. He, the most sinful one, who fashions it, reaches a
censured condition, and contracts leprosy, known to be miser out on this earth, rich with kings, for the fulfilment of an ob-
able in this world. ject, and roaming overall regions and subduing kings; and he,
the brave one, being attracted, went to Saiikara's great grove
68. Therefore one, desiring religious merit and sensual
called Saravana, full of desire-yielding creepers and trees, in
enjoyments, should never fashion in pictures and temples the
feet of the intelligent lord of lords. which, Siva, lord of gods, having the crescent moon on his head,
sports with Uma. Formerly a convention was fixed about that
69-70. Then the love-striken lord of gods going to the
earth in the guise of a horse and endowed with great lustre, Saravana :
had oral coitus with her; and the mind of Samjna, afflicted by 86. "Whatever called male enters our grove, all that, within
fear, became agitated. a radius often yojanas, will turn into a female."
87. Not knowing this convention, king Ila entered Sara
71. Suspecting him to be a stranger, she threw out (his
semen) through her nostrils. We have heard that from that vana, (and) instantly became a woman, and the same moment
semen Asvins were born. (his) horse turned into a mare.
88-91. And while in the female body, he forgot everything
72. They became known as Dasra (wonder-workers) and that he did as a man; he became a slender lady called Ila,
Nasatya (truthful) (due to their being born) from the nostrils. having plump, raised and compact breasts, raised hips and loins,
73. Full of joy, he went to the heaven with his wife in an having long and dark eyes like lotus-leaves, having a face like
aeroplane. Savarnya Manu also is even now practising penance the full moon, having plump, raised and long arms, and dark,
on Meru. curly and fine hair, of a charming face and talking sweetly and
 66 Padma Purana 1.8.106-121 67
indistinctly, of a slender shape, with a fair complexion, and 106. And Ila sported with him in the forest for a long time,
having thin, reddish, sprout-like nails, having bow-like eye-
in the house full of all enjoyments as in Indra's residence.
brows, and with a gait concealing (i.e. superior to) that of a
swan. 107. Then the king's brothers, the sons of Manu, Iksvaku
92-94. The beautiful young woman, wandering in the and others, looking for him, came to that Saravana.
forest, thought: 'Who would be my father, or brother,or mother 108. Then they all saw an excellent mare, shining with
here ? To which husband am I given ? For how many years am rays shooting from the points of gems, standing in front of them.
I (living) on the earth ?' While thinking (thus), she, a lady 109-110. Recognising her, all of them were amazed. 'This
of an excellent complexion, was seen by (Budha), the son of is the horse, Candraprabha by name, of that magnanimous one.
Soma, with his mind seized by the figure of Ila. Budha, oppres- Why has he turned into an excellent mare ?' Then they asked
sed by love, tried to secure her. Maitravaruni (i.e. Vasistha), their priest (about it).
95-96. He, of a distinguished form, bald-headed, entered 111. "O you best among the contemplative sages, tell us,
the grove with a water-pot and a book, a bamboo-stick in his as to what this extraordinary appearance is". Vasistha too,
hand, having a ring of kusa-grass and a shovel, with a brah- knowing all that by means of his divine intuition, said:
mana's form, having a tuft of hair, reciting Veda, wearing ear- 112-114. "Formerly in the Saravana a stipulation was laid
rings, accompanied by young boys and having sacred f uel, down by Sambhu's wife : The man who would enter this grove
flowers, kusa grass and water. will become a woman. This horse also, along with the king,
97-100. At that time, having looked into it, he hastily con- turned into a female. Propitiating the trident-holder (i.e. Siva),
cealing himself in a bower outside the grove, called that Ila, make such an effort that this Ila will (again) turn into a man
and it was, as it were, an unexpected taunt (for her). "Leav - resembling Kubera."
ing the service of my sacred fire, where have you gone ? Now 115. With various eulogies they praised Parvati and the
the time for your sport is over, O you of large hips, come on; highest lord (Siva). They (two) said: "Severe is the stipulation.
why are you confused ? This evening time is here, the time for 116. What indeed is proper ? Having given us that fruit
diversion. Having besmeared ground, adorn my house with which will accrue through Iksvaku's horse-sacrifice the brave
flowers". one will undoubtedly be a low man (kirhpurusa ?)."
101. She said: "O you having penance as your wealth, I 117. Saying "All right", all those sons of Vaivasvata went
have forgotten all this. Tell me all about myself, about you—my (from that place). After the performance of the horse-sacrifice,
husband, and my family, O sinless one." Ila became a low man.
102. Budha said to that slender lady :"O you of excellent 118-119. The brave one became a man for one month, and
complxion, you are Ila, and I am known as passionate Budha, a woman for another. Remaining in the house of Budha, Ila
well-versed in many lores. became pregnant, and gave birth to a son endowed with many
103-105. I am born in the family of the brilliant one (i.e. good qualities. Budha, having generated that Puru, again went
Soma); my father is the chief of the brahmanas." After these to heaven.
words uttered by him, she entered Buddha's abode, full of 120. Then, after Ila's name that region became (i.e. came
jewelled pillars, fashioned with divine illusion. Ila, having to be called) 'Ilavrta'. King Ila born in the lunar and solar
remained in that house regarded herself to be blessed. 'Oh ! families, increased his family.
wonderful are the vow, the figure, the wealth and the family of 121. Similarly Puriiravas, who increased the family was
this my lord'. born from Puru. And king Iksvaku was said to (belong to) the
solar race.
68 Padma Purana
1.8.137-151 69
122-126. Ila is calledSudyumnain his low man's condition. 137-138. He became (i.e. came to be called) Dhundhumara
Again, three victorious sons were born to Sudyumna: Utkala, for having formerly killed the demon Dhundhu. He had three
and Gaya, and powerful Haritasva. The city of Utkala is sons; DrdhasVa and Ghrni, and the brave Kapilasva was also
Utkala by name; that of Gaya is Gaya; (to its) south, along with the famous son of Dhundhumara. Drdhasva's son was
the Kuru-country is said to be the region of Haritasva. Having Pramoda, and his son was Haryasva.
consecrated his son Pururavas, as the king, he went to Ilavrta 139. Haryasva's son was Nikumbha, and from him was
to enjoy (there) for a divine year, subsisting on fruits. Iks- born Samhatasva. Akrtasva and Ranasva were the two sons
vaku, the eldest son, got the Madhyadesa (as his kingdom). of Samhatasva.
Suka of great strength was the son of Narisyanta. Ambarisa
140-141. Ranasva's son was Yuvanasva and from him was
was born from Na.bha.ga.
born Mandhatr. Purukutsa and king Dharmasetu, well known
127. Dhrsta had three sons: Dhrjtaketu, Svadharman and
Mucukunda and the brave Sakramitra were born from
the valorous Ranadhrsta. Saryati's son was Anarta, and his
Mandhatr. Dussaha, Narmada's husband, was the son of
daughter was Sukanya.
Purukutsa.
128. Brave Rocamana was the son of Anarta; his country
142. His (Dussaha's) son was Sambhiiti; from him was
was Anarta, and (capital) city was Kus'asthali.
born Tridhanvan; the son born to Tridhanvan is known as
129. Rocamana's son was Reva, and from Reva was born Trayyaruna.
Raivata; his other name was Kakudmin; he was the eldest 143. His son was Satyavrata; his son was known to be
among (Reva's) sons. Satyaratha; his son was Hariscandra; Rohita was born from
130. Revati was his daughter; she is known to be the wife Hariscandra.
of (Bala-) Rama; and from Karusa, were born Karusas, well- 144. Vrka was born from Rohita, and Bahu from Vrka.
known on the earth. Sagara who was a very religious king was his son.
131. Prsadhra became a Sudra as a result of a cow's 145. Sagara had two wives; Prabha and Bhanumatl. In
slaughter, due to his preceptor's curse. Iksvaku's sons named olden days they propitiated Aurvagni (the sub-marine fire).
Vikuksi, Nimi, Dandaka were pre-eminant among his hundred 146. Aurva, pleased with them, granted them an excellent
sons. boon as desired by them.
132. His other fifty sons became best kings to the north of 147. One asked for sixty thousand sons; the other chose a
Mem. son continuing the race. Prabha chose many sons, Bhanumati
133. Fortyeight out of the hundred were known to be the chose one son, viz. Asamanjasa.
kings to the south of Meru. 148. Prabha, of the Yadu family, gave birth to sixty
134. From the eldest son was born Kakutstha. His son was thousand sons, who pursuing the (AsVamedha) horse dug the
Suyodhana. His son was Prthu. Visva was the son of that earth and were burnt in a group by Visnu.
Prthu. 149-150. The well known son of Asamaflj asa was Amsuman;
135. His (Visva's) son was Ardra; from him was born his son was Dilipa; from him Bhagiratha was born, who, by
Yuvanasva. performing a penance brought down the Ganges (known) as
Bhagirathl (after him) (to the earth). Bhaglratha's son was
136. Yuvanasva's valourous son was Savasta, by whom was
the well-known Nabhaga.
set up SavastI in the Anga country, O prince.
151. Nabhaga's son, was Ambarisa; from him Sindhudvipa
Brhadasva was born of Savasta, and from Brhadasva was born; his son was Ayutayu, and from his Rtuparna was
Kuvalasva was born.
born.
70 Padma Purana I.9.1-H 71

152. His son was Kalmasapada. Sarvakarman is known CHAPTER NINE

to have been born to him. His son was Anaranya; his son was
Nighna. General Rules of Srdddha Performance
153. Nighna had two sons : Anamitra and Raghuttama. Bhisma said:
Anamitra went to the forest after having destroyed his enemies.
154. From Raghu was born Dilipa and from Dillpa Aja 1. O revered one, I wish to learn about the best family of
was born. Dlrghabahu was born from Aja and from him the manes (pitrs), and also particularly of Ravi, of the deity of
(Dlrghabahu) Prajapala was born. Sraddha i.e. Soma.
155. From him was born Dasaratha; he had four sons, of
the nature of Narayana, and Rama was his eldest son. Pulastya said:
156. He destroyed Ravana and increased the race of 2. I shall narrate to you the best family of the manes. In
Raghus. Valmiki, the best of the Bhargavas, composed his
biography. the heaven there are seven groups of the manes. Out of them
three are incorporeal.
157. His son was Kusa by name, who increased the
Iksvaku-race. Atithi was born from Kusa and Nisadha was his 3. Of all (the manes) of unlimited lustre four are corpo
(Atithi's) son. real. The incorporeal groups of manes are said to belong to
158. From Nisadha was born Nala; from him was born Vairaja Prajapati.
Nabhas. From Nabhas Pundarlka was born and from him 4. They are (whom groups of gods worship) called Vairaja.
Ksemadhanvan was born. They fallen from Yoga, attained eternal worlds.
159. His son was the brave Devanika; his son was 5. Again at the end of Brahma's day, these teachers of
Ahinagu; Sahasrasva was born from him. Veda are born and would again get recollection and the excel
160. From him (Sahasrasva) was born Candravaloka and lent Samkhya and Yoga.
from him Tarapida was born. His son ,was Candragiri, whose 6. Again by means of deep and abstract meditation they
son was Candra. would attain the state of perfection, (reaching) which rebirth
161-162. From him was born Srutayu, who was killed in the is not obtained. Therefore, givers of gifts should offer obsequial
Bharata war; in his family two Nalas only were particularly oblations to the Yogins only.
famous: the son of Vlrasena and the king Naisadha, i.e. the son 7. The mind-born daughter of these is supposed to be the
of Nisadha. These were the kings in Vivasvat's race, who gave wife of Himalaya. Her son was Mainaka, and his son was
rich presents. (Thus) the important kings in the Iksvaku race Kraufica.
have been described. 8-10. He is remembered to have held together the fourth
Dvipa, viz. Kraufica. Mena gave birth to three daughters
possessing deep and abstract meditation, viz. Uma, Ekaparna and
Parna, engaged in severe vows. Himavat gave these daughters,
superior due to their austerities, (marrying) one to Rudra,
another to Bhrgu and the third to Jaigisavya. I shall now tell
you about the music in the world of manes; listen to it.
11. There are worlds named Somapatha, where live the
sons of Marlca; by (living there) they are manes, and gods
honour them fully.
72 Padma Purana 1.9.27-41 73

Badarayana in a grove full of the badari trees. That your son

12. They lived where the sacrifices are called 'Agnisvatta'.
will divide one Veda into many.
Their daughter was Acchoda of excellent complexion.
27-28. Having begotten these two sons, viz. Vicitravlrya
13. Formerly the manes also fashioned there a lake named and Citrangada, to that intelligent Paurava, viz. Santanu, the
Acchoda. Acchoda practised penance for one thousand divine secondary incarnation of Siva, you will be again born as
years. PrausthapadI and Astaka in the world of manes.
14-15. The manes, having divine forms, having divine 29-30. In the (mortal) world you will be SatyavatI and
flowers and unguents, all pre-eminent, strong and resembling Astaka in the world of manes. You will be giver of (long) life,
Cupid, came there and being pleased would indeed grant her a health and wealth and will always fulfil all desires (while) in
boon. That lady, having seen among them a mane named the other world; and you will become the river named Acchoda
Amavasu being oppressed by passion and desiring a groom, of holy water and the best river in the worlds."
longed for him. 31. Thus addressing her the groups (of manes) vanished
16-18. Due to that violation that beautiful lady deviated there only; and she also obtained the fruit of her bad deed
from her concentration, went (down) to the earth, though she which I have already told.
never touched the ground. And Amavasu due to his steadiness 32-34. In heaven there are other very lustrous worlds call ed
did not long for her who had bowed to him. She came to be Vibhraj, where there are manes called Barhisad, of good
known in the world as Amavasya. Since she was dear to the vows, where (i.e. in these worlds) there are thousands of
manes, she made the gift (given on Amavasya) inexhaustible. aeroplanes equipped with seats of Kusa grass, where there are
19. Acchoda, helpless and with her face hung down due desire-yielding trees, in the halls for festive occasions in which
to the loss (of the merit) of her penance, again entreated the those groups of demons, gods, Gandharvas, Apsarasa-s, also
manes for her prosperity. groups of Yaksas, fiends, making obsequial offering are delighted
20. The bashful and miserable one was thus addressed by and worship deities in heaven.
the manes taking into consideration her future and her worship 35. They (the Barhisads) are hundreds of sons of Pulastya;
of gods. they are endowed with austerities and concentration of mind.
21. The magnimous ones thus spoke to her with words 36. They are magnanimous ones and give security to their
auspicious due to their favour: devotees.
22. "O you of excellent complexion, the fruit of whatever 37. Their mind-born daughter is known as Plvarl. She, a
is done with a divine body in heaven is to be enjoyed with that contemplative saint and a divine mother, of abstract meditation,
(body) only. The deeds done in human life give their fruits practised a very severe panance. The lord was pleased with her,
instantly after death, in the divine life. and then she asked for a boon.
23. Therefore perform good deeds whose fruits you will 38. "O god, the foremost among the eloquent, if you are
obtain after death. In the twenty-eighth Dvapara-period you pleased, give me a husband possessed of abstract meditation,
will be born in the fish species. handsome and one who has controlled his organs of sense".
24. Due to your disregard for the manes you will obtain 39. The lord said: "When Suka, the master of Yoga (and),
(birth in) an evil family. Thence you will certainly be the Vyasa's son, will be born, you, of a good vow, will be his
daughter of king Vasu. wife.
40. You will have a saintly daughter Krtti by name; you
25. As a maiden you will certainly obtain the divine
should give her in marriage to Sattvata, the lord of Pancala.
worlds difficult to get.
41. Then she will be the mother of Brahmadatta and will
26. From the semen of Parasara you will get a son named
74 Padma Purdna 75
be known as having mastered the tenets of Yoga. You will have world etc. have now settled in Manasa. Their daughter is the
sons named Krsnagaura and Sambhu.
river Narmada, who purifies beings and flows to the Western
42. They will be (regarded as) holy even among the Ocean. Men, knowing that all beings and whatever is created
specially respected ones who have all their desires fulfilled and at the time of creation are (created) from them, always
are devoted; what to speak of the devoted brahmanas who devoutly offer obsequial offerings to them. From them only
make obsequial offerings and perform (religious) rites? due to their favour a man gets devoted children.
43. They have in heaven, a mind-born daughter named
58-59. Thus Sraddha had been created at the first creation
Gau. She is a good daughter, a loving wife and adds to the
fame of the Sadhyas. of the manes. Whatever is offered with the utterance of Svadha
44. In the orb of the sun there are worlds named Marici- to all these manes in a silver pot or a pot of imitation silver
garbha where the manes getting oblations and sons of Speech always pleases them. The wise should always satisfy the
live. Agnidhra and the Somapa.
45. To these worlds go the best Ksatriyas performing 60. In the absence of fire the offering (should be) made
obsequial rites at sacred places; they are the ancestors of kings on the brahmana's hand or under the Ajakarna or Asvakarna
and are givers of fruits like enjoyments in heaven. tree or in a cowpen or near a god.
46. The mind-born daughter is known to be Yasoda, who 61. The proper place for the manes is said to be the
is the wife of Amsumat and the eldest daughter-in-law of southern direction. (While making offerings to them) the sacred
Paftcaj ana. thread should be worn over the right shoulder and passed
47. She is the mother of Dillpa and grand-mother of under the left arm and offering of sesamum (should be made).
Bhaglratha. There are worlds named Kamadugha giving the 62-63. The flesh of rhinoceros, food, sydmdka and sdli-
fruits in the form of enjoyment of desires. grains, barley, nivdra grains, kidney-beans, sugar-cane and
48-50. There live sonless manes named Susvadha. In the white flowers and fruits are always dear to and commended
worlds named Ajyapa of Kardama Prajapati, there are the elderly for the manes, and also, Darbhas, beans, Sastikd-rice, sweetened
relatives of Pulaha and the Vaisyas honour them; those who milk, honey and ghee.
perform the obsequial rites go there and simultaneously meet 64-65. I shall now tell you things to be avoided at the
their mothers, brothers, fathers, sisters, friends and relatives, obsequial rite. Masura-pulse. hemp (seeds), winnowed bean
thousands of whom, not known before, are seen there after and Kuluttha grains, lotuses, bilva, flowers of sun-plant, of Duttura,
myriads of existences. JVimba-leaves, Atarusa, and also goat-milk.
51. The mind-born daughter of these is known as Viraja. 66. One desiring wealth should not give Kodrava, Vardta,
She was the wife of Nahusa and the mother of Yayati. Kapittha, Asoka-Q.ovj&rs and flax.
52. Later, she, having gone to the Brahmaloka, became 67. Him, who pleases the manes with devotion, the manes
Astaka. I have told you about these three groups. I shall (now) also please. The manes give him the fruit in the form of
describe the fourth. nourishment, health, and progeny.
53. There are worlds byname Sumanas which exist beyond 68. Again the rite in honour of manes is superior to that
the world of Brahma. Here manes named Somapa live in honour of gods. It is said that manes are to be satisfied be
eternally. fore gods.
54-57. All they were further than Brahma and were piety 69. They are pleased quickly; they are wrathless; are un
embodied. Born at the end of deluge, they, practising deep attached and of a steady affection, of a tranquil mind, intent
meditation having reached Brahman, and having fashioned the on purity, and always speak pleasing words.
 1.9.82-90 77
76 Padma Parana
other scriptures also; knower of the Puranas; knowing Brahma;
70. The manes, the deities of the Parvans always love their
studying Vedas; eagerly engaged in muttering prayers; a
devotees, give them happiness; and the Sun, the god of the
devotee of Brahma; obedient to his father; devoted to the Sun
obsequial rite, is said to be the chief of those who receive
and Visnu; having firm faith in abstract meditation; having
oblations.
control over his mind; and of a good character.
71. I have narrated to you all this account of the family
82. These are to be satisfied with effort. Now listen to
of manes. It is meritorious, holy and leading to health. It
those who are to be avoided: a brahmana who is fallen, or his
should always be recited by men.
son, an impotent brahmana, a wicked one, and a deformed
Bhisma said: one.
83. All these are to be avoided by those who know what is
72. Having heard all this, a great devotion has again
right. Either on the previous or on the same day one should
arisen (in me). (Tell me about) the time of Sraddha, its rite,
invite the learned brahmanas.
and the Sraddha itself.
84. The manes turning themselves into air remain by
73-74. Which kinds of brahmanas are to be fed at
those brahmanas who are invited; they go to them and sit by
Srdddhas and which ones are to be avoided; at what division
them when they (i.e. the brahmanas) sit.
(i.e. time) of the day should one begin the Sraddha in honour
85-88. Kneeling with the left leg by touching the right
of the manes? O best of brahmanas, how does the food offered
knee of the brahmana he should invite him. (He should tell
at a Sraddha proceed ? With which procedure should it be
the brahmanas) 'You should be wrath] ess, intent on purity, well-
offered? How does it please the manes?
bathed and reciting the Vedas. I should be also like that at the
Pulastya said: obsequial rite'. One who maintains the fire, should, having
75. Having love for the manes one should everyday offer performed the sacrifice in honour of the manes called Tarpana
Sraddha with food and water, or with milk, roots and fruits. (satiating), and having done Pinddnvdhdryaka (i.e. having
76-77. Sraddha is said to be of three kinds: Nitya (regularly offered a meal in honour of the manes), perform a Sraddha
performed); Naimittika (occasionally performed); and Kdmya at the wane of the moon. Having besmeared with cow dung
(performed for some particular desire). I shall explain to you (a spot near the) bathing place in the south, he should
the Nitya (Sraddha). One should know it to be without a devoutly begin the Sraddha either in a cowpen or (at a place)
respectful offering and invocation and deity. The Sraddha near water. He, maintaining the fire, should offer the (rice or
performed on the change of the moon is called Pdrvana. O barley-flour cooked in) the saucepan in honour of the manes with
King, the Pdrvana is said to be of three kinds. Please listen to handfuls of barley-flour.
them. 89. Saying, 'I am offering this to the manes', he should
78-81. Listen O king, as to who are to be appointed at a keep all that in the southern direction. Then having restrained
Pdrvana: a Brahmana who keeps the fires; one who has returned himself, he should, in front of him, thrice make offerings in
from the preceptor's house and become an initiated householder; honour of the manes.
one who has studied the Trisuparna; one who knows the six 90. The length of these (fires) should be of the measure
limbs of the Veda; one who is well-versed in the Vedas or his of twelve angulis and the breadth should be four ahgulis.
son; one who is proficient in the ritual; one who knows He should also make three laddies of Khadira wood, fixed
everything; one who possesses (the knowledge of) the Vedas; with silver. Its length should be a cubit; it should be
one who knows the incantations, endowed with knowledge and smooth, excellent and its end should have the shape of the
belonging to a good family, Trindciketa; Trimadhu; well-settled in hand.
 Padma Purana 1.9.103-115
78 79

91. He should make the vessels of water of bell-metal, and 103. Then placing the darbhas he should place serially one
also a wooden stick (for stirring up the Cam) and sacred fuel pinda each on all the darbhas. Then he should offer libation on
and Kusa. the darbhas by uttering his name and family.
92. Making the sacred thread hang down towards the left 104-105. Then he should touch the darbhas meant for the
part of the body over the right shoulder he should slowly place paternal ancestors of the 4th, 5th and 6th degrees; and also he
all (these things, viz.) pots containing sesamum, a good piece should mutter prayers and having worshipped (the brahmanas)
reverentially with fragrance, incense etc. he should again wash
of cloth, incense and unguent at his right hand.
(his hands etc.).
93-94. Having procured all these, he should, at the
northern part of the house, on the ground besmeared with cow- 106. Having thus invoked all that he, maintaining a fire,
should also offer the spoon with water, and with Vedic hymns
dung and encircled with cow-urine, wash with water (mixed)
as mentioned. Then the wise man, preparing KuSas should offer
with whole rice grains and flowers, the feet of the brahmanas them to the manes.
when they are duly seated on Darbha-seats, saluting them
107-108. Then preparing pindas etc. he should invoke and
again, placing his sacred thread once on the right and once on allow (the deities) to go. Then taking portions from the pindas
the left shoulder. serially and feeding these very brahmanas first, the man should
95. Having (thus) seated the brahmanas, who have sipped praise the food, desired (by the brahmana) and pure.
water, he should invite them. 109. He should, remembering Narayana Hari, avoid wrath.
96. He should give food to two brahmanas for a rite in Knowing the brahmanas to be pleased he should again distri-
honour of gods, to three for a rite in honour of the manes or buteall kinds (of food).
one at each of these two rites, even though he is rich; a wise 110. Then picking up food, he should place it on the
man should avoid multiplying (the number). ground with water and sesamum. When they have rinsed their
97. Having first performed the worship in honour of gods mouths, he should again offer water and flowers and whole rice
grains.
and having made to them respectful offering, permitted by the
wise brahmana he should duly make offerings into fire. 111. Then declaring the oblation of food to the manes he
should worship the pindas. He should complete (the Srdddha) by
98-99. Performing all rites according to the rules in the
honouring the gods, otherwise the Srdddha perishes.
Grhya-sutras of his branch the wise brahmana should (offer
112-114. Having given leave to the brahmanas and going
worship) to satisfy Agnlsoma and Yama, when the southern
round them keeping them to his right, and desiring the southern
fire is kindled, that is not the same fire. Then the best
direction and mentioning the manes the man (should pray) :
brahmana changing the sacred thread from the left shoulder to "May our donors increase; may the Vedas flourish; may our
the right should do the sprinkling round of water silently and progeny increase; may our faith not go away from us; may we
without uttering any ritual formula etc. be able to give much; have ample food; may we have guests;
100-101. Then taking from it (some fire) discriminately he may sufficient be ours (i.e. come to us); may we not beg of
should prepare the Pindas and offer water. He should offer water anyone."
from the water-pots with his right hand. Being restrained and 115. This is called the Anvaharya (i.e. the monthly Srdddha
free from hatred he should offer all this. performed in honour of the manes on the day of the new moon).
102. Carefully drawing a line he should, facing the south, As it is said on the new moon day it is also said to be performed
offer oblations in honour of the manes and (after feeding the on other days.
brahmanas) (give them water for) washing (their hands etc.)
 Padma Purdna 1.9.127-138 81
80
127-131. These are said to be the Tuga-tithis and favourable
116. The pindas should be given to a cow, a goat or
for 'the fortnight of the manes'. So also Srdddha should be offered
brahmanas or may be cast into fire or water, or near the ram
on the Mannantara tithis i.e. the ninth of the bright half of Asvina,
part. the twelfth of the bright half of Kartika, the third of the bright
117. He should make his modest wife eat the middle pinda. half of Caitra, the third of the bright half of Bhadrapada, the
(If this is done) the manes deposit a foetus into her womb which new moon day of Phalguna, the eleventh of the bright half of
would increase the sons and (other) progeny. Pausa, the tenth of the bright half of Asddha, the seventh of
118. Till the brahmanas are dismissed the oblation should the bright half of Mdgha, the eighth of the dark half of Srdvana, and
stand (should not be removed). Having performed the rite in the full moon days of Asddha, Kartika, Phalguna and Jyestha. These
honour of the manes, he should then make an offering to all are Manvantara tithis making the gifts inexhaustible. A restrained
gods. man should give on these days at least water mixed with
119. He should then calmly eat the food partaken of by sesamum.
the manes, along with his dear persons.
120. One who performs a Srdddha or eats at it should 132. The manes say that the secret is that such a man has
avoid eating again, should avoid journey, (or) going in a performed Srdddha for a thousand years.
vehicle, exertion and coitus, study, quarrel and sleep by day. 133. A wise man should offer Srdddha on the full moon
121. Thus one should offer Srdddha to anyone of the three day of Vaisakha and on fast days, during festivals and in
castes, when the sun is in the zodiacal sign, viz. Kanyd, Kumbha sanctuaries, at sacred places and in cowpens, in islands, gardens
or Vrsabha and always in the dark fortnights. and houses, in solitary places that are besmeared.
122. Wherever Sapinda Srdddha is to be offered it should 134. Politely he should invite the brahmanas, endowed
always be offered according to this procedure by one who with character and (good) behaviour and virtues and age and
maintains a fire. form, either on the previous or the same day.
123. Hereafter I shall explain (to you) the Sddhdrana
Srdddha as told by Brahma and giving enjoyment and salva 135. Even though he is very rich he should feed two
brahmanas at the rite in honour of gods and three at the rite in
tion.
honour of manes or one brahmana at (each of) the two; he
124-126. (Srdddha should be offered) during the solstices
should not indulge in multiplying (the number).
and the sun's equinoctial passage, on a new moon day, and
during the sun's passage from one zodiacal sign to another; on 136. Having worshipped the Visvedevas with barley (-flour)
an astaka (i.e. a collection of three days, viz. 7th, 8th and 9th and flowers after offering them a seat, he should fill a couple
beginning from the seventh day after the full moon, new moon of pots (with water) and place it on the darbha-h\a.&es.
day, and the 15th day of the dark half, and on the days of
Ardrd, Maghd and Rohinl when the materials and brahmanas 137. Reciting (the hymn) 'San no devih' (may the deities
are available; on Gajacchdyd day (when an elephant's shadow be to our welfare) he should offer water; reciting 'Tanah asi'
falls in the east), on the Vyatipdta (i.e. new-moon-day when it (you are barley) he should offer barley grains. Having wor
falls on Sunday and when the moon is in certain Maksatras), on shipped Visvedevas with sandal and flowers he should place
a rainy day, on the day of Vaidhrti (i.e. the day of the them.
conjunction of the sun and the moon), the third of Vatidkha, 138. Having invoked them with these two (incantations)
the ninth of Kartika, the fifteenth of Mdgha, the thirteenth of 'Vifoedevd sah', he should scatter the barley-grains.
Bhadrapada.
82 Padma Purdna 83
1.9.151-164
139. Reciting 'you are barley, the king of grains dedicated
151. With the (hymn) 'Usantastvd' he should keep the
to Varuna, and mixed with honey, destroyer of all sins, holy
food in his hand on the darbha, along with subordinate dishes,
and praised by the sages', and adorning them with sandal and
vegetables etc., and eatables of various kinds.
flowers he should scatter them.
152. Brahma said that food with curds, milk, ghee made
140-141. Having (thus) worshipped them and having cast from cow's milk, and with sugar pleases all the manes for one
away the sandal etc. he should commence the rite in honour of
month.
the manes. Making seats of darbha etc. he should first consecrate
153. They are pleased for two months with the flesh of
three pots; putting the darbha blades in them he should sprinkle
fish, for three months with the flesh of deer, for four months
water reciting the incantation 'San no devih'. Reciting 'Tilosi
with the flesh of ram and for five months with bird's flesh.
(you are sesamum), he should again put sesamum, sandal etc.
154. They get excellent satisfaction for six months by pig's
142. He should make a pot made from a tree or of leaves flesh, for seven months by red goat's flesh, for eight months by
or of silver or gold. a lamb's flesh.
143. A golden pot or a silver pot or a copper pot is said to 155. The flesh of a spotted antelope gives (them) satisfac
be the pot of manes; or even the mention of silver, seeing it or
tion for nine months. They are satisfied for ten months with the
its gift (delights them).
flesh of boar and buffalo.
144. Even water given with faith to these manes in silver
pots or pots (of metal mixed with) silver becomes inexhaustible. 156. (They are satisfied) for eleven months with the flesh of
hare and tortoise; for a year with cow's milk or sweetened milk.
145. Even now among the pots meant for (making offer
ings to) manes, one having silver in it, is excellent and dear to 157. They are satisfied for fifteen months with hog's flesh
the manes, since it has originated from Siva's eye. and satisfaction for twelve years is brought about by the flesh
of rhinoceros. Eternal satisfaction comes by the potherb ocimum
146. Thus securing the pots as available, he, without ill-
feeling, should place the darbhas in his hand reciting the sanctum and also by the flesh of a rhinoceros.
incantation 'yd divya'; (mentioning) the name and family of 158. The old deities—the manes—say, 'Whatever cow's
the manes (he should say) 'I shall invoke the manes'. milk, curds and sweetened milk, mixed with honey is offered
147. When they (brahmanas) say 'all right' he should in becomes eternal'.
voke the the manes with the two res 'Uhntastvd', 'Avantu (nah 159. One should narrate the passages sacred to the manes
pitarah)'. and all the Purdnas.
148. Having made a respectful offering with (the incanta 160. So also the various eulogies of Brahma, Visnu, Arka
tion) 'Yd divya', he should offer sandal etc. First the darbhas, andRudra, oflndra, Isa, Soma and Pavamana, according to
then apiece of cloth should be offered, and a resting place from his ability.
the beginning. 161. So also Brhadrathantara, Jyesthasdman, Rorava, and
149. Keeping (these) in the pot meant for manes, then propitiatory passages and Madhu brdhmana.
having bent he should keep it to the north. Saying, 'You are 162. So also Mandala brdhmana which is agreeable. He should
the place for the manes' he should serve up meals (to the
narrate all this to the brahiuanas and himself.
brahmanas).
163. He should listen to the chapters from Bhdrata very
150. There also he should first, free from ill-feeling, per
form the rite with reference to fire. Holding the pots of the dear to the manes.
food with both hands he should serve up (the brahmanas). 164. O Prince, when the brahmanas have eaten, he should
bring carefully food of all kinds and water etc. He should
spread it on the ground before the brahmanas who have eaten.
84 Padma Purina 1.9.176-188 85

165. 'Those who in my family were Agnidagdhas (i.e. a 176-177. He should say, 'May the manes be amiable', when
class of pitrs, who, when on earth, maintained a sacred fire) the brahmanas in return say, 'May they be so'; 'May my family
and those who were not, may be pleased with (the food) given increase', when they in return say, 'Let it be so'. He should
on the ground and may get the highest place as a result of make the complimentary present after devoutly lifting up the
satisfaction. pindas.
166. This food is offered on the ground for the satisfaction 178. The remainders should remain till the brahmanas are
of those who do not have mother, father, brother, not a friend; dismissed. Then he should make the domestic oblation (i.e.
since they may go in for abstract meditation from wherever offering of the remnants to all creatures and household deities),
they are.' This is the settled practice.
167-168. Giving a seat to them who died without any 179. The remnant on the ground, the portionof the pindas,
purificatory rite being performed over them, also to the rela- is said to belong to honest and diligent servants.
tives who have left the family, and partaking of the remaining; 180. This act of satisfying was formerly prescribed by the
knowing them to be satisfied one should offer water on the manes for those not practising any vow, and for the sonless and
scattered (food), when the surface of the earth is besmeared the wifeless, O King.
with cow-dung, cow-urine and water. 181. Then standing ahead of the seat and washing the
169. Placing carefully the darbhas with their tips facing water-pot, one should dismiss with the tip of a Kus"a muttering
the south he should offer the pindas of all the varieties as in 'Vdja, Vaja\
the rite in honour of the manes. 182. He should circumambulate and walk eight steps with
170-171. After washing (his hands etc.) the man uttering his relatives, sons and wife.
his name and family, offering flowers etc., doing the washing off 183. Then returning and saluting, he, knowing the incan
again, with the thread on the left and then the right shoulder tations, employing the fire, should offer the Vaisvadeva (rite) and
should go round thrice. One should perform with darbhas in make the daily offering.
one's hands the rite in honour of one's mother like that of 184. Then at the end of the VaiSvadeva (rite) he should,
one's father. along with his servants, sons, relatives and guests eat what was
172. In the same way the wise one should burn the lamp enjoyed by the manes.
and should worship with flowers; then when they have sipped 185. Even one who has not undergone the thread ceremony
water he should, having sipped water, offer water once. should offer this Srdddha called Sddhdrana (general) fulfilling all
desires on all parvans (the eighth and fourteenth day of each
173. Then he should offer flowers and whole rice-grains
and inexhaustible water along with sesamum and uttering the month and the days of the full moon and new moon).
name and family and should give presents according to his 186. Even one without a wife or while journeying, or even
capacity. a Sudra should devoutly offer the Srdddha according to this
174. He should give cows, land, gold, garments, large beds procedure, without the accompaniment of the sacred prayers.
and whatever is dear to the brahmanas, to himself and to the The third Srdddha that is enjoined is Vrddhisrdddha leading to
mane. prosperity.
175. Void of perfidy due to wealth he should have love 187-188. In a festival or a happy sacrament, at a sacrifice or
for the manes, then should do the recitation of 'Svadha and an auspicious celebration like marriage one should first worship
offering of water to Visvedevas. Offering prayers to the brah the divine mothers and then the manes, then one's mother and
manas the wise one should accept blessings from them. then the Visvedeva, by circumambulation and with curds, whole
rice-grains, fruits and water.
86 Padma Purana 1.10.6-20 87
189. He, facing the east, should offer the earlier and the days, that is said to be his provender since it gives him great
later pindas. He should declare 'It is accomplished' and should joy-
make respectful offering to two brahmanas. 6. Since the dead person is taken to the city of the dead at
190. The brahmanas should be honoured in pairs with the end of twelve days, he sees (is able to see) his son and wife
pieces of cloth or clothe etc. in the house for twelve days.
191. He should speak auspicious things to the brahmanas. 7. Therefore, for ten nights (and days) water removing
In the same way a wise Sudra should always perform the the fatigue of j ourney should be offered in the sky for the
general Vrddhi-Sraddha (an offering made to manes on prosperous cessation of all tormentation.
occasions such as the birth of a son) and make presents with 8. Then on the eleventh day a man should feed eleven
salutation and incantations. brahmanas; so also at the end of the defilement due to the
192. The lord said : 'For a Siidra, giving gifts is the prin birth of a child in the family.
cipal thing, since all his desires are fulfilled by giving in 9. In the same way, on the next day he should perform the
charity'. Ekoddista. Invocation or preparation of fire is not done there
according to the procedure and may be without worship offered
to gods.
10. (For it) only one Kusa-r'mg, one object and one pinda
are laid down. First he should say '(Please) be near', and then
CHAPTER TEN should offer water with sesamum.
The Greatness of Pitrs 11. He should say, 'May it be well with (us)' and should
take interest in scattering (the food) and offering it.
Pulastyasaid : 12-14. With this procedure he should do all this month
1. I shall now explain the Ekoddista (a Sraddha performed after month. On the second day after the defilement due to
for one definite deceased individual, not including other birth is over, he should present an unusual bed, so also a golden
ancestors) described by Brahma formerly as to how the sons image along with fruits and cloth. Having worshipped a brah-
should perform it till the purification from personal defilement mana couple adorned with various ornaments and seating them
caused by the death of the father. on the bed he should make a respectful offering of honey mixed
2. For a brahmana the defilement caused by the death is with curds and milk to the couple from a silver pot.
said to be for ten days; for a ksatriya it is for twelve days, for 15. Taking a bone of the forehead, pounding it and mixing
a vaisya it is for a fortnight and for a sudra it is for one month it, and with devotion to the manes, he should make the couple
on the death of a Sapinda. drink it.
3. In the case of a child dying before the tonsure-ceremony 16. This alone is the procedure as observed by the best
is performed, the defilement (i.e. mourning period) is for a brahmanas living in the mountains. Due to it (i.e. the couple's
night only. Afterwards it is said to be three nights. sitting upon it) the bed is defiled and so should not be accepted
4. It should always be like this also at the time of birth by best brahmanas.
in all castes. After the collection of bones (i.e. the ashes after 17. If it is accepted it again requires sanctification—(such)
burning a corpse) touching (one another's) body is laid down. a bed is condemned everywhere in the Veda and the Purana.
5. One should give pindas to the dead person for twelve 18-20. Those who accept it all go to hell. Those who un-
knowingly touch (such) a bed woven with excellent texture and
 Padma Purana 1.10.32-43 89

used by a couple go to hell. One should enjoy by means of a 32. Then the knower of the procedure and giver of the
new Srdddha, and after having enjoyed should practise the Srdddha should perform the Ama-srdddha. With that he should
Cdndrdyana vow. Sons should always perform it out of their make the offering and offer the pindas into fire.
devotion for the dead ancestors. One should present a bull (to 33. When with three pindas he performs sapindikarana, then
a brahmana) or an auspicious tawny cow should be presented. after one month or three months, the person to whom the
21-23. O prince, till one year is over, he should give a Srdddha is offered becomes free from bondage.
jar of water along with eatables. Then when the year is 34. Even a free soul gets a share in the offerings by sprinkl
complete there should be Sapindikarana preceded by water with ing with a Kuia blade. The dead ancestors beginning from the
sesamum. After the Sapindikarana, since the dead person be- fourth are lepa-bhdja, and the first three share the pindas.
comes the enjoyer of the Srdddhas offered on the parvan, a 35. The offerer of the pinda is the seventh among them
householder should have Sapindikarana in rites preceded by the and the seven are called sapindas.
Vrddhi {Srdddha). One should perform the Sapindikarana Srdddha
after the rite in honour of gods. Bhisma said:
24. In it (i.e., this Srdddha) he should invite the dead 36. In this world how should people make offerings to gods
ancestors and should indicate the dead person separately. He and deceased persons? Who generally accept these in the world
should keep (ready) four pots with sandal, water and sesamum of manes? With which (signs) are they enumerated? If on the
for respectful offering. earth a brahmana is fed or if offering is made into fire how is it
25-26. He should sprinkle the pot for the dead person kept that the dead with good and bad minds enjoy that food?
among the pots meant for the manes. Similarly, being solely Palastya said :
devoted to the manes and having prepared four pindas for the
3 7. The fathers are of the form of Vasu; and the grandfathers
dead, with the two incantations 'Ye samdnd' he should divide
the pindas into three parts. And with this procedure he should are Rudra. Similarly, the great-grandfathers are Aditya. So says
offer them preceded by the respectful offering (of water etc.). Vedic text.
38. The (mention of) the name and family of the manes
27. Then the fourth one that attained the status of manes takes to them the offerings meant for divinities and manes.
obtains immortality among the Agnisodttas etc. 39. One should devoutly understand the truth about the
28. After the Sapindikarana, a separate offering is not to Srdddha offered with incantations. The Agnisvdttas and others
be made to him. The pinda should be offered to him who has are kept as their chiefs.
(now) settled among the dead ancestors.
40. The names and families also of those to be born are
29. Since then on Sarhkrdnti or on the days of solar and
controlled by them. This worship when accomplished pleases
lunar eclipse, he should perform the Tripinda Srdddha with
beings.
the Ekoddista.
41. If the father or the mother or an elderly person is in
30. On the day of the death anniversy of a person one who the heaven due to good deeds, their food (i.e. food offered)
moves without the Ekoddista harms the gods and manes and becoming nectar goes to them even in their godhead.
also his brothers. 42. It takes the form of a repast if they have became (i.e.
31. If a man performs a pdrvana (a general ceremony of are born as) demons, and turns into grass if they have become
offering oblations to all the manes) on the day of the death of a (i.e. are born as) beasts.
person, he has a downward fall, from which the dead person may 43. The food offered at a Srdddha stands by them by be
get release if he gets contact with the course to heaven. coming air (even) if they have become (i.e. born as) serpents.
 90 Padma Purdna 1.10.55-69 91

It turns into a drink if they have become (i.e. born as) Yaksas 55. He employed, in (due) order two brothers (to receive
and becomes flesh if they have turned into fiends; similarly it offerings made to) gods, three (to receive offerings made to)
becomes a drink if they are demons and becomes blood like manes, employed one as the guest and himself became the
water if they have become ghosts. performer of the Sraddha.
44-45. If they are born as human beings it turns into food 56. Being devoted to his dead ancestors, he performed the
and drink; it is (thus enjoyed) in many ways by the enjoyers. Sraddha with (the recital of) the sacred texts.
The flower of Sraddha is said to be sexual power in a lady and 57. Then they free from fear, went (to their teacher) and
the husband's ability to feed others. It is the power accompanied told him: "(Your) cow was killed by a tiger; (please) take back
by prosperity; it is to give handsomeness, and health; and the this calf".
fruit is union with Brahman. 58. In this way the seven ascetics fearless due to their
46. O King, when the hosts of the manes are pleased they depending upon Vedic power in (doing) the cruel deed, had
grant (long) life, sons, wealth, knowledge, heaven, final release consumed the cow.
and pleasures and kingdom also. 59. Then after having died in (due course of) time, they
47. It is heard that Kausika's sons after having five exis were born in Dasapura. Transformed into the state of manes,
tences reached the highest place, viz. that of Brahman. they remembered their (former) existence.
Bhisma said : 60-61. Then understanding the true character of asceticism
48. How did the sons of Kausika obtain the best union and giving up life religiously not being seen by people, dying
(with Brahman) after having five existences? How does the near a sacred place, they were born as deer on the Kalafljara
destruction of (the bondage due to one's) deeds come about? mountain. Having secured, through knowledge, contemplation
of the Supreme Spirit, they gave up those bodies also.
Pulastya said :
62. With indifference to world produced in their minds
49. In Kuruksetra there was a great high-souled sage they died by falling (from the mountain). The seven ascetics were
Kausika by name. Listen to the names and deeds of his sons from born as Cakravaka (birds) in the Manasa lake.
me (i.e. as I tell you) : 63-64. By name and by deeds they were: Sumanas. Kusuma
50. Svasrpa, Krodhana, Himsra, Pis'una, Kavi, Vagdusta,. Vasu, Gittadarsi, SudarsI, Jnata and Jnanaparaga. They loved the
and Pitrvartin. They were then the disciples of Garga eldest brother and (all) the seven were holy due to control of
51. When their father died, they had to face a great mind. Out of them three of unsteady minds had swerved from
famine; there was also drought causing great fear to all the world. the path of yoga-
52. Those (Kausika-sons), whose wealth was their penance, 65-69. Then one of the aquatic birds—brahmanaPitrvartin,
protected in the forest, (Garga's) milch-cow by his order. 'We devoted to manes who performed the Sraddha, seeing the bright,
are very much oppressed by hunger, (so) we shall eat up this strong and brave king Anuha of the Paflcala family accompa-
tawny cow'. nied by ladies, sporting with various enjoyments, having a large
53. When they were conceiving this sinful idea, the youn army and vehicles, desired the kingdom (i.e. to be the king).
gest brother said: "If she must be killed, then utilize her for Seeing (Anuha's) two ministers, the other two best brahmanas
a Sraddha. When she will be utilized for a Sraddha, our sin will desired to be his ministers. One of them became Anuha's son
certainly perish". (who came to be) known as Brahmadatta. The minister's sons
54. When Pitrvartin was permitted by his brothers with the also came to be known as Pundarika and Subalaka. Brahmad-
words 'Do so' he, being concentrated, performed the Sraddha atta was consecrated in the excellent city of Kampilya as the
by utilising her.
Paficala King.
 92 Padma Purdna 1.10.84-98 93

70. He was devoted to his dead ancestors and performed 84. Granting this, O you auspicious one, you should always
Srdddha, knew (the path of) Yoga (contemplation of the Supreme show favour to me.
Spirit) and read the minds (of others).
71. His wife, the queen, was the daughter of Vasudeva. She Hearing these words she then became pleased.
was well known as Sannati and was the same tawny cow (in the 85. The she-ant offered herself to the fascinating one.
former existence). Brahmadatta too, conversant with the sounds of all animals due
72. Being engaged in deeds relating to manes she became to the efficacy of the deeds (in his) former (existence) knowing
the expounder of the Vedas. The king ruled over the kingdom all that, smiled in amazement.
with her.
73. Once he went to a garden with her, and (there) he saw Bhisma said :
a couple of insects (ants) engaged in love-quarrel. 86. How did king Brahmadatta know the (meaning of the)
74. The he-ant with his body tormented with sex love said sounds of all (animals)?
in a faltering tone to the she-ant in front of him and with her 87. Where did the group of the four Cakravakas live? O
face hung down: omniscient one, tell me all that and (tell me) in which family
75-76. "Nowherein the world there is a loving female like that (group) of good vows was (born)?
you, slender in the waist, of large hips, of expansive breasts, of Pulastya said :
an excellent gait, having a golden complexion, of a charming 88. O king, the Cakravakas were born in the same city as
face and sweet smile; your face is sweet like jaggery and sugar.
the sons of an old brahmana and all they—the wise brahmanas—
77. You eat after I do and bathe after I bathe. You are
remembered their (former) birth.
distressed when I go oa a journey and you are uneasy with fear
when I am angry. 89. They were the sons of a brahmana named Sudaridra,
90. Their names and deeds befitted them: Dhrtiman,
78. Why is that, O auspicious one, you always remain with
TattvadarsI, Vidyavarna and Tapodhika. The brahmanas had
your face hung down?" She with blazing anger said: "What are
you speaking? a mind to practise penance.
91-93. The best brahmanas said: "We shall attain great
79. You ate the powder of the modakas without me. Being
passionate you gave it to someone else". superhuman power". Hearing these words of them, Sudaridra,
a great ascetic, said with piteous words: "What is this, O sons?"
The he-ant said : He said to them "O sons, this is a failure in your duty; forsaking
your old father, living in a forest, what merit, what scope will
80-81. O you of excellent complexion, due to similarity you have by doing this?"
with you I gave it to other ant; O you beautiful lady, please 94-98. They said: "O father, we have arranged for your
forgive (this) one fault of mine; O you of charming breasts, I shall subsistance; listen to our words. The King (here) maintains
not do so again; give up your anger. Verily I touch your feet an old vow. He will give much wealth, a thousand villages to
(i.e. I salute you), please be pleased with me.
you who (should) tell him in the morning, 'Those who were
82. O you of beautiful hips, when you are angry, death brahmanas in Kuruksetra, who were hunters in Dasapura, they
would stand before me; Oyou of charming thighs, when you are
became deer on the Kalanjara (mountain) and Crkravakas in
pleased, all my desires are fulfilled.
the Manasa (lake)'. Speaking thus to the father they went to
83. O you of beautiful buttocks, drink (i.e. kiss) fully the the forest for (practising) penance. O King, that old (brahmana)
face of me who am always passionate like the full moon and
too, went to secure his object. Formerly, Vaibhraja, named
resembling nectar in taste.

:i .!
 94 Padma Purana I.10.H2-125 95

seven nights. Brahma while wandering in the city in the

Anuha, the lord of Paficala, desiring a son, engaged in severe
morning, said to him at the end of his (King's) dream:
penance, propitiated eternal Brahma, the lord of lords.
112-113. "Your beloved will learn every word from the best
99. Then after along time Brahma was pleased with him
of brahmanas." Saying so, Brahma disappeared. Inthemorning
(and said to him); "Well-being to you; choose a boon—the
desire of your heart". the king moving out of the city with his minisrers and wife saw
the old brahmana, saying (something) and coming before (i.e.
Anuha said : towards) him.
100-102. O lord of gods, give me a son of great strength 114. The brahmana said: "Those sages who were the chief
and valour, master of all lores, religious, and best among the brahmanas in Kurujangala, fishermen in Dasapura, and deer in
devotees. Give me a son, a devotee and one who would know Kalanjara mountain and the seven Cakravakas in the Manasa
(the meaning of) the sounds of all beings. lake, they are living here".
115. Hearing these words of him, he fell down with grief
The lord, the universal soul, said to him: "Let it be so," and and recollected his (past) birth; the minister's two sons also
disappeared there only when all the beings were seeing (i.e. in the (remembered their past birth).
presence of all beings). Then he had that brave son, Brahmadatta. 116. That boy Babhravya who knew all sciences, came to
103. (He was) compassionate to all beings, and was more be known as Paflcala in the worlds and was the expounder of
powerful than all of them; he knew (the meaning of) the sounds the science of love.
of all beings and was the lord of lords of all beings. 117. Pious Pundarika too, the founder of the science of
104. Due to his inherent power, he, naturally disposed to Veda, recollected his former birth and through grief fell before
concentration of mind, came to the he-ant to that place where them in the same way.
the couple of the sporting ants had remained. 118. 'Oh ! Due to passion, we had, due to the bondage of
105. Then that Sannati, seeing him smiling and very much our actions, fallen from our (proper) deeds'.
amazed, suspecting something, asked the king:
119. The three, well-versed in Yoga, having thus lamented
Sannati said : again and again, repeatedly praised with wonder the greatness
of Srdddha.
106. OKing, why this untimely smile? I do not know the
120. The king, then having given (the old brahmana)
reason for which you have smiled untimely.
wealth with many villages and having dismissed him, full of joy,
107-108. The prince told her the words of the ant. "O you due to (having received) wealth, consecrated on the throne his
of excellent face, this sympathetic smile has sprung up from son, Visvaksena by name and endowed with kingly qualities.
great interest; O you of bright smile, there is no other reason 121-123a. Then all the best ascetics, Brahmadatta and others,
for my smile". The queen did not agree with him, She said: devoted to their parents and free from hatred, went to the water
"You are telling a lie. of the Manasa lake. Sannati too, was glad saying "O King, I
109. You laughed at me only. NowIwon'tlivewithyou.How pointed out to you all this and the fruit of abstract meditation—
can a mortal, who is not a god, understand the talk of ants? that is seen".
110. Therefore, today you laughed at me only. What else 123b. Then (in the sequel) praising her the king said:
(can be said) ?" 124. "It is so; through your favour I have obtained all this
111. The king, unable to answer, desiring to know (seek) fruit."
Hara's advice observed, remaining pure, his (Hara's) vow for 125. Then all these residents of forest, contemplating on
 96 Padma Purdna 1.11.8-21 97

the Supreme Spirit, obtained, by the strength of their penance, 8. That is the Naimisa forest where formerly the rim of the
the highest place through the aperture in the crown of the wheel of Dharma wore out. It is waited upon by all (other)
head. Tirthas.
126. Thus the ancestors, when pleased, give men (long) 9. There also one can have the sight of (Visnu in his)
life, wealth, knowledge, heaven, final release and pleasure, and Varaha (incarnation). One who goes there, goes, with his soul
also son and kingdom. purified, to the city of Narayana.
127. O king, one who reads out to brahmanas or listens to 10. Another sacred place isKokamukha; Indramarga is
or reads this Pitr-mdhdtmya (greatness of the ancestors) of also noted (as a Tirtha). Another Tirtha is Pitr-tirtha (sacred to)
Brahmadatta, is honoured in heaven for a full hundren crores Brahma, manifesting his existence.
oiKalpas (Kalpa=432 million years of mortals). 11. That lord Brahma resides in Puskara forest. The sight
of Brahma is most prosperous and gives the fruit in the form of
final release.
12. Krta is (one more) sacred place of great religious merit
and it destroys all sins; where Janardana, the first Narasirhha
CHAPTER ELEVEN (resides).
13. Iksumati is a sacred place auspicious to the manes; at
A List of Sacred Places the confluence of the Ganges and Jumna the manes are always
Bhisma said: pleased.
14. Kuruksetra has great religious merit; where the path
1. During which portion of the day should the performer (to heaven) is also noticed. Even now (this) tirtha, sacred to the
of a Srdddha perform it? O brahmana, what are the sacred places manes, fulfils all desires.
in which Srdddha performed gives abundant fruit?
15-16. O King, (there is another sacred place) called Nila-
Pulastya spoke : kantha, sacred to the manes. Similarly other tirthas are:
2-3. The sacred place named Puskara, is said to be the Bhadrasaras, Punyasaras, and Manasa. So also Mandakinl,
greatest. Presents or offerings made there, or muttering done Acchoda, Vipasa, and SarasvatI, Sarvamitrapada, Vaidyanatha
there certainly becomes endless. It is always dear to the manes giving great fruit.
and is regarded as great by the sages. 17. River Ksipra is similarly sacred; so also Kalanjara is
4. So also, O king, Nanda., Lalita, so also the sacred place, auspicious; (other tirthas are) Tirthodbheda, Harodbheda,
viz. the auspicious Mayapurl, so also Mitrapada; Kedara is Garbhabheda, Mahalaya.
still better. 18. Bhadresvara, Visnupada and Narmadadvara, Gaya;
5. Gaftga.sa.gara is also said to be an aupsicious sacred place the great sages say that they resemble (one another) (are equally
composed of all sacred places; similarly Brahma-tlrtha is meritorious) because of the offering oipindas i.e. asfaras offering
auspicious having the water of Satadru. of pinkos goes.
6-7. There is a sacred place named Naimisa giving the fruit 19. These places sacred to the manes remove all sins, even
of all sacred places. On (the bank of) Gomati there is a sacred of those people who remember them; then what about those who
place called Gaftgodbheda, where Brahma, Visnu and (Siva) offer Srdddha (at these places) ?
the trident-holder came up; where golden gifts are offered, and 20-21. Orhkara is (another) place sacred to the manes; so
Hara with eighteen arms (lives) . also Kaverl and Kapilodaka; Sambheda on (the bank of) the
 98 Padma Parana 1.11.35-50 99

Candavega (river); so also Amarakantaka; bath etc. in it gives 35. Even their sight gives religious merit and they instantly
merit whichis double that of Kuruksetra. (Another) well-known remove sin. Tungabhadra is a holy river; so also is Gakrarathl.
sacred place is Suklatirtha; Somesvara is a great Tirtha. 36. Bhlmes'vara, (and rivers) Krsnavena, Kaverl and
22. It removes all ailments, is meritorious and gives a Anjana.. River Godavari is holy; Trisandhyapiirna is the best.
crore times greater fruit by (one's) offering Srdddha, giving 37. The tirtha named Tryambaka is a complete and excel
gifts, performing sacrifice or reciting sacred texts in its vicinity. lent tirtha and is respected by (i.e. superior to) all other sacred
23. Another sacred place is by name Kayavarohana where, places. Here the terrible three-eyed lord (i.e. Siva) himself
in the auspicious dwelling place of Brahmanas, there is a lovely resides.
form of the trident-holder, lord of gods. 38. Srdddha offered at these places is a crore times merit-
24. It has become extremely meritorious; similarly the giving; O king, even by remembering these (places) sins go away
river Carmanvati (is a tirtha) ; Sulatapl, Payosnl and the con in a hundred ways.
fluence of Payosnl (with fSulatapi). 39. The river Srlparna is holy, so also the Vyasatlrtha is
25. Mahausadhi, Carana and the meritorious Mahavena unparalleled. So, also Matsyanadi, Kara and Sivadhara.
flowing to Nagatirtha; so also Mahasala. 40. There is the well-known Bhava-tirtha and the eternal
26. So also Gomati. Varuna is a great sacred place of Agni. Punyatirtha. Similarly there are the holy Ramesvara and
Bhairava, Bhrgutunga and Gauritlrtha are incomparably the Venapura and Alampura.
best. 41. The famous Angaraka, and Atmadarsa and Alambusa;
27. (Then there is) a sacred place by name Vainayaka; so so also Vatsavratesvara and the great Gokamukha.
also the best tirtha Vastresvara. Similarly (there is the tirtha) 42. Govardhana, Hariscandra, Puralcandra, Prthiidaka,
named Papahara and there is the holy river Vetravati. Sahasraksa, Hiranyaksa, so also the river Kadali.
28. (The tirthas) Maharudra and Mahalinga (are other 43. The (other) names are: Laksmana-tirtha, Indranila,
sacred places) and the great river Dasarna. So also Satarudra, Mahanada; so also Priyamelaka.
Satahva and the city called Pitrpada. 44. These also are very much recommended for the per
29. (River) Angaravahika and the two big rivers Sona and formance of irdddha, since it is said that in these holy places all
Gharghara, the holy river Kalika and the auspicious river gods are present.
Pitara. 45. Presents made at all these become a crore times more
30. These are sacred places for manes which are recommen fruitful. Similarly there is the river Bahuda, so also the auspi
ded for bath and for making presents. Srdddha offered here is cious Siddhavata.
said to have an inexhaustible fruit. 46. And the holy place Pasupata, similarly river Paryatika.
31. The river Satavata, so also Jvala and Saradvi. Dvaraka, Presents made at all these places become a crore times greater.
Krsnatlrtha and the Northern Sarasvati. 47. So also the Paficatirtha where the river Godavari,
32. River MalavatI; so also Girikarnika; so also the flowing towards left, comes in contact with Linga-sahasra.
Dhiitapapatirtha in the southern ocean. 48. The place sacred to Jamadagnya is the best place for
33. Gokarna and Gajakarna; similarly the auspicious river (getting) final release; where the river stands ready due to the
Cakra. Srisaila, Sakatlrtha and then Narasimha. fear of an adversary.
34. So also Mahendra, Pnnya and the holy Mahanadl. 49. That is the holy place for making offerings to gods and
A sraddha offered at these places also is said io give unending manes and has a host of the celestial nymphs.
fruit. 50. So also Sahasralihga and excellent Raghavesvara with
the sacred river Indrakala; there Sakra had formrely gone.
100 Padma Purina 101
51. Having killed Namuci he reached heaven by (practis 65. The holy place Visayaradhana and the sacred river
ing) penance. Sraddha offered here by men gives inexhaustible Punahpuna, where the (following) verse composed by Brahma
fruit.
is (still) floating.
52. The sacred place Puskara, so also Salagrama; then
66. 'If someone desires many sons he should go to Gaya;
the well-knwon Sonapata where there is the abode of Supreme
one should either perform a horse-sacrifice or should let loose
Being.
a bull at the Nil a (mountain)'.
53. Then (thereare) the Sarasvatatlrtha, and Svamitirtha
also; then the holy river Malandara, so also Kausiki and 67. This is the verse floating at the sacred (and other)
Candraka. places; all men, O best king, came saying:
54. Then (the river) Vidarbha, and Vega and Payosnl 68. Will any son from our family go to Gaya, who, will
flowing towards the east. Kaverl flowing in the northern dire propitiate the seven earlier and later (members of the family) ?
ction; similarly the mountain Jalandhara. 69-70. Among the maternal grandfathers these words have
55. Sraddha offered at these holy places meant for offering become long-standing: (Will there be) a son, who, having gone
Sraddha becomes endless. Similarly Lohadanda is a tirtha, so also (to the Ganges), will drop the collection (of the ashes) of the
Citrakiita. bones into the Ganges and offer water with even seven or eight
56. Similarly the bank of the river Ganges is everywhere sesamum seeds or offerpindas in (one of) the three forests (viz.
divine and auspicious. Then (there are the tirthas) Kubja, Puskara, Naimisa and Dharma)?
Amraka and Urvaslpulina. 71. (Who) with devotion will offer a Sraddha, first in the
57. (Then there are) the Samsaramocana-tlrtha, so also Puskara-aranya, then in the Naimi saranya and then in
Rnamocana. Sraddha offered at these places meant for offering Dharmaranya?
Sraddha is inexhaustible. 72. Whatever is offered to the manes at Gayaor in Dharm
58. Similarly is the tirtha Attahasa; so also Gautamesvara; aranya or at Brahmasaras and at Gayas'Irsavata becomes in
then is the Vasistha-tirtha; next one is Bharata (tirtha). exhaustible.
59. Similarly Brahmavarta, KuSavarta and Hamsatirtha 73. One who going to these places and having made
(are other tirthas), so also (are) the well-known Pindaraka and a libation moves round, quickly takes to heaven the manes
Sarhkhoddhara. residing in hell.
60. So also Bhandesvara, Bilvaka and Nllaparvata; Simi 74. O best king, in his family no one becomes an evil spirit,
larly (is) Badaritlrtha, the greatest of all holy places. (because) the evil spirit attains liberation due to the offering of
61. And (there is) the holy place called Vasudhara, so also pindas.
Ramesvara; then Jayanti, Vijayaand Sukla. 75. A holy man with water in his right hand gives water
62. Those who offer Sraddha at these places go to the highest at the root of mango (trees). (Thereby) the mango-trees are
place; (then there is) a Jsacred place named Matrgrha; also watered and the manes are propitiated; thus one action is known
Karavira. to serve two purposes.
63. (The tirtha) Sapta-godavari is the best among all the 76. There is no other offering surpassing that made at
holy places; those desiring inexhaustible fruit should offer vjaya; those (manes) moving towards liberation are pleased by
Sraddha there. one offering of pindas.
64. The holy Gaya is in the Kikata country; the Rajagrha ' '• T h e be s t s a ge s s a y t ha t gi vi n g g r a i n s i s ( a n )
forest is holy; so also (is) Cyavanasrama; the river Punahpuna is excellent (gift), so also giving wealth. They say that whatever
also holy.
is given by men at holy places like Gaya is a great source of
religious merit.
 103
102 Padma Purdna 1.11.93—1.12.9
Srdddha (which is) meritorious and holy, gives (long) life, and
78-79. Those who go to the south and north of the Manasa
lake and with all their heart and with love see Mahacala destroys all sins.
and Mahanadi after having saluted chief brahmanas, get the 93. And this glory of frdddha is narrated by Brahma too; a
fruit of their life. Whatever a mortal desires, he undoubtedly man who listens to or recites it becomes rich.
obtains it. 94. Similarly the residents of a holy place should, at the
80. I have briefly stated this compendium of the holy time of a Srdddha, say it for the cessation of all sins (the
places. Even the lord of speech cannot describe it in detail; then following verse) which is regarded as the remover of poverty:
what about a human being? 95. 'This is pure, the treasure of fame; this is the destroyer
81. Truth is a holy place; compassion is a holy place; res of great sins; the greatness of Srdddha is honoured by Brahma,
traint of senses is a holy place; in the houses of those (who Arka and Rudra—(thus) declare the wise'.
observe) the castes and the four stages of life, tranquility is said
to be a sacred place.
82-83. Since whatever Srdddha is recommended at the holy
places is laid down to (have) a crore-fold (fruit), and since,
the Srdddha offered at Gaya is the giver of final release, CHAPTER TWELVE
therefore an effort should be made to offer a Srdddha at a holy The Dynasty of Yadu
place. The morning time has three muhurtas (a muhurta = 48
minutes), thesahgava (period after morning time) has a similar Bhisma said:
duration; fore-noon has three muhurtas; then afternoon follows. 1. O learned one, tell me now how the Soma dynasty came
84. The evening time has three muhurtas; a Srdddha should up and which kings were born in that family that increased its
not be performed during that period. fame.
85. That time is raksasl (demonish) and is condemned for all Pulastya said:
rites; the muhUrtas of the day are always said to be fifteen. 2-3. Formerly Atri was ordered by Brahma to create. Then
86. Among them the eighth period is said to be Kutapa; the lord practised penance for creation. (It was) delightful, re-
since after noon the sun always becomes mild. moving the trouble of Brahma, nearest to Brahma, Rudra, Indra
87-91. Therefore, the act during that period, is specified and Surya and supra-sensual.
as the giver of eternal fruit. Asword, a vessel, the Kutapa (period), 4-5. Having made his mind tranquil Atri then remained
so also a blanket made in Nepal, gold, darbhas, sesamum seeds restrained. Even the greatness of penance causes great delight.
and cows (these are the seven necessary things for a Srdddha); Since the chief of the dynasty then stood out it increased by
and a daughter's son is said to be the eighth. Sin is said to half and since Soma having seen him reported it he became
beKutsita (condemned) ; since these eight torment it, they are mighty.
known as Kutapa. After the Kutapa-period there are four muhurtas;
6. Then from Atri's eyes water of tears, illuminating all the
so also is the fifth one (which) is laid down for the performance mobile and immobile things with its moonlight, flowed.
of a Srdddha. KuSas, so also black sesamum are said to have
7. The quarters in the form of ladies drank it up; it turned
sprung up from Visnu's body. The wise say that black is the
into an embryo generated by Atri and remained in their uterus.
mark of a Srdddha; the residents of a holy place should offer
8-9. Then the quarters unable to hold it dropped it. Brahma
water with sesamum seed after water is offered (to the manes).
92. With darbhain one hand one should offer in one's house a then took the embryo and put it together and (thus) fashioned
a youth skilled in using all weapons.
 104 Padma Purdna 1.12.25-36 105
10. Having put him with his own hands in a chariot, full she would not) even (tolerate) the plucking of flowei s, charm-
of the power of Vedas, he took him to the world. Then the ing like Cupid's arrows and having broad and beautiful eyes.
brahmanic sages said: Let him be our lord. 25. In that secluded region, the lord of stars, being smit
11. Then the interior of that (Soma) who was being prais with love, seized her with her hair. She too, (equally) love-sick
ed by sages, Gandharvas and celestial nymphs became very with her mind attracted by his form and handsomeness, enjoyed
great. with him.
12. From that expanding lustre the host of herbs sprang on 26. Having sported for a long time Soma took Tara to his
the earth; his lustre is great; so he always is (i.e. shines) during house; then even in his own house he, attached to Tara, was
the night. not satisfied with the (sexual) pleasures.
13-15. Therefore Soma became the lord of herbs; he is also 27-28. Brhaspati, scorched by the fire of the separation had
counted among the brahmanas; as he is the Vedic lustre and his mind contemplating on her only. He was unable to curse
the fluid. The auspicious disc in the dark and bright (fortnights) him (i.e. Soma), nor was (the lord of speech) able to harm him
wanes and waxes. Pracetasa Daksa gave him (his) twentyseven by means of many chants, missiles, fire or poisons; or by various
brilliant daughters endowed with form and beauty and then ten stratagems or by magical spells. Being tormented with love,
thousand of thousand (-fold) powers. he besought god Soma to (return) his wife.
16-17. Soma intent on meditating upon Visnu practised 29. Being infatuated with love, he, though besought by
penance. Then the lord, Narayana-Hari, thesupremejanardana Siva or Brahma, by the Sadhyas, and Maruts along with the
was pleased with him and said to him, "Ask for a boon." Then regents of the quarters, did not give (back) Brhaspati's wife.
Soma asked for a boon: "I shall perform a sacrifice in the world 30. When he did not give her (back) Siva, who (also
of Indra. called Vamadeva) was well known on the earth and whose lotus
18-19. The groups of gods with the four led by Brahma like feet were worshipped by many Rudras, became angry.
should in person enjoy (the offerings) in my house, at the Raja- 31. Then, Siva the trident-holder, along with his disciples,
suya. The trident-holder god, Hara, should be our protector." bound by love for Brhaspati, resorted to by the lords of spirits,
When Visnu said, "Let it be so" he performed the Rajasuya. and Siddhas, taking his bow called Jagava, went (forth) to
20. Atri was the Hotr (the priest reciting the prayers of the fight with Soma.
Rgveda). Bhrgu was the Adhvaryu (an officiating priest). Brahma 32-34. He, especially brilliant, of a terrible form and
became the Udgdtd (one who chants the hymns of Samaveda), terrible and cruel due to the fire in his third eye, and the eighty
and Hari himself was the superintendent. lords of his attendants and with the lords of Yaksas seated in a
war-chariot, and Soma too, with his anger, and with a thousand
21. All the (other) gods were assisting priests; the rite was
billions of Vetalas, Yaksas, Snakes and Kinnaras, so also of
laid down (said) to beRdjasuya. The Vasus and also the Visve-
serpents, so also with thirty-six thousand chariots, with his
devas were the officiating priests.
lustre increased by Sani and Angaraka came there, accompa -
22. He gave the three worlds as the sacrificial fee to the nied by the army of the Naksatras, demons and fiends.
priests. Having obtained splendour which was difficult to obtain, 35. The seven worlds, earth, forests, islands and the inte
and which was honoured by the world, Soma, by means of his riors of the oceans got frightened. The trident-holder, who had
penance, got the sovereignty of the seven worlds. taken the blazing missile and great fire went forth to (fight)
23-24. Once he saw in a garden Brhaspati's wife, Tara, Soma.
adorned with many flowers and ornaments, of large hips, op- 36. Then took place a great war between the terrible
pressed with the burden of breasts, so feeble (i.e. delicate) (that armies of Rudra and Soma. Capable of destroying all animals,
106 Padma Purana 1.12.50-64 107

it (i.e. the war) of the form of intensive and pre-eminent fire, 50-51. Then having consecrated him, the supreme lord
escalated. Brahma offered him a seat in the planets; having given it he,
37. The full armies of both with sharp and poignant missiles along with the brahmanic sages, disappeared there only even as
met destruction. Bright missiles, capable of burning heaven, all beings were watching. Buddha produced the most religious
earth and the nether region were discharged. son in (i.e. from) the womb of Ua.
38. Through anger, Rudra released the missile Brahma- 52. He (i.e. the son) fully performed a hundred horse-
siras; Soma too released the missile 'Soma' of infallible power. sacrifices, and due to his lustre was known as Pururavas and
By the fall of the two (missiles) fear spread in the ocean, on the was honoured by all people.
earth, in the atmosphere. 53. Having propitiated Brahma on the peak of the Hima
39. Then seeing that war escalating and capable of destroy layas, he, the lord of the seven islands, obtained the lordship of
ing the worlds, Brahma along with gods, entering there, some the world.
how averted it. 54. The demons Kesin and others became his servants;
40-41. "O Soma, why are you, without any cause, doing Urvas'I, enamoured of his handsomeness, became his wife.
this ignoble deed, leading to the destruction of people ? Since 55. Desiring the good of all the people, he justly protected
you waged this terrible war for taking away the wife of someone the earth having seven islands, with mountains, forests and
else you will be (taken to be) an evil planet among people; you groves.
are a sinner; you will be equal to the eaters of brahmanas. 56. Due to the favour of Brahma (he obtained) fame that
Honouring my word, restore this Brahspati's wife to him." became his carrier and waiting girl holding the chowrie. The
42. Saying 'let it be so', Soma, being tranquilled, kept lord of gods offered him half (of his) seat.
away from fighting; Brhaspati taking Tara and being delighted, 57. He protected Dharma, Artha and Kama equally and
went home; so also Rudra. justly.
Pulastya said: 58. Dharma, Artha and Kama came to see him with curio
43-45. Then at the end of a year, a boy resembling twelve sity, desiring to know how he maintained them equally. With
suns, wearing a divine yellow garment, adorned with divine devotion he then offered them offerings, water for washing feet
ornaments, and like the sun, was born to Tara. He knew all the etc.
sciences, and was the propounder of the science of elephants. 59. Having brought three seats adorned with gold, and
Named Rajaputra he was a well-known royal physician. He was seating them on the seats, he offered them worship, (offering)
known as Budha, being the son of king Soma. slightly superior worship to Dharma.
46. He, the powerful one, snatched all the lustre of all 60. Kama and Artha then became very angry with the
people. Brahma and others came there; so also gods with the king; Artha cursed him: "You will perish due to greed."
divine sages came to the house of Brhaspati at the time of the 61. Kama also said: "You will become insane in the
ceremony performed at the birth of the child. Gandhamadana, after having gone to the grove (sacred to)
47. The gods asked Tara by whom was the boy begotten Kumara due to the separation from Urvasi".
(i.e. who was his father—Soma or Brhaspati) ? 62-64. Dharma too said: "You will have a long life and
48-49. She, ashamed of them, did not say anything, at that will be religious; O lord of kings, your progeny will increase
time. The excellent lady, being again asked, replied shamefully hundred times as long as the sun and the moon stay (in the
after a long time that the son was Soma's. Then Soma took the sky) and will not perish on the earth. The madness caused by
son, named him 'Budha' and gave him a kingdom on the earth. (the longing for) Urvasi will last for sixty years; and that celes-
108 Padma Pur3i}a 1.12.81-95 109

tial nymph, your wife, will soon be won over by you". Saying Sakra, and none of them came out victorious. Then gods and
so all of them disappeared. demons separately asked Brahma:
65-66. Pururavas everyday went to see Urvasi. Once while 81. "Who will be victorious out of the two ?" He said: "He,
moving in the sky in the southern direction seated in the where (i.e. on whose side) Raji is (will be victorious) ."
chariot with Indra he saw Urvasi and Citralekha being taken 82. The demons requested the king, "Help us to victory".
(away) in the atmosphere by the lord of demons, Kesin. He said: "If I shall be your lord (I shall help you); otherwise
enough of it (i.e. I shall not help you)". The demons did not
67-68. Having in a battle vanquished him (i.e. Kesin) who
accept it; but the gods did.
had formerly vanquished in battle even Indra by throwing
83. "Be our lord and destroy the enemy's army." Then he
various missiles (at him), he (i.e. Pururavas) became friendly
destroyed all that were to be killed by Indra.
with Indra and gave Urvasi to him. Since then Indra became
84. By that deed of his, Indra then became his son. Then
his friend.
giving the kingdom to Indra, Raji went (to perform) penance.
69. Indra being pleased, with Pururavas, excelling (every
85. Then, Raji's sons endowed with the merit of penance
one) in the world, said to him: "You take her".
and power, forcibly snatched the kingdom from Indra and his
70. Due to love she sang to Pururavas a great story enacted portion in the sacrifice.
by Bharata and named Laksmi-svayarhvara. 86-87. He, deprived of the kingdom and oppressed by
71. He (i.e. Bharata) ordered Menaka, Urvasi and Ram- Raji's sons, being helpless, said to Brhaspati: "O Brhaspati, lam
bha to dance. There Urvasi, in the role of Laksmi, danced harassed by Raji's sons; I who am oppressed, am not having the
with proper pauses (in music). kingdom nor the portion in the sacrifice; master of intellect,
72. She, while dancing, seeing Pururavas, became oppressed strive to get the kingdom for me."
by love and forgot all acting that was directed before. 88. Then Brhaspati, by means of the rite to pacify the
73-74. Bharata angrily cursed her that separated from him planets and to promote welfare, made Indra haughty with
(i.e. Pururavas) she would turn into a creeper, live on the power.
earth for fiftyfive years. Then Urvasi having gone to him, made 89-91. Brhaspati, having gone to Raji's sons, stupefied
him her husband for a long time. After experiencing the curse, them. The lord of intellect (i.e. Brhaspati) who knew religion,
Urvasi gave birth to eight sons by (Pururavas), the son of resorting to the religion of the Jainas, which was out of the
Budha. Vedic fold, made them fallen from the three Vedas. Knowing
75-77. Listen to their names from me (as I tell them). them to be out of the Vedic fold and endowed with disputation,
Ayu, Drdhayu, Vasyayu, Balayu, Dhrtiman, Vasu, Divyajayu, Indra with his bolt killed them all—who were excommunicated
and Satayu—all were having divine strength and vigour. Nahusa from the (Vedic) religion. I shall tell you about the seven
was the son of Ayu, so also was Vrddhasarma; and Raji,Danda pious sons of Nahusa:
and Visakha; these five were brave warriors. A hundred sons 92. Yati, Yayati, Saryati, Uttara and Para; so also Ayati
were born to Raji; they were known as Rqjeya. and Viyati; these seven propagated the race.
78. Raji propitiated pure Narayana; Visnu who was (thus) 93. Yati became an anchorite even in his boyhood. Yayati,
propitiated by penance, gave a boon to the king. always given to piety, ruled his kingdom.
79. He then became the conqueror of gods, demons and 94. Sarmistha, the daughter of Vrsaparvan, was his wife;
men. Then the war between gods and demons continued for so also Bhargava's daughter Devayani of a good vow (was his
three hundred years. wife).
80. A terrible battle took place between Prahlada and 95. Yayati had five sons; I shall mention them by names.
110 Padma Purdna 1.12.110-128 111

Devayani gave birth to a son (named) Yadu and also (another 110. He conquered this earth by his heroism with its
son) Vasu. seven islands and cities and surrounded by seven seas.
96. Sarmistha gave birth to (three) sons: Druhyu, Arm 111. Of him, the intelligent one, a thousand arms were
and Piiru. Yadu, PQru and Bharata continued the race. produced as desired by him; he performed all sacrifices in
which large fees were paid.
97-98. O King, (now) I shall describe the Puru-race, in
112. All of them had golden sacrificial posts and golden
which you are born. From Yadu the Yadavas were born, among
altars; all were attended by gods seated in aerial cars and
whom were (born) Bala (-rama) and Krsna for taking down the
adorned.
burden of Pandavas and for their welfare. Yadu's five sons were
113-116. They were always attended by the Gandharvas
like god's sons.
and the celestial nymphs also. In his sacrifice Gandharva and
99. The eldest was Sahasrajit, then Krostr, Nila, Anjika Narada sang a verse, after having seen the greatness of the
and Raghu. King named Satajit was Sahasrajit's son. royal sage Kartavlrya. Kings would never attain to the position
100. Satajit had three extremely religious sons: Haihaya, of Kartavlrya by means of sacrifices, gifts, austerities, valour or
Haya and Talahaya also. learning. Moving swiftly on the seven islands the king, com-
101. Dharmanetra was the well-known son of Haihaya; parable to wind, became the sovereign emperor of the earth
Dharmanetra's son was Kunti and his (Kunti's) son was with seven islands, for eightyfive thousand years.
Samhata. 117. He became the protector of beasts; he alone was the
102-104. The king named Mahisman was Sarhhata's son. protector of fields; he alone became cloud by means ofshowers
Brave Bhadrasena was the son of Mahisman. He was a king in and became Arjuna by means of his diligence (assiduity).
Varanasi, who has already been mentioned. The religious son 118. By means of his thousand arms, and with skin rugged
of Bhadrasena was Durdama by name. The terrible son of on account of the strokes of the bowstring he shone like the
Durdama was named Dhanaka. Dhanaka had four sons well- autumnal sun with thousand rays.
known in the world. 119. In Mahismati he was (a man) of great brilliance
105. Krtagni, Krtavirya, so also Krtadharma; the fourth among men; in the rainy season he would meet the agitation
son was Krtaujas; that (well known) Arjuna was (the son) of of the ocean.
Krtavlrya. 120. He sports (i.e. sported) against the current, for his
106. By means of his thousand arms the king became the own pleasure; sporting with the lashes he tied down the sea.
lord of seven islands. Then the lord of the earth practised 121-123. Narmada, frightened and having a series of knitt-
penance for ten thousand years. ings of her eye-brows in the form of her ripples flowed to him.
107. Kartavlrya propitiated Datta born of Atri. Datta, the He alone, from Manu's family, would, plunge into the sea, by
best among men granted him four boons. drawing out, with one hand the ocean and plunging into it by
pleasing the beautiful ladies. When by his thousand arms the
108. The best king, first chose a thousand arms. (By the
great ocean would be agitated, the great demons of the nether
second boon he chose that) one thinking impiously would incur
region would hide themselves and remain motionless.
fear and be warded off.
124-128. The great serpents stunned by the agitation of
109. (By the third boon) he would conquer the earth by his thighs, and suspecting that nectar was being churned out,
fighting and would get strength by means of religious acts; and bent down keeping their heads motionless. This archer dis-
by the additional (i.e. the fourth boon) he would kill anyone charged arrows against Ravana. This archer taking a bow, hav-
that would stand before him in a battle. ing (with force) stupefied and vanquished the haughty lord of
112 Padma Purana 1.13.1-14 113
Lanka—Ravana, with five arrows and having arrested and CHAPTER THIRTEEN
brought him to MahismatI imprisoned him there. Then to
propitiate that Arjuna, I went to him; having made friendship The Deeds of the Avatara {Incarnation)
with my grandson (i.e. Ravana) he released him. The sound of
the bow-string of him having a thousand arms was like that of Pulastya said:
the fire, that would spread on the earth at the end of a Yuga 1. O king of kings, listen to (the account) of Krostr's
(the age of the world). family (in which) excellent men (were born). In his family was
129. (Parasurama) cut off in battle the thousand arms like bornVisnu, the perpetuator of the Vrsni family.
the grove of golden Tala-trees. The powerful Vasistha getting 2. From Krostr was born Vrjinlvan, of great famt. His son
angry cursed that Arjuna: was Svati, and Kusanku was his (i.e. Svati's) son.
130. "Since, O Haihaya, you burnt my well known grove, 3. Kusanku had a son Citrarathaby name; his son named
so someone else will destroy your wicked deeds. Sasabindu became a sovereign emperor.
131. That powerful ascetic brahmana Bhargava, having 4-5. About him this verse containing the genealogical table
powerfully cut off your thousand arms (and thus) having was formerly sung. The hundred sons of Satabindu had a hundred
harassed you, will kill you." sons. From those hundred intelligent, handsome and important
132-134. Parasurama was thus the killer of that intelligent sons resplendent with great wealth were born the very mighty
(Kartavirya). O very powerful (Bhisma), he had a hundred kings having the appellation Prthu.
sons; out of them (the following) five were great warriors, 6. Prthusravas, Prthuyasas, Prthutejas, Prthiidbhava,
Prthukirti, Prthumata were the kings (in the family) of Sasa-
trained in the science of missiles, mighty, brave and religious:
bindu.
Surasena, Sura, Dhrsta, Krsna and Jayadhvaja; he was the
7-8. Those well-versed in the Puranas praise Prthusravas
builder of AvantI and the lord of the earth. Talajangha of
to be the best. He had sons. (Out of them) Usanas tormented
^reat might was Jayadhvaja's son.
the enemies. Usanas's son was Sineyu by name and was most
135. His hundred sons were known as Talajanghas. Of
virtuous. Sineyu's son was known as Rukmakavaca.
these Haihayas there were five families.
9-10. Rukmakavaca, skilled in fighting, having killed the
136. The VItihotras were born (in this family), so also
archers with various arrows and having obtained this earth,
Bhojas and Avantis, and Tun^akera; (all these) were called
gave gifts to brahmanas in the horse-sacrifice. Paravrt, the
Talajanghas. killer of the rival heroes was born from Rukmakavaca.
137. The powerful son of Vltihotra was Ananta. His son 11. Five sons were born to him who were very powerful
was Durjaya who tormented his enemies. and valourous: Rukmesu, Pfthurukma, Jyamagha, Parigha and
138-140. The great king Kartavirya by name having Hari.
a thousand arms protected the subjects sincerely, who with his
12. The father put Parigha and Hari in Videha. Rukmesu
bow vanquished the earth bounded by the oceans; and a man
became a king and Prthurukma lived with him.
who getting up at daybreak utters his name, never loses his
13-14. Jyamagha, exiled by these two, lived in a hermi -
wealth; he regains what is lost. One who narrates the life of
tage. He, living peacefully in the hermitage and being roused
the intelligent Kartavirya, becomes honoured in heaven like a by a brahmana took his bow and carrying a flag and seated in
donor or a sacrificer. a chariout went to another country. Being all alone and distres-
sed for want of subsistence he went to the mountain Rksavan on
the bank of Narmada, deserted by others, and sat there.
 114 Padma Purdna 1.13.33-46 115
15. Saibya was Jyamagha's chaste wife old (in age). listen to them (as I tell you) in detail: On Srnjayi, Bhajamana
16-17. The king too, being sonless, thought of taking an- got a son named Bhaja. Then Bhajakas were born on the
other wife. He got victory in a war and securing a maiden in daughter of Srnjaya.
the war he through fear said to his wife, "O you of bright smile, 33. The two wives of that Bhaja gave birth to many sons:
this is your daughter-in-law." When he said this, she said to him: Nemica, Krkana and Vrsni, the conqueror of the enemies'
"Who is she ? Whose daughter-in-law is she ?"
cities.
18-19. The king replied, "She will be the wife of the son 34. Since they were born from Bhajamana they came to
that will be born to you." Due to the severe penance of that
maiden that old Saibya gave birth to the son (named) be called Bhajaks. There was Devavrdha Prthu and he increas
Vidarbha. ed friendship with the Madhus.
35-36. This king was sonless, so desiring 'I should have a
20. Vidarbha generated on the princess, (Jyamagha's)
son endowed with all virtues' and concentrating upon Krsna
daughter-in-law, two sons, Kratha and Kausika and later the
third son Lomapada by name, who was extremely pious, brave, only and touching the water of the Parnasa (river), he prac-
and skilled in fighting. tised a great penance. Due to his touching the water the river
21. Babhru was Lomapada's son; Babhru's son was Dhrti; came near him.
Kausika's son was Cedi and the kings who are known as Caidya 37-38. Then the river worried about the well-being of him
were (born) from him. who was practising penance. With her mind full of anxiety she
22. Kunti was the son of Kratha who was the son of Vidar resolved: 'Turning myself into a woman I shall go (to him),
bha. Dhrsta was Kunti's son; from that Dhrsta brave Srsta was from whom a son like this (i.e. endowed with all qualities)
born. would be born. Therefore today I shall (be his wife who
23. Srsta's son was pious Nivrtti, the killer of rival heroes. would) give him a son'.
Nivrtti's son named Dasarha was the same as Viduratha. 39. Then becoming a maiden and taking up an excellent
24-25. Dasarha's son was Bhima; Bhlma's son is said to be body she informed the king (about herself); the king then
Jimiita; Jimuta's son was Vikrti; Bhimaratha was his son; and longed for her.
Bhlmaratha's son was said to be Navaratha. His son was Dasa- 40. Then from Devavrdha, that best river, in the ninth
ratha;hisson was Sakuni. month, gave birth to a great son viz. Babhru endowed with
26. From him was born Karambha, and from him Deva- all virtues.
rata; from Devarata was born the very renowned Devaksatra. 41. We have heard that those who know the Puranas,
27. A god-like and very bright son by name Madhu was narrating the virtues of the magnanimuos Devavrdha, say
born of Devaksatra. Kuruvasa is said to be born from Madhu. that:
28. A brave son Puruhotra was born from Kuruvasa. From 42. Babhru was the greatest among men; Devavrdha
Puruhotra Ariisa was born on the sporting VaidarbhI. resembled gods; from Babhru and Devavrdha seventy thousand
29-30. VetrakI was Amsu's wife; on her Satvata (i.e. and six hundred sons were born and they became immortal.
Arhsu) endowed with energy and of growing fames generated 43-46. Bhoja (given to performing) sacrifice, (giving)
Satvatas. One having children and knowing this progeny gifts, (practising) penance, intelligent, pious and of a very
of the magnanimous Jyamagha, becomes united with the strong vow, handsome and very bright (married) Mrtakavatl.
intelligent Soma. (This) daughter of Sarakanta gave birth to four sons: Kukura,
31-32. Kausalya gave birth to the sons called Satvata, "hajamana, Syama and Kambalabarhisa. Kukura's son was
endowed with energy. Their creations (i.e. lines) are four; Vrsti and Vrsti's son was Dhrti. His son was Kapotaroman;
and his son was Tittiri; his son was Bahuputra. It is said that
 116 Padma Purana 1.13.63-79
(his) learned son was Nari; his other name is said 117
Svetavahana. They were liked by brave men, very much
to be Candanodakadundubhi. given to the Ksatriya-vow.
47. His son was Abhijit; from him Punarvasu was born. 63. Sonasva had five brave sons skilled in fighting: Sami,
48. Abhijit was first sonless; but this (king), best among Rajasarma, Nimurtta, Satrujit and Suci.
men, encouraged by sages gladly performed the horse-sacrifice 64. Pratiksatra was the son of Sami and the son of Prati
to obtain a son. ksatra was Bhoja and his son was Hrdika. Hrdika had ten sons
49. When he was moving in the gathering (at the sacri of fearful valour.
fice) from it arose blind Punarvasu learned, well-versed in 65-66. Among them Krtavarman was the eldest, and best
religion and giver at sacrifices. was Satadhanvan. (Others were) Devarha, Subhanu, Bhlsana
50. It is said that Vasu had a couple of sons. O best and Mahabala, and Ajata, Vijata, Kakara and Karandhama.
among the intelligent, they were known as Ahuka and Ahukl. A son, Kambalabarhisa was born to Devarha; (he was)
51-52. In this matter they quote very interesting verses. learned.
They had ten thousand armoured and mailed chariots, thunder- 67. He had two sons: Asamauja and Samauja. Two
ing like cloud and having their bottoms with attachments. valourous sons were born to the son of Ajata.
The Bhojas never told a lie; they never remained without per- 68. Samauja had three well-known and very religious sons.
forming sacrifices; and never gave less than a thousand. Their names in order were: Sudarhsa, Suvamsa and Krsna.
53. There was never a purer or a more learned person 69. One who everyday glorified this family of the
than a Bhoja. This family is said to have come down upto Andhakas, consequently had a large family and progeny.
Ahuka. 70-71. Krostr had two wives: Gandhari and Madri.
54-55. And Ahuka gave his sister (to the Avanti-king) in Gandhari gave birth to Sunitra affectionate to his friends;
Avanti. And the daughter of Ahuka gave birth to two sons; Madri gave birth to a son Yudhajit (by name), then to Deva-
Devaka and Ugrasena who were like divine children; and the midhusa, (then to) Anamitra and Sini. These five possessed
sons that were born to Devaka were like gods. lucky marks (on their bodies).
56. (They were) Devavan, Upadeva, Sudeva and Devara- 72. Nighna was Anamitra's son; Nighna had two sons :
ksita; they had seven sisters whom he (Ugrasana) gave to the two were Prasena and the very brave Saktisena.
Vamadeva: 73. Prasena had the best and unparalleled gem by name
57. Devaki, Srutadeva, Yasoda, Srutisrava, fSrldeva, 'Syamantaka'. It was described as the 'King of best gems in
Upadeva and Surupa was the seventh. the world'.
58-60. Ugrasena had nine sons and Kamsa was the eldest 74. Wearing that gem on his chest very many times he
among them: Nyagrodha, Sunaman, Kahka, Sanku, and (he) shone brightly. Sauri asked for that excellent gem for his king.
who (was called) Subhii. The other one was Rastrapala; so 75. Govinda too did not obtain it; though capable, he did
also (were) Baddhamusti and Samustika. They had five sisters: not snatch it. Some time Prasena, adorned with it went ahunt-
Karhsa, Karhsavati, Surabhl, Rastrapali and Karika; they ing.
were beautiful ladies. Ugrasena along with his children belong- 76-77. He heard a sound made by a certain being in a
ed to theKukura (i.e. Dasarha) country. cave. Then entering the cave Prasena encountered a bear (viz.
61. Viduratha, best among the warriors, was Bhajamana's Jambavan). The bear attacked Prasena and Prasenjit also
son. The brave Rajadhideva was Viduratha's son. attacked the bear and (thus) they, desirous of vanquishing each
other, fought.
62. The two sons born to Rajadhideva were Sonasva and
78-79. The bear, having killed Prasena took that gem.
 119
118 Padma Purana I.13.95-1H

Hearing that Prasena was killed Govinda was suspected by 95. There was (born) the warrior Abhanga; Sini was his
his (i.e. Prasena's) brother, so also by others that Prasena was son; from him Yugandhara (was born); he is said to have had
killed by Govinda to get the gem. a hundred sons.
80-81. Prasena, adorned with that best gem, had gone to 96. He was called Anamitra; was well known as a descen
the forest; seeing him who was not willing to part with dant of the Vrsni family. From Anamitra was born Sini. the
Syamantaka, Kasava had killed him (Prasena) as he, by not youngest member of the Vrsni family.
giving the gem, had turned into his enemy. This rumour started 97. From Anamitra again was born Yudhajit, a warrior
by Satrajit spread everywhere. of the Vrsni family. Two other sons also (were born from
82. Then after a long time, Govinda who had again set Anamitra) : Rsabha and Citra.
out for hunting, by chance came near the cave.
98. Rsabha got as his wife the praiseworthy daughter of
83-84. Then that mighty lord of bears (viz. Jambavan)
Kasiraja, and Jayanta obtained auspicious Jayanti as his wife.
made a sound as before. Govinda having heard the sound and
99. Then Jayanta's son was born of Jayanti. He always
entering the cave with a sword in his hand, saw the very
performed sacrifices, was very courageous, learned and was
mighty king of the bears, viz. Jambavan. Then Hrsikesa, with
his eyes reddened with rage, at once seized Jambavan very dear to the guests (or he) liked guests.
violently. 100. From him Akrura, very diligent and giver of large
85-86. Then seeing him as Visnu in Visnu's body due to presents was born. Saibya was the gem among virgins; Akrura
his (past) deeds the lord of the bears too quickly praised him obtained her (as his wife).
with Visnusukta (a eulogy in honour of Visnu). Then the 101-102. On her he generated eleven very mighty sons:
lord being pleased, favoured him with a boon. Upalambha, Sadalambha, Utkala, Aryasaisava, Sudhlra,
87. Jambavan said: "It is desirable and auspicious to meet Sadayaksa, Satrughna, Varimejaya, Dharmadrsti, Dharma and
death at your hands with the stroke of your disc. This virgin Srstirnauli.
daughter of mine should have you as her husband. 103-106a. And all of them were born (so brave) that they
88. O lord, you should take the gem which I obtained took away gems. Two sons, resembling gods, and delighting the
from Prasena by killing him. The gem is here". family were born on Surasena, from Akrura: Devavan and
89. Kesava having killed Jambavan who had spoken thus Upadeva. From Akrura twelve sons were born to Asvini: Prthu
with his disc, he of mighty arms, having achieved his purpose, Viprthu, Asvagrlva, Asvabahu, Suparsva, Gavesana, Ristanemi
took that daughter. Suvarcas, Sudharman, Mrdu, Abhumi and Bahubhumi; and
90-92. Then in the presence of all Yadavas, Janardana, two daughters: Sravistha and Sravana.
who was angry due to the false rumour, gave to Satrajit that 106b-10 7a. An intelligent preson, who knows about this
best gem which he had received from the bear-king. Then all false accusation of Krsna can never be assailed by anyone with
the Yadavas said to Vasudeva: "We had thought that you had a false curse.
killed Prasena". Satrajit had ten sons from each one of his ten
107b. AiksvakI gave birth to a brave son—the wonderful
wives.
Mldhusa.
93. He had hundred and one sons born of Satya. They
108-111. Ten brave sons were generated on Bhoja by
were well-known and very brave, and Bhangakara was the
Mldhusa: Vasudeva (was born) first, (then)Anakadundubhi; so
eldest.
also Devabhaga was generated (by Mldhusa); and Devaaravas,
94. Satya, VratavatI and Svapna, elder to Bhangakara,
Anavrsti, Kunti, and Nandi and Sakrdyasa, Syama, Samlka
gave birth to those boys. Sinivala was brave.
(also) known as Sapta. He had five beautiful wives: Srutakirti,
Pftha, and SrutadevI and Srutasrava and also Rajadhidevl.
 120 Padma Purdna 1.13.127-141 121
These five were the mothers of heroes. Vrddha's wife SrutadevI 127. Vasudeva's mighty son Kapila, having divine fra-
gave birth to king Ka.ru sa. grance, the first archer, caused grief to the people.
112. From Kaikaya Srutakirti gave birth to king Santar- 128a. These two, viz. Saubhadra and Bhava were very
dana. Sunltha was born on Srutasravas from Caidya.
113. From Dharma Bhayavivarjita was born on Rajadhidevi. energetic.
Sura, bound by friendship, gave (in adoption) Prtha to 128b-129. (Obscure) Devabhaga's son (named) Prastava
Kuntibhoja. together with Budha is remembered. The first and best Deva-
114. Thus, Prtha, Vasudeva's sister was also called Kuntl. sravas is said (3Tf or sng:?) to be a scholars. His daughter
Kuntibhoja gave that praiseworthy Prtha to Pandu as his wife. Yasasvini was born from Manasvin ot Iksvaku family. (Her son
115. That queen gave birth to five brave sons for Pandu : was) Satrughna.
Yudhisthira was born from Dharma; Vrkodara (i.e. Bhima) 130-131a. (Obscure) His enemies had retreated from him;
was born from Vayu. he was the killer of enemies; Sraddha was born from him.
116. Dhananjaya (i.e. Arjuna) comparable to Indra in Krsna being pleased gave a hundred children to Gandusa, with
valour was born from Indra; he the brave one, was born with the moon, magnanimous, powerful and strong( ?)
the three portions from three gods. 131b-133. Nandana's two sons were Rantipala and Ranti-
117. He worked for gods, and killed all demons; he killed fsamlka's four brave and very mighty sons were: Viraja, Dhanu
those demons whom even Indra was unable to kill. and Vyoma Bad Srnjaya. Vyoma was childless; Dhananjaya
118. He who had obtained vigour was placed in heaven was Srnjaya's (son); he who was born as Bhoja became a royal
by Indra. We have heard that two sons were generated on sage.
MadravatI (by the Asvins). 134. The man who always narrates or listens to Krsna's
119. (They were) Nakula and Sahadeva and were endowed birth and rise is freed from all sins.
with handsome form and goodness. Anakadundubhi had a wife 135. Krsna, the great god, formerly the creator, was born
named Rohini of the Puru family. even among men.
120-121. He had (from her) a son Rama dear to him; so 136. By means of penance Vasudeva produced on Devaki
also Sarana, Caranapriya, Durdhara, Damana, Pindaraka and the lotus-eyed (Krsna), having four arms, of a divine form and
Mahahanu. That who was Maya Amavasya would be Devaki. the refuge for people.
First that mighty Prajapati was born from her.
137. Having seen him with the sign of Srivatsa and
122. Then from her the darkish Subhadra, gracious in
resembling gods, Vasudeva said to him "O Lord, withdraw
speech, was born; so also (were born) Vijaya, Rocamana,
Vardhamana and Devala. your form.
123-126. All these were born on the subordinate queen. 138. O god, I am afraid of Karhsa, therefore I am saying
BrhaddevI gave birth to the magnanimous Agavaha. He himself this to you. He killed my six pre-eminent sons of terrible
was born by name Mandaka on BrhaddevI. Devaki gave birth valour."
to her seventh son Romanta, and Gavesana unvanquished 139. Having heard Vasudeva's words Acyuta withdrew his
in battles. While formerly wandering in the forest, Sauri pro- form.
duced in Srutadevi's pleasure-house, the eldest son viz. Kusika 140. After he agreed to it, Sauri took him to the house of
on a Vaisya lady. Srutandhara was one of the queens (of the cowherd Nanda. Having handed him over to Nanda, he
Vasudeva). said to him, "Protect him; then only all the Yadavas will be
happy.
141. As soon as this embryo (i.e. son) of Devaki will kill
 122 Padma Purana 123
1.13.154-169
Karhsa, there will be happiness in the world, which would 154. Sucaru and Carubhadra and Sadasva and also
greatly remove the burden (of the earth).
Hrasva.
142. Who (i.e. he) will kill all those kings who are wicked,
155-156. The youngest was Caruhasa, and a daughter
when there will be a war among the Kauravas where all the
(named) Carumatl. On Rohini were born Bhanu, Bhimaratha,
Ksatriyas will assemble.
Ksana, Rohita and Dlptiman, Tamrabandhu, Jalandhama.
143. This god himself will be the charioteer of Arjuna; Among them, four daughters were born and they were
having rid the earth of the Ksatriyas he will enjoy th e rest younger.
(i.e. void of the Ksatriyas) and will take the entire Yadu-race
157. From Jambavati was born the extremely charming
to the divine world."
Samba. He was the author of solar science, and an image in
Bhtsma said: the house.
144. Who is this Vasudeva? Who is this glorious DevakI ? 158. The magnanimous one entered the very base
145. Who is the cowherd Nanda? Who is Yasoda rigidly (supreme spirit); (then) the god of gods being pleased destroy
observing vows, who nourished Visnu and whom he called his ed his leprosy.
mother? 159. Mitravinda. gave birth to Sumitra and Carumitra.
146a. Who gave birth to (a son) an embryo and brought From NagnajitI were born Mitrabahu and Sunltha.
him up? 160. Know these and others to be thousands of (Krsna's)
sons; the sons of Vasudeva are eighty thousand.
Pulastya said:
161. Pradyumna's most intelligent son, viz. Aniruddha, a
146b. Kasyapa was the Supreme Being and Aditi is said warrior in battle and Mrgaketana (having the deer on his banner)
to be his beloved. was born of Vaidarbhi.
147. Kasyapa was a portion of Brahman and Aditi that 162. Kamya, the daughter of Suparsva obtained Tarasvin
of the earth. Nanda was said to be a cloud and Yasoda was the from Samba. The other five were declared to be good-natured
earth. gods.
148. He satisfied many desires of DevakI, which she had 163. There were three crores of the great Yadavas. Sixty
formerly entertained from the great unborn one. thousand were brave and very mighty.
149-150. Soon that great god entered a human body. He 164-165. Portions of gods were born in the form of all of
(lord Visnu) possessed of magical powers, stupefying all beings these of great prowess. Or mighty demons killed in the war bet-
with his superhuman faculties came (down) in the family to ween gods and demons were born here among men and harassed
establish righteousness and destroy the demons, when righteous- all men. For their emancipation they were born in the Yadava-
ness and sacrifice had perished. family.
151-152. RukminI, Satyabhama, Satya., so also NagnijitI 166. There were a hundred families of the magnanimous
and Sumitra, Saibya, Gandhari and Laksmana.. So also Yadavas. Visnu was their promoter and was placed as their
Subhlma, Madri, Kausalya and Vijaya. These and others were lord.
his sixteen thousand wives. 167. All those Yadavas remaining obedient to him pros
153. Listen to the (names of) sons born of RukminI: pered.
Carudesna who was brave in battles, and very mighty
Pradyumna. Bhisma said:
168-169. The seven sages, Kubera, Manidhara, Yaksa,
Satyaki, Narada, Siva and Dhanvantari, Visnu the first god
 124 1.13.182-198 125
Padma Purana
along with (other) deities—why were all these hosts of gods 182. Eighth is that of the murder of Andhaka, the ninth is
born together on the earth? that of the murder of Vrtra. Tenth of them is that of Dhvaja,
1 70. How many manifestations of this great one will be and Halahala is next to that.
there? For which purpose is he born in all fields? For what 183. The twelfth is known as the terrible Kolahala. The
purpose is Visnu born in the Vrsnyandhaka family? Please tell demon Hiranyakasipu was killed by Narasirhha.
me who am asking you. 184. Formerly Bali was bound by Vamana at the time of
Pulastya said: overpowering the three worlds.
185. The deities killed Hiranyaksa in an encounter. The
171. O prince, listen, I shall tell you a very great secret as
Boar (incarnation) made him into two when he dwelt in the
to why Visnu of a divine body is born among men.
172. When the Yuga comes to an end, and time becomes ocean.
lax, Hari, the lord, is born among gods, demons or men. 186. At the time of churning nectar (out of the ocean i.e.
173-174. The demon Hiranyakasipu was the ruler of the during the incarnation as Tortoise) Indra vanquished Prahlada.
three worlds; again subsequently when Bali was the ruler of the Virocana, the son of Prahlada, was always intent on killing
three worlds there was great friendship of the gods with the Indra; but Indra having overpowered him killed him in the
demons. Ten completeyugas passed; the world was unperturbed. Tarakamaya battle.
175. The gods and demons were obedient to those two. 187-188. When the gods were unable to conquer Tripura,
Bali was bound (by Vamana). His destruction was extremely the enemy of gods, they having deluded the demons drank the
fearful, (which) brought a great loss both to gods and demons. nectar and came to life again and again. All the demons in the
176-177. Here (in this world) he is then born among men three worlds were killed by Siva.
due to Bhrgu's curse to establish religious order for gods and 189. At the murder of Andhaka gods, men and manes
men. killed demons, goblins and fiends everywhere.
190. In the terrible tumult Vrtra who was (formerly)
Bhisma said:
sprinkled (with nectar) by the demons was struck and destroyed
178. Why did Hari take up a body for gods and demons? by Indra with the help of Visnu.
O you of good vow, tell me the (full account of the war) between 191. Having approached Vipracitti with his followers
gods and demons as it took place. Mahendra with his bolt killed him who knew magical art and
had concealed himself wickedly.
Pulastya spoke:
192. The demons and gods who had fully gathered had
Terrible battles were fought between them for victory. fought twelve battles causing destruction of gods and demons
179. Ten and two pure incarnations are said (to have and leading to the well-being of the beings.
been taken) in the period of Manu. Listen to their names as 193-194. Hiranyakasipu ruled as a king and enjoyed sover-
desired to be told by me. eignty in the three worlds for a hundred and seventy-two million
180. First (incarnation) is Narasimha; and the second one and eighty thousand years.
is Vamana; the third is Varaha and the fourth is (Kurma at 195. Bali, in turn, became a king (and ruled) for a
the time of) churning out nectar. hundred and twenty million and sixty thousand years.
181. Fifth one is the very terrible war Tarakamaya involving 196. Pralhada enjoyed with the demons for the same
Taraka. The sixth one is called Adlvaka; similarly the seventh period as Bali was said to have ruled.
is Traipura. 197-198. These(wars)of the mighty Indra should be known
(to have been fought) for conquering the demons. This entire
 126 Padma Purana 127
1.13.212-226
group of the three worlds is then protected by Indra, when for
212. Political wisdom must be employed by you. I shall
ten tho usand year s it was no t pro sp ero us. W hen after a
stand by you till the times change. I shall go to Mahadeva for
lapse of time Indra obtained the (kingdom) of the three worlds,
(obtaining) a chant that would bring victory to you.
Yajha left the demons and went to the gods.
213. Getting from god Mahesvara chants favourable to
199. When Yajna went to gods, the sons of Diti said to us we shall again fight with gods; then we shall get victory."
Sukra: 214. Having agreed (having conversed among themselves)
200. "Indra has snatched our kingdom; Yajna, deserting us, the demons said to gods: "All of us have put down our weapons;
has gone to gods. We can't remain here; we shall enter the we are without armours and chariots.
lower world." 215. Covered with bark-garments, we shall practise
201. Thus addressed, Sukra said to the dejected demons, penance."
consoling them with (these) words: "Do not be afraid,O demons, 216. Gods having heard their words spoken truthfully,
I shall support you with my might. being free from heat and being delighted retired from there.
202. Whatever chants and herbs are there on the earth all When the demons had laid down their weapons, then the
that is with me; only a portion of it is with gods. demons also retired.
203. I shall give you all that is kept for you by me". Then 217-218. Then Kavya said to them: "Being free from pride
gods seeing them supported by Sukra and being dejected held and endowed with moral virtue pass the time taking care of
consultation with a desire to kill them: your bodies. Remaining in the hermitage of Brahma, wait for
204. "This Sukra will with his might, withdraw all this me, O demons." Kavya approached Brahma for those demons.
from us. We shall well go (ahead) before he deprives us (of 219. Sukra said: "For the defeat of gods and victory of
the kingdom). demons, O god, I want those chants which Brhaspati does not
205. Having forcibly conquered the remaining (demons) have."
we shall send them to the nether world." 220. Thus addressed the god said: "O Bhargava, with your
206. Then the enraged gods approached the demons and head bent down, you practise the Kanadhuma vow for a full
the demons being killed by them rushed to Sukra himself. thousand years; if you practise it, God bless you, you will
obtain the chants."
207. Then Kavya (i.e. Sukra) seeing them being attacked
by gods, brought them together for protecting them who were 221-222. Saying "all right" Sukra, sonofBhrgu, being per-
mitted by Brahma and touching the feet of the lord said, "Yes
harassed by gods.
sir, I shall, as ordered by you, practise the vow."
208a. They stopped after seeing Kavya, and the gods killed
them without any fear. 223.-225. As ordered by the god of gods, sage Bhargava did
(as he was told). Then when that Sukra went for the good of
208b-210. Then Kavya pondering over the beneficial words the demons he observed celibacy to get the chants from Mahe -
of Brahman(?) and remembering the former account said svara. Then kno wing that jo y o f them d ue to po litical
to them: "Vamana snatched the three worlds in three strides; wisdom, at this vulnerable point gods furnished with armours
Bali was bound; Jambha was killed; Virocana also was killed. and weapons and led by Brhaspati, vehemently attacked
The gods killed the great demons in the twelve battles. them.
211. With various expedients many prominent demons 226. Seeing the groups of gods holding weapons all demons
among them were killed. A few of you have survived; I think this getting frightened, emerged into view and said to them (these)
is no war. words:

|
 1.13.240-252 129
128 Padma Puraayt
240. The two gods, Indra and Visnu, were overpowered
227. "O gods, while our preceptor is practising a vow
by her. Visnu said to Indra: "How should I get free with you?"
we have laid down our weapons. Having promised us security
241. Indra said: "Kill her as long as she does not burn us,
you have now approached us with a desire to kill us.
Olord; I am especially subdued by her; kill her; do not
228. We all are free from jealousy and have remained
delay."
(here) with our arms laid down. Clothed in rags and deer-skins
242. Then observing her, Visnu determined to do the evil
we have remained inactive andpossessionless.
229. In no way we are able to conquer gods in a battle." deed of killing a woman (?) and the lord quickly approached
(To one another they said:) "We shall surrender to Kavya's the distressed Indra.
mother without (waging) war. 243-244. Then Visnu, struck with fear and moving with
230. (And) we shall acquaint her with this misery until our speed, and knowing the cruel act desired to be done by the
preceptor returns. When Sukra returns we, furnished with goddess got angry, took his disc and through dread cut off her
armours and arms, shall fight (with gods)." head. Seeing that dreadful murder of the woman Lord Bhrgu
231. Speaking thus to one anothar, they who were frighte got angry.
ned, took the shelter of Kavya's mother. She too granted them 245-246. Then Visnu was cursed by Bhrgu for his wife's
security. murder.
232. "Do not be afraid; give up your fear, O demons. Bhrgu said:
Remain with me; (then) you will have no fear." Since you, knowing Dharma, have killed a lady who should
233. Gods then seeing the demons protected by her, and not have been killed, therefore you will be born among human
without judging their strength or weakness forcibly assailed beings seven times.
them.
234. Then that goddess (i.e. Kavya's mother) seeing the 247. Then due to that curse he is repeatedly born among
demons being murdered by gods, got angry and said to the human beings for the well-being of the world, when Dharma
gods: "I shall stupefy you with sleep." disappears from it. Then, after having spoken to Visnu, himself
235. Collecting all materials she then brought about sleep bringing the head, and bringing her body and holding (the
(to the gods); she rich in penance and endowed with meditation head and the body) in his hand he said:
stupefied (them) with her power.
236. Then seeing Indra paralysed (by Kavya's mother) 248. "O goddess, I am reviving you, who were killed by
the army of gods fled. The gods, seeing Indra subdued, ran Visnu. If I know the entire sacred law or have practised it, and
through fear. if I am telling the truth, (forsooth) come back to life."
237. When the hosts of gods had fled, Visnu said to 249. Then having sprinkled her with cold water, he said:
Indra, "Enter me, God bless you, O best of gods, I shall protect "Come back to life, come back to life."
you." 250. When he spoke (thus) the goddess came back to
life.
238. Indra, thus addressed, entered Visnu. Seeing him
protected by Visnu the enraged goddess said (these) words: 251. Then all the beings having seen her as if awakened
from sleep, uttered the words 'good ! good !' from all sides.
239. "O Indra, I shall now with force burn you along with
Visnu, when all the beings are looking on; see the might of my 252. Thus that Bhrgu then brought back to life that res
penance!" pectable lady. While the gods were watching that wonderful
thing took place.
 130 Padma Pur ana 1.13.269-280 131

253. Unperplexed Bhrgu again brought back to life his wife; endowed with intelligence, joining his palms bent down before
but seeing it, Indra, through fear of Kavya, did not get happi him.
ness. 269. Then, when god (Siva) vanished, he said this (i.e.
254. Then after lying awake at night (i.e. sleepless) Indra, these words) to Jayanti: "O auspicious one, whom do you be -
desiring peace said (these) words to his daughter, Jayanti: long to? Who are you that you are afflicted when I am dis -
255. "This Kavya is observing a terrible vow to destroy tressed?
Indra (i.e. me). O daughter, he, the intelligent one, has very 270. Why do you, endowed with great penance, want to
much frightened me.
win me over? You have remained (here) with this (i.e. such)
256. O daughter, propitiate him with service pleasing devotion, respect and restraint and affection; O you, charming
to his mind in such a way that the brahmana would be pleased. lady of attractive hips, I am pleased with you.
257-259. Go to him; I have given you to him; make an 271-272. O you beautiful lady, what do you desire? What
effort forme." wish was arisen (in your mind)? I shall fulfil it even though it is
Comprehending well the words of her father, Jayanti difficult to accomplish."
went to that place where he remained after having under - Thus addressed, she said to him: "By means of your
ta ke n t he te r r ib le vo w. Se ei n g hi m wi t h h i s face b e nt penance you can know, O brahmana, what I desire you to
down, drinking the particles of smoke, dropped by a Yaksa do for me. (Now) tell me precisely (what you would d o)."
from a dripping bowl, seeing Kavya who remained (there) 273. Thus addressed, he, looking at her with a divine eye,
trying and striving for the destruction of his enemies, reduced
said to her:
to a weak condition, she acted with Kavya as she was told by her
274. "O beautiful young lady, unseen by all beings you
father.
desire a union with me for a thousand years.
260-263. The sweet-speaking girl praised him with agreeable
eulogies. At the (proper) time she gently rubbed his limbs which 275. O respectable young divine lady, charming like the
soothed the skin and in keeping with the practice of the vow blue lotus, having beautiful eyes, and sweet-speaking thus you
served him for many years. When that terrible vow (called choose enjoyments.
Kana-) Dhuma was over after a thousand years, Siva being 276-277. Let it be so; O you very beautiful and fascinating
pleased granted him a boon. Mahesvara said: "You alone have lady; we shall go to (my) house."
observed this vow; none else has observed it. Then having come to his house with Jayanti, Usanas the
264. Therefore, by your penance, intellect, knowledge and son of Bhrgu who had fulfilled his vow, lived for a hundred
might and brilliance you (all) alone will overcome all gods. years unseen by all beings with that respectable lady.
265. O son of Bhrgu, I shall give you all that I have; do 278. All the sons ofDiti, having come to know thatSukra
not disclose it to anyone. What is the use of talking much? You had returned after having gained his object, being delighted went
will be immune to death." to his house to see him.
266. Having granted those boons to Bhargava, he also 279. When, after having gone there they did not see their
granted him the lordship of beings, of wealth and immunity from preceptor who had concealed himself by his magical power, and
death. not seeing any sign of his (having returned), they (concluded),
267. Kavya, receiving these boons was happy with his hair 'Our pr ece pt O r has not yet come'.
standing on end. 280. And so they went to their abodes as they had come.
268. Speaking thus to lord Siva, the god of gods, Sukra, Then all the hosts of gods having gone to Aiigiras, said to
him:
 132 Padma Purina
1.13.295-308 133
281. "You, the revered one, go to the residence of the
after) taking my form. Through the efforts of Visnu he, cap-
demons, and after stupefying their army, quickly bring it under
your control." able of infatuating you, has come here.
282. Brhaspati said to those gods: "Just so, (just now) I go." 295. So binding him with chains you should throw him
Having gone (there) he subjugated Prahrada, the lord of demons. into the salt ocean."
283. Transforming himself into Sukra, he worked there as 296. And again Sukra said: "He is the priest of gods.
(their) priest. He stayed there for a full hundred years, when Stupefied by him, you will perish, O demons. O lord of demons,
Usanas came back. this wicked one has deceived me.
284-285. The demons saw Brhaspati in the assembly. "Here 297. Why did you leave me and take up another priest?
there is (already) one Usanas. Why has the other one come This is Brhaspati only, the preceptor of gods and the son of
here? It is a great wonder; a great quarrel will ensue (now); Sarasvati.
what will people say (about) this one who is seated at the 298. You have been deceived in the interest of gods. There
door? is no doubt (about) it. O magnanimous one, forsake him who
286. (And) what will our preceptor, seated in theassembly would bring victory to the enemies.
say to us?" When the demons were speaking like this, Kavicame 299. O lord, through anxiety about my disciples formerly
(there). only I went from here and remained in water. I was drunk by
287. Seeing there Brhaspati who had taken his form and the great god Sambhu.
who was seated there, he, being angry said (these) words: "Why 300-301. I indeed passed a complete hundred years in his
have you come here ? belly. I was discharged by him in the form of (his) semen
288-289. You are confusing my disciples. Is it proper for through his generative organ. The god, granter of boons said
you (who are) the preceptor of gods? Being certainly stupefied to me; 'Sukra, choose a boon liked by you.' O king, I chose a
by your trickery, the ignorant ones do not recognise you. So, boon from the god of gods, the trident-holder.
O brahmana, it is not proper for you thus to ill-treat another's 302. 'O Saiikara, let all the objects entertained by my mind
disciples. and desires residing in my mind be (fulfilled) through your
Go to the abode of gods (and) stay (there). Thus (i.e. by favour.'
doing so) you will obtain religious merit. 303-305. Saying 'Let it be so' the god sent me to you;
290. O brahmana, formerly the best of the demons had (but) thus by the time (I returned) I actually saw this Brhas-
killed your son and pupil Kacawho had come here as a student. pati to have become your priest. O lord of demons, listen to
(So) your entrance here is improper." my words." Brhaspati again said these words to Prahrada: "I
291-293. Hearing those words of him, and smiling, do not recognise him as to whether he is a god or a demon or
Brhaspati said: "There are thieves on the earth, who snatch a human being; he has, after assuming my form, come here to
away others'wealth; (but) such thieves (like you as) takeaway deceive you, O king."
another's appearance and body, were not seen. Formerly, Indra 306. Then all the demons said: "Well-said; we would have
by killing Vrtra committed a brahmana's murder. You have the former priest; whosoever he may be; we have nothing to
surpassed it by (i.e. by teaching) the science of the materialists do with this (later); let him go as he has come !'
(like Carvaka). I know you to be Angirasa Brhaspati, the pre- 307-308. Kavya angrily cursed all the lords of demons that
ceptor of gods. had gathered there: "Since you have abondoned me, I shall see
294. O demons, all you observe (him) who has come (here all of you void of wealth, dead (or) leading a miserable life
for a long time.
134 Padma Parana 1.13.324-336 135
fice and causing mire of blood by killing a beast, then what (is
309. And by all means an extremely terrible calamity will
it) by which a person is taken to hell?
very soon befall you."
324. If by one's eating (food), someone else is satisfied
Speaking thus Kavya at his will went to a penance-grove.
310. When that Sukra had (thus) left, Brhaspati remained then Sraddha should be offered to one who has gone on a
there for some time, looking after the demons. journey; he should not (then) take food (with him).
311-312. O King, then when a long time elapsed, all the 325. O demons, (even) brahmanas moving in the sky, fall
demons collecting together asked Brhaspati: "Give us some by eating flesh; for them there is neither heaven nor release
knowledge (useful) in this worthless worldly life, by which we here (i.e. in this system of the Vaidikas).
shall obtain release through your favour, O you of good 326. For every being that is born his life becomes dear (to
vow." him) ; how would a wise man eat flesh which is like his own
313-314. Then Guru, the preceptor of gods, who had then flesh?
assumed the form of Kavya said: "I had already the same idea as 327. How do these (followers of the Vaidika practices)
expressed by you (now); so together you, being composed and enjoy the female organ (i.e. have copulation) from which they
pure, find leisure (so that), O demons, I shall tell you that are born? O lord of demons, by copulation how can they go to
knowledge which will give you release. heaven? What kind of purity is that which is had by means of
315. That knowledge called Rg(veda), Yajur(veda) and clay and ashes?
Sama(veda) is Vaidika (knowledge); and is due to the favour 328-330. O demons, see how very perverse this world (of
of Vaisvanara (the Supreme Being) but it causes grief to the the Vaidikas) is ! After passing urine or after excretion the organ
beings in this world. of generation or the anus are cleansed with clay and w ater,
316-318. The mean, intent upon material self-aggrandise- but the same provision is not made in the case of the mouth
ment, perform sacrifices and Srdddhas. These unkind ones along after eating. Then O king, why are the organ of generation
with their wives follow the bad practices—practices laid down and anus not cleaned in the same way? This state (of things)
by Visnu and by Rudra. How will Rudra, whose form is half is perverse (for) they do not do cleansing where (actually) it
male and half female, who is surrounded by hosts of goblins is enjoined.
and is adorned with bones give release (to a person) ? There is 331. Formerly Soma went away after snatching Tara,
neither heaven nor release; people are afflicted here. Brhaspati's wife. A son Budha was born on her (from Soma);
319. How will Visnu, practising violence, lead one to and Guru again accepted her.
release? Brahma of the nature of Rajas subsists on his own 332. Sakra himself took away Gautama's wife named
progeny. Ahalya; see what kind of religious practice this is !
320-321. The others i.e. the divine sages, who have resorted 333. This and other things causing sin are seen in this
to the Vedic fold are full of violence, always cruel and eat flesh; world. When such kind of religious practices exists then tell me,
the gods also are sinners by virtue of their drinking wine. These which is said to be the highest good.
brahmanas are flesh-eaters. Who will and how will he, by 334. O lord of demons, ask me and I shall tell you again."
(practising) such observances go to heaven or (get) release? Hearing Brhaspati's words full of truth, the demons with
322. Those religious rites like sacrifice etc. and like Sraddha curiosity risen in them and being detached from the worldly
recorded in the Smrtis etc. which the scriptures enjoin to be existence, said:
leading to heaven or release do not do so. 335-336. "O preceptor, initiate all of us, who have
323. If a person is taken to heaven by performing a sacri- approached you and are firm in our devotion, so that with your
 136
Padma Purana 1.13.351-364 137
instruction we shall not again be infatuated; we shall remain open. This Arhata (way) is for release from the (Vedic) path;
very much detached in this worldly existence causing grief and
infatuation. there is none greater than he.
337. O preceptor, draw us out from the well (of mundane 351. Remaining here (i.e. in his fold) only you will reach
existence) by pulling our hair; O best of brahmanas, which heaven and release."
god should we take shelter of? 352. The demons were taken out of the Vedic path by
Mayamoha (saying) "This leads to merit, this to sin; this is
338-339. O highly intelligent one, show us who have good and this is bad.
approached you, a deity by remembering, serving or meditating
353. This leads to release, this would not give release; this
on, so also by having worshipped which, release will be obtain-
is the highest truth.
ed (by us). We are displeased with the family, and we won't
354. This ought to be done; this ought not to be done;
strive again here (i.e. to have a family)."
this is not this (i.e. as it is said to be so); this is clear; this is
340. When Guru, who was disguised, was thus addressed
by the best of the demons, he thought about that undertaking : the practice of the naked, this is that of those who put on
'How shall I bring about this? many garments."
355. Thus Mayamoha told the demons the words of the
341. How can I make them sinners (and consequently) Arhats, and made them give up their own (old) practices.
denizens of hell, outcast from the Vedic fold due to their ridi 356. When Mayamoha told them the words of Arhat, viz.
culing it and (therefore) being laughed at in the three worlds?' 'Honour my way of life', they resorted to him and therefore
342-344. Saying thus (to himself) Brhaspati meditated on they became the followers of the Arhats.
Kesava (i.e. Visnu). Knowing that meditation of his Janardana 357-358. After they had given up (the path of the) three
created Mayamoha (i.e. a being who would delude the demons Vedas Mayamoha made them wholly absorbed in the Arhat
with his tricks) and presented him to Brhaspati and said to way; others also were instructed by him; they instructed
him: "This Mayamoha associated with you will infatuate all others; these instructed still others; these also still others.
demons, outcast from the Vedic path." Having instructed thus 'Salutation to Arhats' thus they spoke firmly in their congre-
the lord disappeared. gation.
345. That Mayamoha went to the demons who were 359. Within a few days the demons almost gave up (the
engaged in penance. Brhaspati approached them and said: path of the three) Vedas. Mayamoha with his senses conquered
346. "This naked, clean-shaven ascetic holding a peacock's again became the wearer of red garments.
feather, being pleased with your devotion has come to favour 360-361. He too, going to other demons, spoke sweet
you."
words: 'If you have a desire for (going to) heaven or for
347-349. After Guru had spoken thus Mayamoha said release, then enough of the wicked practices like killing the
(these) words: "O demons, you who are engaged in penance, beasts. (Please) understand (it). Know this all to be of the
tell (me) whether you desire as the fruit of your penance some- nature of worldly knowledge.
thing worldly or otherworldly?" The demons replied: "In our 362. Understand my words properly; they are said by the
opinion performance of penance is for the acquisition of wise. This world is propless and erroneous knowledge is pre
religious merit in the other world; (so) we have started it; what eminent in it.
have you to say in this matter?" The naked one (i.e. Mayamoha) 363. It is very much defiled by passions like attachment
said: "You act according to my words if you desire release. and gets one involved in the peril of rebirth."
350. The entire door to release as advised by the Arhat is 364. He said manifold words intended for their release in
such a manner that they abandoned their (former) practices.
138 Padma Purina
1.13.378-392 139
377. O you, strip off your garments, I shall initiate you."
O king, some condemned the Vedas, while others condemned
gods. Thus, O Bhisma, the intelligent son of Angiras in the form of
365. Others condemned the group of religious practices Bhrgu made the demons naked.
and others brahmanas. These logical arguments do not lead to 378-379. And giving them peacock's feathers, flags, berries
the practices involving killing (i.e. are against killing): of gunja plant, charming garlands, he got their hair plucked,
366-367. "O wise ones, if the oblations burnt in fire be- (for) plucking out hair is a great means of (acquiring)
come fruitful, or if it is laid down that a beast killed in a religious merit.
sacrifice obtains heaven, then why does the sacrificer not kill 380. God Kubera became the lord of wealth due to having
his own father there (i.e. in the sacrifice)? If something eaten plucked out his hair. By always remaining dress-less (devotees)
by one leads to the satisfaction of someone else, then Sraddha obtained great superhuman power.
should be offered to those who are travelling and they should 381. Arhat himself has formerly said that in this way (i.e.
not take (provender etc.) with them. by following the Arhat-practices) eternity is obtained. God
368-369. After having obtained godhead by performing head is obtained here (only) by men by plucking out their
many sacrifices if wood of Sami etc. is eaten by Indra then a hair.
beast eating leaves is certainly better. Knowing that his words 382-383. Why then not do it since it gives great religious
are not to be relied on by men, ignore them, and be pleased merit? It was a great desire of gods: 'When would we be born
(to take) the words uttered by me to be leading to final in the family of a layman in Bharata country and would be
beatitude. endowed with penance after plucking out our hair.'
370. O great demons, those whose words are authoritative 384-385. They had adored the twentyfour Tirthahkaras.
do not fall from the sky. (For them) Praising with the muttering of incantations the
371. Words having propriety should be accepted by me Arhat covered over with the lord of cobras and showing the
and others like you." path of meditation, heaven was (quite) at hand or release
would come. Which thought is expressed by them?
The demons said: 386-387. (The thought) is: Being similar to the sun and
372-374. We all are resorting with devotion to this state- fire in lustre when shall we be sages? When shall we be passion-
ment of facts made by you. If you are pleased, O lord, favour less by (means of) muttering (incantations) and the five modes
us today. We shall bring all the material necessary for initia- (of devotion) ? For the heads of those religious people
tion, by doing which, through your favour release would practising penance in that way and having met with death are
quickly be obtained by us. broken with a stone.
388. When shall we reside in a solitary forest ? (When)
Then Mayamoha said to all these demons: "This my will the calm layman mutter secretly into our ears:
preceptor of best intellect, has betaken himself to this discip- 389-391. 'O sage, do not go, since you are a traveller on
line. The best one will initiate you at my direction: 'O the path to release. Whatever places you have secured cause
brahmana, initiate these sons at my instruction' ". further activity (and) so they are to be forsaken—these words
375. The demons, when infatuated, said (these) words to of ours are true. By means of our penance and various restraints
Bhargava: go to the best place and along that path of release which the
376. "O magnanimous one, give us initiation, that will free wise ones, being endowed with penance obtain by means of
(us) from the entire worldly existence." Usanas said to the devotion1.
demons: "All right, let us go to (the river) Narmada. 392. That is said to be the practice of penance where there
140 Padma Purina 1.13.407—1.14.4 141

is the restraint of senses and compassion for all beings; every- Indra said:
thing else is mockery'. 407-408. O lords of demons, you were born in olden days;
393. Knowing this you should obtain the highest position and you ruled over heaven; how is it that now you have started
worth going to and (should obtain) the same condition which practising this vow destroying the Vedas, (being) naked, clean-
the Tirthankaras and ascetics have obtained. shaven (and with) a pitcher and holding the peacock and have
394. Thus (only) the deities, the Vidyadharas and the remained here?
great serpents formerly entertaining desires day and night
(obtained that state). The demons said:
395. If you have entertained a desire to end the course of 409. Having given up all our demonhood we have remain
worldly life then leave (your) wives that are impediments in ed in these practices of the sages.
the path to heaven. 410. We are doing deeds leading to the enhancement of
396. How do you enjoy that female organ of generation religious practices in all the beings. O Indra, enjoy the king
into which your father entered (i.e. had coitus) ? How is it that dom of the three worlds and (now) depart (from here).
beings eat flesh which is similar to their own ? 411. Saying 'All right' Indra again went to heaven. O
397. Then all those terrible demons said (these) words to Bhlsma, all those (demons) were thus stupefied by (Brhaspati)
Guru: "O magnanimous one, initiate us (your) children who the priest of gods.
are before you !" 412. Going to the river Narmada the best demons stayed
398. Having done so the priest at that time said: "You (there). Knowing all that account Sukra again advised them.
should never salute any other deity (than the Arhat). 413. Then they again entertained the wicked idea of con
399. When you are required to eat at a place you have to quering the three worlds.
eat by putting the food in the cavity of your hands and should
1 ook equally upon the water likeable or otherwise (which is)
without hair and worms and not contaminated by other's
glance.
400. O lord, one should eat according to this practice. Do CHAPTER FOURTEEN
like that. Those fit for release and you should remain together."
Chopping-off of Brahma's Head by Rudra
401-402. O prince, telling thus the restraints to those best
demons, Guru went to heaven, the abode of gods and told them Bhisma said:
all that he had made the demons to do. 1-2. Tell me how Arjuna, the killer of the brave enemies,
403-406. Then the demons went to Narmada and lived by was born from Tripurusa; how again, Karna, the son of an un-
it. Seeing there those demons except Prahrada, the lord of married woman is known as born from a charioteer; how enmity
gods, being pleased said (these) words ro Namuci: Seeing sprang up between the two. I have a great curiosity; so please
these—Hiranyaksa, the destroyer of sacrifices and of religious tell me that.
practices and the censurer of the Vedas, so also Praghasa the Pulastya said:
demon of wicked deeds, and Vighasa, and Muci, and Bana
3-4. Formerly when his face was rent, Brahma, overpower-
and Virocana, Mahisaksa, Baskala, Pracanda, Candaka, so ed by great anger, took up the perspiration produced on his
also the shining and very cruel Susena, the best among the forehead and struck it on the ground; from that perspiration
demons—and others he said to the lords of demons:

L
 Padma Parana 1.14.20-37 143
142 a brave hero having rings, arrows and a great bow and
20-21. "Is the pot filled or not?" Then the great lord,
having a thousand armours was born and he said: "What shall hearing Visnu's words resembling the thundering of clouds,
I do?" having eyes like the moon and the sun and adorned with the
5. Pointing, with vigour, to Rudra, Brahma said to him : (crescent) moon on his head, fixing (all his) three eyes on the
"Kill this wicked-minded one so that he will not be born again." skull, and reaching it said to Janardana: "The skull is full."
6. Hearing the words of Brahma and raising the bow from 22-24. Hearing those words of Siva, Visnu withdrew the
behind Mahesa, he with arrows in his hand and having very stream. When Hari was observing, the lord (i. e. Rudra)
angry eyes started (to kill him). churned (stirred) that blood with his finger and his glances
7-8. Seeing that very terrible man, Rudra being frightened for a thousand divine years. When the blood was (thus) churn-
speedily went away from there and reached Visnu's hermitage. ed (stirred), it gradually became first a mass, then a bubble
"O Visnu, killer of enemies, save me from this man; this terrible and after that a man with a crown (on his head), with a bow,
sinner of the form, of a Mleccha is created by Brahma. O lord of having bull-like (i.e. strong) shoulders, with two quivers tied to
the world, act in such a manner that he, an angry man, would his back, with a finger-protector, appearing like fire, in the
not kill me." skull.
9-11. Lord Visnu, invisible to all beings (yet himself) see- 25. Seeing him lord Visnu said these words to Rudra:
ing everything and possessed of magical powers having deluded 26-27. "O Bhava, who is this man (Nara) that has sprung
that man, concealed Virupaksa (i.e. Rudra) who had come up in the skull?" Hearing (these) words of Visnu, Siva said to
him: "O Lord, listen; this is the man named Nara, best among
there. God Visnu saw him who had bent himself (before Visnu) those who know (the use of) great missiles. You called him
on the ground. Visnu said to him: Nara, so he will be (called) Nara.
O Rudra, you are my grandson, tell me which desire of 28-30. Both Nara and Narayana will be famous in the
you I should fulfil? Yuga and in battles, in deeds helping gods and in the protec-
12. Seeing god Visnu and blazing exceedingly with lustre tion of people. This Nara, therefore, will be the friend of Nara-
and pointing to his (begging) skull, he said, "Give me alms". yana. This one of great lustre will help you in killing the
13. Seeing Rudra with the skull in his hand Visnu thought: demons; he will be a sage in testing knowledge and a conquerer
'Now who else (but you) would be proper for giving alms to?' in the world. This is the fifth head of Brahma, with a superior
14. Thinking 'this one is proper' he offered him his right lustre.
arm. Siva cut it with his sharp trident. 31-33. Born from the combination of the three lustres that
15. Then from the lord's arm a stream of blood like liqui rose from the blazing lustre of Brahma and the glance that I
fied gold produced from a flame of fire started (to flow). cast, he will conquer the enemy in battle. He will be terrible to
16. It fell out of the skull, and Sambhu begged it; it was those who cannot be killed by Indra and (other) gods and also
straight, strong and touched the sky with speed. to the others who will be invincible to Indra and (other) gods."
Saying so, Sambhu then stood still and Hari too stood
17. From Visnu's arm it flowed for a thousand years and wondering.
was fifty-five Yojanas long and its expanse was ten Yojanas. 34-37. The (man) remaining in the skull praised Siva and
18. The lord, the beggar, received the alms for such (a Visnu. The hero, of generous mind, joining his palms together
long) period. It was given (i.e. put) by Narayana into an and raising them to his head said to them: "What should I do?"
excellent (begging) skull. Saying so he remained bent (i.e. humble) before them. The
19. Then Narayana said these words to that great Sambhu glorious Hara said to him: "With his own lustre Brahma has
(i.e. Rudra) :
 144 Padma Purana 1.14.50-64 145

created a man with a bow in his hand. You kill him". Sankara, 50. In the family of the Yadus there will be born very
speaking thus, holding the man's both hands which were joined mighty Sura.
like that in satisfaction, and lifting up the man, who was prais- 51. His glorious daughter Prtha, incomparable in beauty
ing him, from the skull said these words again: on the earth will be born for the success of gods; and Durvasas
38-39. "This is the terrible man about whom I told you, will grant her a boon and a group of spells:
he has been put to sleep. Awaken him quickly." Saying so Hara 52. 'Whatever god she (i.e. you) would invoke with that
disappeared. Then in the presence of Narayana, the mighty one spell by the favour of that god, O venerable lady, you will
struck by the left foot by Nara, got up. obtain a son'.
40-41. Then between the two born of (Brahma's) perspira- 53. O Sun, she during her menses seeing you rising will long
tion and (Visnu's) blood, took place a great battle in which for you; when she is (thus) afflicted with anxiety you should
the sound of the extended bow spread (everywhere) and the enjoy her.
entire earth resounded with the sound (of the battle). 54. In her i.e. Kuntl's womb he will be (conceived and)
The one born of (Visnu's) blood (i.e. Nara) took off the born as the son of an unmarried woman for the success of gods,
armour of the one born of perspiration.
Olord."
42-43. O king, a couple of divine years passed when the 55. The Sun, the heap of lustre Saying "All right" spoke
two thus met in battle and fought. Seeing the two-handed one (further) : "On the maiden I shall generate a son who will be
born of (Visnu's) blood and the one born of (Brahma's) pers- proud of his power.
piration thus encountering (each other) Visnu after having 56. And all people will address him by the name Karna.
thought, went to the great abode of Brahma. O Visnu, due to my favour in the world there will be nothing
44-46. Madhusiidana (i.e. Visnu) spoke, in alarm, these with him, of a pure soul, that will not be given to brahmanas,
words to Brahma: "O Brahman, the one born of (your) pers- O Kesava.
piration was today hurled down by the one born of (my) 57. By your direction I shall generate him of such a pro-
blood." wess.
On hearing this Brahma who (became) distressed said to 58. Having thus addressed the magnanimous god Nara
Madhusiidana: yana, the destroyer of demons, the Sun disappeared there only.
"O Hari, let this my man live (again) in this existence."
59. When the Sun-god, the robber of clouds, diappeared
Visnu being pleased said: "It shall be so."
(Visnu) with his mind pleased said to Indra also:
47. Going to their battlefield and warding them off he said
60. "O Indra, this Nara sprung up from (my) blood due to
to both of them: "In the intervening period between the Kali
my favour and who is a portion of me should be placed by you
and Dvapara yugas, in your next birth there will be (a war);
on the earth at the end of Dvapara.
when the great war will take place I shall bring both of you
together (to fight)." 61. O magnanimous one, when the illustrious Pandu will
48. Visnu having called the lord of planets and the lord obtain Prtha as his wife and so also Madri he will go to a forest.
of gods told them: "By my command these two good men are to 62. A deer will give him a curse when he will be in the
be protected by you. forest; with aversion produced by that he will go to Satasrriga.
49. O sun (having a the usand rays), this one born of the 63. Desiring sons to be born on his wife (by another) he
perspiration (of Brahma) is to be descended on the earth as will say (so) to her. Then Kunti unwilling (to do so) will say to
your portion at the end of the Dvapara (yuga) for the success her husband (i.e. Pandu) :
of gods. 64. 'O King, I do not at all desire sons (begotten) by a
mortal. O King, I desire sons from the deities by their favour.'
 146 Padma Purdna 147
1.14.86-95
65. O Sakra then you should present Nara to Kunti who one thousand divine years. Nothing is said to be more sacred
would beseech you. O Lord of Saci, do so by my direction." than offering oblations to fire in this world. Brahmanas are puri-
66-72. Then the unhappy lord of gods said (these) words fied on the earth by well-offered oblation to fire.
to Visnu: "When this period of Manu passes, then in the twenty- These are indicated by the brahmanas to be the paths lead-
fourth Yuga you, descending (i.e. being born) as Rama in ing to the world of gods. A brahmana householder should al-
Raghu's family, in Dasaratha's house for killing Ravana and for ways maintain a fire. The status of a householder can never be
causing peace to the gods, (while) wandering in the forest for obtained by a brahmana without (maintaining) a fire."
Sita, desiring the good of Sun's son, (will have) killed my son,
named Valin, the chief of the monkeys. Being, tormented by this Bhisma said:
grief, I shall not accept that son viz. Nara." To Indra, the lord 86. Was that archer, named Nara, who sprang up from
of gods, who did not accept Nara and telling some other the skull, born from Madhava or due to his own deeds? Or
reason, Visnu spoke for taking down the burden of the earth: was he deliberately created by Rudra ?
"O Lord, I shall take an incarnation in the mortal world for 87. O brahmana, Brahma, the Hiranyagarbha, sprang up
destroying Sun's son and for your son's success. I shall also from an egg. How is it that that fifth face came up ?
act as (Arjuna's) charioteer and bring about the destruction 88. Rajas (a cosmic quality—the cause of activity) is never
of the Kuru-family." seen in Sattva (quality of goodness), nor Sattva in Rajas. How did
73. Then with these words of Visnu, Sakra accepting Nara, Brahma (always) remaining in Sattva have excess (of Rajas) by
was pleased. Being delighted he (said) : "May your words come which he with his mind deluded, sent the man to kill Hara ?
true." God Visnu himself, granting the boon thus and sending
(Indra) and having gone to Brahma, the lotus-eyed one (i.e. Pulastya said:
Visnu) again said to him: 89. Mahesvara (i.e. Siva) and Hari both these remained
74-85. "You have created the three worlds (consisting of) on the good path.
the movable and immovable. O lord, we two shall help you in 90. For the two magnanimous ones, nothing that is either
the execution of (your) job. O lord, you do not realize that unaccomplished or accomplished, is unknown. The fifth face of
you are destroying (the world) after having yourself created it.
Desiring to kill this Sambhu, you have done the censurable the great Brahma had come up.
deed. Due to your anger for god (Siva) you created the man. 91. So, growing with Rajas Brahma became deluded. He
To absolve you of this sin undertake great expiation. O god, thought that he had fashioned the creation (i.e. the world)
accepting the three fires offer an oblation to Agni, either at a with his lustre.
sacred place or in a sacred region or forest. O Pitamaha, per- 92. 'There is no other god than I, who set forth the creation
form, with your wife, a sacrifice under our protection. O lord including gods, Gandharvas, beasts, birds and deer.'
of the worlds, all gods, so also Adityas and Rudras will obey 93. And the five-faced Brahma was thus deluded. His face
your command as you are our lord. One is the Garhapatya fire, facing the east was the originator of Rgveda.
second is the Daksindgni and the third is the Ahavaniya. Prepare 94. His second face set forth Yajurveda. The third one
these in three fire-vessels. Worship yourself in a circle, me in a was the originator of Samaveda and fourth of Atharva-
bow-like figure and god Hara in a quadrangle by means of (the veda.
recitation of) the Rks, Yajus and Samans. Having generated 95. With the fifth face looking upwards he studies the
fires by means of penance and obtaining great affluence, you Vedas with limbs (i.e. the Veddngas) and sub-limbs (i.e. the
will put out the fires after having offered oblations into them for supplementary works to the Veddngas), history, secret sciences
d compilations (of laws).
 148 Padma Parana 1.14.109-121 149
96. By the lustre of that face of wonderful brilliance all and the illuminator of everything was seen to please the world
demons and gods lost their brilliance like lamps at sunrise.
with his lustre (like that) of crores of suns.
97. The perplexed ones being disgusted remained in their
109. Then Rudra, approaching Brahma, the Almighty,
own cities. One neither cared for another nor offended others
with his might. seated (there) with the entire group of gods (said):
110. "O god, with great lustre your face shines more !"
98. All the frightened gods were unable to approach or to
see or to go near that great lord Brahma. Saying so Siva laughed loudly.
99. Dimmed in lustre they regarded themselves as over 111. As a man cuts off the interior of a plantain tree with
powered. All they pondered over their own good—the good of his nails, Siva cut off Brahma's fifth head with the nail of the
gods. left thumb.
100a. 'We, who have lost our lustre by his brilliance will 112. That head that was cut off then remained in the
resort to Siva.' hand of Siva, like another moon remaining in the midst of
planets.
Gods said:
113. Mahesvara danced with the head held up in his hand
100b. Salutation to you, O lord of all beings, great god, like the Kailasa mountain with the sun on its peak.
we repeatedly salute you. 114. When the head was chopped off, the gods being
101. O you source of the world, O you highest Brahman, pleased, praised Vrsabhadhvaja Kapardin (i.e. Siva), the god
you are eternal. You are, along with Visnu, the support and the of gods, with various hymns of praise.
cause of all the worlds.
Gods said;
102. He, being thus praised by gods, sages, forefathers and
demons, remaining hidden, said: "O gods, ask for your desired 115. Salutation forever to the holder of the skull, to the
object." destroyer of great death, to him who is endowed with splendour
and knowledge and is the giver of all portions (ofenjoyment).
Gods said: 116. Salutation to him who is the flash of joy, and who is
103. O god, appearing in person, give us as much as is full of all gods. You are the destroyer in the Kali (age), hence
desired by us. Have pity on us and give us a boon also. you are known to be Mahakala.
117. You destroy the afflictions of (your) devotees; you
104. Whatever great valour, lustre, power we had—all that
has been eclipsed by Brahma with his fifth face. are called Duhkhdnta (i.e. one who puts an end to all miseries).
105. All lustres have perished. O great lord, act in such a As you quickly bring about the welfare of (your) devotees you
way that everything becomes as before. are called Sankara.
106. Then Siva, with his face pleased and saluted even by 118. O god, since you hold (Brahma's) head that is cut
gods, went there where Brahma was with his mind deluded by off and the skull, you are therefore Kapalin. Favour us as you
the pride of his Rajas quality. are praised by us.
107. (Gods) praising the lord of gods and surrounding
119. Thus praised, Sankara with his mind pleased, sent the
him approached him. Brahma enveloped in (i.e. overpowered
gods to their respective abodes and remained there full of joy.
by) the Rajas quality did not recognise Rudra who had come
to him. 120-121. Knowing the mind of Brahma and the birth of
Vira, Siva, throwing off the head at the words (i.e. request) of
108. At that time the soul of all, the creator of the universe
the people, having put his joined palms on his head and having
saluted Brahma praised him for appeasing his anger and to

I
 150 Padma Purana 1.14.132-143 151

know the Brahman, the greatest storehouse of lustre with ex- the author of the Soma doctrine. O you of great lustre, you have
pressions, hymns, secret (chants) and texts from Rg(veda), emancipated a hundred crores of brahmanas.
Yajur(veda) and Sama(veda) thus: 132. You should perform the vow (of expiation) for killing
a brahmana; there is no other course. The sinful,cruel murder
Rudra said :
ers of brahmanas who are sinners, should not be talked to.
122-123. Salutation to you, O infinite one, and the sup- 133. Sacrificers, doing wrong acts, should never be talked
reme spirit of the highest one; you are the origin of wonderful to. If they see one, one should look at the sun (to be free from
things; you are an inexhaustible treasure of lustres. Due to your the sin).
success you are the soul of all. You are the author of the crea- 134. O Rudra, if they touch one's body, one should, with
tion, O you of great lustre. one's garments on, enter water. Thus one obtained purity as
124. Salutation to you, O you having one face turned up formerly observed by the wise.
wards, of the nature of goodness, of the form of the earth, O 135. Such as you are, you are the murderer of a brahmana;
you lying in water, born of water and having your abode in observe a vow for (getting) purity. On your having observed a
water. vow you will obtain many boons.
125. O you born of water, having eyes like blooming
136. Having spoken thus Brahma went away. Rudra did
leaves; victory to you O grandsire, O god, O lord; you former
not understand that. He then meditated on Visnu himself.
ly created me for the creation.
137. Trilocana (i.e. Rudra), the god of gods, bowing,
126. O you who always took oblations made into the
saluting, with the eight parts of the body, touching the ground,
sacrifice, O you the lord of the constituents of sacrifice, saluta
tion to you, O you the interior of gold, of lotus, of gods, O you praised (Visnu), the eternal god, giver of boons, accompanied
lord of beings. by LaksmI and the holder of the conch, disc and mace.
127. O you born of lotus, you are the sacrifice, the Vasaf- Rudra said:
kdra (the exclamation Vasat used on making an oblation to a 138-139. I mentally recall Visnu Narayana who is im-
deity) and the Svadhd (oblation offered to the pitrs). O lord, I mortal through continuous series, who is old, who has infinite
cut off the head at the direction of gods. power, who is eternal, is the most distinguished person, is
128. I am humiliated with the murder of a brahmana; O matchless, is greater than the greatest, the first-born and very
lord of the world, protect me. powerful and is the chief among those whose intellect is inscrut-
able and profound.
Thus addressed by the god of gods, Brahma said (these) 140. I salute god Hari, the controller, the greatest abode,
words: the supreme place, that highest and distinguished resort, the
Brahma said: highest lord and the huge being.
141. I (shall) praise Narayana, of a pure nature, (who)
129. God Narayana, (our) friend, will purify you. You created this high and low and the subtle. (I praise him who) be
should praise that virtuous one; the self-mighty one is venerable
ing always present (everywhere) is the highest person, calm
to me.
and prominent. Let him be my refuge.
130. Indeed you were thought of by that god Visnu, so as 142-143. I (shall) always praise Visnu Narayana, free
devotion in you was produced, and a desire to praise me sprang
from impurity, old, greater than the greatest, having no end,
up in you.
ancient, chief among the prudent, given to courage, forgiveness
131. You are Kapali for having cut off the head. You are
d peace, the lord of the earth, auspicious, of great prowess,
 152 Padma Purdna
1.14.156-173 153
having a thousand heads and many feet and innumerable
156-157a. O Janardana, (tell me) how my form will not
hands, having the moon and the sun as his eyes, of the nature of
remain like this. Tell me, O Acyuta, O great god, what I
the mobile and the immobile, lying in the ocean.
should do so that I shall have my old body by your favour."
144. I (shall) praise Narayana, the supreme one, the high-
est lord, greater than the greatest, who cannot be approached Visnu said :
(even) by gods, living in the three creations, having three 157b. A brahmana's murder is very cruel and highly painful.
principles, absorbed in three and having three eyes. 158. One should not even mentally think of such a sin.
145-146. I salute the immeasurable Narayana white in the You have expressed such devotion because of the words of gods.
Krta (yuga), red in the Dvdpara (yuga) and black in the Kali 159-160. O you of mighty arms, now do what Brahma
(yuga); I salute him who from his very mouth, created the has told you. Rub with ashes all your limbs, (rub ashes) on
Brahmanas. (I salute him who created) the Ksatriyas from his your body thrice (a day). Wear bones on your crest, on your
arms, (created) the Vaisyas from his two thighs and the Sudras ears and hand. By doing this, O Rudra, you will have no pain.
from the tips of his feet. I salute him having the universe as his
body, profoundly learned and infinite. 161. Having thus instructed (Rudra), the lord, accom -
147. I salute the lotus-eyed (Visnu) of a subtle form, of a panied by Laksmi, vanished there only. Rudra did not know it.
great form, having learning as his form and formless (also) and 162-165. The lord of gods with the skull in his hand and
the armour of all gods. tortured by a brahmana's murder wandering over this earth
148. I salute that lord of gods (viz. Visnu) of a thousand (and visiting) (the mountains viz.) the Himalaya, Mainaka
heads, thousand eyes, of great arms, that great god remaining with Meru, Kailasa, Kala, Vindhya, and the great mountain
after having pervaded the (entire) world. NHa, (and places like) KaficI, Kasi, Tamralipta, Magadha,
149. I salute god Visnu, the protector, the refuge, the Avila, so also the regions like Vatsagulma, Gokarna, North
conquerer, the ancient one, resembling a dark-blue cloud and Kuru, Bhadrasva, Ketumala and Hairanyaka, Kamarupa,
having the Sarriga bow in his hand. Prabhasa and the mountain Mahendra, did not get refuge
150. I salute the omnipresent, pure, eternal, ancient Hari, (anywhere).
of the form of the sky, free from existence and non-existence. 166. Always seeing the skull in his hand, he, overcome
151. O Acyuta, I see here nothing except you. I see all with shame, shook his hands many times and was again and
this mobile and immobile (world) as full of you. again distracted.
167. When (even) after he shook his hands, the skull did
152. When that Paramesthin (i.e. Rudra) was thus speaking, not fall off, it came to his mind: 'I shall observe this vow.
he, the eternal and the highest one appeared before him in person. 168. Brahmanas will always follow my path only'. Thinking
153. He, having the disc in his hand and Garuda as his thus for a long time the god wandered over the earth.
seat, rose like the sun illuminating a mountain. The ancient 169-171. Having reached Puskara, he entered the best
one said, "I, the giver of boons, have come. Ask for a boon." forest, full of many trees and creepers and with the sounds of
154. After having thus praised (Visnu) the best Rudra many beasts, which was perfumed with the fragrance of abun-
said: "O lord of gods, let me be extremely pure. I do not see dant flowers of trees, the land of which was as it were decorated
anything better than you that will remove this sin. intentionally with flowers put (on the ground), (which was full
155. The body of mine tortured by the murder of a of) many perfumes and juices and other ripe and raw fruits. He,
brahmanahas become dark. My body is stinking with the odour greeted by the fragrance of flowers of the grove of trees,
of a dead body and my ornaments are of iron. entered it.
 154 Padma Purina 1.14.187-200 155
172-173. 'Brahma will grant a boon to me who will 187-188. It will be the best sacred place and the best place
propitiate him here. Due to the favour of Brahma I have of pilgrimage (in) your (honour). Those men who, before the
come to know about this Puskara (forest), which destroys sins, fall of their bodies, resort to this sacred place, will, being
pacifies evils, and increases nourishment, affluence and power.' immortal, and having no fear from anywhere reach heaven
174. When that Rudra of infinite lustre was thus thinking, along the path of Brahman. I have given you this sacred place
there came Brahma, the lotus-born. The lord having raised measuring five Krosas.
Rudra who had bowed down said to him: 189. O Rudra, when the Ganga will flow through the
175-177. "By the observance of a divine vow you have, with sacred place, to the lord of rivers (i.e. the ocean), then that will
a strong desire to see me, propitiated me with devotion; for by
be a great holy city.
remaining in a vow only men can see deities. I shall therefore
190. The holy Ganga faces (i.e. flows towards) the north
grant an excellent boon according to (your) desire. Since, to
accomplish your desires you have observed this vow mentally, and the Sarasvati the east. The river Jahnavi (Ganga) flows
physically and with speech and with your mind pleased, tell for two Tojanas towards the north.
me which boon, desired by you, I should grant." 191. There all gods with me and Indra have arrived or will
come. Leave the skull there.
Rudra said:
192. Those who, going there, please their forefathers by
178-183a. This in itself is a very adequate boon that I could offering pindas and Sraddhas, obtain in the heaven, an eternal
see you, O you venerable to the (entire) world. O creator of region.
the world, my salutation to you. O god, you are seen by means 193. A man having bathed at the great sacred place in
of a penance to be had by a great sacrifice performed over a
VaranasI, is released. Merely by going there he is free from sins
long time and causing (even) death. O Almighty lord, this
committed during seven existences.
skull did not fall off my hand. Since I observed this vow of a
Kapalika (i.e. a wandering sage holding the skull and eating 194. That holy place is said to be the best of all holy
and drinking out from it) my bearing causes shame to the places.
sages and is contemptible. This great vow (undertaken) by me 195-197. Those beings, who, bowing to you, die there,
who sought refuge with you is fulfilled. Now tell me. Say in obtaining Rudra (i.e. your status), rejoice with you. O Rudra,
which auspicious region I should throw this (skull), by (doing) whatever a person with a controlled mind offers there, gives
which I shall be pure (in the eyes) of the sages of purified him, of a pure soul, a great fruit. Those men, who perform
souls. there the rite of destroying their bodies (i.e. ending their life),
reach Rudra's world and always being happy rejoice there.
Brahma said:
198. Worship, a muttered prayer, a sacrifice performed
183b-184. Avimukta is an ancient place of (i.e. sacred to) there lead to heaven, the giver of eternal fruit to one whose
the lord; there you will find the sacred place for dropping heart is full of devotion. A man offering a lamp there would be
the skull (which will be called) Kapalamocana. You and I a man of intellectual vision.
dwell there. So also Visnu will be there. 199-200. One who leaves there, after marking it, a bull
185. By seeing you there, even those who are great sinners that is uncrippled, young, mild and having good features goes
will obtain enjoyments in my abode. to the highest place; there is no doubt that with his forefathers
186. Between the two rivers, dear to gods, viz. Varana and he obtains salvation. What is the use of prolixity? Whatever
Asl, there will be a region where no killing will ever occur. act is done here by men with a view to (obtaining) religious
merit would give (them) an eternal fruit.
 1.15.1-14 157
156 Padtna Purina
CHAPTER FIFTEEN
201. That, which is the cause of heaven and salvation, is
regarded as a sacred place on the earth. Importance of Dwelling at a Sacred Place
202. By means of a bath, a prayer or a sacrifice (perform Bhisma said:
ed there) it (the Tlrtha) becomes the means of an everlasting 1-3. What did Brahma do after having sent (Rudra) to
fruit. Varanasi? What work did Visnu do? Tell me (also), O sage,
203-204. Those devotees, absorbed in Rudra, who go to what Sahkara did, which sacrifice he performed, and at which
sacred place Varanasi and die there, should be regarded as sacred place (he performed it). Who were the assistant priests
Vasus, Pitrs, Rudras and grand-fathers and great-grand-fathers and who were the officiating priests? Tell me about them all.
and Adityas—so says the Vedic text. O sinless one, I have I have great curiosity (to know) who were the gods that he
described a threefold rite for offering pindas. gratified.
205. Men who come here should always offer pindas. Their
sons should also respectfully offer pindas there. Pulustya said:
206. Such good sons give joy to their forefathers. I have 4. On Meru's peak there is a city named Srinidhana. It
told you about the sacred place, which, by the very sight of it, is variegated with jewels; is the abode of many wonders; is full
gives final release. of many trees; is variegated with many minerals and is clear
207. By bathing here one is free from the bondage of birth. like spotless crystal.
Rudra, I have given you this sacred place viz. Avimukta. Being 5. It is beautified with the expansion of the creepers; it
free from (the sin of) a brahmana's murder live there with resounds with peacocks' cries; it is fearful due to (the presence
your wife. of) lions; it is full of herds of elephants.
Rudra said: 6-7. It is cool with the sharp sprays rising from the water
falling from the springs; it is variegated with pleasing taverns of
208. I shall stay with Visnu in the sacred places which are the groves of trees struck by wind; the entire forest of it is
on the earth; this is the boon I have chosen, as you told me made fragrant with the excellent perfume of musk; in its bowers
(to choose). of creepers the travelling Vidyadharas sleep due to the fatigue
209. I am the great god; you should always propitiate me. caused by sexual pleasures.
210. I too with my mind pleased, shall grant you a boon. 8. It is resounding with the sweet sounds of the songs sung
And I shall grant boons to Visnu also as desired by him in his by the groups of Kinnaras. In it there is Brahma's mansion by
mind. name Vairaja, the entire floor of which is decorated with
211. I am the giver to, and I am to be implored by, all various arrangements.
the gods and sages of pure souls; and none else. 9-14. In it there is a hall named Kantimatl. It resounds
with the sweet sound of songs sung by divine ladies; it has the
Brahma said:
garlands of sprouts shooting from the Parijata trees; It is varie-
212. O Rudra, I shall carry out your auspicious command. gated with many colours rising from a number of rays of the
Narayana also, will undoubtedly follow your advice. gems; crores of pillars are fixed in it; it is adorned with spotless
213. Thus dismissing Rudra, Brahma disappeared there mirrors, and with the splendour of the graceful movements of
only. Mahadeva having gone to Varanasi, encamped there. the dance presented by the celestial dancers; it resounds with the
number of sounds produced by the many musical instruments,
158 Padma Parana 1.15.30-47 159
graced with many songs and musical instruments with pauses 29. Everywhere it appears as a family of brahmanas with
and beating time. It gives joy to gods; it is full of the groups of healthy, handsome, virtuous and bright priests on account of
sages and is resorted to by ascetics. It resounds with the texts trees covered with sprouts resembling minerals.
of Saman (sung by) the brahmanas and causes delight. In it 30-31. They look like men covered (i.e. endowed) with
Brahma, honoured (i.e. served) by (his wife) Sandhya, resided. noble and fautless qualities; with their tops tossed by wind they
15. He meditated on the highest god who created this as it were touch one another; and with ornaments of flowery
world. While meditating it came to his mind: 'How shall I branches as it were smell one another.
perform a sacrifice? 32. At some places the Naga trees with the filaments of the
16. Where on the earth—at which place—should I perform ratan look beautiful as it were with eyes with their black pupils
the sacrifice? unsteady.
17. Kasi, Prayaga, Tuiiga and Naimisa and Sriikhala, so 33. Karnikdra trees in pairs and in twos with their tops full
also Kafici, Bhadra, Devika, Kuruksetra and SarasvatI, of flowers look like couples. The rows of the Sinduvara trees with
Prabhasa and others are the holy places on the earth. the abundance of good flowers actually appear to be the
18. These are the places which are holy places of pilgri sylvan deities that are worshipped.
mage and also others which Rudra established on the earth at 34. At places the Kunda creepers, bright with the ornaments
my command. of flowers, (look) like young moons risen on (the tops of) trees
19. As I have been settled as the first god among all gods, and in the quarters.
so I shall make one great sacred place as the first one. 35-39. In some parts of the forest the flowered Sarja and
20. That lotus, that sprung up from Visnu's navel, and in Arjuna trees look like men covered with white silken garments.
which I was born, is called the Puskara-tirtha by sages who Similarly trees embraced by the blooming Atimukta creepers
recite the Vedic texts.' look like lovers embraced by their own beloveds. The Sala and
21. When Brahma was thus thinking, this idea came to his ASoka trees with their leaves clinging to one another as it were
mind: 'I now go to the earth.' touch one another like friends touching one anothers' hands
22-24. Reaching the place first, he entered that best forest, when they meet after a long time. Panasa, Sarala and Arjuna
trees bending due to abundance of fruits and flowers as it were
full of many trees and creepers; adorned with many flowers;
worship one another with flowers and fruits.
filled with the notes of many birds; crowded with groups of
40. Sala trees, with their arms (in the form of branches)
many beasts; making gods and demons fragrant with the per-
touched by the flurry of the wind have, as it were, risen (to greet)
fumes of the abundant flowers of trees; its ground was graced the approaching people with the same feelings (i.e. affection).
with flowers which were as it were intentionally placed there. 41-42. With the covering of flowers, trees planted there
25-28. The (seasons there) were fully enveloped with for beauty, having reached the spring-festival, as it were vie
many perfumes and juices, and it was full of fruits of the six with men (having arms). With their tips bent with abundance
seasons, which were endowed with golden appearance delight- of beautiful flowers and tossed by wind, the trees dance
ing the sense of smell and sight; where wind, as it were through like men, who are pleased and whose heads are adorned with
favour, throws out worn-out leaves, grass and dry wood and garlands.
fruits; where wind, taking fragrance from the heaps of flowers, 43-47. Trees with rows of flowers on their tops tossed by
(and) perfuming the sky, earth and quarters, blows (being) wind dance with the creepers like men with their beloveds. At
cold; (which is) adorned with green glossy large trees without paces trees surrounded by creepers bent due to their (abun-
any opening and without groups of worms and with tops and dant) flowers appear like the autumnal sky with variegated
of various names.
 1.15.63-75 161
160 Padma Purina

clusters of stars. The blossomed Mdlati creepers on the tops of auspicious. By my favour you will always be full of flowers and
trees look charming like chaplets arranged intentionally. Green fruits; you will always have very steady youth; you will (be
trees with wealth of beauty, having (abundant) fruits, and able to) move at your desire; you will (be able to) take any
flowers, show friendliness like men on the arrival of a good form desired by you; you will give pleasant fruits; you will
man. Bees, tawny due to the filaments of flowers, moving in all present yourselves to men at will and will (give) splendour to
directions, as it were announce the victory of the Kadamba- men in fulfilment of their penance; you will be endowed with
flower and intoxicated with (i.e. due to having sucked) honey, great affluence.
fall here and there. Thus Brahma, the granter of boons, favoured the trees.
48-56. At places the flocks of male cuckoos (are seen) in 63. Remaining (there) for a thousand years he threw a
the thickets of trees with their mates. At places the parrot- lotus on the ground. The earth by its fall trembled upto bottom.
couples resembling the Sirisa-Bowers speak interesting word like 64-65. Helpless oceans, with agitated waves, crossed their
brahmanas that are honoured. Peacocks with variegated boundary. Thousands of mountain-peaks occupied by tigers
plumage accompanied by their mates dance like richly decora- and vicious elephants struck as it were with Indra's bolt,
ted dancers even in the interiors of the forests. The cooing were shattered.
groups of birds giving out various notes, make more charming 66-67. The mansions of gods and Siddhas (semi-divine
the (already) charming forest, full of many herds of beasts and beings characterised by eight special faculties), the cities of
always delighting the birds, resembling Indra's garden and Gandharvas shook, tottered and penetrated the earth. The
delighting the mind and eyes. The lotus-born lord saw with his Kapota-clouds, showing a collection of sheaths fell (i.e. shower-
pleasing eyes as it were removing evil, that best forest of that ed rain) from the sky. There were poignant suns, covering the
nature resembling a mirror. All those rows of trees, seeing god clusters of luminaries.
Brahma who had arrived like that, and presenting themselves 68. Due to the great sound of that the three worlds with
to him with devotion, poured forth their wealth of flowers. the mobile and immobile in it, rendered dumb, blind and deaf
Accepting the flowers (offered) by the trees Brahma said to were frightened.
them, "Welfare to you; ask for a boon." The trees, free from 69-70. The bodies and minds of all gods and demons sank
(any) control, with humility (lit. with their palms joined in down and did not know what it was. Mustering courage all of
obeisance) having saluted Brahma said: "If, O god, affectionate them looked for Brahma. They did not know where Brahma
towards people, who take refuge with you, you are granting a had gone. (They could not understand) why the earth quaked
boon then always stay by us in the forest. and why the omens and portents appeared.
57. This is our greatest desire; salutation to you, O grand- 71. Visnu just went there where the gods had remained.
sire. Gods saluting him said these words:
58-59. O lord of gods, O creator of the universe; if you stay 72-73. "O revered one, why is this appearanee of omens
in this forest, (that would) be the best boon for us seeking your and portents by which, the three worlds as it were joined with
refuge and desiring a boon. Give us this boon—more adequate death are made to tremble, and the Kalpa has come to an end
than crores of other boons. This (forest) will be more distin- and the oceans have crossed their boundaries? Why have the
guished and greater than all other holy places by your four steady quarter-elephants become unsteady?
presence." 74-75. Why is the earth covered over with the water of
Brahma said: the seven seas? O lord, the sound could not have been produced
without any cause; such a terrible sound which, when it arose,
60-62. This (place) will be best of all sacred places and
 162 Padma Purana
1.15.94-111 163
made the three worlds frightened is not remembered to
have ever occurred before nor will it occur again. (the two directions). Vayu again spoke to them, "There is always
76. If, O lord, you know whether this is an auspicious or a threefold means to have the sight of Virifici (i.e. Brahma).
inauspicious sound to the three worlds and to the gods, tell us It is said to be by faith-born knowledge, penance and deep
what this is." and abstract meditation. Those who follow the path of deep
77. Thus addressed, Visnu, cherished by the supreme, and abstract meditation see the god both with and without
said: "O gods, do not be alarmed; all of you listen to the cause parts. The ascetics see him with parts while the wise see him
of this. without them.
78. This I, perceiving (the cause) definitely will tell you 94. On the other hand when worldly knowledge is produc
as it happened. ed one with indifference does not see (Brahma). Those who
79. Revered Brahma, the grandsire of the worlds, with a follow the path of deep and abstract meditation speedily see the
lotus in his hand, settled in an extremely beautiful region—a god by means of their great devotion.
heap of religious merit—on the slope of mountains to perform a 95. One should see that changeless lord of Prakrti and
sacrifice. Purusa.
80. And from his hand the lotus fell on the ground. It 96. Always being absorbed in the god by acts, mind and
made a great sound which caused you ro tremble. speech, and intent on propitiating Brahma, observe penance;
81-84. There, being greeted with the fragrance of flowers god will bless you. He always thinks: 'I should appear before
by the trees, he favoured the forest with beasts and birds, and those who have dedicated themselves to Brahma and before
for favouring the world took delight in residing there. The
brahmana devotees.' "
revered one, benefactor of the worlds, put up that best holy
place (called) Puskara. Going there with me propitiate 97-98. Hearing the words of Vayu and thinking them to be
Brahma. The revered one, when pleased, will give you excel- beneficial (and) with their minds possessed of the desire for
lent boons." (seeing) Brahma they then said to the lord of speech (Brhaspati),
85-93. Saying so, divine Visnu went with those gods and "O you god of knowledge, initiate us into (the path of) the
demons to that forest-region where Brahma dwelt. They, realisation of Brahma."
delighted and with their minds pleased, and conversing among 99. Desiring to initiate them into (the path), the great
themselves like cooings of the cuckooks entered Brahma's Guru initiated them according to the Vedie rules.
forest bright with heaps of flowers and praiseworthy. That 100. Dressed in a simple way and being humble, they be
forest, reached by all gods and resembling Indra's garden, and came his disciples; they obtained the favour of Brahma; the
rich with lotus-creepers, beasts and flowers, then looked beauti- knowledge about Puskara was given to (them).
ful. Then the gods, entering the forest adorned with all (kinds 101. Guru, the best of the officiating priests performed a
of) flowers said (to themselves), 'The god is here'; and desiring sacrifice according to rules.
to see Brahma wandered (in it). Then all gods, with Indra,
102. By employing the (method of the) consecration of
searching for Brahma did not see the interior of the forest. Then
the lotus the sage, propelled by the desire of those gods, made
the gods looking for god (Brahma) saw Vayu. He said to them,
"Without penance you will not (be able to) see Brahma." Then a lotus full of fibres and (thus) favoured the gods.
being dejected and keeping in mind what Vayu had told 103. The highly intelligent Brhaspati knowing the rules
{them), all the gods again and again looked for Brahma on the stated in the Veda and casting off doubt initiated the discreet
slope of the mountain, in the south, in the north and in between (gods).
104-111. The magnanimous Angirasa (i.e. Guru), being
pleased and having consecrated a fire, gave (i.e. taught) the
gods muttered prayers as laid down in the Vedas. The highly
 164 Padma Parana
1.15.122-132 165
intelligent one taught (the gods) (Vedic chants called) Trisu-
parna, Trimadhu and all muttered prayers etc. That bath and having (a beautiful) face like a lotus, the giver of boons,
(accompanied by the chant) Apohisfhd is called Brahma. worthy of a boon, the Kurma (the second incarnation) and Mrga,
It removing sins, subdues the wicked, increases fulness, wealth having matted hair and a crown, holding a ladle, having the
and strength, gives (the special faculties called) Siddhis and characteristics of the moon and a deer, and having the eyes of
fame, and destroys the sins of the Kali (age). So one should by Dharma, having every name and the lord of the universe. O
all means take that bath. All (of them) taking a bath observ - you, having the eyes of piety, please protect us more; O grand-
ing the vow of silence, being restrained (for the vow), and being sire, we have sought your refuge by speech, mind and body.
prepared (for the vow), and with their senses destroyed (i.e.
curbed), with water-pots (in their hands), with the ends of their 122. Brahma, the best among those who know the Vedas,
lower garments loosened, having rosaries, carrying staffs, clothed thus praised by gods (said to them): "All right, when remem
in bark or rags, very much adorned with matted hair, bered by you I shall give (you what you want); your seeing me
engaged in taking a bath and (particular) postures, meditating will be fruitful.
with great effort, and desiring limited food after having 123. O sons, tell (me) what is desired by you; I shall give
united the mind with Brahma, remained there avoiding visiting you excellent boons!" Thus addressed by the lord, the gods said
(any one), talk, company or thought (about worldly objects). (these) words:
Endowed with great devotion and a great sacred precept, 124. "O revered one, this in itself is a great boon which is
their minds had, through meditation, the knowledge of the god,
quite enough, that a good sound was heard by us when you
after (a lapse of some) time.
threw the lotus.
112. When their minds were absolutely pure, being fully
125. Why did the earth tremble? Why were the people
burnt by means of the meditation on Brahma, the lord became
distressed? That cannot be without any purpose. Tell (us) the
visible to all.
cause of this, O god."
113-114. They were pleased with his lustre (yet) their minds
were perplexed. Then mustering courage, with their mind Brahma spoke:
pleased and intent on him they placed their folded palms on
their heads, and putting their heads to the ground (i.e. bowing 126. This lotus is held by me for your good and for
with their heads) praised the lord, the author of the creation protecting the gods. Now listen what was the cause.
and maintenance by resorting to the Vedas with their six limbs 127. This demon Vajranabha by name, takes away the
(i.e. with Vedic texts and texts from the six limbs). life of children. He remains taking shelter in the nether
world.
The gods said: 128. Knowing about the arrival of you, remaining in
115-121. O god, we, well-controlled, salute you, the penance, having laid down your weapons, thewickedone wanted
Brahman, the one having the body of Brahma, friendly to to kill (you) the gods along with Indra even.
brahmanas, the unconquered one, the giver of sacrifices and 129. I brought about his destruction by dropping the lotus;
Vedas, kind to the world, of the form of creation, extremely he was proud of his kingdom and splendour; so I killed him.
compassionate to your devotees, one who is praised by the 130. At this time there are in the world, devotees, brahmanas
muttering of the texts from the Vedas, one whose form con- who have mastered the Vedas. May they not meet with
sists of many forms, one who takes up hundreds of forms, the misfortune, but may they have good fortune.
lord of Savitri and Gayatrl, seated on a lotus, (yourself) a lotus 131. O gods, I am equal (i.e. impartial) to gods, demons,
men, reptiles, friends, and the entire host of beings.
132. I killed the sinner with a spell for your well-being. He
 166 Padma Parana 1.15.149-160 167
has reached the worlds of the religious due to the sight of this goes to hell; so also one who spoils a good vow. One should
lotus. not have a bodily contact with one who is not satisfied, is of
133. Since I dropped the lotus (here), therfore this place a split or wicked mind and is a sinner. If one touches (such a
will be known as Puskara, a great, sanctifying holy place, giving person) one would be pure after taking a bath.
religious merit.
134-135. For all the beings on the earth it will be said to Thus speaking, lord Brahma, with the gods, founded a sac-
be holy. (I) have, being requested by the trees, O gods, shown red place there. I shall tell (about) it to you in (due) order.
favour to devotees desiring devotion, by staying here eternally. 149-150. It is in the north of Candranadi; SarasvatI is
O sinless ones, when I arrived here Mahakala (also) has come (flowing) by its east; it is superior to Indra's garden; and the
here. entire one with Puskara (Tirtha) will remain there till the end
136. You who have been practising penance, have demons of the Kalpa. This is the altar in (i.e. of) the sacrifice, made by
trated great knowledge, O gods; bear in mind your own Brahma, the author of the worlds.
interest as well as of others. 151-153. The first one should be known as the best and
137. Taking various forms on the earth you have to show purifying the three worlds. That is said to be sacred to the deity
that a man hating a wise brahmana is afflicted by sin only. Brahma. The middle one (i.e. the second) (is sacred to) Visnu.
138-141. Even after crores of existences he would not be The last one is sacred to the deity Rudra. Brahma first fashioned
free from sins. One should neither kill nor find fault with a (these). This great sacred place viz. the forest called Puskara
brahmana who has mastered the Veda and its limbs (i.e. the is said to be the foremost mystical region in the Vedas. Lord
Veddngas); since if one is killed, a crore (of them) are killed. Brahma is present (there). Brahma himself favoured this
One should feed with faith (at least) one brahmana who has region.
mastered the Veda. There is no doubt about it that one would 154-156. For favouring all the brahmanas wandering over
feed a crore of brahmanas (by just feeding one such brahmana). the earth he made the land bounded by gold and diamonds,
One who offers a potful of alms to ascetics is free from all sins and marked by an altar; he made it all beautiful with the
and does not meet with misfortune. As I, the grandsire, am the variegated jewels of the floor. Brahma, the grandsire of the
eldest and the best among gods, similarly, a wise man, not worlds, stays here. So also the gods Visnu, Rudra and Vasu
having the feeling of mineness and possessions, is always and the two Asvins also, and Maruts with Indra stay here.
respectable. 157-158. I have told you this fact, the cause of favouring
142-148. I have promulgated this vow, preserved in the the worlds. Those brahmanas, who are engaged in serving their
Vedas, for (getting) freedom from the bondage of the worldly preceptors, and who recite here the Vedas according to proper
existence and leading to the absence of rebirth in the case of rules and with chants in order of the hymnical text of the Veda,
brahmanas. One, who, after accepting the maintenance of the live in the vicinity of Brahma, being helped by him.
sacred fire, (and) not conquering (i.e. losing control over) his
senses, gives it up, would, led by Yama's servants, immediately Bhifma said:
go to Raurava (hell). (By talking to one) who cavils the way of
159-160. O revered one, tell me all this: Following which
the world and does a mean act, has his heart full of attachment
rules should the men, the residents of the region, desiring
and erotic sentiment, is fond of women and wealth, eats all alone
Brahma's world, stay in the Puskara forest? And what should
very sweet things, follows agriculture and commerce, does not
the men or the women having (i.e. belonging to) various
know the Veda and censures the Veda, and enjoys other's wife;
castes and stages of life, living here, practise?
by talking to such a person who is defiled with such faults, a man
 Padma Purdna 169
168
Pulastya said: 1.15.172-186
161-162. Men and women of (various) castes and living 172-176 The homage (offered) with Vedic chants and
in (different) stages of life, engaged in following the duties of oblations is said to be Vaidiki. Offering to fire should be made
their own class, free from deceit and delusion, devoted to on every new-moon day and full-moon day; a present to
Brahma by acts, mind and speech and with their senses con- brahmanas is recommended; a sacrificial oblation made of pow
trolled, and free from jealousy and meanness, engaged in the dered rice, so also an oblation of boiled rice, barley and pulse;
good of all beings, should stay here. similarly a sacrifice in honour of the manes giving them joy is
always (regarded as) a sacrificial act. So also (that is Vaidiki
Bhisma said:
homage in which) texts from the Rgveda, Yajurveda and
163. Tell me, doing which act is a man said to be the Samaveda are muttered and the hymnical texts of the Veda
devotee of Brahma. Of what nature are the devotees of Brahma are studied according to the rules. All the rites performed with
among men?
reference to fire, earth, wind, sky, water, the moon, and the sun
Pulastya said: belong to the deity Brahma. O King, the homage to Brahma
(called) spiritual is of two kinds: one is called Sarhkhya and the
164. Homage is said to be of three kinds: effected by mind, other is born of Yoga. ,, ,
speech and body; so also it may be worldly, Vedic and relating 177-178. Hear from me the divisions in it (i.e. the Samkhya).
to the soul.
The number of the {Sarhkhya) principles like Pradhdna, that are
165. That is said to be mental homage which, in the re insentient objects of enjoyment, is twentyfour. The soul is tne
collection of the significance of the Veda with mind holding twentyfifth. The sentient soul is the enjoyer of an act but not
fast (i.e. meditating) causes love for Brahma.
its agent. ,
166. The homage by speech is laid down (to be done) by
179. The soul is eternal, immutable, controller and emplo-
means of chants, (recital of) Vedic texts, obeisance, (offering
yer; and Brahma, the unmanifest, eternal, supreme being is the
oblations into) fire, performing Srdddha and thinking (about
these), and by means of muttering essential texts. cause. -
167-168. For the brahmanas homage by body is said to be 180-182. There is truly the creation of the principles, ot
of three kinds: Krcchra (bodily mortification), (rigid penance the dispositions and of the beings. The Sarhkhya enumerates the
like) santapana and others, so also (religious observances Pradhdna to be of the nature of the (three) constituents.lt res-
depending upon the phases of the moon like) the cdndrdyatia, embles the lord in respect of certain qualities and is also different
regulated by vows and fasts restraining the senses, so also from him. This (resemblance) is said to be the condition of
Brahmakrcchra-fasts and other auspicious vows. cause and of Brahmahood; that of Pradhana's being used (by
169-171. That worship with reference to Brahma is said to Purusa) is said to be its dissimilarity. Brahman is all-potent; while
be worldly homage which is done by men with cow's ghee, the soul is a non-doer.
milk and curds, jewelled lamp, darbha grass and water, sandal, 183. The sentience in Pradhdna (due to its contact with the
flowers and various minerals that are made ready, clarified lord) is said to be its similarity (with the latter). This another
butter, guggulu (a kind of fragrant gum resin) and fragrant principle {Pradhdna) is the cause of the active property of the
incense of the sandal, ornaments rich in gold and jewels, and other principles.
variegated garlands, dance, instrumental music and songs, 184. No purpose is to be attributed to this principle (the
presents of all (kinds of) jewels, and with eatables, meals, food other principle viz. Pradhdna). The wise, who ponder over the
and drinks. truth, having ascertained (it) say it is reflection {Sarhkhya).
185-186. The wise ones, having thus learnt the collection
of the principles, and their number properly, so also the princi-
 170 Padtna Purana. 1.15.203-217 171
pie of Brahman as an additional one, have grasped the (illusory) world, have to be born again. One (i.e. a brahmana)
truth. The propounders of the Sarhkhya (sytem) have termed this following the rules of the householder's stage, and always
(kind of) worship as spiritual. Listen to the homage, arising engaged in the sixduties (learning, teaching, performing sacrifices
from (i.e. as told in the) Yoga (philosophy), which is paid and acting as priests at sacrifices and giving and accepting gifts),
to-Brahma: who, when invited to (act as a priest) at a sacrifice offers (obla-
187-189. Intent on restraining the breath, always meditat- tions) properly with the chants, being free from all miseries,
ing and with one's senses restrained, eating food got by begging, gets a greater fruit. His movement in all the worlds is never
observing vows, and with all one's senses withdrawn one should prevented. Being self-dependent due to divine power, he with
meditate upon and keep in one's mind, the lord of the created his wife (or belongings), surrounded by thousands of ladies,
beings, remaining in the pericarp of the lotus of the heart, going to places at his sweet will, in a very bright aeroplane
having red face(s), beautiful eyes, and with his faces illumina- resembling the young sun, moves uninterruptedly and as he
ted all round, with a sacred thread (around) his loins, having likes, in all the worlds. He becomes most desirable among men;
four faces, four arms, with his hands granting boons and he, performing the best duties, becomes a wealthy man.
safety. 203-207. Fallen from heaven he would be born in a great
190. The great mental accomplishment due to the yogic family (as a)handsome (person). He becomes well-versed in the
practices is said to be the homage to Brahma. One who has moral duties and is devoted to them; he masters the significance
such a devotion for Brahma is said to be Brahmabhakta (a devotee of all the lores. Similarly with (the practice of) celibacy,
of Brahma). service to preceptors, and study of the Vedas, subsisting on
191-196. O best of kings, listen to the mode of living laid alms, with his senses conquered, always engaged in the vow of
down for those who live in the sacred place. It was formerly truth, not erring in his own duties, being unrestricted (he goes)
told in detail by the lord himself in the presence of all the to the world of Visnu in an aeroplane richly endowed with all
brahmanas and in the congregation of Visnu and others. (The objects of desire and supporting (i.e. fulfilling) all desires, and
residents of this place should be) without the feeling ofmineness; as it were being another sun; he, endowed with the splendour
without ego; without attachment and possessions; without similar to that of Brahma-attendants named Guhyakas, who
feeling of love for the host of relatives; looking upon a clod of are very much'esteemed, who have infinite power and splendour
clay, a stone and gold equally; granting safety to beings by and who are honoured by gods and demons, resembles them.
various obligatory acts; always intent upon restraining their 208-213. His weapons are unrestrained among gods, demons
breath; and engrossed in the meditation on the supreme soul; and mortals. In this way he is honoured in the world of Visnu for
always performing sacrifices and pure; given to the ascetic prac- thousands of crores, hundreds of crores of years. Having thus
tices; knowing the rules of the Sarhkhya and Yoga (systems); well- stayed there with great slpendour, when he again falls from
versed in the religious practices and having their doubts Visnu's world, he is born in heavenly places by dint of his own
removed. Listen to the good fruit obtained by those brahmanas, deeds; or having come to the Puskara forest and ramaining in
living in (this) sacred place, who perform sacrifices according the stage of celibacy, he lives studying the Vedas; and after
to these precepts and die in the Puskara forest. They get com- death, looking auspicious like the moon, he goes by divine
plete and inexhaustible absorption with Brahma, which is aeroplane with its lustre like the fullmoon-light (to Rudra's
difficult to obtain. world) ; having reached Rudra's world he rejoices there with the
197-202. Having got this absorption in Brahma, they avoid Guhyakas, and being the lord of the entire world obtains great
rebirth, and remaining in the knowledge of Brahma, they do affluence.
not get rebirth; others who live in the (various) stages of the 214-217. Enjoying (like this) for thousands of yugas he is
 Padma Purdna 1.15.231-245 173
172
honoured in Rudra's world. Always rejoicing there,
enjoying sound happiness and then having fallen from that of the world, so also in other heavens, enjoying pleasures as
Rudra's world, he is born in a divine, great brahmana family. desired. Having enjoyed affluence there he is born among the
Among the human beings that religious soul would be (born mortals as a king or as a prince or a wealthy or happy person—
as) handsome and as a master of speech; he has an very handsome, very fortunate, loveable, famous and endowed
enviable body, he is the powerful husband of ladies, who with devotion.
enjoys greatly; he (then) leads the life of an anchorite and is free 231-238. O King, Brahmanas, Ksatriyas, Vais'yas orSudras
from vulgar tricks; his movement even in the divine worlds is not residing in the sacred places, engaged in (practising) the duties
hampered. of their own class, well-behaved and having a long life, devoted
218-219. He eats withered leaves and fruits, and flowers completely to Brahma, showing kindness to beings, who live in
and roots. He lives like the pigeons or by pounding them (i.e. the great sacred place viz. Puskara, go, after death, to Brahma's
leaves etc.) with stones or using the teeth as mortar, and wear- abode in richly decorated aeroplanes, beautified by the hosts of
ing rags or bark garments. He has matted hair, bathes thrice a celestial nymphs, and going as desired (by the occupants), and
day, gives up all faults and has a staff. taking any form as desired (by the occupants). One who, very
pious, meditating upon Brahma, offers his body into an all-
220. He is engrossed in the Krcchra vow, even if he is an
outcast or of a superior (caste). He remains in water, observes blazing fire, would go to Brahma's abode. Brahma's world, best
the (agni-sadhana) penance, remains in the rains during the among all worlds, charming and accomplishing the desired
rainy season. objects, becomes his permanent abode with all (its) greatness.
O Bhisma, those magnanimous ones also, who cast their life in
221. Similarly he lies on the ground, full of insects, thorns the water at the very meritorious Puskara, go to the imperish-
and stones; he remains in the standing posture or in the posture
able world of Brahma. They actually see the god, the destroyer
of sitting on the hams; he shares (articles with others) and is
of a firm vow. of all miseries, and accompanied by all gods and by the hosts of
Rudras and Visnus.
222-225. He eats the herbs in the forest, and gives safety 239-241. The Sudras who die at Puskara, never causing
to all beings. He is always engaged in earning religious merit, frustration, go in an aeroplane yoked with swans, resembling the
controls his anger and senses. He is a devotee of Brahma, sun in lustre, rich with various jewels and gold, strong and made
and lives in a sacred place like Puskara. Such an ascetic fragrant with perfumes, of (several) other matchless qualities,
gives up all attachment, is delighted in himself and is free resounding with the songs of celestial damsels, fixed with banners
from desires. O Bhisma, listen to what course he, who lives and flags, and, sounding with many bells, endowed with many
here, gets. Such a devotee of Brahma, goes by the aeroplane of wonders and acquainted with pleasures and very lustrous, endo-
those who move according to their own will, which shines like wed with qualities and being borne by excellent peacocks.
the young sun, and looks charming by means of a raised seat 242-244. The wise men who die in the unperishable
and pillars; he shines in the sky like a second moon. (Puskara) rejoice in Brahma's world. Having lived there for a
226-227. Forhundreds of crores ofyearsheis in the company long time and having enjoyed pleasures as desired, the mortal
of celestial nymphs knowing vocal and instrumental music and coming (to this world) is born in a brahmana family, is a rich
dancing. To whichever god's world he undeterred, goes, re- man enjoying pleasures. A man, who, accomplishes the Karira
mains there by Brahma's grace. rite at Puskara, leaving all (other) worlds goes to Brahma's
228-230. Fallen from Brahma's world, he goes to Visnu's world. He would dwell in Brahma's world till the Kalpa comes
world, and fallen from Visnu's world he goes to Rudraloka; and to an end.
fallen from that place also, he is born in the (various) divisions 245. He does not at all see a man being tormented by his
 Padma Parana 1.15.260-275 175
174
pillars, rich in all pleasures, moving at the desire (of the
own deeds. His course is undeterred—slanting, upwards and
occupants) and having any form (as desired by the occupants).
downwards. The great ones, surrounded by thousands of ladies go to Brahma's
246. He is revered in all worlds, spreading his fame and world full of many charms or to other worlds as desired by them.
controlled. His behaviour is good, he knows the rules and all his Fallen from Brahma's world they go to other terrestrial regions
sense organs are attractive. in due order.
247. He is well-versed in dancing, instrumental music, 260-267. A brahmana becomes rich (being born) in a great
fortunate and handsome. He is always like an unfaded (i.e. a large family. Those born as lower animals like serpents, insects,
fresh) flower, and adorned with divine ornaments. He is dark- ants, so also the land-born, water-born, sweat-generated, ovi-
blue like the petals of a dark-blue lotus, and his hair is dark parous, plants and the viviparous animals who, with or without
and curly. any desire, die in Puskara go to Brahma's world in a plane
248-249. Ladies there, who are of a high origin and of a resembling the sun in lustre. In the Kali-age the beings are
graceful waist, and (who are) full of all good fortune and endo- impelled by sin. In this (yuga) neither religious merit nor
wed with all rich qualities, (who are) very proud of their youth heaven is obtained by any other means. Those men who live in
serve him and delight him in bed (i.e. give him sexual Puskara and are intent on the worship of Brahma in the kali-
pleasure). yuga are blessed;others having no goal, suffer. A man is free from
250-252. He is awakened from his sleep by the sound of the sin which he commits at night by his five sense-organs, by
lutes and flutes. Due to the favour of the lord viz. Brahma, the action, thought and speech and under the influence of desire
and anger, when, after going to the water of Puskara he reaches
doer of auspicious things, he enjoys pleasure of great festivity,
the grandsire (i.e. Brahma) and becomes pure. Seeing the sun
which is difficult to be obtained by the ignorant ones.
from his rise to his going up (in the sky) removes a man's sin
after he meditates in Brahma's union called mental (union).
Bhisma said:
On seeing Brahma at mid-day a man is free from sin.
(Good) practices are a great religious merit; to me it is not
268. A man is free from that sin which he commits from
a wonder, that those who are intent upon (following) the mid-day to sun-set when he merely sees Brahma in the evening.
customary observances of a sacred place, who are engaged in 269-270. Even though that devotee of Brahma who lives at
following the duties of their class, and who have conquered their Puskara remaining in penance enjoys all objects of senses like
anger and senses, go to Brahma's world. sound, and remaining in the Puskara forest eats dainty dishes
253. There is no doubt that Brahmanas go even to other even three times a day is regarded as equal to one who subsists
worlds without waiting upon Brahma or observing restrictions. on air.
254-255. O brahmana, tell me the course followed by the
271. Those men who live in Puskara doing pious deeds,
women, Mlecchas, Sudras, cattle, birds and quadrupeds, (so obtain great pleasures by the power of this sacred place.
also) the dumb, the dull, the blind, the deaf, who live in Puskara 272. As there is no reservoir comparable to the great
(but) do not practise the penance or observe the restrictions. ocean, similarly there is no sacred place like Puskara.
Pulastya said:
273-275. There is no other sacred place like Puskara that
256-259. O Bhisma, women, Mlecchas, Siidras, cattle, birds can surpass it in merits. I shall tell you (the names) of other
and quadrupeds, who die in Puskara go to Brahma's world with - (gods) who have settled in this sacred place: All gods along
with Visnu and Indraand others; Gajanana,Kartikeya; Revanta
divine bodies in aeroplanes resembling the sun in lustre, endo-
with the sun; Siva's messenger goddess Durga, who is always
wed with divine forms, having excellent golden banners, decora-
ted with staircases of gold and diamonds and with jewelled
 176 Padma Purana
1.15.289-301 177
propitious. Enough of (i.e. no need for) penance and restraints
289-290. He should not eat unless the preceptor has eaten;
for them who do good deeds and (pay) respect to deities and
he should not drink (water) unless the preceptor has done
superiors. so. He should not sit when the preceptor is standing, and should
276-277. A brahmana, who, having done such acts as vows not sleep unless the preceptor has slept; with his hands stretched
and fasts, stays in the best Puskara forest without doing anything, out he should press the (preceptor's) feet; and should press the
has always all his desires fulfilled even when he simply lives here. (preceptor's) right foot with his right hand and the left foot
He goes to the great imperishable place resembling that of with his left hand.
Brahma. 291. Announcing his name and saluting the preceptor he
278-279. The residents of this sacred place obtain in this should say, 'O revered sir, I shall do this, and I have done
sacred place (just) in a day that fruit which is obtained in this'.
twelve years in the Krta (yuga), in a year in the Treta (yuga) and 292. Having informed the preceptor of all this, and having
in a month in the Dvdpara {yuga). Thus was I formerly told by offered money to him, he should do all that work (assigned to
Brahma, the god of gods. him) and should inform the preceptor of (having done) it.
280. There is no other sacred place superior to this on the 293. (Only) after having returned from the preceptor's
earth. Therefore one should, with all efforts, resort to this house he should enjoy all those odours and flavours, which a
forest. celibate does not enjoy. This is the fixed opinion of the law
281. A householder, a celibate, an anchorite and a mendi (-books).
cant—all those told (above) reach a great position. 294. The disciple and devotee of the preceptor should ob
282. He, who, without any desire or hatred, duly follows serve all the rules prescribed in detail for a celibate.
the religious precepts in a (particular) stage of life is honoured 295. The disciple himself, having, according to his power,
in the next world. bestowed affection on his preceptor, should live by performing
283. Brahma has set up here a ladder with four rungs.One his duty in the hermitage outside the village.
resorting to this ladder is honoured in Brahma's world. 296-297. Similarly a brahmana lying low should learn a
284. He, who knows moral merit and worldly prosperity Veda, two Vedas or (three) Vedas from the mouth of the pre-
should live with a preceptor or his son for one-fourth (span) of ceptor, and practising the vows laid down in the Veda and giving
his life and perform the worship of Brahma. the preceptor one-fourth of his acquisition he should duly re-
285. He, who wants to be excellent in moral duty, should turn home from the preceptor's house.
learn from a preceptor; should give present (to the preceptor) ; 298. Having a wife endowed with religious merit, he
and when called should assist the preceptor. should propitiate fires after having invoked them. (Thus) a
286. (While staying) in the preceptor's house, he should householder should behave in the second part of his life.
sleep after him and should get up before the preceptor gets up. 299-300. The sages have formerly laid down four modes of
He should do all that i.e. service etc. that ought to be done by a householder's life: first is to store corn sufficient for three
a disciple. years; the second is to store corn sufficient for one; the third is
287. Having done all that service, he should stand by to store corn sufficient for a day; the fourth is to store little
(the preceptor). He should be a servant, doing everything and com. Of them the last is the best as it conquers (all) the
proficient in all (kinds of) work. worlds (for him).
288. He should be pure, diligent, endowed with qualities 301. One follows the six duties (viz. learning, teaching,
and, give the preceptor a desired reply with his senses control sacrificing, acting as a priest at a sacrifice, giving and receiving
led; he should gaze steadfastly at the preceptor. gifts) ; another leads his life (performing) three duties; the fourth
178 179
one (lives) by only two duties. Such a brahmana remains in 314-318. Won over by these he undoubtedly conquers all
Brahman. the worlds. The preceptor is the lord of Brahma's world. The
302-305. No other great sacred place is said (to exist) than father is the lord of whatever is sacred to Prajapati. The guest
the vow of a householder. One should not cause food to be is the lord of all the worlds. The officiating priest is the resort
cooked for oneself; one should not kill a beast for no reason, of the Vedas and a supreme authority. The son-in-law is (the
(but) an animal or a non-animal deserves a sacrifice (i.e. may lord) in the world of the celestial nymphs. The kinsmen belong
be sacrificed) after (proper) sanctification. He should never to all the gods. The relatives are powerful in the quarters. The
sleep by day nor in the first or the last part of the night. He mother and maternal uncle are powerful on the earth. Old
should not eat at a wrong time—between the two meals, and people, children and sick persons are powerful in the sky. The
should not tell a lie. No brahmana coming to his house should family-priest is the lord of the world of the sages. The depend-
remain unhonoured; and his guests are venerable and are said ents are the rulers of the (particular class of celestial beings
to convey offerings made to gods and manes. They are bathed called) Sadhyas. The physician is the lord of the world of
in the vow of (studying) the Vedic lore, are learned and have Asvins. And the brother is the lord of the world of Vasus. The
mastered the Vedas. wife is the ruler of the world of the moon. The daughter is
306. They obtain their livelihood by (doing) their own powerful in the house of the celestial nymphs.
duty, are restrained, are engaged in (their) work and practise 319. The eldest brother is equivalent to the father. The
penance. Offering made to gods and manes is laid down for wife and the son are one's own body. The clerks, servants, the
honouring them. daughter are very piteable. Therefore, (when) insulted by these,
307-308. (But) he who has attached himself with perish- he should without getting angry, always bear with them.
able things, and has deviated from religious practices, and has 320. A wise man, devoted to a householder's life, firm in
broken the vow of keeping sacred fire, and plays false with his religious duties, and undepressed should not commence many
teacher, and is devoted to falsehood, has no right to perform acts (simultaneously) (but) being dutiful he should start a
these two duties (i.e. offering oblations to gods and manes) and little.
in such a case sharing (food) with all beings remains (undone). 321. The modes of subsistence of a householder are three.
309. Similarly a householder should give (food) to those Their main aim is the highest bliss. Similarly they say that four
who do not cook (for themselves). He should always be vighasdJi stages of life are mutually (dependent).
(one who eats the remains of food eaten by others) and amrta- 322-323. And he who desires to be (a householder) should
bhojana (one who tastes the residues of a sacrifice). follow all the rules that are laid down. They should (live) by
310. Amrta is the remains of a sacrifice; and bhojana is said storing grain in jars for six days (or for one year's consump-
to be equivalent to oblations. He, who eats the remains of what tion) , or should live by gleaning grains like pigeons (i.e. by
is eaten (by others), is called vighasdH. storing very little) ; and that nation, in which such significant
311-313. He should be devoted to his wife, should be persons live, prospers. Such a person purifies the former ten
restrained, diligent and should have his senses very much paternal grandsires (i.e. ancestors) and the ten of the successive
controlled. He should not argue with old people, children, sick (generations).
persons, persons belonging to his caste and relatives, his mother, 324. He, who, free from anguish, follows the way of the
father, son-in-law, brother, son, wife, daughter and servants. life of a householder, would obtain a position similar to that of
Having avoided (i.e. if he avoids) argument with these he be- the worlds of Visnu.
comes free from all sins. 325. Or this is said to be a condition of those who have

J
180 Padma Parana 1.15.340-359 181

conquered their senses. Heaven is the habitation of those who rite's life, and of a firm resolve some properly live on roots,
are self-controlled. others on fruits and (still) others on water.
326. This ladder is laid down by Brahma. One liberated 340-341. These and others are the various religious rites of
from this, getting the second in due order, is honoured in those high-minded ones. The fourth mode of life (i.e. Samnyasa)
heaven. as laid down in the Upanisads is said to be universal. The mode
327. I shall narrate the third one—the stage of the ancho of the life of an achorite is one; another is the mode of the life
rite; (please) listen. When a householder sees himself to be of a householder. In the same life the other one (i.e. the Sarhn-
with wrinkles and grey hair, and sees his child's child, he should yasa) proceeds (after these). (This is said) by sages who see
then resort to forest only. everything.
342-343. These (sages) viz. Agastya and the seven sages,
328-337. Well-being to you, O Bhisma, listen to (the
Madhucchandas, Gavesana, Samkrti, Sadiva, Bhandi, Yava-
account) of those who are disgusted with the householder's
protha, Atharvana, Ahovlrya, so also Kamya, Sthanu, and the
stage, who live in the stage of the anchorite, the supporters of
wise Medhatithi, Manovaka, fSinivaka, Sunyapala, Krtavrana,
all the worlds, who have retired to forest after being initiated,
knowing well their duty, went to heaven.
who live in holy countries, who have the power of intelligence
344-345. Those who are religion incarnate, so also the
and who are endowed with truth, purity and forgiveness. Living
groups of the vagrant mendicants from among the sages prac-
in the third part of life in the stage of the anchorite, he, a
tising severe penance and showing skill in religious matters,
sacrificer, should tend the same divine fires (as he tended as a
having propitiated the lord of gods, have resorted to a forest.
householder). Controlled and moderate in food (habits) and
346. Brahmanas who have repented, have, having given up
devotedand attached toVisnu, heshould by all means (continue)
deceit, resorted to a forest. Vagrant and unapproachable groups
the agnihotra (maintenance of the sacred fire) and other sacri-
are seen to be away from their homes.
ficial requisites. He (should subsist on) rice and barley growing
347-349. Being afflicted by old age and troubled by disease
wild and on leavings of food eaten. He should offer oblations
(brahmanas) have gone to the remaining stage of life viz. the
in the summer season (beginning) with the month of Magha.
fourth, from that of the anchorite. Quick in action, he who has
These four modes of subsistence are said (to be found) in the
finished (the study of) all Vedas and (has performed sacrifices)
stage of the anchorite. Some eat instantly (i.e. do not storeany-
with presents, is one who looks upon all beings as self; is of a
thing); some store (grains) lasting for a month, or lasting for a
soft mind, sporting in himself; self-dependent, having placed
year or for twelve years for honouring the guests and sacrificial
fire in the self and having given up all possessions, he should
rituals. In the rainy season they remain under the sky; in the
always perform sacrifices (or a sacrifice).
winter they resort to water; in the summer they practise the
350-351. (In the case) of those who always perform sacri-
penance of the five fires (i.e. four fires placed around one in the
fice it goes into the self At a fit moment he should duly surrender
four directions and the sun is the fifth fire) ; in the autumn they
the three fires with his individual soul into the supreme self.
eat unsolicited alms. They roll on the ground or stand on the
He should eat, without censuring, whatever he gets in whatever
forepart of their feet. They remain in the stationary posture or
manner. One who is fondly attached to the (third) stage of
even in their (own dwellings). Some use their teeth for a mor-
life viz. that of the anchorite, should cast off the hair on the
tar, while others use stones for pounding things.
head and other parts of the body.
338-339. Some drink boiled sour gruel during the bright 352-359. Being instantly purified by his acts he goes from
fortnight; or some in the dark fortnight; or eat as (and when) one stage of life to another. That brahmana, who resigns the
they get something (to eat); practising the mode of the ancho-
182 Padma Purana 1.15.365-378 183

world after having granted security to all beings, goes to lust- 365. Taking care of himself he should keep mum when he
rous worlds after death and attains infinity. He, of a good is censured (by others) ; so that by him being but one the entire
character and with his sins removed, does not take delight space is filled.
either in this or the next world. Free from anger and infatuation, 366. Gods look upon him as a brahmana, who has filled up
without friendship or strife, he remains indifferent as a result of a void.
self-meditation. He is not perturbed by the deaths of others; is 367. Gods look upon him as a brahmana, who covers him
mentally indifferent to his scriptures and does not err in (under- self with anything, and is satisfied by eating anything.
standing) self. For him, free from doubt, looking upon all beings 368. Gods look upon him as a brahmana, who like a
as self, and intent on righteousness and with his senses conquer- serpent, is afraid of people, or who, like a man of good heart,
ed, acquisition (of things) becomes agreeable to his desire (i.e. is afraid of (falling into) a hell, or who, like a vile person, is
things may take their own course). Now listen to (the descrip- afraid of ladies.
tion of) that fourth stage of life, which is said to be the greatest 369. When honoured he should not be elated, nor should
stage, being described (by me). It is the highest goal, very he be dejected when insulted. Gods look upon him as a
much surpassing (other) stages of life. Listen, with concentration, brahmana, who grants security to all beings.
to that which should be done for (reaching) the supreme soul 370. He should welcome neither death nor life. He should
and which has received refinement from the two stages (viz. that just observe (the workings of) destiny as an ox waits for (his
of a householder and of the anchorite) and (which should be master's) order.
undertaken) after them. Listen to how he, having put on red 371. Then (such) a man, with his mind unaffected, self-
garments in the three rungs (i.e. who accepts asceticism) —the restrained, and with his intellect unimpaired, being free from
unsurpassed stage—and having renounced (everything) with all sins, would go to heaven.
that thought (of renunciation), behaves; unaccompanied by any- 372. To him, who has no fear from all beings and who
one else, he should all alone practise righteousness. He, who, a grants safety to beings, and who is liberated in the body (i.e.
discerning person, practises (righteousness) by himself, does not while living), there is no fear from anywhere.
forsake (anyone nor is deficient in anything). 373. As the footprints (of) others lie (i.e. disappear)
360-363. Not maintaining any fire, nor having any abode, under the footprints of an elephant, similarly all kinds of know
he should resort to a village (only) for alms. Endowed with the ledge lie in his heart.
thoughts (befitting) an ascetic, he should not keep anything for 374. Thus everything, so also piety and worldly prosperity,
the future. He should eat little, have control over food (habits), increase when harmlessness (is practised); he who does harm
and should eat food once (in a day). He should (use a begging-) to others, is always dead.
bowl, should (stay) at the roots of trees, should (wear) rags, 375. So one who does no harm (to anybody), who is pro
and be all alone. He should be indifferent to all beings. These perly courageous, who has his senses controlled, and who is a
are the signs of an ascetic. He, to whom words go as dead refuge to all beings, obtains the best position.
bodies (are) in a well, and never return to him who utters them 376. Thus, for the wise one, who is content with knowledge,
(i.e. he who is deaf to all criticism) should remain in the who is fearless, death is not an additional condition; and, he
ascetic's stage. He should not see (unworthy things) nor should reaches immortality.
hear what is not worthy of being told to others. 377. Gods look upon him as a brahmana, who is a sage
364. This should especially take place in the case of free from all attachments, remains like space, does what is dear
brahmanas on any account; he should always speak what is to Visnu and is calm.
agreeable to a brahmana. 378. Gods look upon him as a brahmana, whose life is for
184 Padma Purina 1.15.391—1.16.11 185
piety, and whose piety is (meant) for affection; and whose day nor is he fed up with the being, that brahmana, not being
and night are for (doing) meritorious deeds. censured, does not censure others; he should very much look
379. Gods look upon him as a brahmana, who keeps away into his own soul. With his confusion removed, and sins
from (all) actions, who avoids salutation and praise, who is un destroyed, he becomes stiff in this world and the next, as
affected, and (the effects of) whose actions are diminished. desired.
380. All beings enjoy happily; all sorrows are excessive; 391. Free from anger and delusion, looking upon equally
being dejected due to their causing birth he should perform his on a clod of clay and gold, with his grief destroyed, with his
acts (i.e. duty) with faith. friendship and quarrel ceased, free from censure or praise, not
381. His gift is granting safety to beings; it stands superior having anything dear or disagreeable, he is an anchorite in-
to all (other) gifts in the world. He who first offers his body to different (to the world).
severity obtains infinite security from beings.
382. He offers the oblation frank-mindendly with his
mouth (i.e. he performs the sacrifice only verbally). He every
where obtains a high position for an endless period. All this
has gone forth due to the contact with his body; has reached CHAPTER SIXTEEN
Vaisvanara (the Supreme Being).
383. Whatever, he, sacrificing for himself, offers into his The Acquisition of Gqyatri
heart, which has spread (i.e. is) of the measure of the span
between the thumb and the forefinger, remains in the soul, in Bhisma said :
the presence of all the people along with the deities. 1-2. O brahmana, (now) that you have narrated to me
384. Those, who know the three-fold god of a fine com the excellent importance of the sacred place, that the sacred
plexion, who has become the highest object, being honoured in place was produced on the surface of the earth by the fall of
all the worlds (and becoming) powerful gods, reach immor the lotus, best among the sages, tell me all that revered Visnu
tality. and Sarikara, who stayed there, did.
385. Always all move by him who finds in his individual 3. (Tell me) how the sacrifice was performed by the all-
soul the Vedas, that which is to be known, the entire rite, the powerful god. Who were the members? Who were the priests?
etymological interpretations and the highest truth. Which brahmanas arrived there?
386-388. He, who, having blazing rays, knows that wheel 4. What were the portions of the sacrifice? What was the
of time, which does not stick to the ground, which cannot be material? What was the sacrificial fee? What was the altar?
measured in the sky, which is golden in the orb, which is in the What was the measure (of the altar) that Brahma adopted?
south in the atmosphere, and not in himself, which is revolving 5. Entertaining which desire, did Brahma, to whom sacri
and turning round, which has six fellies and three periods, in fice is offered by all gods and who is described by all Vedas,
the opening of which everything falls (i.e. is included), to have perform the sacrifice?
been placed in a cave (i.e. is unintelligible), by the favour of 6-11. As this god, the lord of gods, is unagingand immortal,
which he knows the body of the world and all the people here, so also the heaven is inexhaustible for him. The great one has
in it he pleases the gods and (thus) becomes eternally free. granted (a place in) heaven to other gods also. The Vedas and
389-390. In the world he becomes lustrous, omnipresent, the herbs have come up for an oblation to fire. The Vedic texts
eternal and approaches (the supreme being) due to the fear of say that whatever other beasts are (seen) on the earth all of
worldly objects; of whom (i.e. him) the beings are not afraid, them have been created for the sake of sacrifice by this lord.
186 Padma Parana 1.16-29-38 187
Having heard these words of you, I have a curiosity in this petual fire, the southern fire called Anvahdrya and the consecrated
matter. Please tell me all that with reference to what desire, fire. How he got ready the sacrificial altar, the sacrificial ladle,1 the
what fruit and what idea he performed the sacrifice. Here it is water for consecration, the wooden ladle2, the materials for the
said that the lady with a hundred forms is Savitrl. She is said oblation. So also how he prepared the three sacrifices and the
to be the wife of Brahma and the mother of the sages. Savitrl portions of the oblations; how he made the gods the recipients of
gave birth to the seven sages like Pulastya and others and the the offerings meant for gods,3 and the manes the recipients of the
lords of the created beings like Daksa. offerings meant for them,4 the various (small) sacrifices per-
12-17. Savitrl also gave birth to Manus like Svayambhuva. formed according to the sacrificial procedure for portioning
How is it that Brahma, dear to the brahmana, abandoned that (the shares) in the sacrifice. (So also please tell me) as to how
religiously wedded blessed wife, endowed with sons, devoted (to Brahma made (ready) the sacrificial materials like the tying
her husband), of a good vow and smiling charmingly, and take posts, the sacred fuel and the darbha (grass), Soma, so also the
to another wife? What was the name (of the other wife)? How two blades of Kuto grass,5 and the sticks laid round the sacrificial
was her conduct? Of which lord was she the daughter? Where fire.6 (Tell me also) how he formerly shone by means of his
was she seen by the lord? Who showed her to him? Of what supreme act.
form did she, alluring the mind, look—seeing whom the lord of 29-38. The creator of a great mind, formerly created
gods came under the influence of lust? (Was) she, O sage, who moments, twinklings, Kasthas, Kalds, the three times, Muhurtas,
allured the all-powerful lord of gods, superior to Savitrl in dates, months, day, year, seasons, timely incantations7, the three-
complexion and beauty? Tell me all that as to how the god fold sacred authority (i.e. the scriptures), life, sacred spots,
accepted that lady (most) beautiful in the world, and how the decrease, signs and excellence of form. (He created) the three
sacrifice proceeded. castes, the three worlds, the three lores (i.e. the Vedas) and the
18. What did Savitrl do on seeing her by the side of three fires, the three times, three (kinds of) acts, the three castes
Brahma? and what was Brahma's attitude towards Savitrl at and the three constituents, so also the superior and other
that time? worlds. (He laid down) the course followed by those endowed
19. Please tell (me) all that—which words did Savitrl, who with (i.e. practising) righteousness, so also of those of sinful
was addressed by Brahma, again utter? acts. He is the cause of the four castes, the protector of the
20-28. What did you do there? (Did you express) anger four castes, who (i.e. he) is the knower of the four lores (i.e.
or (did you show) patience? I desire to hear in detail what you the Vedas), is the resort of the four stages of life, is said to be
did and saw and whatever I have asked you now and all the the highest light and the highest penance, is greater than the
deeds of the lord. So also (I wish to hear) fully the great
performance of the sacrifice. So also the order of acts and their
beginning. Similarly (I wish to hear about) the oblation,1 the 1. Sruva: a sacrificial ladle
food of the sacrificial priest. To whom was worship first offered? 2. Sruc: a kind of wooden ladle, used for pouring clarified butter on
How did venerable Visnu (act) ? Who offered which help? sacrificial fire. It is usually made of Palasa or Khadira.
Please (also) tell me what the gods did. How (i.e. why) did 3. Havya: An offering to gods.
Brahma leave the divine world and come (down) to the mortal 4. Kavya; An offering to manes.
world? (Please) tell me also how according to the (prescribed) 5. Pavitra: Two blades of Kusa grass used at sacrifices for purifying and
sprinkling ghee.
rite he established the three fires, viz. the householder's per- 6. Paridhi: A stick of a sacred tree like Palasa laid round the sacrificial
fire.
1. Hotra: Anything fit to be offered as an oblation (as ghee). 7. Toga: Incantation.
188 Padma Purana 1.16.50-67 189

highest, who (himself) is the supreme (spirit) and is self- and family of the sacrificer assemble, the sacrificial ground, the
possessed, is the bridge of the bridges (in the form) of the hotr-priest, the binding, the short (or) (proper-) sized inanimate
worlds, is fit for sacred acts, is fit to be known by those learned objects (like clay, stones), the darbhas, so also the Vedic hymn,
in the Vedas, the lord of the creators, is the life of the beings, the sacrifice, the offering of an oblation with fire, the portion
the fire of those who are vigorous like fire, who is the mind of of the fire, and that which is the excellence, the one who enjoys
men, the penance of those who practise it, the modesty of the first, the enjoyer of the sacrifice. He is of an auspicious lustre,
prudent, and the lustre of the lustrous; thus the grandsire of the one who has raised his weapon, the sacrifice and the eternal lord.
worlds created all this. (Please tell) me what course he desired (I shall tell you), Ogreat king, this divine account about which
as a result of the sacrifice and how he decided (to perform) you are asking (me) and the reason for which lord Brahma
the sacrifice. This, O brahmana, is my doubt—this is my great performed a sacrifice on the earth, for the good of gods and
doubt. mortals and for the production of the worlds.
39. Highest Brahma is said to be a wonder by gods and 50-51. Brahma, and Kapila, and Visnu, gods, the seven
demons. Though he is wonderful due to his (wondrous) deeds, sages, Siva of great prowess, the high-souled Manu, the revered
he is here actually described to be so (i.e. a wonder). creator, all these resembling fire in lustre were created by the
ancient god.
Pulastya spoke: 52-53. Formerly when the lotus-born (Brahma) was per-
40-49. The load of questions asked by you about Brahma forming penance in his abode—in Puskara—where gods and
is great. I shall tell (i.e. answer your questions) according to groups of sages were produced, the manifestation of him, the
my capacity. Listen to his great glory. (Hear about him) whom high-souled one, is called Pauskaraka, about which the Purana,
the brahmanas knowing the Vedas describe (as follows): He agreeing well with the Vedas and Smrtis is narrated.
has a thousand mouths, a thousand eyes, a thousand feet, a 54-67. A boar, with a face of scriptures appeared there.
thousand ears, a thousand hands. (He is) immutable, he has a The lord of gods resorting to a boar-form, having made an
thousand tongues, (he is) thousandfold, thousand times a great extensive sacred place at Puskara—for it is the opening of a
lord, he is giver (in) a thousand (ways), is the origin of red lotus—manifested himself there for the help of Brahma. He
thousands, and is the immutable one having a thousand arms. had the feet in the form of the Vedas, fangs in the form of tying
(He is) the oblation, the extracting of Soma juice, the offering posts, hands in the form of sacrifices, face in the form of an
and the priest. (He is) the vessels, the blades of KuSa grass oblong1, tongue in the form of fire, hair in the form ofdarbhas,
used at sacrifices in purifying and sprinkling ghee, the altar, head in the form of sacred texts and had great penance (to his
the initiation, the oblation of rice, barley and pulse boiled for credit). He had eyes in the form of day and nights, was divine,
presentation to the gods and manes, the sacrificial ladle, so also had the body of the Vedas and the ornaments of scriptures, had
the wooden ladle used for pouring clarified butter on sacrificial a nose in the form of ghee, mouth of a sacrificial ladle, was
fire, the Soma, the oblation, the holy water,1 the money for (pay- great with the sound of Saman. He was full of truth, possessed
ing) the sacrificial fees, the officiating priest, the brahmana splendour, and was adorned with his steps and strides. He had
versed in the Sama-veda, the members (present at the sacrifice), nails in the form of expiation, and was firm; had knees in the
the chamber, the assembly, the tying post, the sacred fuel, the form of beasts and the figure of a sacrifice; had udgatr-priest as
spoon2, the pestle and the mortar, the room in which the friends his intestine, had sacrifice as his genital organ; he was a great
plant with fruits and seeds; he had wind as his mind, hymns as
1. Prokfajii: Holy water.
2. Darvi: Ladle, spoon. 1. CM: An oblong with quadrangular sides.
190 Padma Purana 1.16.69-89 191
his bones, water as his lips and Soma as his blood;his shoulders 69-76. "O best of gods, you are my greatest god, you are
were the Vedas, he had the fragrance of the oblations; he was my best preceptor; you are my highest resort and of Sakra and
very speedy with oblations offered to gods and manes. His body others. O you having eyes like bloomed, spotless lotuses, you who
was the sacrificial room having its columns turned towards the bring about the destruction of the enemy, you should act in
east; he was bright; and was decorated with initiations; he, a such a way that the demons do not destroy the sacrifice of me
contemplative saint, had the sacrificial fee as his heart; and the who am bending before you; my salutation to you." Visnu said:
great one was full of great sacrificial sessions. He was charming "Give up your fear, O lord of gods; I shall destroy all those
on account of the sacrificial ceremony of Upakarma1. He had others (like) the evil spirits and the demons who will cause
ornaments in the form of the ceremonies preliminary to Soma- obstructions." Saying so he, who had taken a pledge to help
sacrifices.2 He was accompanied by his wife like his shadow, (Brahma), remained there. Auspicious breezes blew and the
and was lofty like a jewelled peak. He who looked to the ten quarters were bright. The very bright luminaries went
interest of the people uplifted the earth with his fang. Then he, round the moon. The planets did not have (any) strife, and
the holder of the earth, having brought the earth to its own the seas were appeased. The ground was dustless; water gave
place, became satisfied with having sustained the earth. Thus, joy to all; the rivers followed their own course; the seas were
the first boar, desiring the good of Brahma, having seized the not agitated; the senses of men with controlled minds were
earth, uplifted it which had formerly gone down into the water conducive to good. Great sages, free from grief, recited the
of the ocean. Brahma, remaining at the opening of the red Vedas loudly.
lotus, covered with (i.e. full of) tranquility and restraint, the 77. In that sacrifice ready with oblations, the fires were
lord of the movable and the immovable, endowed with splen- auspicious, people followed righteous behaviour and were of a
dour, best among those who knew the Vedas, accompanied by good conduct with their minds pleased.
deities like Adityas3, Vasus4, Sadhyas5, Maruts6, Rudras7—the 78-89. Having heard the words of Visnu of a truthful vow,
friends of all, so also by Yaksas, demons and Kinnaras, direc- about (his) killing the enemies, the gods along with demons
tions and intermediate directions, rivers on the earth along with and evil spirits arrived (there). Spirits, goblins, ghosts—all
oceans, said these words (to Visnu in the form of the boar): came there successively; so also Gandharvas,1 celestial nymphs,
''O lord, you will please always look after and protect the sacred serpents and groups of Vidyadharas 2 (arrived there). By the
place Kokamukha (i.e. Puskara) ; here, at the sacrifice you will order of Brahma, the wind brought, from all quarters, trees3 and
undertake the protection (of the sacrifice)." herbs that wished and that did not wish to come. Having
68. Then he said to Brahma: "Revered one, I shall do so". reached the sacrificial mountain towards the southern direction,
Brahma again said to god Visnu who stood before him: all the gods remained on the frontier mountain in the north. At
that great sacrifice, the Gandharvas, the celestial nymphs and
1. Upakarma: A rite performed at the commencement. the sages who had mastered the Vedas having resorted to the
2. Pravargya: A ceremony preliminary to the Soma-sacrifice.
3. Adityas: They are twelve suns and are supposed to shine only at the 1. Gandharvas: A class of demi-gods regarded as the aingers or musicians
destruction of the universe.
4. Vasus: They are a class of deities; they are eight in number: Apa, of gods and said to give good and agreeable voice to girls.
Dhruva, Soma, Dhara or Dhava, Anila, Anala, Pratyflsa and Prabhasa. 2. Vidyadharas: A class of semi-divine beings or demi-gods. Himalaya
5. S&dhyas: A class of celestial beings. is regarded as their favourite haunt. Whenever they notice any act of extra
6. Maruts: A class of gods. ordinary merit performed by mortals, they are described as showering
7. Rudras: Name of a group of gods, eleven in number, supposed to be heavenly flowers. They are said to wander in the air.
inferior manifestations of Siva or Sankara, who is said to be the head of the 3. Vdnaspatya: A tree, the fruit of which is produced from the blossom
group. e.g. the mango.
 192 Padma Parana 1.16.112-125 193

western direction, remained there. All groups of gods, all chosen as the best Adhvaryu1 priest. Marici (was chosen as) the
demons and the hosts of evil spirits kept their wrath concealed Udgatr2 priest (one who chants the hymns of the Samaveda) and
and were mutually affectionate. All of them waited upon the Narada (was chosen as) the Brahma priest. Sanatkumara and
sages and served the brahmanas. Chief sages, brahmanic sages, others were the members (of the sacrificial assembly), so also
brahmanas and divine sages, so also royal sages had come from Prajapatis like Daksa and the castes preceded by the brahmanas
all sides. (All were eager to know) for which god would this (attended the sacrifice) ; the (seating) arrangement of the
sacrifice be performed? Beasts and birds, with a desire to wit- priests was made near Brahma. They were endowed with
ness it, so also brahmanas desirous of eating and all castes in clothes and ornaments by Kubera. The brahmanas were
due order had come there. Varuna himself careful in (choosing) adorned with rings along with bracelets and fillets. The
the best gave the food. Having arrived from the Varuna-world brahmanas were four, two and ten (thus making the total)
he dressed the cooked food of his own accord. Vayu digested sixteen. All of them were worshipped by Brahma with a
the varieties of food and the sun the liquids. Soma, the digester salutation. (He said to them): "O brahmanas, during this
of food and Brhaspati, the giver of intelligence (were) present. sacrifice you should favour me; this is my wife Savitrl; you are
The lord of wealth (looked after) giving of wealth, and garments my refuge." Having called Vis'vakarman, the brahmanas got
of various kinds. Sarasvati, the head of rivers, goddess Ganga Brahma's head shaved, as it was laid down ( as a preliminary)
with Narmada (had come there). in (the performance of) a sacrifice. The brahmanas also
90-111. All other auspicious rivers, wells and lakes, pools (secured) flaxen clothes for the couple (viz. Brahma and
and ponds, wells consecrated to some deity or holy purpose, Savitrl). The brahmanas remained there filling (i.e. the
many main streams dug by gods, so also all reservoirs of water brahmanas filled) the heaven with the sound (of the recitation)
and seas seven in number; salt, sugarcane, spirituous liquor, of the Vedas; the ksatriyas remained there with weapons
clarified butter and curds with milk and water (were there) ; protecting this world; the vaisyas prepared various kinds of
the seven worlds with the seven nether worlds, the seven islands food; food and eatables full of great flavour were also prepared
with the towns; trees and creepers, vegetables with grass and then; seeing it unheard and unseen before, Brahma was pleased;
fruits; the earth, the wind, the ether, the water and fire as the the lord, the creator, gave the name Pragvafa to the vaisyas.
fifth (element)—these elements; so also whichever were the codes (Brahma laid it down:) 'Here the siidras have always to serve
of laws (were there), the glosses on Vedas, the sutras were the feet of the brahmanas; they have to wash their feet, eat
present in person; (thus) the unembodied, the embodied and what is left over by them (i.e. the brahmanas) and cleanse (the
the extremely embodied, so also all (that was) visible—(thus) ground etc.). They also did (these things) there; then having
all (objects) created by Brahma (were present there). When again said to them, "I have put you on the fourth position for
thus the sacrifice of the grandsire was performed at that time in serving the brahmanas, the ksatriya brothers, and (other)
the presence of gods and in the company of the sages, eternal brothers like you; you have to offer service to the three". Saying
Visnu remained on the right hand side of Brahma. Rudra, the so Brahma appointed Sankara so also Indra as the gate-super-
trident-holder, the giver of boons, the lord, remained on intendents, Varuna to give water, Kubera to distribute wealth,
Brahma's left side. The great-souled one (Brahma) also chose Wind to offer scents, the Sun to (arrange) lighting and Visnu
the priests to officiate at the sacrifice. Bhrgu was chosen as the stayed as the (chief) authority. The Moon, giver of Soma
official priest reciting the prayers of the Rgveda1; Pulastya was resorted to the path on the left side.
112-125. Savitrl, his beautiful wife, who was well honoured,
1. Hotf. A sacrificial priest, specially one who recites the prayers of 1. Adhvaryu: An officiating priest.
the Rgveda at a sacrifice. 2. Udgdtr: One of the four principal priests at a sacrifice; one who
chants the hymns of the Samaveda.
 194 Padma Purdna
195
was invited by the adhvaryu: "Madam, come quickly, all the
fires have risen (i.e. are well-kindled), the time for initiation beauty, of a fine nose and charming eyes. No goddess, no
has approached." She, engrossed in doing some work, did not Gandharva woman, no demoness, no female serpent, no maiden
come promptly, as usually happens with females. "I have not was like that excellent lady. He saw her of a charming form,
made any decoration here, at the door; I have not drawn like another goddess LaksmI, and curtailing (i.e. distracting)
pictures on the wall; I have not drawn the Svastika1 in the the powers of the mind's functions by means of the wealth of
courtyard. The cleansing of the pots has not at all been done her beauty.
here. LaksmI, who is the wife of Narayana has not as yet arrived. 134-137. Whatever object distinguished by beauty is found
So also Svaha, the wife of Agni; and Dhumrorna, Yama's wife; anywhere, every such excellent object was seen to be attached
Gauri, the wife of Varuna; Rddhi, the wife of Kubera; Gauri, to the lady with a slim body. Seeing her Indra thought: 'If she
Sambhu's wife, dear to the world. So also the daughters Medha, is a maiden, then on the earth no other god is more meritorious
Sraddha, Vibhuti, Anasuya, Dhrti, Ksama, and the rivers than I. This is that gem of a lady, for whom, if the grandsire
Ganga and Sarasvati have not as yet come. Indrani, and the longs, then this my exertion would be fruitful.'
Moon's wife RohinI, dear to the Moon. Similarly ArundhatI, 138. He saw her having the beauty of the blue sky, a
Vasistha's wife; so also the wives of the seven sages, and golden lotus and a coral, (having) lustre by means of (i.e. in)
Anasuya, Atri's wife and other ladies, daughters-in-law, her limbs, hair, cheeks, eyes and lips and resembling the
daughters, friends, sisters have not as yet come. I alone have sprouting bud of an apple-wood or asoka tree.
remained here (waiting for them) for a long time. I shall not 139. 'How was she created by the creator, with the burning
go alone until those ladies come. Go and tell Brahma to wait dart in his heart and with heaps of flames (of passion) of fire in
for a while. I shall hurriedly come with all (those ladies); O his eyes, without seeing a likeness?
you of high intellect, you surrounded by gods, will attain great 140-151. If he has fashioned her after his own idea then it
grace; so also shall I; there is no doubt about it." Leaving her is the highest product of his skill. These two breasts of high tips
talking like that the Adhvaryu came to Brahma. are fashioned (by him); seeing which (i.e. them) I am getting
126-127. "O god, Savitri is busy; she is engaged in domes- pleasure. In whose heart great wonder would not be produced
tic work. I shall not come till my friends arrive—Thus she has on seeing them? Though this lip has obviously its form over-
told me. O lord, time is passing away. O grandsire, do today powered by passion (also, redness), yet it will give great joy to
whatever you like." its enjoyer. The hair, in spite of its having crookedness (i.e.
128-130. Brahma, thus addressed (got) a little angry and the curly hair) is giving pleasure. Even a defect, when it resorts
said to Indra: "O Sakra, get here quickly another wife for me. to abundant beauty appears to be a merit. The decorated
Do that quickly by which the sacrifice proceeds (properly) and corners of (her) eyes have come upto (i.e. reached her) ears;
is not delayed; bring some woman for me till the sacrifice is (and for this) reason the experts describe beauty as the (very)
over; I am soliciting you; make up your mind for me; I shall spirit of love. Her eyes are the ornaments of her ears (and)
again free her after the sacrifice is over." her ears are the ornaments of her eyes. There is no scope here
either for the ear-rings or for the collyrium. It does not behove
131. Thus addressed, Indra having gone (i.e. roamed) over
the entire earth observed women, (but) all of them were her glances to split the heart into two (parts). How can those
others' wives. who come in contact with you share (i.e. have) unhappiness?
(Even) a deformation becomes all-beautiful (in contact) with
132-133. There was a cowherd's daughter, endowed with
natural qualities. I have seen the valued possession of my
1. Svastika: A kind of mark denoting good luck. hundreds of large eyes. This is the limit of his skill that the
creator has well demonstrated in creating this beautiful form.
 196 Padma Parana 1.16.164-180 197
By means of her graceful acts (i.e. movements) she engenders of my religious merit will perish and so I shall not (be able to)
love in men's minds.' The body of him, whose brilliance was please you. I shall submit myself to you if (only) my father
taken away when he was thinking thus, was covered over with presents me to you."
horripilation rising continuously. Having seen her having charm 164-168. Even though Sakra was thus being addressed by
like new gold, and having long eyes like lotus-leaves (he thought:) her he took her, and having placed her before Brahma said: "O
'I have seen many ladies of gods, Yaksas, Gandharvas, snakes lady of large eyes, I have brought you for this (lord) ; jio not be
and demons, but nowhere such wealth of beauty (was seen). grieved, O you of excellent complexion." Seeing the cowherd's
The creator has fashioned her form after having especially daughter of a fair complexion and great lustre, he (i.e. Brahma)
collected whatever things there are in the three worlds.' thought her having eyes like lotuses, to be Laksmi herself.
Indra said: Resembling the portion of a wall of heated gold, she, too,
seeing him having a stout chest, having round thighs like the
152-155. O you of charming eye-brows, tell me—who are trunks of intoxicated elephants, having the lustre of nails red
you? Whom do you belong to ? Whence have you come? Why and bright, looked upon herself as animated with (the feeling
do you stand in the middle of the road? These ornaments which of) love. With a desire to secure him (as her husband) the
add excitement to your body and which you put on do not cowherd-maiden appeared to be senseless. She also thought to
adorn you; (but rather) you adorn them. O you of beautiful have (i.e. she had) the authority to offer herself (to him).
eyes, no goddess, no Gandharva lady, no demoness, not a female (She said to herself:)
serpent, not a Kinnara female was seen as beautiful as you. 169-180. 'If he, due to my beauty, insists on having me,
Though repeatedly spoken to by me, why do you not giveareply? there is no other woman luckier than I am. Since he saw me,
And that maiden, overpowered by bashfulness and he brought me. If I leave him I shall die; if I do not leave him
trembling, said to Indra: my life will be happy; and due to insult I—with my form
156-157. "O warrior, I am a cowherd-maiden; I sell milk, condemned—will be causing unhappiness (to others); whichever
this pure butter, and curds full of cream. Whichever taste you lady he sees favourably with his eyes, she too would be blessed.
want—that of curds or butter milk—tell it (to me), take as I have no doubt about it; (then) what about her whom he
much as you desire." embraces? The entire beauty of the world has moved to various
158. Thus addressed (by her), Indra firmly seized her hand, ways (i.e. had remained in different places); (now) the origin
and brought that lady of large eyes to (the place) where of the universe (i.e. the creator) has manifested the beauty in
Brahma was stationed. one place only. He is comparable to Cupid only; comparison to
159. She, who was being taken by him, was crying for her Cupid due to his brilliance is good. I give up this grief (of
father and mother. 'O father, O mother, O brother, this man mine). Neither the father nor the mother is the cause (of what-
is taking me (away) forcibly.' ever one gets in life). If he does not accept me or does not
160-161. (She said to Indra): "If you have something to talk to me a little, I shall, longing for him, meet death due to
be done by me, then request my father. He will give me to you; grief. When this innocent one goes to his wife (i.e. acts as a
I am telling the truth. Which maiden does not long for a
husband to his wife), such brilliance like pure lotuses will be
husband affectionate with attachment? Nothing will be accepted
(the cause of) the grace of gems on the breasts. The mind of me,
from you, O you devoted to righteousness, by my father.
seeing him, has entered contemplation. (She says to her mind:)
162-163. I shall propitiate him with (the bowing down of)
my head, and being pleased he will offer (me to you). If I offer If you do not look highly upon the touch of and contact with
myself to you without knowing the mind of my father, much his body, then, you, not touching (such) an excellent body, are
wandering fruitlessly. Or it is not his fault; for you roam at
 198 Padma Parana 199

your sweet will. O Cupid, you are indeed robbed. Protect your CHAPTER SEVENTEEN
own beloved Rati, since, O Cupid, he looks superior to you in
handsomeness. He has certainly snatched away the gem of my Savitri's Curses and Gdyatrfs Boons
mind and all ray possessions. How (can one find) the beauty
on the moon which is seen on his face? Comparison between an Bhisma said:
object with spots and a spotles object is not advisable. 1-3. O best brahmana, then what was the wonder there at
181-183. A lotus does not attain resemblance with his the sacrifice? How did Rudra stay there? How also did Visnu,
eyes. How can the water-conch be compared with his conch (- the best of gods, reside there? What did Gayatri, who was
like) ears? Even a coral certainly does not obtain the resem- positioned as (Brahma's) wife do there? O sage, what did the
blance of his lip. Nectar resides in him. He certainly causes a cowherds of good conduct do after having come to know (about
flow of nectar. If I have done some auspicious deed in hundreds the seizure of Gayatri)? Tell me this story—as to what took
of my former existences, then due to its power let him, whom place and what was done by the cowherds and Brahma. I have
I desire, be my husband'. a great curiosity (to know) it.
184-187. When that cowherd-maiden was thus beyond her-
self due to being engrossed in thought, Brahma quickly said Pulastya spoke:
these words to Visnu for (expediting) the sacrifice: "And this is, 4-7. O king, I shall tell you the wonderful things that
O lord, the goddess named Gayatri, the greatly blessed one." took place at the sacrifice. Listen with concentration. Rudra,
When these words were uttered, Visnu said these words to after having gone to the (sacrificial) assembly, did a great
Brahma: "O lord of the world, today marry, in the Gandhana- wonder. The god (i.e. Rudra) having taken up a censurable
style (of marriage), her whom I have given to you. Do not form, came there near the brahmanas. Since Visnu had occu-
hesitate any longer. O lord, without being perturbed, accept pied an important place, he did not do anything (to stop Rudra
this hand of her." (Then) the grandsire married her in the from entering the assembly). The cowherd boys and all the
Gdndkarva-style of marriage. cowherdesses having learnt about the loss of the cowherd
188-191. Having obtained her (as his wife), Brahma said maiden, came near Brahma.
to the best of the adhvary u-priests: "I have taken this lady as 8-10. Seeing her with a girdle tied round (her waist), and
my wife; put her into my house." The priests, masters of the seated at the boundary of the sacrifice (the cowherds cried).
Vedas, then took that young lady, holding the deer's horn and Then the mother (cried) : "O daughter"; the father (cried) :
clothed in a silken garment, to the chamber meant for the "O daughter"; the brothers (cried): "O sister"; the friends (cried)
sacrificer's wife. Brahma with the audumbara staff (in his hand with affection: "O friend, who brought you, the beautiful one,
and ) covered with deer-hide, shone there at the sacrifice, as it marked with red resin, here? Removing your garment who put
were with his own lustre. Then the brahmanas, with Bhrgu, the blanket on you? Who has, O daughter, tied a red string
commenced the sacrifice as laid down in the Vedas. Then that round your matted hair?" Having heard such words, Hari him-
sacrifice lasted (i.e. continued) at the Puskara-tlrtha for a self said (to her father):
thousand yugas. 11-20. "We brought her here and appointed her as
(Brahma's) wife. The girl is attached to Brahma. Do not
lament. She is auspicious, and the cause of good luck to all,
and of delight to the family; if she were not auspicious, how
would she have come to the (sacrificial) assembly? Realising
this, O blessed one, do not grieve. Thus your daughter is very
 200
Padma Purdna I.I. 17.30-48 201
lucky (as) she has come to god Brahma. Your daughter has 30. The brahmanas asked Brahma for boons. (They
secured that position which the brahmanas, adept in and said): ''Give us the desired boons". Brahma too granted them
endowed with the contemplation on the supreme spirit, and the desired boons.
masters of the Vedas, do not get. Having known you to be a
31. That goddess Gayatri also gave her consent to what
religious person of a good conduct and devoted to righteous-
was granted (by Brahma) ; and that good lady too remained near
ness, I have given this daughter to Brahma. Liberated by her
the deities at the sacrifice.
go to divine and prosperous worlds. For the fulfilment of a
divine mission I shall be born in your family. It will just be a 32-37. That sacrifice continued for more than a hundred
sport. When Nanda and others will be born on the earth, I divine years; and Siva, having taken a big skull (as the begging
shall stay among them. All your daughters will live with me. bowl) and adorned with five heads came to the place of sacrifice
There will be no sin, no hatred and no jealousy. The cowherds or for alms. He, standing at the door, was reproached by the priests
men will also cause no fear. As a result of this act (of having and members (of the sacrificial assembly): ''How have you,
married Brahma) this (your daughter) will incur no sin." who are censured by the expounders of the Vedas, arrived
Having heard (these) words of Visnu, (all of them) having here?" Mahesvara(i.e. Siva) thus being expelled condemned by
saluted him left (the place). the brahmanas with a smile said to all those brahmanas: "At
21. (Thefather said:) "Let me have (i.e. enjoy) the boon this sacrifice of the grandsire which pleases all, no one, but me,
which you have given me. You will take an incarnation, bring- is being driven away, O best brahmanas." Siva1 was told by
ing about religious merit, in our family. them: "Eat food and then go". Siva too said to them: "O
22-28. Merely by your sight we shall be the residents of brahmanas, I shall leave after eating (food)." Saying thus, and
heaven; and this my daughter will liberate me with (the mem- keeping the skull in front of him he sat there.
bers of) my family. O master, lord of gods, may you grant us a 38-41. Seeing that act of theirs, the god (i.e. Siva) acted
boon like this." The' god Visnu himself pleased the cowherds. By crookedly. Leaving the skull on the ground and looking at the
means of (i.e. by waving) his left hand, Brahma also com- brahmanas he said: "O best brahmanas, I am going for a bath
municated the same idea. The lady of excellent complexion, to (the sacred place) Puskara". Being told by them 'go quickly',
Gayatri, the cowherd-daughter, embarrassed on seeing her the lord left; he, having stupefied the gods, remained in the
relatives, met them and saluting them all with her left hand, sky with eagerness. When Siva had gone to Puskara for a bath,
said: "Who told you (the news) about me so that you have Brahma soon said: "When there is the skull in the sacrificial
come to this place? O mother, having come to Brahma, I have assembly how can the sacrifice be performed here? There are
remained here; I have today obtained as my husband the lord filthy things in the skull."
of the entire world. You should not grieve forme, nor my father, 42-48. A brahmana in the assembly said: "I shall throw
nor my relations. Tell about my safety (i.e. I am well) to the off the skull". That member (i.e that brahmana) picked it up
group of my friends and to my sisters along with the children; I with his own hand and threw it off. Just then another skull
am staying here with deities." appeared there; again it was picked up; in this way second,
29. When all of them had left, that Gayatri, of a charming third...twenty... thirty...fifty...hundred...thousand... ten thou-
waist, having gone with Brahma to the place1 prepared and sand (skulls appeared there). The best brahmanas found no
enclosed for the sacrifice, shone there. end to the skulls. Having reached the Puskara forest, and having
saluted god Siva they submitted to him with Vedic prayers
Kapardin: An epithet of Sankara. Kaparda: Braided and matted
1. Tajfiavafa'. A place prepared and enclosed for sacrifice. hair, especially of Sankara.
202 Padma Parana 1.17.61-93 203

muttered by them; and all together very much propitiated him. {Siva replied:)
Then Siva himself was pleased. Then Siva manifested himself 61-74. "My generative organ is the form of Brahma; and
before them as a result of their devotion. Then that god said to my pudendum muliebre is Visnu; this seed is to be sown; other-
those best brahmanas, humble due to their devotion (for him) : wise the world will suffer. This son was generated by me, and
''Without the skull, the sacrificial oblation made of ground rice by him I was produced; the creation is for Mahadeva (i.e. Siva);
and offered in vessels1, cannot be prepared. O brahmanas, do as I (my) wife is created on Himalaya; Uma was given to Rudra;
tell you; (keep for me) a well-offered portion. If this is done all tell (me) whose daughter she is. You stupid ones, you do not
my directions would be followed." know (it) ; may the lord speak (i.e. explain) it to you." " (This)
49-50. The brahmanas said: "All right, we shall follow course was not followed by Brahma,nor was it shown by Visnu;
your instructions". The lord, with the skull in his hand, said to nor was it shown by Siva, the killer of Brahma." "How (is it that)
the illustrious grandsire: "O Brahma, ask for the boon that you you are censuring the god? Today you must be killed by us". O
hold dear to your heart. I shall, O lord, give you everything. king, Sahkara, thus being beaten by the brahmanas, smiled and
There is nothing that I can't give". said to all the brahmanas (there) : "O brahmanas, have you
51-60. Brahma said: "As lam initiated, and I am seated not recognised me the frantic one, who has lost his sense? All of
here in the sacrificial assembly, I shall not accept a boon from you are kind and have abided in friendship (with me)." The
you. I shall give all that is desired by him who solicits me best brahmanas stupefied by the trick of Hara, speaking (i.e.
here." Saying "All right" to the grandsire, the granter of boons, giving) a plea and having (put on) a brahmana's guise, beat
who was thus speaking at the sacrifice, that Rudra asked for a him, who had put on a mad man's dress, with hands, feet, fists,
boon from him. Then, when the Manu-period passed over, the sticks and blows with elbows. Thus being tormented by the
lord himself (performed a sacrifice) in the same way. Sambhu brahmanas he became angry. They were then cursed by the god
fixed a place for himself to the north of Brahma's (place). He, the (i.e. by Siva) : "You will be abandoned by the Vedas, will have
god, who had the complete knowledge even of the four your matted hair erect, will fall from sacrifice, enjoy others'
Vedas, (had) at that time (gone) to see the city. (On hearing) wives, will be delighted in the (company of) prostitutes and
the talk of the brahmanas he went to the sacrificial assembly in gambling, will be forsaken by your fathers and mothers. A son
out of curiosity. Mahesvara, who entered Brahma's residence shall not get the parental wealth or knowledge and may all of
(clothed) in the same crazy dress, wasseenbythebest brahmanas. you, being stupefied, and abandoned by your senses, and de-
Some laughed at him, and some censured him. Similarly other pending on others' food, obtain Rudra-like alms. Behaving
brahmanas threw dust at the insane (Siva). Other strong (like this) and devoid of piety, you do not belong to me; but
brahmanas, proud of their strength, ridiculing him, and mak- those brahmanas who showed compassion towards me, will have
ing (various) signs with their hands, beat him with clods of wealth, sons, maids, servants and small cattle, and will have
clay and clubs. So also other lads (going) near (and) seizing ladies born in noble families (as their wives) since I am now
him with his matted hair asked him: "Who instructed you this pleased (with these brahmanas)."
way of observing a vow? Here there are beautiful ladies; you 75-93. Giving a curse and a boon like this, the god dis-
have come for them. Which preceptor, directing (you) the appeared. When he had left, the brahmanas, taking him to be
sinful (way) has shown you this course, that, talking like a mad lord Sahkara, tried to look for him; but when they did not find
person, you are running through (this place) ?" him, they, endowed with self-imposed religious observances, came
to the Puskara forest. Having bathed in the pre-eminent lake,
1. Purodaia: A sacrificial oblation made of ground rice and offered in the brahmanas muttered the hundred (names) of Rudra. At
Kapalas or vessels. the end of the muttering of the prayer, the god (i.e. Siva)
204 Padma Parana 1.17.100-118 205
spoke to them in a heavenly voice: "Even in a free talk place. To the tranquil brahmanas living in that sacred place
I have never told a lie; then how (would I do so) when I nothing is difficult to obtain in the world of Brahma. O best
have curbed my senses? I shall again confer happiness on you. king, fulfilment of an object, which takes place at other sacred
The Vedas (i.e. Vedic knowledge), wealth and progeny of those places after twelve years is had by men within six months only
brahmanas who are tranquil, restrained, devoted to me and at these sacred places, viz. Kokamukha, Kuruksetra, Naimisa
steady(-minded) in me, will not be taken away. Nothing in- where there is the congregation of the sages, Varanasi, Prabhasa,
auspicious exists for those (brahmanas) who are engaged in so also Badarikasrama, and at Gangadvara, Prayaga, and at the
maintaining the sacred fire, are devoted to Janardana (i.e. Visnu), point where the Ganges meets the ocean, Rudrakoti, Virupaksa,
worship Brahma (and) the Sun—the heap of lustre, and whose so alsoMitravana1; (about the fulfilment of the object of a man)
minds are steady in equilibrium." Saying these words he re- there is no doubt if the man is intent on religious study. Puskara
mained silent. AH (the brahmanas) having received a boon and is the greatest of all sacred places and the best of all; it is always
favour from the great god (i.e. Siva) went together to (that revered by the respectable ones devoted to the grandsire (i.e.
place) where Brahma (stayed). They, together propitiating Brahma).
Brahma, remained before him. Brahma, being pleased, said to 100-118. Hereafter I shall tell you the great dispute, caused
them: "Choose a boon from me also." With these words of by jest, of Savitri with Brahma (i.e. between Savitri and
Brahma, all those best brahmanas were pleased. (They said to Brahma).
oneanother:) "O brahmanas, which boonshould weask for when After Savitri had left, all the divine ladies came there. The
Brahma is pleased? Let us have, as the result of the grant of this daughter of Bhrgu born of Khyati, viz. Laksmi, (ever) success-
boon, the maintenance of the sacred fire, the Vedas, the various ful, always invited by (Savitri) came there hurriedly. The very
religious treatises, and the worlds relating to (i.e. due to) off- virtuous Madira, giver of Yoganidra (a state between sleep and
spring." When the brahmanas were thus talking (among them- wakefulness) and prosperity; Sri, residing in a lotus, Bhiiti,
selves) they became angry; "Who are you? Who are pre-eminent Kirti and the high-minded Sraddha: all these goddesses who
here? We are superior here." The other brahmanas said: "No, gave nourishment and satisfaction had arrived (there) ; SatI,
(it is not so)." Brahma, seeing the brahmanas that were there and Daksa's daughter, auspicious Parvati or Uma, the most beautiful
were full of anger, said to them: "Since you remained in three lady in the three worlds, giving good fortune (absence of widow-
groups out of the sacrificial assembly, therefore, brahmanas, one hood) to ladies; Jaya and Vijaya, Madhucchanda, Amaravati,
group of you will be called amulika; those who remained neutral, Supriya, Janakanta (had all gathered) in Savitrl's auspicious
will be called udasina; the third group, O brahmanas, will be of residence. They, who had put on fine dresses and ornaments, had
those who have weapons with them and have equipped them- arrived with Gauri. (There were ladies like) Sakrani, Puloman's
selves with swords and will be termed kauHki. This place, thus daughter, along with the celestial nymphs; Svaha., Svadha and
occupied in three ways (by the three groups) will be entirely Dhumorna, of a beautiful face; Yaksi and Raksasi and the very
yours. The subjects (living) here will be called a 'world' from wealthy Gauri; Manojava, Vayu's wife, and Rddhi, the beloved
outside (i.e. by the outsiders); Visnu will certainly look after (wife) of Kubera; so also the daughters of gods and the Danava-
this unknown place. This place given by me will last eternally ladies dear to Danu had come there. The great beautiful wives
and be complete." Saying so Brahma thought of the conclusion of the seven sages,2 in the same way sisters, daughters and the
of the sacrifice. All these brahmanas who were (some time back)
full of anger and jealousy together fed the guests and became
1. Mitraoana: Name of a forest.
engrossed in the Vedic studies. 2. Saptarp: The seven sages i.e. Marici, Atri, Angira3, Pulastya, Pulaha,
94-99. This Puskara, also called Brahma, is a great sacred Kratu and Vasistha.
 1.17.130-144 207
206 Padma Purana

hosts of Vidyadharis; the Raksasis, daughters of manes and other sacrificer's wife) and having a deer's horn and a girdle, and
world-mothers. Savitri desired to go (to the place of sacrifice) clothed in silken garments, meditated on the highest position.
with the young married ladies and daughters-in-law; so also She was loyal to her husband, her husband was her life; she was
all daughters of Daksa, like Aditi and others had come. The seated prominently; she was endowed with beauty; in lustre she
chaste lady viz. Brahma's wife (Savitri), having a lotus as her resembled the sun: she illumined the assembly there as (does)
residence, was surrounded by them. Some beautiful lady had the brilliance of the sun.
taken sweets in her hand, someone with a winnowing basket 130. The priests also worshipped the blazing fire (offering)
filled with fruits approached Brahma. Similarly others taking portion of the sacrificial animals.
measures of winnowed grain; so also a beautiful lady carried 131-136. Gods desirous of receiving portions of oblations
various kinds of pomegranates, citrons; another took bamboo- at the sacrifice then said: " (The sacrifice) should not be delayed;
shoots, so also lotuses, and saffron, cumin-seeds, dates; another (for an act) performed late, does not give its (desired) fruit;
took all coconuts; (another) took a vessel full of grape (-juice) ; this is the rule that is seen in the Vedas by all the learned."
so also the frngataka plant, variegated camphor-flowers and When two milk (-pots) were ready, the food was jointly cooked,
auspicious roseapples; so also someone else took walnuts, and when the brahmanas were invited, the adhvaryu to whom
emblic myrobalan and citrons; a beautiful lady took ripe bilva- the oblation was offered had come there, and the pravargya was
fruits and flattened rice; someone else took cotton-wicks and performed by brahmanas skilled in the Vedas; the food was being
saffron-coloured garment. All the auspicious and beautiful prepared. Goddess (Savitri) seeing that said angrily to Brahma
ladies having put these and other things in winnowing baskets, who was sitting silently at the (sacrificial) session: "What is this
reached there with Savitri. misdeed you are about to do, that through lust you have aban-
119-120. Purandara, seeing Savitri there, was frightened; doning me and committed a sin? She, whom you have put on
Brahma (too) remained there with his face hung down your head (i.e. whom you have given so much importance) is not
(thinking) : 'What will she (now) say tome?' Visnu and Rudra comparable with even the dust of my foot. This is what people
were ashamed, so also all other brahmanas; the members (of gathered in the (sacrificial) assembly say. If you so desire, follow
the sacrificial assembly) and other gods were frightened. that command of those who are (like) gods.
121-122. Sons, grandsons, nephews, maternal uncles, 137-141. Through your longing for beauty you have done
brothers, so also gods named Rbhus and other deities—all re- what is condemned by people; O lord, you were not ashamed
mained embarrassed as to what Savitri would say (then). of your sons nor of your grandsons; I think you have done this
123-124. The cowherd daughters remained silent by the censurable deed through passion; you are the grandsire of gods
side of Brahma listening to the words of all that talked there. and the great grandsire of the sages I How did you not feel
'The lady of best complexion, though called by the (chief) priest shame when you see your own body? You have become ridiculous
did not come; (so) Indra brought another cowherdess (and) for people and have harmed me. If this is your firm feeling, then
Visnu himself presented her to Brahma. O god, live (alone); salutation (goodbye) to you; how shall I
125-129. How would she be (behaving) at the sacrifice? (be able t J) show my face to my friends? How shall I tell people
How would the sacrifice be accomplished?' When they were that my husband has taken (another lady as) his wife?"
thus thinking, there entered (Brahma's wife)living in the lotus. Brahma said:
Brahma was, at that time surrounded by the members (of the
sacrificial assembly), the priests and the deities. The brahmanas 142-144. Immediately after the time of initiation, the
who had mastered the Vedas were offering oblations to the priests prompted me: Without wife the sacrifice cannot be
fires. The cowherdess, remaining in the chmber (meant for the performed; bring your wife quickly. This (other) wife was
 208 Padma Purana 1.17.157-174 209

brought by Indra, and presented to me by Visnu; (so) I accepted 157-160. Void of manliness, you will be afflicted by the
her; O you of beautiful eyebrows, pardon me for what I have sages' curse. Your wife residing at the Gaiigadvara will console
done. O you of good vow, I shall not wrong you like this again. you." "O Agni, you were formerly made all-consumer by my son
Pardon me, who have fallen at your feet; my salutation to Bhrgu, always righteous. How shall I burn (you) who are already
you. burnt by him? O Agni, that Rudra will submerge you with his
semen, and your tongue (i.e. your flame) will blaze more
Pulastya said: while consuming things not fit for a sacrifice." Savitri cursedall
Thus addressed, she got angry, and set about to curse the brahmanas and priests who had become the sacrificial
Brahma: priests for looting her husband, and who had, for nothing,
145-148. "If I have practised penance, if I have pleased my resorted to the forest:
preceptors in the groups of brahmanas, and at various places, 161. "Resort to all sacred and holy places through greed
brahmanas will never offer you worship, except your annual only; you will always be satisfied only (when you get) food of
worship (that falls) in the month of Kartika which the brahmanas others; but will not be contented with food (prepared in) your
will (alone) offer, but not other men at any other place on the own houses.
earth." Saying these words to Brahma, she said to Indra who was 162-164. By sacrificing that which is not to be sacrificed
nearby: "O Sakra, you brought the cowherdess to Brahma. Since and by accepting what is contemptible, by earning wealth and
this was a mean deed you will obtain its fruit. spending it purposelessly—by that (your) dead bodies will only
149. When you will stand (ready to fight) in a battle, you be departed spirits without obsequial rites (being offered to
will be bound by your enemies and will be reduced to a very them)." In this way that angry (Savitri) cursed Indra, so also
(pitiable) plight. Visnu, Rudra, Agni, Brahma and all the brahmanas.
150. Being without any possession, having lost your energy, 165-166. Having thus cursed them, she went out of the
you will, having faced a great defeat, live in your enemy's city, (sacrificial) assembly. Having reached the preeminent Puskara,
(but) will soon be released." she settled (there). She said to LaksmI who was laughing and
151-153. Having cursed Indra (like this) the goddess then also to the beautiful wife of Indra and also to young ladies
spoke (these words) to Visnu: "When, due to the curse ofBhrgu (there) : "I shall go there where I won't hear any sound."
you will be born in the mortal world, you will there (i.e. 167. Then all those ladies went to their respective
in that existence) experience the pain of separation from your residences. Savitri, who was angry, set about to curse them
wife. Your wife will be taken by your enemy beyond the great too.
ocean; with your mind struck by grief you will not know (by 168. "Since these divine ladies have abandoned me and
whom she is) taken, and you will be unhappy along with gone, I, who am extremely angry, shall curse them also:
your brother after having met with a great calamity. 169-171. LaksmI shall never stay at one place. She, the
154-156. When you will be born in the Yadu-family, you mean and fickle-minded one, will stay among fools, among the
will be named Krsna; and being the attendant of beasts will barbarians and the mountaineers, among the foolish and the
wander for a long time." Then the angry one said to Rudra: proud; so also as a result of (my) curse, you (i.e. LaksmI) will
"When you will stay in the Daruvana, then, O Rudra, the angry stay with mean persons such as the accursed and the wicked
sages will curse you; O you skull-holder, mean one, you desire to ones."
snatch away a lady from amongst us; therefore, this arrogant 172-174. Having thus given a curse (to Laksmi), she cursed
generative organ of yours will today fall on the ground. Indrani: "When Indra, your husband, oppressed by (the sin
210 Padma Purdna 211
of) murder of a brahmana, will be unhappy, and when his king- at Caitraratha; Jayanti at Hastinapura; and Gauri at
dom will be snatched away by Nahu§a, he will, having seen Kanyakubja; Rambha on the Malaya mountain; Klrtimati
you, ask for you. (He will say) 'I am Indra; how is it that this at Ekamraka; so also as Visva and Visvesvari; Puruhasta at
childish (lady) does not wait upon me? I shall kill all gods if I Karnika; Margadayika at Kedara; Nanda on the back (i.e.
do not obtain SacI (i.e. Indraru)'. Then you who will have to slope) of the Himalaya; Bhadrakalika at Gokarna; Bhavani at
run away, and will be alarmed and grieved, will stay in the Sthanvisvara; Bilvapatrika at Bilva; Goddess Madhavl, Bhadra
house of Brhaspati, as a result of my curse, O you of wicked and Bhadresvari at Srisaila; Jaya at Varahasaila; Kamala at
conduct and proud (one)." Kamalalaya (literally abode of Kamala) ;Rudrani at Rudrakoti;
175-1 78. Then she pronounced a curse on all the wives of Kali atKalanjara (mountain) ; Kapila at Mahalinga; Manga-
gods: "All these (ladies) will not get affection due from children; lesvarl at Karkota; Mahadevi at Saligrama; Jalapriya at
they will be scorched (with grief) day and night and will be Sivalinga; Kumarl at Mayapuri; Lalita at Santana; Utpalaksi
insulted and called 'barren'." Gauri, of an excellent complexion at Sahasraksa; Mohotpala at Hiranyaksa; will be called as
was also cursed by Savitrl. She, who was weeping, was seen by Mangala at Gaya; Vimala at Purusottama; Amoghaksl at
Visnu and he propitiated her: "O you of large eyes, do not Vipasa; Patala at Punyavardhana; Narayam at Suparsva and
weep; you ever-auspicious one, (please) come on; entering the Bhadrasundarl at Trikuta; Vipula at Vipula; as Kalyani on the
(sacrificial) assembly, hand over your girdle and silken gar-
Malaya mountain; Kotavi at the sacred place called Kotavl;
ments; O you wife of Brahma, receive the initiation, I salute
Sugandha in the Madhavl forest; Trisandhya at Kubjamraka;
your feet."
Haripriya at Gangadvara; Sivananda at Sivakunda; Nandini at
179. Thus addressed, she said to him: "I shall do as you Devika-bank; Rukmini at Dvaravati and Radhaat Vrndavana;
say; and I shall go there where I shall not hear (any) sound." DevakI at Mathura and Paramesvarl at Patala; Sita at Citra-
180-215. Having said this much, she (going) from that kuta; Vindhyavasinl on the Vindhya (mountain) ; Ekavlraon
place and having climbed up a mountain, remained there.
the Sahya mountain; Gandrika at Hariscandra; Ramana at
Remaining in front of her with great devotion, Visnu, joining
Ramatlrtha; MrgavatI in (the vicinity of the Yamuna river);
his hands and having bent down, eulogised her.
Mahalaksmi at Karavlra; Rumadevi at Vinayaka; Aroga at
Vi?nu said: Vaidyanatha; Amrta in the Vindhya-cave; Goddess Mandavl
You, all wonderful, are everywhere, and are to be seen in all at Mandavya; Svaha at the city of Mahesvara; and Pracanda
at Vegala; Candikaat Amarakantaka; Vararoha at Somesvara;
beings. Whatever is good or bad, is not to be seen without you;
Puskaravati at Prabhasa; Devamata in the vicinity ofSarasvatl
yet, I shall hereafter tell you in which places you should be
living on both her banks; Mahapadma at Mahalaya; Pinga-
seen by those who are desirous of success and remembered by
lesvari in (the vicinity of) Payosni; Simhika at Krtasauca and
those desirous of (having) land. You will be remembered (or
Sankari at Kartikeya; Lola, at Utpalavartaka; Subhadra at the
called) Savitrl at the sacred place called Puskara, the pre- confluence of Sindhu; Uma at Siddhavana; LaksmI (and)
eminent and auspicious (sacred place) among all the sacred Ananga at Bharatasrama; Visvamukha on the Jalandhara
places.1 (You will be known as) Vis'alaksl at Varanasi; Linga- (mountain) ; Tara on the Kiskindha mountain; Pusti in
dharini at Naimisa; Lalita Devi at Prayaga; Kamuka at Devadaruvana; Medha in the Kasmira region; Goddess Bhima
Gandhamadana; Kumuda at Manasa; Visvakaya at Ambara; on the Himalaya mountain; and Tusti at Vastresvara; Sraddha
GomatI at Gomanta; KamacarinI at Mandara; Madotkata at Kapalamocana; Mata. at Kayavarohana; Dhvani at Sariikho-
1. From this onwards various names of Savitri are given. ddhara; and Dhrti at Pindaraka; Kala in (the vicinity of)
Candrabhaga; Siddhidayini at Acchoda; Goddess Amrta in
 212 Padma Parana 1.17.222-239 213

(the vicinity of) Vena; Urvasi at Badarl; Ausadhi in the presence of my husband—whatever I, pleased and ready to
Uttarakuru (region); Kusodaka in the Kusadvlpa; Manmatha grant a boon, say.
at Hemakuta; SatyavadinI at Kumuda; Vandanlya at Asvattha; 222-223. (Those) men (who), endowed with devotion,
Nidhi at the abode of Kubera; Gayatri at the (time of the) worship Brahma, will have garments, grains, wives, happiness
recitation of the Vedas; Parvati near Siva; and Indrani in the and riches; similarly (they will have) unbroken happiness in
heaven; and SarasvatI in the mouth of a brahmana; Prabha in their house and (will have) sons and grandsons. Having enjoy-
the sun's orb; Vaisnavi among the divine mothers1; ArundhatI ed (happiness) for a long time, they will, at the end (of their
among the chaste ladies; Tilottama among beautiful ladies; life) attain salvation."
Brahmakala in picture; and Sakti (strength) in all the em-
bodied ones. I have enumerated these one hundred and eight Pulastya said:
of the names (of Savitri); I have also told the names of the 224-225. Listen, with a concentrated mind, to the fruit
hundred and eight sacred places. He who mutters or hears one gets after having installed, with all care and according to
these will be free from all sins. He, the best of men, who bathes the sacred rule, (the image of) Brahma. By means of this ins-
in these sacred places and sees (Savitrl), will, being freed from tallation one would get that fruit, which is acrore times surperior
all sins, live in the city of Brahma for a Kalpa. A man who to the fruit of all sacrifices, all penance, charity, sacred places
recites these hundred and eight names in the vicinity of Brahma, and Vedas.
on the full-moon or the new-moon day will have many sons. 226-227. O king, that man, who fasts with devotion on the
He, who listens to it at the time of offering a cow or a Sraddha full-moon day and worships Brahma on the first day (i.e. the
or everyday at the time of offering worship to god (s), reaches day succeeding the full-moon day) goes, O great-armed (i.e.
supreme Brahman. mighty) one, to the place of Brahman; and he who worships
216-219. Savitrl, of a good vow, said to Visnu who was him through priests especially goes to Virinci (or) Vasudeva
thus praising her: "Son, you have properly praised me; you (i.e. the lord of souls).
will be unconquerable; in your incarnation you will be along 228-239. The chariot-procession of the lord is prescribed
in the month of Kartika; doing (i.e. taking) which with devo-
with your wife, dear to your father and mother; and he, who,
tion men reach Brahma's world. With a number of musical
having come here, praises me with this eulogy, will, being free
instruments one should take out, along the road, the procession
from all sins, go to the highest place. Go to Brahma's sacrifice,
of Brahma, with Savitrl on the full-moon day of Kartika, O
O son, and complete it. At Kuruksetra and Prayaga, I shall be best king. He should move (i.e. take out in procession the image
the giver of food; and remaining by my husband do what you of Brahma) with people (i.e. the citizens) through the entire
have said." town. Then having thus taken out the procession, he should
220. Visnu, thus addressed, went to the excellent (sacri bathe him. Having fed the brahmanas and first worshipped
ficial) assembly of Brahma. When Savitrl had left. Gayatri Agni, he should place (the image of) the god in a chariot
uttered (these) words: accompanied by the sounds of auspicious musical instruments.
221. "May the sages listen to my words uttered in the Having worshipped Agni, according to the sacred precept, in
front of the chariot, and having invoked the blessings of the
1. Matrs These are divine mothers said to attend upon Siva, but brahmanas, and repeating 'this is an auspicious day' three times,
usually on Skanda. According to some they are eight: Brahmi, Mahesvari, and placing (the image) of the god in a chariot, he should keep
Candi, Varahi, Vaisnavi, Kaumari, Camunda and Carcika. Some say they
are seven: Brahmi, Mahesvari, Kaumari, Vaisnavi, Mahendri, Varahi and awake at night by means of many shows and the sound (of the
Camunda. recitation) of Vedas. O king, having kept awake the god, and
214 Padma Purdna 1.17.254-261 215
having, in the morning, fed the brahmanas with a number of diseases; therefore one should take bath (on this day) or it is a
articles of food according to his capacity, and, O king, having divine waving of lights before an idol, which destroys all
worshipped, with the recitation of sacred formula, and with diseases. O King, he should take out all the cows and buffaloes;
clarified butter and milk, and according to the sacred rules; so then outside (the house) he should put up an arched door-way
also having invoked, according to the sacred precept, the with all clothes etc. Similarly, O sustainer of the Kuru-family,
blessings of brahmanas, and having declared it to be an auspi- he should give food to the brahmanas. O you descendant of the
cious day he should move (i.e. take out in procession) the Kuru-family, I have formerly told about these three days in the
chariot through the city. The chariot of Brahma should be months of Kartika, Asvina and Caitra, O king; bath, giving
moved (i.e. dragged) by brahmanas learned in the four Vedas; gifts (on these days) (give) hundred-fold merit. O king, the
so also, O brave one, by those skilled in the Atharva Veda, (first) day of Kartika is auspicious for king Bali, and beneficial
having (i.e. knowing) many verses and by priests—the chanters to beasts !
of Samaveda. He should thus take the chariot of the highest
god round the city along a very even path. O brave one, the Gayatri said:
chariot is not to be moved by a Sudra desiring his welfare; and 254-255. O you born of the lotus, (though) Savitri uttered
no wise man, but the bhojaka, is to mount upon the chariot. the words that the brahmanas will never worship you, (yet)
240-253. O king, he should place Savitri to Brahma's right, on hearing my words they will worship you; having enjoyed
bhojaka to his left and should place the lotus in his front. Thus pleasures here (i.e. in this world), they will obtain salvation in
O brave one, with many sounds of trumpets and conchs, the the other world Knowing this to be a superior view (-point),
wise one should, having moved the chariot round the entire he, being pleased, will grant them a boon.
city, place the (image of the) god at the proper place after 256. O Indra, I shall grant you a boon: When you will be
waving lights before it as an act of adoration. He, who takes arrested by your enemies, Brahma, having gone to the abode
out such a procession, or he who sees it with devotion or he who
of the enemy will free you.
drags the chariot, would go to Brahma's place. He who offers
257. Due to the destruction of your enemy, you will have
lights in Brahma's hall (i.e. temple) in the new-moon day in
the month of Kartika and adores himself with sandal, flowers great joy and will get back your (capital-) city which (you
and new clothes on the first day (of Kartika) would reach had) lost. In the three worlds yours will be a great kingdom
Brahma's place. This is a very holy day, on which Bali's1 kingdom without any vexation.
was founded. The day is always very dear to Brahma. It is 258-259. O Visnu, when you will take an incarnation on
called Bdleyi. He who, on this day, adores Brahma and more the earth, you will, with your brother, experience great grief
specially himself, he goes to the highest place of Visnu of un- due to the kidnapping of your wife etc. You will, having killed
limited lustre. O you of mighty arms, the first day of Caitra is your enemy rescue your wife in the presence of gods. Having
auspicious and best. He, the best man, who, on this day, touches accepted her and having governed the kingdom again, you will
a Candala and bathes has no sin, no mental agonies or bodily go to heaven.
260. You will (rule) for eleven thousand years and (then)
1. Bali: Celebrated demon, a son of Virocana, the son of Prahlada. will go to heaven. You will enjoy great fame in the world, and
When Vi§nu, as a son of Kasyapa and Aditi, came to Bali, noted for his will love people.
liberality, and prayed to him to give as much earth as he could cover in
three steps, and when he found that there was no place to put the third 261. O god, those men who would be emancipated by you
step, he planted it on the head of Bali and sent him with all his legions to in the form (i.e. incarnation) of Rama, will have (i.e. will go
the Patala and allowed him to be its ruler. to) the celebrated worlds called Sdntdnika.
216 Padma Pur ana 1.17.285-299 217
262-265. Then Gayatri, the giver of boons said to Rudra: purified. There is no doubt or no hesitation about this. Having
"Those men, who will worship your genital organ (in the form muttered, with your heads (bowed), (my) prayers especially
of phallus) even though it had fallen, being purifed and earning with the utterance of 'Om' having three syllables, you will be
merit thereby, will share (i.e. enjoy) heaven. That state which undoubtedly purified. I have remained in the eight syllables (of
men get by worshipping your genital organ (in the form of the Gayatri metre). This world is pervaded by me. Adorned
phallus), cannot be had in (i.e. by) maintaining sacred fire or with all the words I am the mother of the Vedas. The best
offering oblations into it. Those who will, in the early morning brahmanas will attain success by muttering my names with
worship your genital organ (in the form of phallus) with a devotion. All of you will have pre-eminence by muttering my
bilva-leaf, will enjoy the world of Rudra." names. A well-controlled brahmana having just the essence of
266-267. "O Agni, you too, getting the status of the devotee Gayatri is better than one knowing the four Vedas, eating
of Siva, be a purifier. There is no doubt that when you are everything and selling all things. Since in the assembly Savitrl
pleased gods are pleased. The offerings are received by gods pronounced a curse on the brahmanas, whatever is given or
through you (only). Certainly when you are pleased, they, be- offered here, all that becomes inexhaustible. Therefore, O best
ing pleased, will enjoy (the offerings); there is no doubt about brahmanas, I have given (this) boon. The brahmanas who
this, since such is the Vedic statement." are devoted to the maintenance of sacred fire and offer sacrifice
Then Gqyatri said these words to all those brahmanas: three times (i.e. morning, noon and evening), will go to heaven
along with their twentyone generations.
268-284. There is no doubt that men having propitiated
you at all the sacred places, will go to the place called Vairdja 285-293. Thus having given an excellent boon to Indra,
(i.e. of Brahma). Having given various kinds of food and many Visnu, Rudra, Fire, Brahma and brahmanas at Puskara,
gifts, and having pleased (the manes) they become gods of Gayatri remained by the side of Brahma. Then the bards
gods. Gods immediately enjoy offerings and manes immediately narrated the cause of the curse to Laksmi. Gayatri, the beloved
enjoy oblations in (i.e. through) the mouths of those who are wife of Brahma, having come to know about the several curses
the best brahmanas, for you alone are capable of sustaining the given to all these young ladies and to Laksmi, granted a boon
three worlds—there is no doubt about it. You will all be puri- to them: "Making all always praiseworthy, and looking charm-
fied by the restraint of breath; O best brahmanas, you will not ing with wealth, you, causing delight to all, will shine. O
incur the sins for receiving gifts especially after having bathed daughter, all, whom you look at, will share (i.e. have) religious
at Puskara and having muttered (the names) of the mother of merit; but abandoned by you all they will experience grief.
the Vedas (i.e. Gayatri). All deities are pleased by offering food They alone (whom you favour) will have (i.e. be born in high)
(to brahmanas) at Puskara. Even if (a man) feeds one caste and (noble) family, (will have) righteousness, O you of
brahmana, he obtains the fruit of (having fed) a crore. Men charming face. They alone will shine in the assembly and (they
(destroy) all their sins like the murder of a brahmana and other alone) will be (favourably) looked at by the kings. The best
bad deeds done by them by giving money into the hand of a brahmanas will solicit them only, and will be courteous to them
brahmana. He is to be thrice worshipped using prayers to be only. 'You are our brother, father, preceptor and relative too.
muttered in my honour. That moment (even) a sin like the There is no doubt about it. 1 can't live without you. When I
murder of a brahmana perishes. Gayatri destroys the sin com- look at you my sight becomes clear and beautiful; my mind is
mitted during ten existences (or) even during a thousand very much pleased, I am telling you the truth and the truth
existences and thousand groups of the three ages. Thus knowing only'. Such words delighting the people, will they, the good
and having muttered prayers in my honour you will be forever ones, who have been looked at (favourably) by you will hear.
218 Padma Purdna 1.17.318-331 219

294-299. Nahusa, having obtained Indrahood, will implore Your charming and circular breasts have their nipples even.
you. The sinner, put down through Agastya's words, by you, The triple fold on the belly is proud of the divisions with the
will after being changed into a serpent, request him: 'O sage, extremely fair hips and loins. Your navel is having a circular
I am doomed through pride; be my refuge (i.e. help me)'. Then shape, is deep and indicates auspiciousness. You have expansive
the revered sage, having pity in his heart (moved) by those hips and loins and attractive buttocks; your couple of thighs is
words of his (i.e. of Nahusa), will say these words to him: 'A very beautiful and round; you have good knees and legs. Such
king, honour to your family, will be born in your family. Seeing as you are, you sustain the three worlds, and requests to you are
you in the form of (i.e. as) a serpent, he will break down your truthful (i.e. are surely graceful). You will be a very fortunate
curse. Then you, giving up your state of serpent, will again go one, the granter of boons and of an excellent complexion. The
to heaven'. O you of beautiful eyes, as a result of my boon you pilgrimage to Puskara will be fruitful on seeing you. You will
will again reach heaven with your husband, who will have per- receive the first adoration on the full-moon day of the month
formed the horse-sacrifice." of Jyestha; and those men who knowing your prowess, will
Pulastya spoke:
worship you, have nothing wanting as far as sons and wealth
are concerned. You are the highest recourse to those who are
300-302. Then all the wives of the gods were addressed by plunged in a forest or in a great ocean; or those who are held
(Gayatri) who was pleased: "Even though you will be having up by bandits. You are the success, the wealth, the courage,
no children, you will not be grieved". Then Gayatri grown the fame, the sense of shame, the learning, the good salutation,
with joy, advised Gauri also. The high-minded beloved wife of the intellect, the twilight, the light, the sleep and also the night
Brahma, granting the boons, desired the accomplishment of the of destruction at the end of the world. You are Amba, Kamala,
sacrifice. Rudra, seeing Gayatri, the granter of boons, like that, the mother, Brahman! and Durga.
saluted her and praised her with these words :
318-331. You are the mother of all gods, Gayatri and an
Rudra said: excellent lady. You are Jaya, Vijaya (i.e. Durga), and Pusti
303-317. My salutation to you, the mother of the Vedas, (nourishment) and Tusti (satisfaction), forgiveness and pity.
and purified by eight syllables. You are Gayatri, who helps people You are younger than Savitri and will always be liked by
to cross difficulties, and speech of seven types 1, all the treati- Brahma. You are having many forms, a universal form; you are
ses containing eulogies, so also all verses, similarly all letters having charming eyes and move with Brahma; you are of a
and signs, all treatises like the glosses, so also all precepts, and beautiful form, you have large eyes and are a great protector of
all letters. O goddess, my salutation to you. You are fair and your devotees. O great goddess, you live in cities, in holy hermi-
of a fair form, and your face resembles the moon. You have tages and in forests and parks. You remain to the left of Brahma
large arms, delicate like the interiors of plantain-trees; you hold at all the places where he stays. To Brahma's right is Savitri,
a deer's horn and an extremely clean lotus in your hand;you and Brahma is between (Savitri and you). You are in the altar
have put on silken garments and the upper garment is red. of the sacrifices, and you are the sacrificial fees of the priests;
You are adorned with a necklace, brilliant like the moon rays, you are the victory of kings and the boundary of the ocean. O
round your neck. You are well beautified with ears having Brahmacarini, you are (that which is the) initiation, and are
divine earrings. You shine with a face rivalling with the moon. looked upon as great beauty; you are the lustre of the luminaries
You look charming with a hair-band having an extremely pure and are goddess Laksmi living in Narayana. You are the divine
crown. Your arms like the hoods of serpents adorn the heaven. power of forgiveness of the sages, and are Rohini among the
constellations. You stay at the royal gates, sacred places, and
1. Saplavidha Vapi: Seems to represent the seven notes of Indian gamut. at the confluences of rivers. You are the full-moon day in the
220 Padma Parana 1.18.9-26 221
full moon, and are intellect in prudence, and are forgiveness out of your mouth (i.e. whatever you said). The revered one
and courage. You of an excellent complexion, are known as may please tell me in order as to what took place afterwards and
goddess Uma among ladies. You are the charming sight of what was done at that place. There is no doubt that by hearing
Indra, and are near Indra. You are the righteous outlook of it my body will be purified.
the sages, and are devoted to the gods. You are the furrowed
land of the agriculturists, and are the earth (or ground) of the Pulastya spoke:
beings. You cause the absence of widowhood to (married) 9-26. O king, listen to this as to what wondrous thing was
ladies, and always give wealth and grains. When worshipped, done at Puskara when the highest lord was performing the
you put an end to disease, death and fear. O you goddess, sacrifice. When in the Krtayuga, in the beginning, the grandsire
giving auspicious things, if you are properly worshipped on the was performing the sacrifice, Marici, Angiras and Pulastya,
full moon day of the month of Kartika, you fulfil all desires. A Pulaha, Kratu, Daksa Prajapati saluted him. All men shining
man, who recites or listens to this eulogy repeatedly, gets and adorned with ornaments and groups of the celestial nymphs
success in all his undertakings; there is no doubt about it. danced near Visnu. Then Tumbaru, having blessed him with
the (sounds of the) musical instruments, sang along with the
Gayatri said:
Gandharvas. O Kaurava, gods and Gandharvas like Mahasruti,
O son, what you have said will come about. You will be Citrasena, Urnayu, Anagha, Gomayu, Suryavarcas and Soma-
present at all places along with Visnu. varcas, Trnayu, Nandi, Gitrarartha, Salisiras as the thirteenth,
Parjanya as the fourteenth, Kali as the fifteenth and Taraka as
the sixteenth, so also the Gandharva Haha by name, the Huhu
class of Gandharvas, so also very bright Harhsa, simultaneously
sang (the praise of) the lord. Similarly divine nymphs sang his
praise. The twelve Adityas, glowing and bright with lusture, viz.
CHAPTER EIGHTEEN
Dhata, Aryaman, Savita, Varuna and Arhsa, so also Bhaga,
The Greatness of Mandd-Prdci Indra, Vivasvat, Pusan, Tvastr and Parjanya, and lords of gods
saluted him at this sacrifice of Brahma. The Rudras, Mrgavy-
Bhistna said : adha and Sarva, Nirrti of great fame, Ajaikapad, Ahirbudhnya,
1-2. Indeed, O brahmana, I am hearing something very and Pinakin the undefeated, Bhava, Visvesvara and Kapardin,
wonderful—the consecration of Gayatri performed like that in Sthanu and revered Bhaga remained there, O king. The (two)
the (sacrificial) assembly; Savitri's opposition and curses; Visnu's Asvins, the eight Vasus and the very mighty Maruts, so also the
glorification of all her places. Visvedevas1, the Sadhyas remained with their hands folded
3-8. Gayatri, of an excellent complexion, also was praised (showing respect) to him. The great serpents like Sesa with
by Rudra. Hearing in detail about the grandsire the very like- Vasuki as the chief, so also Kasyapa, Kambala and also the very
ness of the soul, my hair has bristled, and my mind has become powerful Taksaka remained with their hands folded (in adoration
very tranquil. Having heard it I am very much pleased and have to) him. The sons of Vinata, viz. Tarksya, Aristanemi, the very
great curiosity (to know what took place later). Revered strong Garuda, Varuni and Aruni, were well settled there; and
Narayana, having in that way very much praised Brahma's wife
with devotion, and placed her on the mountain, uttered the 1. VUvedevas: Name of a particular group of deities ten in number and
words giving satisfaction and strength. I heard (about) Srimati, supposed to be the sons of Visva; their names are—Vasu, Satya, Kratu,
Daksa, Kala, Kama, Dhrti, Kuru, Pumravas and Madrava.
Hrlmati and (about)the chief goddess—thismuch only that came
 Padma Parana 1.18.40-63 223
222
to gods) best (suited) for gods, (and made) all things in the
revered Narayana the lord of the worlds, possessed of wealth,
world).
himself having come there along with the sages, said to the chief
40-63. God Brahma, who was performing the sacrifice with
(god i.e. Brahma): "O lord of universe, you have pervaded all
the sacrificial fires,1 fashioned the creation again as he had done
this; you have created it; therefore you are the lord of the world;
before. Revered, aged, intelligent Brahma, the grandsire, of an
O you born from the lotus, my salutation to you.
immeasurable nature, being followed byVisnu, who maintained
27-39. Specify what ought to be done by me here (i.e. at the worlds, came to the place of sacrifice, full of the rich, the
this sacrifice)." Thus the revered lord, along with the divine priests and the members and protected by mighty Visnu holding
sages, said (to Brahma), after having saluted Brahma, the lord a bow. Kings of the demons, and the groups of friends were
of gods, of an inscrutable origin; and that lord Brahma illumin- (present) there. He quickly meditated upon himself with his
ing the quarters with his lustre, covered with a curl of hair on self; then properly conceiving the sacrifice, the eternal, revered
the chest, shining with a golden thread (i.e. necklace), resembling one chose the priests there (i.e. for the sacrifice). Bhrgu and
a divine sage, possessing majesty, (himself) the cause of the other priests, well-versed in the performance of a sacrifice per-
beings, having bright hair on his body, having a mighty chest, formed (the sacrifice), and the prominent sages listened to the
and full of all lustre, remained there—he, who was the recourse auspicious words uttered by the chief of those who knew many
to the righteous ones and unapproachable to sinners, whom Vedic verses at the sacrifice that was being performed. The sacri-
the great-souled ones having attained divine faculties by ficial lore—the Vedic lore—abided there, with the resounding
means of the concentration of mind regard as the best world sound of the great sages conversant with theorder of the worlds.
(to reach), who possesses the eight divine faculties, whom The etymology of words was discussed in various ways at the
they call the best of gods, having reached whom the eternal sacrifice by the brahmanas who were conversant with the proper
one the restrained brahmanas desirous of final salvation and performance of a sacrifice, who knew the science dealing with the
sanctified with meditation become free from (the cycle of) proper pronunciation of words and laws of euphony,2 who knew
birth and death. (He is) what (people) residing in all the stages the meanings of words, who were adept in all lores, who had the
of life, controlled and repeatedly serving him and resorting to a knowledge of the system dealing with the correct interpretation
vow difficult to perform, describe as penance; who is described of the ritual of Veda and the settlement of dubious points in
as Ananta among the serpents by the contemplative saints; and regard to the Vedic texts and conversant with logical aphorisms.
as having a thousand heads and red eyes by the excellent At every place, O best king, (people) saw important restrained
(serpents) like Sesa; who is adored as a sacrifice by brahmanas brahmanas, who had fulfilled their vows, who were engaged in
desi ring heaven; who (i.e. he) can (simultaneously) move at many muttering (sacred hymns) and (performing) sacrifices. At the
places; he possesses splendour; he alone is the matchless omni- sacrificial place there, Brahma, the grandsire of the worlds, the
scient one. We,desirious of a refuge, betake ourselves to that god, preceptor of the gods and demons, possessing splendour, was
the god of gods, whom one knows to be theknower, to be giving (being) waited upon by gods and demons. Daksa, Vasistha,
a portion in the sacrifice, to have the eyes of a bull, fire, the sun Pulaha, Marlci, the best brahmana, so also Angiras, Bhrgu, Atri,
and the moon, to have the sky as his body, who is the protector Gautama, Narada, Knowledge, Authority, the Sky, Wind, Fire
and refuge and who is the cause of the birth of all gods, and who Water, Earth, so also Sound, Touch, Form, Taste and Odour,
is the creator of the sages and the worlds. We bow down to that
best god, who, for doing what is agreeable to the gods and for
1. Tretagni: The sacrificial fires taken together.
the stability of the entire universe, made kavya (oblations 2. Siksd: The science dealing with the proper pronunciation of words
offered to manes)suitable to the manes, and havya{offerings made and laws of euphony.
 224 Padma Parana 1.18.82-90 225

so also the changes and modifications, and whatever was a great Visvaksena, Candrahartr and Krodhavardhana also, Kalaka,
cause, and the four Vedas,viz. Rk, Yajus, Saman and Atharvan and Kalakanta, Kundada, who loved fighting and Garistha,
along with the (sciences of) sound, phonetics, etymology, ritual, Varistha, Pralamba, Naraka, Prthu, Indratapana, Vatapi, and
and metrics, and with the sciences of health, archery, investi- Ketuman proud of his strength, Asiloman, Suloman and Baskali,
gation, of knowing(the signs of) elephants and horses, and with Pramada, Mada, Srgalavadana and Kesin, so also Sarada and
history—with these supplementary sciences, all the well-adorned Ekaksa, Varahu, Vrtra and Krodhavimoksana. These and other
Vedas waited upon the grandsire—the great-souled one—along powerful demons said to Brahma who was being waited upon by
withOmkara. O you belonging to the family of Bharata, Penance, them: "O revered one, you created us; you gave the three worlds;
Sacrifices, and the Solemn vow to perform an observance, and O best among the prominent gods, you made the gods superior
Breath—these and others—waited upon the grandsire. Artha to us; O holy grandsire, what should we do at this sacrifice of
(Worldly prosperity), Dharma (Goodworks), Kama (Love of yours? Tell us what is beneficial; we are not able to decide what
sensual enjoyments),Hatred, Joy, Sukra, BrhaspatiandSamvarta to do. What is the use of these poor gods to you—these gods who
(a kind of cloud), so also Budha, Sanaiscara, Rahu and all are born of Aditi, are always struck down by all and are always
(other) planets, and the Maruts, Visvakarman, the manes, the defeated? You are the grandsire of us along with the gods; when
Sun, the Moon, all these ever waited upon Brahma; Gayatri, your sacrifice will be over, there will be a (quarrel) with gods
the remover of difficulties, speech of seven kinds, all syllables, so and there will be hostility about wealth; there is no doubt about
also the constellations, glosses, all sciences in an embodied form, this. We shall, with all demons (therefore, only) witness your
were there, O king, so also the Moments, Lavas1 (i.e. minute sacrifice."
divisions of time), Muhurtas and Day and Night, Fortnights
Pulastya said:
and Months, so also all sacrifices, along with the deities, waited
upon the magnanimous Brahma. 82-86. Having heard their proud words, Janardana (i.e.
64-66. Other important goddeses, all the divine mothers— Visnu) of great fame, along with Indra said these words to
Sambhu: "O Rudra, these prominent demons have come here
Hri, KIrti and Dyuti, Prabha, Dhrti,Ksama,Bhuti,NIti, Vidya,
to create obstacles; invited by Brahma, they will try to create
so also Mati, Sruti, Smrti and Ksanti, Santi, Pusti and Kriya;
an obstacle here (i.e. in the sacrifice). We have to forgive
so also all celestial nymphs skilled in dancing and singing waited (i.e. put up with) them till the sacrifice is completed. When this
upon Brahma. sacrifice will come to an end, gods should fight (with demons).
67-81. Vipracitti, Sibi, Saiiku, RayahSanku, Vegavan, O lord, you have to act in such a way' that the earth gets rid of
Ketuman, Ugra, Sogra, Vyagra, Mahasura, Parigha, Puskara the demons. So also you have, along with me (to do various
and Samba, so also Asvapati and Prahlada, Bali, Kumbha, things) for Indra's victory. The Maruts are appointed to
Samrada, Gaganapriya, Anuhrada, Hari and Hara, Varahaand surround the brahmanas (for their protection).
Kusoraja, Yonibhaksa, Vrsaparvan, Lingabhaksa and Kuru, 87-90. We shall perform a sacrifice by seizing whatever
Nihprabha, Saprabha, Srlman, so also Nirudara, Ekacakra, wealth the demons have. When the brahmanas and other people
Mahacakra, Dvicakra, Kulasambhava, Sarabha and Salabha, that have come here are sad, we who are appointed to serve (at
Vakrapatha, Krapatha, Kratha, Brhadvanti, Mahajihva, Brahma's sacrifice), shall spend it." Brahma said to that Visnu
Sankukarna, Mahadhvani,DIrghajihva, Arkanayana, Mrdakaya, who was thus speaking: "These sons of Danu are angry, and are
Mrdapriya, Vayu, Garistha, Namuci, Sambara, Vijvara, Vibhu, not desired (i.e. liked) by you also; you along with Rudra and
other gods have to forgive them. When the Yuga is terminated
1. Lava: The sixth part of a twinkling. Muhurta: a period of 48 and the sacrifice is over, you and these brave (sons of) Danu
minutes.
226 Padma Purana 1.18.100-137 227

will be dismissed by me; at that time (only) you should have Asma-kuttas (using stones for pounding); (some) were Danto-
peace with them or fight with them." lukhalins (using only the teeth as pestle and mortar); others
were Sampraksala (having full oblation); others subsisted on
Pulastya spoke: air (only); some observed many restraints; so also (some)
91-93a. Brahma, the lord himself, again said to the demons: slept on barren field (bare ground). Having seen (the reflections
"In this sacrifice I have no hostility whatsoever against the of) their faces in this lake in a moment they became handsome.
demons. You have always remained well-disposed (to me) Thinking 'What is this?' and observing one another, (and
and interested in my undertaking." finding that) their faces had become charming after seeingtheir
reflections in the holy water, the ascetics named the holy place
The demons said :
as 'Mukhadarsana'. At that time they had bathed, were restrai-
O grandsire, we shall do all this that you command. Gods ned, and had become handsome; endowed with incomparable
are our younger brothers. They have no fear (fromus). qualities they were (i.e. could be) likened to gods' sons. O king,
all the forest-dwellers (i.e. the ascetics) shining only with their
Pulastya said: sacred threads, and properly worshipping the sacred place, lived
93b. Hearing these words (uttered) by them, the grandsire there. Making offerings into (and thus maintaining) the sacred
was pleased. fires, they performed various rites; with their sins burnt by
94-96. When they waited for a while, a crore of sages, hav- penance they remained there, and thinking 'We shall promote
ing heard about the sacrifice of Brahma, came (there). Visnu this holy place to the highest position' (those) brahmanas named
(offered) worship to them and the Trident-holder (i.e. Siva) it 'Jyestha Puskara'. People who came there were astonished
gave them a respectful offering; and having presented them to see the many dwarfs who lived by the holy place. (They) gave
with a cow and a respectful offering, having offered them a re- gifts and various kinds of utensils to brahmanas; hearing about
sidence at Puskara, told them to stay (there). SarasvatI and PracI, the brahmanas desiring to bathe there
97-99. Then all the sages having matted hair and deer-hide, came there. The best holy place on the Sarasvati was (crowded)
adorning the best lake as the gods do the Ganges (stayed there). with many hosts of brahmanas. It was adorned with trees
Some were clean-shaved; some had put on red garments; others growing on the Sarasvatx-tlrtha like jujube trees, ihguda trees,
had long beards; the teeth of some were not compact; some had kds'marya plants (called gambhdri), Indian fig trees, so also the
small eyes; some had very thin or very big (i.e. bulging) holy fig trees, atimukta creepers, Terminalia Belerica, pauloma
bellies; some were squint-eyed; some had long ears; some had trees, paldSa trees, shoots of bamboos and pilu trees, so also with
deformed ears; the ears of some were cut off. dry soils and with syandana trees, the wood-apple trees, karavira
100-137. Some had put on long cotton garments; some trees, bilva trees, embic myrobalan trees, and groups of palm
had no garments; some were covered with sinews and skin. trees. It had mainly the clusters of kadamba trees, and was de-
The bellies of (some of) those holy sages had bulged out. O lightful to all beings. It was chosen (for residence) by those who
King, seeing the sacred place, viz. Puskara, shining all around, subsisted on air, water, fruits and leaves, so also by those who
the sages, with a strong desire (to stay at a holy place) settled used their teeth as the mortars (i.e. those who ground grain to
there. There were high-souled Valakhilyas1; the others were be eaten between their teeth), so also by the chief of those who
pounded the grains with stones, so also by superior sages. It was
1. Valakhilyas: A class of divine personages of the size of a thumb and noisy with the sound of the recitation of the Vedas; and was crow-
produced from the Creator's body, and said to precede the sun's chariot. ded with hundreds of herds of deer. Similarly it looked extremely
Their number is said to be sixty thousand. beautiful with (the presence of) those who observed non-violence
228 Padma Purina
1.18.138a-149 229
and were very righteous. At that Puskara the river was (flowing)
in five streams: Suprabha, Kaftcana, Praci 1, Nanda and Gods like Indra, and sages with penance as their wealth, re-
Visalaka. In the sacrificial assembly of the grandsire, in the quested Brahma to do that by which he would not dance. O King,
extensive place of the sacrifice (being performed) on the earth, for the sake of the sages, Brahma directed Rudra, "O Siva, speak
when brahmanas were well-received with the announcement of (to him) in such a way that he would not dance." Rudra,
the day being auspicious and similarly, with the observance of having gone (there) saw the sage overpowered with joy (and
restraints by the gods, O great king, when they (the gods) were said) : "O best brahmana, why are you dancing? With you
engaged in the sacrifice and when Brahma, after being initiated dancing, the entire world is dancing."
was performing the sacrificial session, rich (in the fulfilment) 138a. Restrained by him, this best sage, (who was) dancing
of all desires, objects mentally thought of and conducive to said:
Dharma and Artha stood by the brahmanas, at every place, O 138b-147. "O god, do you not see the juice of vegetables
best king; and the gods and Gandharvas sang and groups of flowing from my hand? Seeing it, and filled with great joy I am
celestial damsels danced. Divine musical instruments (were) dancing." The god laughed and said to the sage deluded with
duly sounded. Even gods were greatly amazed at the grandeur of passion: "I am not being amazed, O brahmana, observe me
the sacrifice, what to say of human beings! O Bhisma, when (properly)." O Kaurava, the best sage, thus addressed by the
that sacrifice (of the grandsire) was being performed, and when great god then thought: "Who is this one who has stoppedme?"
the grandsire remained at Puskara, O best of kings, the sages, Siva struck his thumb with his own finger. Then, O king, from
being pleased, spoke to Sarasvati, (one of the streams of which) the wound, ashes white like snow, oozed out. Seeingit and being
was named Suprabha. All those sages seeing Sarasvati (flowing) ashamed, he fell at his (i.e. Siva's) feet, and said: "I do not
with speed and illumining the grandsire, looked highly upon regard anyone else greater than Rudra. O Trident-holder, you
the sacrifice. Thus this best of the rivers i.e. Sarasvati, arose for are the recourse to the movable and immovable world. The
the grandsire and for pleasing the sages, at that place, where the learned say that you have created all this; and at the time of
tranquil sages reciting various Vedic texts (resided); and the the deluge everything enters you again. Even gods cannot know
river Sarasvati herself having five streams and making religious you properly; then how can I? All gods, even Brahma and others
merit (more) meritorious, was named Suprabha. The sages are seen in you. You are all (in all) of the gods, you are the doer
coming together, remembered Sarasvati. She, the blessed one, and you get things done. Due to your favour only all gods be-
was thought of by the sages engaged m sacrificial sessions; the come fully fearless here". The sage, thus praising Mahadeva,
great river, pleased with (their) devotion resorted to (i.e. flowed saluted him and said: "Revered one, by your favour penance does
towards) the eastern direction. (This stream of) Sarasvati not wane here".
flowing to the east was called Praci. O great king, listen to 148-149. Then god (Siva), being pleased, again said to the
this another great wonder on the earth. We have heard that a sage: "O brahmana, by my favour may your penance increase
brahmana, Mankanaka (byname) was injured by the tip of a thousandfold. With you I shall always live here by the Praci,
darbha. From that wound on his palm, it is said that the juice the very auspicious stream of Sarasvati—especially more so at
of vegetables flew. Seeing that juice of vegetables, he, overcome this holy place."
with joy, danced. Then, when he started dancing, all the mobile
150-151. For him, who casts his body at the northern bank
and immobile world being deluded by his lustre, (also) danced.
of Sarasvati, nothing would be inaccessible in this and the next
world. Again, he who is intent on muttering prayers at the bank
1. Praci: The stream of Sarasvati flowing to the east was called Praci. of Praci, does not die. (On the contrary) being floated (i.e.
saved) he attains great fruit of the horse-sacrifice.
230 Padma Parana 1.18.168-218 231

152-154. That best brahmana, an ascetic, emaciating his turbid with tears of grief, appeared like a white blooming lotus
body by means of restraints and fasts, subsisting on water, wind sprinkled with drops of water. Seeing her like that, all gods,
and leaves, sleeping on the sacrificial ground, and also following led by the grandsire (i.e. with the grandsire being preeminent),
other restraints individually, with his body purified, reaches the were overpowered by grief. Then having propped up her heart
highest place of Brahman. tormented with grief, the grandsire said to her: "Do not weep;
155-157. Formerly Brahma said that whatever (piece of) there is no cause of fear for you. Due to the prowess of gods
gold (even of the size of) a sesamum is offered at that sacred you will get respect. O daughter, taking the fire (to the sea)
place is equal to the offering of Meru. Those men who make drop it into it."
the Sraddha-offerings at that holy place go to heaven along 173. Thus addressed, that girl with her eyes bedewed with
with twentyone (members of) their family. It is an auspicious tears, having saluted the lotus-born (i.e. Brahma), said: "I
holy place for the manes; they, rescued here with the present- shall go."
ation of one obsequial rice-ball by their son, will go to heaven. 174. She was again told by them (i.e. the gods) and also
Again (i.e. after that) they do not desire (any) food, and go by her father not to entertain fear. Giving up fear, and with her
along the path of salvation. mind pleased, she set out.
175-218. At the time of her departure the world was filled
158-161. Hear as to how Sarasvati obtained this ancient
with the auspicious sounds of conchs and drums and of (other
status. In olden times Sarasvati was (thus) told by gods includ-
auspicious (musical instruments). She, the blessed one, had put
ing Indra: "You should flow in the western direction towards
on white garments, was decorated with white sandal, and adorned
the shore of the salt sea. Taking this Vadavagni, drop him into
with a radiant necklace resembled white lotuses. Her face was
the sea. When this is done all gods will be fearless; otherwise
(i.e. if the fire is not dropped into the sea), this will burn (the like the full moon, her long eyes resembled lotuses; she filled the
gods) with his lustre. Therefore, protect the gods; for a long white fame of the lord of gods in the ten quarters. With the lustre
time they are afraid of him. O you of beautiful buttocks, be a in her heart she, illuminating the entire world, went out. Ganga
mother to the gods; grant them fearlessness." following her, was thus addressed by the excellent one: "O my
friend, I shall see you again, where are you going?" Ganga, thus
162-165. That goddess thus addressed by that mighty
addressed, said to her in sweet words: "O auspicious one, when
Visnu said: "I am not free; let my father, the supreme being,
you will go to the eastern direction you will see me. You will be
choose (me to do the job); 1 am a maiden having a vow; I
surrounded by gods. I shall have your sight (i.e. I shall see you)
always obey his order; without the command I would not move
after turning to the north; you of a bright smile, give up your
even a step; therefore, O (gods), find out some other way."
grief. O SarasvatI, I who will turn to the north will be aus-
Knowing her intention, they, having approached the grandsire,
picious ; (so will you be when) you turn to the east. O you of a
said to him: "O grandsire, no one except your daughter, the
good vow, those men who perform there a hundred auspicious
faultless maiden, can take the Vadavagni (to the oceans)."
sacrifices by means of a bath, offering presents and Sraddha, and
166-167. (Brahma then) having brought SarasvatI and also inexhaustible oblations to the manes, are free from the
having placed her in his lap and having smelt at her head, said three debts. They will go along the path of final bliss. There is no
to her affectionately: "O goddess, the gods have asked me to doubt abaut it." Then Ganga again said to her: "May I see
tell you, the glorious one, to carry and drop this Vadavagni into you again; go to your own residence; O sinless one, you should
the salt sea." remember me." In the same way, Yamuna too, and charming
168-172. Having heard those words of her father, the girl, Gayatri along with Savitrl saw their friend off. Then the high-
of a helpless mind, wept like a segregated osprey. Her face, minded SarasvatI, dismissing the gods and becoming a river
 232 Padma Pur ana 233

appeared in Uttanka's hermitage; after having put down that ing Agni's world, enjoys excellent pleasures. He too, who gives
form under an Indian fig-tree, the revered one descended there with devotion, an excellent garment to a brahmana, obtains ten-
in the presence of gods. That tree, of the form of Visnu, is always fold the fruit of the present of a garment. That man of a pure
revered by gods. For obtaining (desired) fruit this very glorious intelligence, who having bathed in the Jyestha Kunda, offers
tree should always be waited upon by brahmanas. It is extended oblations to the manes, frees all of them even from hell. The son
with many branches and is like another Brahma. Various words of Brahma said: "What other sacred place would aman , desire
of the brahmanas and gods with their hearts tinged by emotion, after having reached the auspicious Sarasvati at the holy place of
who have entered the hollows (of) and huts (near) the tree are Brahma? Therefore a man who bathes (but) once in the Jyestha
heard. The tree though having no flowers appears to be flowered. Kunda, obtains all that fruit that he would obtain after having
The excellent river looked splendid with flowers like jasmine and bathed in all (other) holy places. What is the use of prolixity in
campaka and with auspicious parrots sticking to (i.e. perching on) this matter? The sacred place is an auspicious course. He who
the branches, and with fragrant ketaka flowers. By means of the has obtained this triad, has obtained the highest station. He who
cuckoos she appears to have put on a garland, and due to the bathes and makes offerings at the holy place in Kuruksetra at
foam she appears to have flowers—as Ganga appears with Siva the proper time and gives money to a brahmana in the bright half
similarly she appears with the fig tree. Remaining in that water of Kartika or of Vaisakha or at the time of lunar or solar
there she said to god Janardana (i.e. Visnu) : "Give that fire, I eclipse, obtains unending happiness. 'Of the bathing places, the
shall obey the order of the god." Visnu thus addressed, said to sacred places described by the best sages, this is the most
her: "You need have no fear of getting burnt; you yourself meritorious'—so said the grandsire. He who having bathed in
should drop this royal fire, this Vadavagni, after having taken the Madhyama Kunda on the full-moon day of Kartika, gives
it to the western ocean, O auspicious one. If you go in this way money (to a brahmana) obtains the merit (that accrues by the
you will reach the water of the ocean. Govinda, having placed performance) of Asvamedha. In the same way a man, who takes
the fire into a golden pot, put it into the interior (i.e. water) of a bath with devotion in the Kanistha Kunda, and gives a
Sarasvati. That (goddess) of beautiful buttocks, that great river, beautiful small dwelling to a brahmana, quickly goes to the world
taking it went towards the west, and having disappeared (from of Agni; and along with twentyone members of his family enjoys a
there) reached Puskara. The pure great river rose on the great fruit there. Therefore a man should, with all efforts, make up
boundary-mountain and came to the big Puskara-forest, which his mind to go to and to reach Puskara—where having reached
was resorted to by the gods and Siddhas (semi-divine beings), Puskara forest PracI Sarasvati, is called Mati, Smrti, Subha
and where the grandsire had performed a sacrificial session, Prajfia, Medha, Buddhi and Dayapara.
for the success of principal sages. She rose after having inunda- 219-221. These six are said to be the synonyms of Sarasvati.
ted all the pools into which Brahma had made (offerings of) Since the time Sarasvati became PracI, those, who remaining
the sacrifice. She, very auspicious, rose like that in the sacred on the bank, even see the water there, also obtain the fruit (of
place Puskara. Therefore, it is said to be filling up with wind, the performance) of Aivamedha; and a man, who getting down
the life of the world. That great auspicious river, that goddess there (i.e. into the water) bathes with devotion, would become
Sarasvati that destroyed the sins of mortals too, reaching that the follower of Brahman.
auspicious holy place remained there. Those of auspicious deeds 222-239. He, too, who there worships his manes with
who see Sarasvati remaining at Puskara, do not have a very vegetables etc.obtains many pleasures due to their prowess; and
fearful downfall. And again that man, who bathes there with men who offer a sraddha there according to the rules, take
devotion, having reached Brahma's world enjoys with Brahma. their dead ancestors to heaven from the painful hell. The dead
He, again, who gives curds pleasing to the mind, he too, reach-
 234 Padma Pur ana 235
1.18.240-254
forefathers of him who after having bathed there offers them
(The three pools are): Kaniyamsa (or Kanistha), Madhyama
water with sesamum and mixed with darbhas are pleased. Of
and the third is the Jyestha Puskara. The white streams are
all the holy places this one is declared to be uncommon; therefore
known as Srngas. A man, who, with his desires for Dharma, Artha,
it is known to be the first of all the holy places. It has remained
Kama and Moksa unsatiated, casts his body there undoubtedly
as an abode of sport for righteousness and salvation; again it is
gets salvation; one, who being devout and restrained, and having
connected with Sarasvati and is superior in merit. It is the giver
bathed there gives an auspicious cow purified with sacred prayers
even of the four goals of human life, viz. Dharma, Artha, Kama
to a brahmana obtains (i.e. goes to) the worlds giving salvation.
and Moksa. Even those men who enter the water here for the
What is the use of prolixity in this matter? He, who even at
destruction of their sins, easily obtain the fruit equivalent to
night, after bathing offers money to a suppliant obtains endless
the presentation of a cow. The wise say that it is equal to the
happiness. The best sages recommend making offerings of
offering of gold. The dead ancestors rescued there by the son by
sesamum there. A bath (there) on the fourteenth of the dark
presenting libation of water and balls of rice, go to heaven even
half is prescribed. One who being self-subdued offers a round
if they had stayed in hell. Those men who drink the water of
lump of food with an oil cake or jaggery to the manes goes to
Sarasvati at Puskara obtain the inexhaustible worlds adored by
their world. Having reached Puskara forest, Sarasvati, the very
Brahma, the lord of the universe. At Puskara, the Sarasvati has
charming one, disappeared and went from there. Then she
become a flight of steps (leading) to heaven. She, the great river,
proceeded towards the west and not far away from that Puskara,
residing at various places, is capable of being reached by men of
she reached the Kharjura-forest, delighting the minds of the
religious merit, sages knowing the essential nature of righteous-
sages, full of flowers in all seasons, and resorted to by the Siddhas1
ness. Therefore, that pure goddess is present everywhere—especi-
and the celestial singers. She came to be known as Nanda, the
ally at Puskara, for she is pure, most pure. The auspicious river
best among rivers. She was possessed offish, aligators, and large
Sarasvati has remained easily accessible in the world; but at
fish and full of pure water.
Kuruksetra, Prabhasa, so also at Puskara, she is the best. That
holy place is said to be the best of all the holy places on the Suta said:
earth. It is (said) to accomplish the four (goals of human life)
251b-253. Then Devavrata (i.e. Bhisma) said: "O brah-
viz. Dharma, Artha, Kama and Moksa. He, who having reached
mana, which is that other excellent river, viz. Sarasvati named as
Praci Sarasvati, desires (to go to any) other holy place, having
Nanda? I have curiosity (to know) about it, as to how this best
abandoned nectar in his hand longs for poison. She is said to
river came about, and for which reason she was produced." Thus
be the greatest in Jyestha (Puskara and) mediocre in Prayaga;
addressed, Pulastya started to tell Bhisma the old story as to
from there a wise man should go to the less important (i.e. the
why she was called Nanda.
Kanistha) to the south. He should take bath in all these three
(pools), should also go round (them); to him who gives the Pulastya said:
water of these with sesamum to his dead ancestors, they being 254. There was a king Prabhanjana, who followed the vow
pleased again (i.e. in return) give him unlimited fruit. He, who of a Ksatriya. He, the powerful one, proceeded to kill deer
after having bathed and having become restrained, always sees
in the forest.
the grandsire in natural or reverse order, either jointly or
separately (getsunlimited fruit).
1. Siddhas: Semi-divine beings supposed to be of great purity and
240-251a. One who desires (togo to) Brahma's world should holiness, and said to be particularly characterized by eight supernatural
always bathe in Puskara. The three projections and the three white powers called Siddhis, viz. Anima, Laghima, Prapti, Prakamya, Mahima,
streams of Puskara are well-known. We do not know its cause. Isitva, Vasitva and Kamavasayita.
 1.18.271-284 237
236 Padma Purana
Running and hunting through greed for flesh I obtained, along
255. Then he saw a female deer staying in that thicket; with a calamity, a sight causing fear to human beings, and
he struck her, that came in front of him, with a very sharp painful to beasts and human beings.
arrow. 271-284. Though born in a sinless family of the good, I
256. Looking in all directions and seeing him with an am made wicked by a sin, and my form is changed. Mark
arrow in his hand she said (to him): "O fool, why have you (how) time changes. So I have no good deed (to my credit).
done this wicked deed? Only the condemned violence (stands to my credit). It leads
257. I, bending down, was just giving a suck to my son. I to grief, and no freedom is possible. How will (the words of) the
not entertaining fear from any quarter, was quickly struck (by female deer come true?" When a hundred years passed as he
you) through greed for (my) flesh. was living in the forest, once a herd of cows came there for
258-259. O king, I have formerly heard that one should (eating) grass and (drinking) water. It remained there in cow-
not kill a deer when it is suckling or concealing a young one pens or enclosures, and remaining in the neighbourhood of the
(i.e. pregnant) or is mating privately. When I was breast- forest it rilled it with the sound of rumination. The forest was
feeding this my son you struck me who am innocent and who crowded with excited cowherds and trees. At night it had the
had come to this forest, with an arrow like Indra's bolt. sound of the bamboos and was auspicious to the cowherdesses.
260. Therefore, O you of wicked mind, you will become a When he was thus staying in the group of the date-trees, a cow
carnivorous animal. Be a tiger in this forest full of thorns." by name Nanda (came there) ; she was delighted, glad and
261. Hearing the curse thus pronounced on him, the king (well-) fed; she was the chief of the herd of cows; her com-
stood before (her). Being afflicted, and joining his hands in plexion was (white) like that of a swan; her udders oozing
supplication the king said to the female deer." (milk) ; her skin was thin; her throat was dark-blue; her nose
262. "I did not know that you were giving a suck to your was long; her lovely body was ornamented1; her neck was white;
son (i.e. your young one). O good one, I struck you through her neighing was sweet like (the jingling of) a row of bells.
ignorance; being well-reconciled (please) be gracious. Fearless, she grazed at the front of the entire herd; going to a
263. O female deer, tell me when I shall abandon the place covered (with grass), she, the virtuous one, moved freely
tiger's form and shall (again) get the human form? (Tell me) and ate the grass secretly. On the bank of the river there was
how I can get free from such a curse." another mountain named Rohita, which was having many dens
264-267. Thus addressed by him, the female deer said and valleys and caves and which was frequented by many
these auspicious words to him:"O king, at the end of a hundred beasts. In its north-east region, in an inaccessible place, which
years, having had conversation with Nanda as a cow, your was fearful, full of grass, impassable and rough, which was
curse will come to an end." When these words were uttered by difficult of access, terrible and causing horripilation, which
the female deer, the king turned into a tiger having the weapons was scattered over with dear and lions, which was resorted to
like nails and fangs and extremely fierce. He, a quadruped re- by many beasts of prey, which was dense with creepers, trees
mained there, killing and eating beasts, and also the bipeds etc., which was resounding with (the cries of) hundreds of
whose turn of fate was ordained by death. Thus he, condemn- female foxes, lived a fearful tiger taking any form and causing
ing himself and eating flesh of beasts, passed a hundred years fear, with his shoulders besmeared with blood and having
in that forest. weapons in the form of fearful fangs and nails. (There was a
268-270. "When shall I again become a human being? I cowherd) named Nanda, who was righteous-minded.
shall not (again) do such a vile deed causing a debased birth. 1
1. Vibhakta: Ornamented.
1. ViyonikaraQa: Causing an ignominious or debased birth.

L
238 Padma Parana 1.18.302-324 239
285-287a. He was engaged in the good of the cowherdesses. 302-315- Having given him a suck and having licked him
He protected his wealth of cows with long blades of grass with on his head, having handed him over to my friends and ins-
their tips uncut. That cow Nanda, separated from the herd tructed them about proper and improper (things for him), I
through desire for grass stood before him. The tiger rushed to shall again come back; then you will eat me as you like."
her and said "Stop, stop. You are decreed to be my prey today; Hearing Nanda's words, the lord of beasts spoke again: "What
and O cow, you have come (to me) on your own." have you to do with your son (now) ? Why do you not think
287b-289. Hearing the tiger's words which were cruel and about your death? All beings, on seeing me, are frightened and
caused horripilation, that cow, full of love and with a stammer- die, but you, full of pity, are saying 'O son, O son.' Sons,
ing tone, affectionate towards her calf and being scorched by penance, gifts, mother, father, preceptor—none of these can
grief for her son (i.e. her calf), weeping piteously, disappointed save a person oppressed by death. How will you come back
in seeing her son, remembered her good calf, of a white com- after having gone and seen that cow-house full of the cow-
plexion and resembling the moon in radiance. herdesses, charmingly resounding with (the sound of) bulls,
290-292. The tiger, seeing that cow piteously and very adorned with young calves, ornament of the divine world, and
much grieved, said these fearful words to her: "O cow, why are undoubtedly resembling the heaven, always joyful,divine,worship
you weeping? Luckily you have come to me; accidentally you ped by all gods, which is (most) pure of the pure and (most)
have become my prey. The life of you weeping or laughing is auspicious of the auspicious, which is the (most) sacred place
in (my) possession. In the world one enjoys what is ordained; of all the sacred places, which is the most blessed of all blessed
O cow, you have come of your own accord. Your death is things, (which is) endowed with all qualities, and is a great
ordained for today only; why do you bewail in vain?" abode of the lord, which is known as the matchless heaven on
293. The tiger again asked her: "Why did you weep? I earth among all the sacred places, where poverty is driven
have a great curiosity in this matter. So (please) tell me." away by the sound of churning made by the cowherdesses, and
294. Having heard the tiger's words, Nanda said these (by the sound) of the young calf, and also by the lowing of the
words: "O you (tiger) who changes your forms according to cows, where the calves desiring (to meet) their mothers low
piteously, which is protected by the brave cowherds, exerting
will, please forgive me.
in fighting with arms, where there is the sound of excellent
295. Salutation to you. Having met you the (beings in
music and dance, which resounds with clapping (done) with
the) world have no protection. I am not lamenting for my own joy, and with the calves moving here and there, which shines
life; I have to meet death. like a lake with moving lotuses, which is a pleasing abode of
296-301. One that is born is sure to die, and one that is LaksmI and which is crowded with delighted and nourished
dead is sure to be born. There, O lord of beasts, I am not griev- people and which resembles the world of cows? O good one,
ing over an inevitable thing. As even all gods, being helpless, let my five elements (i.e. the five elements in me) drink your
are sure to die, therefore, O tiger, I am not the one to repent blood. I shall not make them sad merely by speaking (to
for my life. But O good one, I wept through love (for my calf) you)."
and (consequent) distress. There is torment in my heart, please
listen to it. O king of beasts, I brought forth (a calf) in my Nanda said:
youth. My calf—my son, is liked by me and is my first-born.
My calf sucks milk and does not yet (even) smell grass. He is 316-324. O lord of beasts I am like this, a cow who has
tied in the cowherd's residence, and being hungry is waiting brought forth her first calf; (please) listen to my words: Seeing
for me. I am bewailing him; how will my son live. Overpowered my friends, my young calf, the cowherds (who) protected me,
by my love for my son I desire to give him a suck. and taking my leave of the cowherdesses and especially of my
240 Padma Purdna I.18 334-348a 241
mother, I shall surely come back; if you trust me, leave me. and men mutually made promises by oath; we do not honour
If I do not come back, I shall be tainted by that sin that them.
accrues due to the murder of a brahmana and of the mother and 334-335. King Vaivasvata (i.e. Yama) cuts off half the
father. If I do not again come back I shall be tainted by that merit of him who swears by truth in the presence of gods, fire
sin which the hunters or barbarians or those that administer or (his) preceptor. Let you not think that this one is deceived
poison, commit. If I do not return again, I shall be tainted by by your oaths. Do all that you indicated now.
that sin of those who cause trouble to the cows and beat their
wife (wives). If I shall not come back again I shall be tainted Nanda said:
by the sin of him who, having given (i.e. promised to give) his 336-338. It is so, O great king, who is able to deceive you?
daughter to one, desires to offer her to another man. If I do He who will deceive others will have deceived himself.
not return again I shall be tainted with the sin of him who
drives unfit bulls over a rugged (surface) or who creates inter- The tiger said:
ruption when a story is being narrated. If I do not come back O young cow, affectionate towards your son (i.e. your calf),
again I shall be tainted by the sin of him, whose friend, having look (here). Go to your son. Giving him a suck and having
come to his house, goes back disappointed. (I shall be tainted) licked him on the head, having seen your mother, brother, your
by such terrible sins (if I do not come back; therefore) I shall friends and relatives, keep (ing) truth in the fore (i.e. honour
come back again. truth and) come back quickly.
325-333. Having comprehended the agreement the tiger
again spoke (these) words. 339-344. That truth-speaking cow affectionate towards her
calf, having thus taken an oath and being permitted by the
The tiger said: lord of beasts went to (the cow-house). Her face was bedewed
O young cow, by means of your oaths an understanding with tears; she was helpless; she was weeping and extremely
(now) has been produced (i.e. reached) between us. Perhaps distressed; she was lowing and had fallen into the ocean of grief;
having gone (back) you may think, 'This fool has been duped she was repeatedly weeping, being unable to protect herself
by me'. In this matter (of oaths) also, some say that there is no like an elephant whose leg was seized (by an alligator) in a lake.
sin in (taking and then breaking) a promise by oath (given to) She reached the cowpen situated on the green river. Seeing her
ladies, in case of marriages and freeing cows, and when there weeping calf she ran to him, approaching (i.e. she approached)
is a danger to one's life; but you should not believe (in such that young one with his eyes full of tears. The calf, reaching
words). In this world certain heretics or fools who regard his mother and (being) apprehensive asked her: "I am not find-
themselves to be wise, will confuse your mind in a moment as ing (you) in your (usual) spirits, or fortitude, today; your
if put on a wheel. Mean persons, with their minds covered with eyes appear dejected, you appear to be very much frightened."
ignorance and not well-versed in the scriptures delude people with
accounts based on false logic. The very clever ones show what Nanda said:
is false to be true, as those who know surprising acts show low 345-348a. O son, drink (the milk from) my breasts today.
and high parts on an even surface. Generally a successful If you ask the cause (of my dejection), I am unable to tell it
person does not respect his benefactor; a calf seeing the loss of (to you). Satisfy yourself as much as you like. O son, this is
milk abandons his mother. I do not see anyone in this world the last (time you have the) sight of your mother. It will be
who returns a (good) turn; the design of everyone who is difficult to have it hereafter. Today I am alone (here with you).
successful becomes changed. Formerly the sages, gods, demons Having sucked my udders today, whose udders will you suck in
242 Padma Parana 1.18.371-377 243
the morning? O son, abandoning you I have to go, since I have be greedy, one should not be careless and one should not trust
come here with a binding by oath. I have to give up my life to (others). O son, one should always protect oneself with great
a tiger who is emaciated with hunger. care from all beasts of prey and from danger from barbarians
Hearing the words of Nanda the calf said (these) words: or thieves. O son, the perverted minds of animals of foul birth
though staying together cannot be known. You should not trust
The calf said: animals armed with claws, and rivers, horned animals, persons
348b-350. I shall go there where you desire to go. There carrying weapons, so also ladies and servants. You should not
is no doubt that my death with you (i.e. when you die) is trust an untrustworthy person; nor should you very much trust
praiseworthy, (for) being (left all) alone and being unhappy, a trustworthy person. Fear caused by trust cuts off even the
I have to die. O mother, if the tiger eats me up with (you), roots. One should not even trust one's strongest body with the
then I shall certainly have the same path as those who are mind frightened. Through the negligence of a sleeping or
devoted to their mothers have. intoxicated (person) they may carry him to a very secret place.
351-355. Therefore I shall certainly accompany you. There One should carefully inhale the smell of every place (where
can be no doubt about it; or O mother, you remain (here); let one goes, for) cows perceive through smell and the kings
me have the bindings by oaths. What is the use of the life of perceive with the eyes of the spies. One should not stay all
me who is separated from (my) mother? In the forest, who alone in a fearful forest; and one should think of righteousness
will be the protector of me who has never had a protector? For only. You should'not be dejected; for one is sure to die. As a
children, living on (their mothers') milk there is no relative traveller stays (i.e. rests) by resorting to a shadow and having
like a mother. There is no protector like a mother; there is no rested proceeds—in the same way beings come together (and
asylum like a mother; there is no love (i.e. there is none who are separated). The entire world is perpetuated because of a
loves) as a mother (does); there is no face like (that of) a son (only); then how do you all alone bewail in this matter?
mother; there is no god like a mother—in this or the next Just give up your grief and follow my words (i.e. advice).
world. Such is the great law made by the creator. Those sons 371-372. She, having smelt the son (the calf) on his head
who remain in it (i.e. follow it) reach the highest place. and having licked it, and overcome with great grief, with her
Nandd spoke: eyes full of tears, (and) repeatedly heaving hot sighs like a female
356-370. O son, only my death is ordained; (therefore) serpent, appeared to see the world as a void without her son.
you will not come (with me) ; the death of some other being 373. As if sunk into dense mud she ramained there dis-
does not take place by the death of someone else. Carry out, heartened.
O son, this excellent, last message of your mother; then have a The cow bewailing again said these words to her son:
desire to hear (i.e. listen to what I say). My dear child, do not
be careless whenever you move on a watery place or on ground. 374-376. There is no (object of) love like a son; there is no
Due to negligence all beings perish. There is no doubt about happiness like (i.e. except that obtained from) a son; there is
this. Do not, through greed, graze (i.e. eat) the grass that no (object of) affection like a son; there is no resort like a son.
exists at a difficult place; for everyone perishes through greed For a sonless person the world is a void, there is unhappiness in
in this or the next world. Deluded by greed, O son, beings enter the house of a sonless person. The (best) world is obtained
an ocean or a forest. Even a learned man would undertake a through a son; a sonless person goes to hell. People say these
very wicked deed through greed. Men may perish through words: Indeed sandal is cool; (but) the embrace of a son's body
(these)three—greed, negligence, trust. Therefore one should not is much cooler than sandal.
377. Thus narrating a son's merits, and seeing him again
244 Padma Purana 1.18.394-420 245

and again, she hurriedly took her leave of her mother, friends of a being can be saved (then) (telling) a lie is (telling) the
and cowherdesses. truth; truth may become falsehood (in such a case) ; there is
(She said:) no sin in taking oaths when ladies are concerned in (settling)
marriages, for releasing cows (from danger) and when brah-
378-386. A tiger approached me who was grazing before the
manas are in a calamity."
herd; he freed me by binding me with the oath that I would go
(back) there. With the promise (i.e. promising him) that I Nanda said:
would again go there, I have come (here) to see my son, my mother f 394-396. I would certainly tell a lie to protect the life of
my friends and my cowpen. O mother, (please) forgive all that I others; I do not dare tell a lie for myself—(I shall) never tell
did through ill behaviour. This child (i.e. this calf) is your it to save my own life. One adheres (i.e. remains all) alone in
grandson (i.e. your daughter's son) ; what else should I say in the womb, in death and in nourishment; one (all) alone enjoys
this matter? O Vipula, Campaka, O mother, O Bhadra, Sura- pleasure or pain; therefore, I am telling the truth. The worlds
bhi1 Manini, Vasudhara, Priyananda, Mahananda, Ghatasrava, O are established in (i.e. rest on) truth; righteousness is established
you magnanimous ones, please forgive me whatever I did in truth; the ocean does not transgress its boundary due to being
knowingly or unknowingly and whatever else I did. All of you truthful in speech.
are endowed with all virtues; all of you are the mothers of the 397-404. Having presented the earth to Visnu, Bali resorted
world; all you are always the givers of all things; (please) protect to the lower world; Bali was (thus) bound (by Visnu) with a
my child. Protect my son who is helpless, alarmed and trick; (yet) he did not give up truth -speaking. When
miserable. O sisters, look after my son who is tormented with Vindhya, the lord of mountains with a hundred peaks, was
grief of (separation from) his mother. O magnanimous ones, growing, he was fixed (there only by Agastya) by means of
forgive me; since you will look after my helpless, poor son like truthful words. Heaven, salvation and hell are fixed in truthful
your own sons, I, resorting to truth (i.e. to keep my promise), speech. He who causes his speech to swerve from truth has lost
am going (to the tiger). My friends should never very much everything. What sin has the thief, the imposter, not committed
worry (about me). When (just) this first son is born tome, who considers himself otherwise than what he is ? If I offend
my death has stood before me (i.e. is imminent). against my soul, I shall go to hell (like the imposter). King
387. Hearing the words of Nanda, her mother and friends Vaivasvata cuts off half the merit of him (of such a person).
who were (already) grieved, were very much dejected, and Having bathed in the unfathomable pure water—in the holy
being amazed uttered (these words): place of truth and in the pool of forgiveness, one being free
388-393. "Oh ! it is a great wonder that the words of the tiger (from the bonds of Karma) goes to the highest place. If a
have made you undertake a terrible act; you are truth-speak- thousand horse-sacrifices and truth are counterpoised, truth
ing. Having deceived the very fearful one by oaths and true excels a thousand horse-sacrifices. Truth is well-known to have
words (i.e. promises), carefully avoid him; you should in no a great fruit; it is great, and free from sufferings; it is near the
case go (to him). O Nanda, you should not go at all; (in go - good; it is the family-wealth of the virtuous; it is the fruit of
ing to him) you are failing in your duty, since you are going all the stages of (human) life. Since he who having well secured
(there) through greed leaving your young calf (here). In this it, goes to heaven, how can he be abandoned by people in the
case there runs a verse related formerly by sages knowing the society? (Therefore) do speak the truth everyday.
Vedas: There is no sin (in getting oneself bound) by oaths Friends spoke:
when there is a danger to one's life; if by telling a lie the life 405-420. O Nanda, such as you are, you who are giving
1. Surabhi: The divine, desire-yielding cow. up your life difficult to part with, are fit to be saluted by all
 246 247
Padma Purana 1.18.424-444
sages, gods and demons. O auspicious one, what should we say The tiger said:
(to you) who are the foremost in (practising) righteousness?
There is not a single thing in the -three worlds that cannot be 424-43 7a. O auspicious cow, welcome to you. You have
had by this sacrifice (of yours) ; and we think that due to this told the truth. Nothing inauspicious ever takes place in the
sacrifice you will not be separated from your son. Nowhere case of those who speak the truth. O cow, what you said be-
calamities befall a lady of a virtuous mind. fore has come true by your coming back. That has made me
wonder. 'How would she go when she has come?' (So I
Having seen the cowherdesses, having gone round the cow- thought); (but) I sent you to test your truthfulness. Otherwise
pen, and having taken her leave of the gods and trees, that how would you have gone alive (when I had) taken your
Nanda again proceeded (to the tiger). Having again and again flesh? It has made me wonder that my search after (your
prostrated herself before the earth, Varuna, Agni, Vayu and honesty) has come true. Therefore by this truthful behaviour
the Moon, (so also) the ten quarter-deities, trees, constellations of yours, you are now freed by me; you are my sister and this
along with the planets she requested all of them: "May the your son is the nephew of me of the most sinful act and to
Siddhas and the sylvan deities who have resorted to the forest, whom advice has been given, O auspicious one. Worlds are
protect my son grazing in the forest. May all the trees like established in (i.e. depend upon) truth; righteousness is esta-
campaka, afoka, punnaga, sarala, arjuna and kims'uka listen to the
blished in (i.e. depends upon) truth. Due to truth a cow pours
message of mine who is overcome with fear. (Please) protect as a stream of milk dear to oblations (i.e. useful in sacrifice).
your own son, with love, my young lonely calf grazing in the That cowherd who lives on your milk is most blessed. O auspi-
dangerous forest, and an orphan—abandoned by his parents— cious one, those parts of land, and those creepers with grass
and with his mind afflicted, wandering along this ground, (by which you move) are blessed. Those who drink your milk
weeping and very unhappy. You should protect with pity, in are lucky and blessed; they alone have done a good deed; they
this great forest, my weeping son, overpowered with great grief alone have obtained the quintessence of life.
and afflicted with hunger and thirst, desolate and lonely and
feeling the world to be void." Being convinced, the lord of beasts was greatly amazed.
"Indeed gods have shown this warning to us. Seeing that truth
Having thus given a message, Nanda, overcome with love is liked by the cows I have no desire to live. So (now) I shall
for her son, scorched by the fire of grief, and torn asunder on do that act by which I shall be free from sin. I have eaten up
seeing the son, separated like a tCakravakl, (or) like a creeper
hundreds and thousands of beings. What will be my condition
fallen from the (supporting) tree, like a blind person deprived
on seeing such truth followed by the cow? I am a sinner, doer
of sight, staggering at every step she went to that place where
of wicked deeds, malicious and killer of animals; which worlds
the fearful flesh-eater (i.e. tiger) with his mouth wide open,
having sharp fangs was (waiting for her). Just then her son, the shall I go to by doing a very horrible deed? I shall go to holy
Calf, with his tail lifted, speedily came before his mother and places and have expiation for (i.e. shall atone for) my sin.
stood before that lord of beasts. Seeing the son that had come (Or) having gone up a mountain I shall fall from it, or I shall
there and death i.e. the tiger that stood before, the cow uttered enter fire. O cow, tell me in brief what penance I should
these words: practise for purifying (myself) from the sin. There is no time
for prolixity."
421-423. "O lord of beasts, I, who remain in the vow of
truth, have arrived. Now satisfy yourself at your sweet will by The cow spoke:
(eating) my flesh. Gratify your (inner) elements, drink my 437b-444. In Krtayuga penance is praised; in Tretd {yuga)
blood; and when I die eat up this child (i.e. calf) of mine." they recommend knowledge; in Dvdpara {yuga) sacrifice is

i
 248 249
Padma Purana 1.18.456-473
praised; in Kali {yuga) they praise charity alone. Of all (kinds Having heard her name to be Nanda, Prabhanjana, freed
of) charity the best is to give fearlessness to all beings; there is from the curse, again became (i.e. turned into) the king,
no greater charity than this. He who causes fearlessness in all endowed with strength and handsomeness. In the meanwhile,
beings—movable and immovable, being free from all fear Dharma knowing her to be of a truthful speech, came there to
obtains the highest Brahman. There is no charity like harmless- see the milch-cow and said to her: "Pleased with your vow of
ness; there is no penance like harmlessness. O tiger, as all other truthfulness, I, Dharma, have come here. O Nanda, God bless
feet (i.e. foot-prints) are absorbed in the foot (-print) of an you; ask for the most selected boon."
elephant, similarly all virtues are absorbed in harmlessness. (A Thus addressed, that goddess Nanda, asked for a boon from
person practising harmlessness rests in) that shadow of the tree him. "Due to your prowess let me, along with my son, go to the
in the form of deep meditation which removes the three kinds best place. Let this holy place be the best one giving religious
of miseries;1 its flowers are righteousness and knowledge and its merit to the sages. By your granting me the boon let this river
fruits are heaven and salvation. The shadow of the tree in the be named after me as Nanda-Sarasvati. This is what I solicit."
form of deep meditation is laid down for one who is tormented
by the three kinds of miseries. He is not again troubled by Pulastya said:
miseries and gets excellent bliss. Thus I have told you in brief 456-473. That moment only the respectable (cow) went to
the highest religious merit. You certainly have known all this; the auspicious place of the truthful ones. Prabhanjana too got
but are just asking me. that kingdom which he had formerly earned.
The tiger said: She was called by the name Nanda-Sarasvati, on account of
that (path) along which Nanda went to heaven. Sarasvati
445-449a. Formerly I was cursed by a female deer; and again, inundating the earth went (i e. flowed) from that forest
remained in the form of a tiger (i.e. was transformed into a called 'Kharjura', to the south. A man, who even while
tiger). Then due to my killing animals I forgot all the rest. approaching (that place) utters her name, gets happiness while
Due to your contact and advice I have recollected (all that). alive and after death moves in the sky. Those men of pious deeds
As a result of this truth (fulness) of yours, you will obtain the who cast their bodies there, the happy persons,become Vidyadhara
highest position. I shall then ask you a question lurking in my kings. For people on account of their bathing in and drinking
mind. A full hundred years have passed since (the time) I have the water of Sarasvati, she becomes the flight of steps to heaven.
been thinking about it, O auspicious one. O you, adorning the Those, who, being well composed take a bath there on the
heaven, due to your good luck you established on the path of
eighth day (of a month), being immortal and very attractive,
the good have made the accumulation of virtue. O you of a good
having reached heaven, enjoy (there). There Sarasvati always
vow, tell me what your name is; (since) I am ignorant of (i.e.
gives good fortune (i.e. absence of widowhood) to ladies; and if
I do not know) it.
one stays by her (i.e. observes a fast there) on the third day (of
Nanda said: a month) she becomes the repository of good luck. One even is
absolved of a heap of sins even by having a sight of her at that
449b-455. My master named me Nanda. (You should place. Those men again, who touch her should be known as
have said): 'Now I shall eat you'. Then why do you tarry? the chief of the sages. A man becomes handsome by offering
silver. This big, auspicious river, of auspicious water and the
1. Tapatraya: The three kinds of miseries which human beings have to daughter of Brahma and named Nanda flowed towards the
suffer in this world: (1) Adhyatmika—caused by the mind; (2) Adhidai-
vika—caused by fate and (3) Adhibhautika—caused by animals. south. Having gone (i.e. flowed) not far from there she has again
turned to the other side, and having manifested herself forcibly
250 Padma Parana I.19.7-26a 251

has stayed there. All the holy places and abodes (i.e. temples) brahmanas well-versed in the Vedas should undertake the
that are (situated) on her holy banks are resorted to on all sides pilgrimage of the triad of Puskara and what fruit accrues from it.
by sages and Siddhas. The gift of gold, or of a dwelling or of Pulastya spoke:
land made at the holy place of Nanda by people who have
bathed there, creates inexhaustible fruit. The best sages also 7-10. You have got ready with a great burden (i.e. volley)
recommend the gift of grains or of wealth. Whatever is offered of questions. So please listen with a concentrated mind to the
by men at the holy places is said to be an excellent cause of great fruit of (a visit to) a sacred place. He whose hands and
religious merit. A man or a woman, who undertakes fast unto feet and mind are well-controlled, and who has knowledge,
death, carefully, at the holy places gets absorbed in his deity1 and penance and fame (to his credit) gets the fruit of (a visit to) a
enjoys the fruit (of the fast) at his will in Brahma's house. holy place. He who keeps himself away from accepting a
Those movable and immovable ones that die near that holy donation, is content with whatever he gets and is free from
river, as a result of the destruction of (the bonds of) their egotism gets the fruit of (a visit to) a holy place. O lord of
deeds, would at once obtain the fruit of a sacrifice, which is kings, he who is free from anger, is of a truthful disposition and
difficult to obtain. Then she gives the fruit of virtue to men of a firm vow, who looks upon other beings as himself obtains
whose hearts are afflicted by such sorrows as birth etc. Men the fruit of (a visit to) a holy place.
should with all their heart resort, with perseverance, to the 11-12. This is a great secret of the sages, O best of Bharatas.
great river Sarasvati, the giver of religious merit. Formerly at (the time of) Brahma's sacrifice a crore of sages
with severe penance came there and seeing (the reflections of
their own) faces lived at Jyestha Puskara.
13-14. Having become extremely handsome the best sages
overcome with great joy and desirous of seeing (the deities),
having measured with the sacred thread that land in the four
CHAPTER NINETEEN directions and thus having divided it into the various sacred
places, lived there with great devotion.
Conversation of the Seven Sages 15. The grandsire being pleased with them lived near them
Bhisma said: having made their division of (i.e. having divided) the crore
and seeing the (land measured by) the wise ones (said to them):
1-6. I have heard the excellent (account of) the greatness 16-18. "From today your merit will enhance. A man, who
of Puskara and Nanda. I have heard all that, viz. that a crore having come here, first bathes his body in the water (here) for
of sages came there and all became handsome on seeing the (obtaining) handsomeness, will have undoubtedly turned this
(reflections of their) faces in (the water of) Puskara. Tell me place into a holy place (with its effect spreading over) a circle
how they divided the portions of land. How did the magnani- (i.e. radius) of the length (i.e. measure) of a Yojana (a measure
mous ones divide the sacred place? How did they fashion the of eight or nine miles). Its breadth is half a Yojana and length
other holy hermitages also? Visnu first stepped on the sacrificial is a Yojana and a half: this is the measure of the holy place that
mountain. Then serpents of great (i.e. severe) poison fashioned is introduced by the crore of sages."
a holy place there. Who first fashioned the well for the offering 19. By merely going to Puskara a man obtains the fruit of
of balls of rice to the manes? How did Ganga-Sarasvati, going Rajasuya and Asvamedha sacrifices, O lord of kings.
underground, flow towards the north? (Please) tell me how the 20-26a. The very holy Sarasvati has entered Jyestha
1. Sayujya; Identification with or absorption, especially in a deity. Puskara. On the fourteenth day in the first half of Caitra, O
 252 Padma Parana I.19.41b-53 253

lord of kings, gods like Brahma, sages, divine beings with special killer of Madhu (i.e. Visnu) lives who is known as Adivaraha
faculties and divine singers go there. A man, who, engrossed (the first boar) and was worshipped by gods. Even those
in worshipping gods and manes, bathes there, obtains the (fruit magnanimous ones who belong to the low castes go to the holy
of) having offered a cow. Those sages have thus made the place of the grandsire (i.e. Puskara), and who bathe in it do
(various) divisions of the holy place. Having satiated the gods not get an ignominious birth. We have heard that he who goes
and manes a man is honoured in Visnu's world. Having bathed to Puskara especially on the full-moon day of Kartika gets there
there a man becomes spotless like the moon; he obtains Brahma's an inexhaustible fruit. He who with his hands joined in reverance
world and gets the highest position. The holy place named recollects the holy place (called) Puskara in the morning and
Puskara in the world of men is well-known in the three worlds evening, has (i.e. may be said to have) bathed in all holy
as the destroyer of great sins. The thousands of crores of holy places.
places reside in Puskara for (all) the three times (of the day), 41b-46a. Whatever may be the sin of a man or a woman
O you scion of the (Kuru) family. all that perishes merely by having a bath in Puskara. As the
26b-29a. O lord, Adityas, Vasus, Rudras, Sadhyas with the grandsire (i.e. Brahma) is said to be best among gods, in the
hosts of Maruts, Gandharvas and celestial nymphs are always same way Puskara-tirtha is said to be the first among the holy
present there; where (i.e. at this holy place) gods, demons, places. He, who, being restrained and pure, considering this,
brahmanic sages having practised penance got united with the lives for ten years at Puskara, gets the (merit of) all sacrifices
divine and were endowed with great religious merit. All the and goes to the world of Brahma. One who maintains the sacred
sins of a person even desiring (to visit) Puskara are purified fire for a hundred years or one who lives at Puskara on (just)
(and) he enjoys at the top of heaven. one full-moon day of Kartika— (the religious merit of bath) is
29b-31a. Brahma, liked by gods and demons and being the same. Performing a sacrifice at Puskara is difficult. Practice
very much delighted, always lived at the holy place. O great of penance at Puskara is difficult. To give a gift at Puskara is
king, gods along with sages obtained great well-being and were difficult. So also residence at Puskara is difficult.
endowed with great religious merit. 46b-49a. A brahmana, well-versed in the Vedas visiting
31b-33. The wise say that one, who, engaged in worshipping Puskara and bathing there attains salvation and by offering a
manes and gods, bathes there (gets) religious merit (which is) Sraddha becomes the saviour of his manes. (If) a brahmana in
ten times more than (the one obtained by) a horse-sacrifice. If name only goes to Puskara and offers Sandhya.1, (it may be said
a person living in Puskara-forest feeds even one brahmana, by that) he has offered Sandhya for twelve years. There is no doubt
that food a crore (of) brahmanas are worshipped and well- in this (for) Brahma himself has formerly said so. The defect
pleased. By that act he becomes happy here (i.e. in this world) mentioned by Savitri is not produced in his family.
and after death (i.e. in heaven). 49b-53. A wife who offers, with a copper water-pot,
34-4la. A person, who himself lives on vegetables or roots water to her husband who offers Sandhya, being released (from
or any other (eatable), should, being free from jealousy, and the cycle of birth and death) goes to heaven. Reaching the
with faith, offer the same to a brahmana. O best king, by world of Brahma she stays there for (an entire) day of Brahma.
(offering vegetables etc. to a brahmana) a man—whether he One, who all alone goes (to Puskara), performs Sandhya in due
is a brahmana, or a ksatriya or a vaisya or a sudra—gets the order with the water of Puskara put in a pitcher, has also
fruit of a horse sacrifice. The lake by name Puskara, belonging performed Sandhya for twelve years. There is no doubt about
to the grandsire, gives religious merit to anchorites, siddhas and this. While he is making oblations to his manes his wife should
sages; from which (holy place) most auspicious SarasvatI went
to the great ocean; where (again)the first god, the great ascetic, 1. Sandhya'. The morning, noon and evening prayers of a brahmana.
254 1.19.77-83 255
Padma Purana
sought his leave and led by Indra went to Dadhici's hermitage.
be by his side. O best of kings, by him resorting to the southern
It was on the other bank of Sarasvati; it was covered with
direction the manes are satisfied for twelve years.
various trees and creepers, resounding with the hummings of
54-56a. With (the muttering of) Gayatri prayer, with (i.e.
the bees like the sounds of the Sama-singers; resounding with
by offering) a ball of rice the manes are satisfied for a thousand
the notes of the cakora-birds1 mixed with the notes of the male
yugas; and with (i.e. by offering) a sraddha they get eternity.
cuckoos; it was resounding with the cries of buffalos, boars,
For this (i.e. sraddha etc.) a man marries. Those (who say):
srmara and camara2 deer, free from the fear of tigers and roaming
going to the sacred place we shall offer the balls of rice with
at various places (in it); so also with trumpetings of female and
faith, obtain sons, wealth, grains and uninterrupted lineage.
male elephants in rut and resounding with the cries (of) the
There is no doubt about this. This is what the grandsire
sporting lions and great tigers roaring loudly; so also it was
said.
resounding with the cries of peacocks secretly dwelling in various
56b-60a. One would get (i.e. one gets) the fruit of the
dens and caves. (Gods) came to Dadhici's hermitage well-known
Agnistoma sacrifice by satisfying manes and gods. O king, I
like heaven. There they saw that Dadhici having lustre like that
shall also describe to you the hermitages; listen with a concentra-
of the sun shining with his body like the four-armed (Visnu)
ted mind. Agastya has put up here a hermitage liked by the
with Laksmi. Having saluted and paid homage to his feet, all
gods, of the seven sages, the brahmanic sages; so also the great
gods asked him for a boon as they were told by Brahma.
hermitage of Manus. The beautiful city of the Nagas is (situated)
on the mountain-slope. O great king, I shall tell you in brief 77. Then that very well-known Dadhici spoke thus to the
(about) the prowess of Agastya of immeasurable vitality; listen best gods: "O gods, I shall do whatever is beneficial to you; I
quite attentively. shall even cast my body."
60b-62. O Bhisma, formerly in the Krta-yuga there were 78-81. Speaking thus to them, he, the greatest among the
very fearful demons, known as the Kaleya hosts, who were bipeds (i.e. human beings), abandoned his life. Those gods,
maddened with fighting. Resorting to Vrtra they were eager to along with Indra, took his bones to use them as required; and
defeat gods. Then gods, being dejected, waited upon Brahma. the gods, with their appearances pleasing in view of the victory,
The highest lord, seeing all of them (waiting upon him) with finding (i.e. going to) Tvastr told him (their) desire. Tvastr
the palms of their hands joined, said (to them) : too, hearing their words, pleased in appearance and self-
63-65. "O gods, I have understood what you desire to be restrained, carefully fashioned the very powerful thunderbolt;
done. I shall tell you a stratagem (adopting) which you will and being delighted (on) having fashioned that missile said to
kill Vrtra. There is a generous-minded great and well known (Indra) : "O god, today reduce to ashes, with this excellent
sage by name Dadhici. All of you going together to him ask missile, that fearful enemy of gods (i.e. Vrtra). Then with
for a boon. He, of a righteous mind will grant it very gladly. your enemies killed, you, remaining in the heaven along with
All of you desiring victory should thus speak to him: the group of your attendants (the gods) happily rule over the
66-68. 'Desiring the good of the three worlds (please) give three worlds." Thus addresed by Tvastr Indra, who wasdelighted
(us) your bones.' Casting his body he will give (you) his bones. and self-restrained, took that thunderbolt.
With his bones fashion a very terrible great destructive weapon 82-83. Then he, provided with the thunderbolt, and adored
like the thunderbolt. That great divine missile, capable of by gods, found out Vrtra who had remained by covering the
killing the enemy is called Asani. With that thunderbolt Indra
will kill Vrtra. All this I have explained to you; do all that (as
1. Jivamjlvaka: The cakora bird.
explained)." 2. Srmara & Camara: Are kinds of deer.
69-76. Then the gods, being thus addressed (by Brahma),
 256 Padma Purina
1.19.96-110 257
heaven and the earth, who was all around protected by
Kala-keyas1 of big bodies and with their weapons ready and 96. When that greatest demon was killed, Indra, struck by
(looking) like mountains with their peaks. fear, ran to enter a lake. He thought that the thunderbolt had
84. Then O best of Bharatas, a great war, causing fear slipped from his hand due to Vrtra's fear, and did not notice
to the world, of the gods with the demons took place for a Vrtra (who was) killed by him.
while.
97. All the gods along with the sages were happy and
85-86. A clanging noise of the swords repulsed by the delighted and praised him (i.e. Indra) ; and the gods, agitated
raised arms of the heroes, was produced (there;) O king, with due to Vrtra's murder, together quickly killed the remaining
the bodies pierced, and the heads falling from the sky, the demons.
earth appeared to be covered by tala-trees.
87. The Kaleyas, putting on golden armours, having (iron) 98-100. Being killed at that time by the gods, the great
beams as their weapons, and, looking like trees burnt by wild demons, with speed like that of the wind, and struck by fear,
fire attacked the gods. entered the vast ocean full of large fish and gems, and together
88. (The gods) could not put up with the force of them held consultations. There some of them of a firm mind conceiv-
(i.e. of the Kaleyas) who were together forcibly rushing (to the ing various remedies, and distressed with fear and tormented by
gods); being defeated they (i.e. the gods) fled through fear. the groups of gods, decided to destroy the three worlds. Due to
89. Seeing them frightened and fleeing, and seeing Vrtra their (imminent) contact with destructive death, they who were
strengthened, the thousand-eyed Indra became very much thinking there, had a terrible idea.
dejected. 101-102. (They said:) "Those who are endowed with learn-
90. Seeing that Indra (thus) overcome with dejection ing and penance should be destroyed (i.e. killed) first; and as
eternal Visnu put his own lustre into Indra and increased his all the worlds are sustained by penance, make hurry to destroy
power. penance. Quickly murder those on the earth who are ascetics,
91. The hosts of gods and all the pure brahmanic sages, well-versed in piety and wise; (for) when they are destroyed the
seeing Indra (thus) strengthened by Visnu, mustered strength. world will be destroyed."
92. Indra, who was (thus) strengthened by Visnu along 103-106. Thus all of them with their understanding and
with gods and illustrious sages, became powerful. disposition lost, became very much delighted at (the idea of) the
93. Coming to know that the lord of gods (i.e. Indra) had
become powerful Vrtra cried very loudly. Due to his shouting, destruction of the world. They resorted to the inaccessible trea-
everything—earth, quarters, the sky, heaven, mountains—shook sure of gems (i.e. the ocean) of great waves and the abode of
(up). Varuna. (Thus) having obtained (as their resort) the ocean,
94. Then that great Indra, who was very much agitated, the treasure of water and (the abode of) Varuna, the Kaleyas
sank with fear on hearing that fearful, great shouting and became busy in the destruction of the three worlds. They who
quickly discharged his thunderbolt on his head. were very angry, devoured, at night, the sages that lived in the
95. He, who had put on golden flowers, struck by Indra's hermitages and auspicious abodes. They ate up one hundred
thunderbolt, fell down with a great sound in front (of Indra), and eightyeight brahmanas in Vasistha's hermitage and also
like a very great mountain along with Mandara, released from others practising penance in the forest.
Visnu's hand. 107-110. Having gone to Cyavana's holy hermitage in-
habited by brahmanas, they ate up a hundred sages subsisting
1. KalakeyaslKaleyas: Name of a kind of demons.
on fruits and roots. Doing such (things) at night, they entered
the ocean in the day. Having gone to Bharadvaja's hermitage,
they killed twenty restrained celibates subsisting on air and
 258
Padma Purdna 259
1.19.131-141
water. In this manner the powerful demons, due to the might of
beings of the four kinds act by your favour. Men are happy and
their arms, rushed at night to devour the sages.
the residents of heaven are happy because of the oblations offered
111-122. During a long period they killed many hosts of
to gods and manes. Thus people, depending upon one another
sages; and, O lord of men, men did not recognise them. The world
and unexcited due to your favour and protected by you alone,
distressed with the fear of the Kaleyas was without any sacred
act; and this very great fear has now come to the worlds; we do
study, exclamation of Vasat or sacrifices, festivals and (other
not know by whom the brahmanas are killed at night; when the
sacred) rites and (therefore) without any exertion. O lord of
brahmanas are weakened, the world will perish. O you of mighty
men, men being thus destroyed, being frightened, and intent upon
arms, O lord of the universe, due to your favour let not all the
their own protection, ran into the ten directions. Some entered
worlds, protected by you alone, perish."
the caves, while others were scattered (i.e. ran here and there) ;
some others, distressed with fear, gave up their life through fear.
Visnu said:
Certain very proud, brave, great archers strove hard to find out
the demons; but they could not pursue them who had entered 131-134. O gods, I know the entire cause of the destruction
the ocean. They did not get much peace, and returned home. of the beings; and I shall tell (it) to you; being free from distress
When there was (thus) slaughter in the world and when sacrifices, listen (tome). The very terrible groups (of demons) called
festivals and sacred rites were no more (observed), O lord of Kalakeya, seeing Vrtra killed by the intelligent Indra, (trying)
men, the gods, very much dejected, came back through fear to to protect their life, entered the ocean. They entered the fearful
the unconquered Visnu after having gathered together; and led ocean full of alligators, (and) at night killed the sages for the
by Vi§nu, they held consultations. Then the gods who had destruction of the world. As they are hidden (i.e. as they hide
gathered (there) said to Visnu: "O lord of the world, you are themselves) within the ocean, they cannot be destroyed. You
our creator, protector and commander; you have created all should (therefore) think of destroying the ocean.
this world—that which moves and that which does not move. O 135. Hearing these words uttered by Visnu and having met
you lotus-eyed one, formerly, assuming the boar's form you took Brahma, the gods went to Agastya's hermitage.
up (i.e. out) the earth that had disappeared (i.e. sunk into the 136. There they saw the magnanimous Agastya, of a blazing
ocean) for (the good of) the world. O you best of men, lustre and waited upon by the sages as the grandsire by gods.
taking up the body (i.e. form) of Narasirhha, you formerly killed 137. Having gone to the noble, excellent, careful Agastya,
the very mighty and foremost demon Hiranyakasipu. Assuming the heap of penance due to his having done the deeds assigned to
the form of Vamana, you threw out from the three worlds, him, the gods said:
the great demon Bali, who could not be killed by any being.
138. "Formerly you were the refuge of the worlds tormen
123-130. The gods killed the cruel demon Jambha 1 who was
ted by Nahusa. For the (good of the) people you deprived him,
a great archer and caused disturbance in sacrifices. Such deeds, the thorn (i.e. troublesome) to the worlds, of the throne.
which are innumerable (were done by you). O killer of Madhu, 139. Due to his being angry with the Sun, the best mountain
you are the recourse of us who are very much frightened; there- viz. Vindhya grew (in height); but not transgressing your words
fore, O god, lord of gods, we are requesting you to (save) the (i.e. obeying your order) he does not grow now.
world. Protect the worlds and Indra too, from great fear. The 140-141. As the world is covered with darkness, and the
beings are afflicted with (the fear of) death, we, having come
1. Jambha: The name of a demon killed by Indra; here, however, he is to you, the protector, are very happy. You are always the refuge
said to have been killed by gods.
of us who are very much afraid. Therefore, because you are the
giver of boons, we shall today seek a boon from you."
 260 Padma Purdna 261
I.l9.154b-171
Bhisma said
Pulastya said:
142. O great sage, I wish to hear in detail why all of a 154b-157. (Even till) today, Agastya has not returned from
sudden Vindhya was filled with anger and why he grew (in
the southern region. You asked me and I have told you why
height).
Vindhya does not grow due to the prowess of Agastya. Now, O
Pulastya said: king, listen tome. I will tell you how all the gods, after going to
the door of (the hermitage of) Agastya, killed the Kaleyas.
143. At the time of rising and setting, the Sun went round
Having heard the words of gods, Agastya said to them: "For
the great golden mountain Meru, the lord of mountains.
what purpose have you come (to me)? What boon do you
144-146. Seeing the Sun like that (i.e. going round Meru)
the Vindhya mountain said to him: "As you go to the mountain desire from me?."
Meru everyday and go round him, you should do the same to 158-159. Thus addressed by him at that time, the gods said
(i.e. go round) me (also)." Thus addressed, the Sun replied to to the sage: "We desire (to have) a wonderful boon (from you).
the lord of mountains: "I am not going round the (Meru) moun- 0 divine sage, O high-souled one, drink (up) the ocean. O
tain by my desire. This path is ordained for me by Him who great sage, we thus desire the great ocean to be fully drunk by
created this world." you. Then we shall kill the army of god's enemies, called Kale
147. O you who torment the enemies, the (Vindhya) yas, along with their descendants."
mountain who was thus told (by the Sun), being angry and 160. Hearing the words of the gods, the sage said: "All
desiring to block the path of the Sun and the Moon suddenly right. I shall fulfil your desire which would cause happiness to
grew (in height). the worlds."
148. Then all gods gathering together with Indra (and) 161. O you of good vow, saying this he then went, along
coming to the lord of mountains warded (i.e. tried to ward) off with the sages mature in penance, and gods, to the ocean, the
the growing (mountain), but he did not do what they told him. abode of water.
149. All those gods together went to the respectable sage 162-165. Men, serpents, Gandharvas, Yaksas and Kimpur-
Agastya residing in his hermitage and best among those possess usas (beings with human heads and forms of horses) desiring to
ing penance and piety, and having glowing power. see that wonder went after the noble sage. Then with them he
The gods said: saw the ocean roaring fearfully, as it were dancing with waves
and leaping with the wind, as it were laughing with the heaps of
150-151. O best sage, this lord of mountains, Vindhya, foam and tumbling into the crevices, crowded with crocodiles
being under the influence of anger, blocks the path of the Sun, (or sharks) and full of hosts of birds. Gods with Agastya, great
the Moon and the Constellations. None else (except you) is able serpents, Gandharvas, and noble sages reached the great
to ward him off. ocean.
Having heard these words of the gods, he went to the 166-171. Having reached there the revered and best of the
mountain. sages, Agastya desiring to drink (up) the ocean said to the gods
152-154a. Having gone to Vindhya, he said to him who and sages that had assembled there: "For the good of the worlds
stood by him with respect: "O best of mountains, I desire t hat 1 will drink up the ocean. Do quickly what you want to do."
a passage be given (to me) by you; for some work I am going Saying this much (i.e. these words), that angry Agastya drank
to the southern direction; (please) wait till I come back. O up the ocean when all the world was watching. Gods withlndra,
lord of mountains, after I return you may grow as you like." seeing the ocean (thus) being drunk up (by Agastya) were very
much amazed and adored him with eulogies. (Theysaid to him:)
 262 I.19.188b-200
Padma Puranct 263
"O you creator of the worlds, you are the protector and creator ocean, followed (i.e. went to) the grandsire (i.e. Brahma),
of us and (also) of the worlds. This flat world will be elevated and with the palms of their hands joined, all of them told him
by your favour." The great one being (thus) adored by the gods about the filling up of the ocean. Brahma, the grandsire of the
when the chief Gandharvas were shouting (joyfully), and being worlds said to them, who had gathered (there) : "O gods, all of
showered upon with flowers, made the great ocean void of water. you (may) go as you like and as you wish; after a long period
172-177. All the gods became very much delighted on seeing the the ocean will go back to its original condition. The great king
ocean emptied (by Agastya); and holding divine and excellent Bhagiratha, making his relations the cause (i.e. for the sake of
weapons the gods, of great energy, killed those demons. They his relations) will again fill up the ocean with the stream of the
(i.e. demons) being thus killed by the noble, violent and roaring Ganges."
gods, were unable to bear the force of the high-souled gods. O 188b. Thus (i.e. having told them like this) Brahma dis-
you born in the family of Bharata, the demons who were missed the gods and the best sages.
making fearful sounds, being killed by the gods fought very 189-190. The lord who was pleased said to Agastya, the
fiercely for a while. They who were striving hard with their best sage: "You have performed this operation—the destruction
might were formerly burnt by the sages, whose souls were of the demons—for gods; since you saved the gods, I am
purified and were killed by gods. They (i.e. the demons) who pleased with you, O sage. Ask for a boon that you desire to
had put on golden ornaments1 on their chests and wore earrings have; I shall grant it."
and bracelets2, when killed shone very much like blossomed 191-192. Agastya, thus addressed by Brahma, saluted
KiMuka trees. Some of the best followers of demon Kaleya, that Brahma (and said to him): "O god, I did this mission of the
remained (i.e. escaped being killed), tore asunder goddess earth
gods by remaining here. Let this hermitage be the best of all;
and entered the lower region.
and there is no doubt that when you say it will be so (i.e. best
178. Having seen the demons killed, the gods praised the
best sage with various words and said these words to him : of all), it will be like that."
179-180. "O illustrious one, the worlds have obtained great Brahma said;
happiness by your favour. The Kaleyas of a fearful valour have
been killed by your lustre. O great brahmana, fill up (with 193-195. "Having had a pilgrimage to Puskara those men,
water) the ocean, the promoter of the welfare of the world. who, having come here bathe in the pools here and satisfy (by
Pour out again the water that you had drunk." making offerings) manes and gods and offer worship to gods
181-182. Thus addressed, the revered sage, best among the which causes everything to be inexhaustible, and taking (in
sages, said: "That water has been digested by me; you who their hands) high and low materials of worship offer baked
strove (to empty the ocean should now) think of some other way cakes1 and small round cakes2 to brahmanas, will reside in heaven;
for filling the ocean (with water)." the manes are satisfied with the sraddha (offered here) till the
183-188a. Hearing these words of the great holy sage (all submersion of the beings (i.e. final deluge).
the) gods together became amazed and dejected. Requesting 196-200. He, who, having climbed up the sacrificial
one another and saluting the best sage, all the beings and the mountain, sees the outflow of the Ganges, pleases a sage with
brahmanas went as they had come, O great king. Gods along bulbs, roots and fruits, reaches the place of seven sages and en-
with Visnu, consulting one another about the filling up of the joys happiness (there) for eternal years. The divine river flow-
ing to the north has come up to Puskara. There is no doubt
1. Nifka: A golden ornament for the neck.
2. Angada: Bracelet. 1. Saskula: A kind of baked cake.
2. Apupa: A small round cake of flour, meal, etc.
 264 Padma Puraria
1.19.217-229 265
that he who bathes here and is engaged in worshipping manes
and gods, gets the fruit of a horse-sacrifice. O best of sages, he fices, who are desireless and innocent, who do not have the
who feeds (but) one brahmana (here) has (indeed) fed a crore sense of mineness and egotism go there to Puskara.
of brahmanas; the food-and-drink offered here is inexhaustible. 217-224. The noble ones there do not have (i.e. do not
Whatever he desires, all that he obtains. A man who has just contract) a disease or old age or death. Fools, also sensual
bathed here does not have an ignominious birth. persons, and those who are perturbed by love of sensual enjoy-
201-202. The place that I have given (you), O best of
sages, will be the best among places, and the best sacred place ments, greed, passion, treachery, anger and delusion do not
of all sacred places. There is no doubt about it. All that sin of enter (i.e. go) there. Those who look upon honour and dis-
a man or a woman perishes merely by his (or her) having honour as equal, who are indifferent to pairs of opposite feelings
bathed here. (of pleasure and pain), and who have controlled their senses
and who are intent on meditation and concentration of mind go
203-204. Having thus spoken, and having taken his leave to Puskara. The brahmanas who, as already told, live in the
of the best sage Agastya and of other sages, revered Brahma, hermitages to protect themselves from Yama, get (i.e. go to)
the grandsire of the worlds went (to his abode); and, O hero, glorious worlds; (also) those who do not harm beings by
Agastya too lived in his own hermitage. I have thus narrated to act, thought or speech, who are more (i.e. very) kind, good and
you the origin of the hermitage of Agastya. always speak agreeably, who always maintain the sacred fire,
205-211. O you born in the Kuru-family, I shall also who always honour guests, who always study the Vedas,
describe to you the hermitages of the seven sages: These and are always engaged in bathing, and who, being free from
sages, viz. Atri and Vasistha, and Pulastya, Pulaha, Kratu, desire, always look upon other's wife as their own mother or
Arigiras, Gautama, also Sumati and Sumukha, Visvamitra, sister or daughter (go to the glorious worlds). (Similarly)
Sthulas'iras, Sarhvarta and Pratardana, Raibhya, Brhaspati and those who do not get angry when insulted, do not harm when
Cyavana, Kasyapa, Bhrgu, Durvasas, Jamadagni, Markandeya harmed, look upon pleasure and pain as equal, (who) are noble
and Galava, Us'anas and Bharadvaja, and the sage Yavakrita, and have their senses controlled, all of them perceive (every-
(also) Sthulaksa, Sakalaksa, Kanva, Medhatithi and Krta, thing) and all of them, thinking about the eternal world of
Narada and Parvata, Svagandhi and brahmana Cyavana, Brahma with profound meditation, formerly moved on this
Trnambu, Sabala, Dhaumya, Satananda and Krtavarna, earth.
Jamadagni, also Rama and Astaka and others, also Krsna- 225-227. Some time there was the entire world, oppressed
dvaipayana along with his sons and disciples, came to Puskara by hunger, was full of miseries. Then when thus there was no
and in the hermitage of the seven sages, got engrossed in food in the world, they (i.e. the sages) desirous of obtaining
restraints and these ascetics were full of compassion. (i.e. sustaining) themselves, and being very miserable got (the)
212-216. (All these virtues, viz.) kindness, victory, courage, dead (body of) a boy and cooked it. A king walked about
penance, truth, uprightness, pity, charity, muttering were there. Seeing the distressed sages and being struck by dejection
established in all of them. The (fruit of the) deed which is done he said these words (to them) at that time:
here is enjoyed in the next world. Knowing this to be so, the
sages are intent upon the highest goal. Atheists, thieves, those The king said:
who have not restrained their senses, (also) the cruel and 228-229. Receiving gifts is observed to be a praiseworthy
wicked, the ungrateful and the haughty men do not come here.
mode of leading life for the brahmanas. Therefore, O sages,
Those who are truthful and lustrous, brave, kind and given to
accept from me gifts like excellent villages, rice, barley, drinks,
forgiveness, (also) those who perform and are disposed to sacri-
jewels, gold, cattle and milch-cows. (Take) all that, (but), O
brahmanas, do not cook flesh.
266 Padma Purdna 1.19.245-257 267
The sages spoke: gift, his brahmanic lustre increases as a result of contentment.
230-236. O king, accepting gifts is terrible, it is tasting If poverty and kingdom are weighed (i.e. compared) with each
wine; it is like poison. Why do you allure us who know this? other, then poverty is superior to kingdom for one of a good
An oilman is equal to ten slaughter-houses; a vendor of spiri- mind.
tuous liquors is equal to ten oilmen; a prostitute is equal to ten
vendors of spirituous liquors; (and) a king is equal to ten pros- Katyapa said:
titutes. So a king is comparable to a vintner who carries (i.e. is 245-249. This accumulation of wealth is a great calamity
equal to) ten thousand slaughter-houses. Acceptance of gifts- for a brahmana. A brahmana deluded by material prosperity
from him is fearful. A brahmana, who, deluded by greed, is deprived of final beatitude. Material wealth leads to delusion,
accepts (gifts) from a king, is cooked in the terrible hells like and delusion leads to hell. Therefore, one who desires bliss
Tamisra.1 Therefore O king, go (your way) ; may you prosper should abandon from a distance (i.e. keep away) material
with your gifts. Give this (host of gifts) to others. wealth called misery. The desirelessness of him, who desires
material things (only) for religious merit, is superior; for it is
Saying so, they went to a forest. Then the king's ministers
better not to touch mud than to wash it (after being smeared
went there at the bidding of the king and scattered on the ground
with it). That religious merit which is obtained through
udumbara fruits containing gold. Then (while) collecting food they
material wealth is said to be perishable. That sacrifice which
picked up the udumbara fruits also. Seeing them to be heavy, Atri
is done for others is inexhaustible and is a cause of salvation.
said, "These are not to be taken."
Bharadvdja said:
Atri said:
250-253. The hair of one who grows old, wears out. The
237-240. We are not fools, we are not dullards. Being wise
teeth of one who grows old, perish. (But) the desire for wealth
and learned we know that these (fruits) are golden. It gives great
and for life, even of him who grows old, does not wither away.
pleasure here (i.e. in this world); but it impedes the rise (of
The eyes and ears wear out, (but) desire alone is undisturbed.
the person) after death; therefore he who desires happiness and
As a tailor brings together (i.e. stitches) two pieces of cloth with
eternity should not take it. He who receives a golden coin
a needle, similarly the thread of the mundane existence is
multiplied by hundred or endowed with a thousand (i.e. he who
brought near (a person) by the needle of desire. Like the grow-
receives a hundred or thousand golden coins) from another
ing horn of the ruru deer when his body grows, desire is un-
(person), goes to the most sinful condition. Whatever rice,
limited, difficult to satiate, the cause of hundreds of miseries
barley, gold, beasts or ladies are there on the earth—realising
and full of unrighteous things; therefore one should avoid it
that (all) this is not eough for one, one should be tranquil.
completely.
Vasistha said:
Gautama spoke:
241-244. Between the accumulation of penance that one
has and the accumulation of wealth that another has, the 254-257. Who, content even with fruits, is not able to
former is superior to the latter. Calamities of a person who excel? A man plunges into miseries because of the fickleness of
discards all accumulations, vanish. No hoarder is ever free from the greedy senses. For him, whose mind is contented, wealth
calamities. According as a brahmana does not accept a bad exists everywhere; for him, with his feet covered with hide, the
earth is at it were, covered with hide. How can that happiness,
which, those who are gratified with the nectar of contentment
1. Tamisra: A division of hell. There are twentyone different parts of the-
internal regions where different kinds of tortures are inflicted on sinners.
get, be obtained by those who are greedy of wealth and who
 I.19.269a-284 269
268 Padma Purina
Pafusakha said:
run here and there (for wealth)? Want of contentment is a 269a. A learned man desiring his well-being should do that
great misery, and contentment is great happiness. Therefore, a which the wise always intent upon piety do.
desiring happiness should always be contented.
269b-273. Speaking thus, all the sages firm in their vows
VUvdmitra said:
abandoned those fruits containing gold and went elsewhere.
Then as they were wandering they went to Madhyama Puskara.
258-261. If one desire of a person entertaining it is satisfied, There they saw a wandering mendicant, Sunahsakha (by
another desire pierces him like an arrow. Desire never ceases by name) who had all of a sudden come there. Accompanying
enjoying the desired things; like fire with oblations put into it, him to some other forest they saw a great lake—a reservoir—
it again grows. A man who longs for desires (being satisfied) covered with lotuses. Thinking about an auspicious way they
does not get happiness like a cataka bird going to the shadow encamped on the bank of Sarasvatl. Then that ascetic Sunah-
of a tree which has a hawk's nest on it. A king who enjoys sakha (lit. one with a dog) said to all the hungry sages: "Tell
this earth begirt by four oceans is not (so) happy (as) he who me, all of you, what kind of pain hunger is."
looks upon stone and gold as equal. 274a. All the sages together said to that Sunahsakha (the
mendicant with a dog) :
Jamadagni said:
262-265. He who does not accept a gift even though he is The sages said:
fit to receive it goes to those eternal worlds to which the charit- 274b-277. Even that pain (that one has) when one is wounded
able people go. A brahmana who desires wealth from a king by a (missile called) Sakti, a sword, a mace, and a disc, a
should be deplored by great sages. The fool does not realise the javeline or an arrow, is vanquished by the pain caused by
fear of tortures in hell. Even though one is worthy of receiving hunger. That pain also caused by diseases like asthma, leprosy,
a gift one should not be attached to it. By (accepting) a gift consumption, knee-ache, fever, epilepsy, gout is not greater
the brahmanic lustre of the brahmanas comes to an end. (i.e. acuter) than the pain caused by hunger. Men who have
Those, who are worthy of receiving gifts, but desist from doing put on golden armlets, anklets, crowns or bright ear-rings do
so (i.e.) those who do not receive gifts, go to the same worlds not shine when they remain in hunger (i.e. when they are
as the givers. hungry). As the sun's ray draws the water fallen on the ground,
similarly the arteries in the body are dried up by the digestive
Arundhati spoke: fire of the stomach.
266-267. As the lotus-fibre remaining in a lotus would 278-281. A person oppressed by hungerdoes not hear, does
always pervade it, similarly desire, having no beginning and not smell, does not see with his eyes, is scorched, gets emaciat-
no end, and which is difficult to be abandoned by the wicked ed, is perplexed and parched up. Overpowered by hunger he
and which does not grow old even though the person (who does not recognise the directions like the east, the south, the
entertains it) grows old, is always associated with the body. west and the north; and also the lower and the higher. Due to
Gladly give up this desire which is a fatal disease. hunger dumbness, deafness, dullness, lameness, horror aggra-
vate excessively. A person oppressed with hunger abandons his
Canddla said: father, mother, sons, wife and daughter, and also his brother
and kinsman.
268. As these kings dread (i.e. entertain) the fear from 282-284. A person oppressed with hunger, does not worship
Rudra etc. (or) as a weak person is afraid of a powerful one, I properly the manes, god or preceptor, and also sages that have
am afraid of (greed).
270 Padma Purdna 1.19.300.311 271

followed (i.e. approached) him. Thus left by himself, (he their house (itself). Salvation is not had by him who is engros-
suffers from) these troubles which happen to (cause pain to) sed in (the study of) grammar, who is interested in fame, who
men. So a person, endowed with faith, should thus offer food. is intent upon (getting) food and clothes, and who is delighted
Then being one with Brahman, he rejoices with Brahman. in knowing the behaviour of (other) people. Salvation is
285-286. The manes of that man, who everyday offers well- certainly possible for him who is given to loneliness, who is of
cooked food to a brahmana, who declares offering of food a firm vow, who withdraws affection for all the senses, whose
especially at the time of sraddha, who at a sraddha where the mind is directed to the supreme spirit and meditation on it
spirits have undergone destruction, ever narrates (texts), are and for him who is always harmless. A person whose passions
pleased till death. are curbed, sleeps and wakes up happily. He, whose mind is
287-288. There is no doubt about this. One who offers food awakened, behaves equally with all beings.
in the vicinity of gods and brahmanas gets salvation. He who 300-303. A person does not move as happily in a chariot,
hears (texts about charity etc.) is free from sin whether he is or on (the back of) a horse or an elephant, as he moves, with
enlightened, or intoxicated or has arrived accidentally, or is his mind disciplined, on the passage into the next world. (As)
void of devotion. one should not touch a lion, nor very much anger a serpent,
289-292. Brahmanas endowed with charity are happy and nor should always make one's enemy wrathful, so also one
share piety. Those who know the truth have laid down rest- should not make one's mind void of control. Yama is not called
raint, control and curbing of the passions. It is especially an Yama. It is one's self that is called Yama (restraint). That
eternal duty for brahmanas; curbing the passions increases yama by which one's self is controlled, is called Yama
lustre; curbing the passions is pure and excellent. A man be- (restraint), but a man is dejected without any reason. What can
comes free from sin and lustrous by means of curbing his Yama do to him who has controlled himself ?
passions. Whatever restraints and religious duties of good 304-306. There is always fear from the carnivorous
families are prescribed, or even whatever fruit of sacrifices that and (other) animals. To control them the Self-born one (i.e.
is said to be obtained, curbing the passions excels (all) of the creator) has created the rod or sceptre (as the symbol of
them. From curbing of passions only proceed penance, sacrifice authority and punishment). The sceptre protects the beings;
and charity. the sceptre guards the subjects; the sceptre, difficult to conquer,
293-295. What (can) an unrestrained person (get) in a keeps off the most sinful ones. The dark, young, red-eyed
forest or what (can) a restrained person (get) in a hermitage? sceptre, in which customary observances have been established,
Wherever a restrained person stays, that is a forest, that is a governs men
great hermitage. What is the use of the hermitages to him 307-311. (Now) in all the stages (of human life) restraint
endowed with a virtuous mode of life and with sense-control? is the best vow. I shall tell all the characteristics1 by which a
Mistakes occur in the case of (i.e. are committed by) impas- person is said to be one whose passions are curbed. (They
sioned persons even in a forest, (while) penance of the nature are:) want of lightness of spirit, want of harshness, content-
of the control of five senses is possible (even) at home. For him ment, good manners, absence of jealousy, revering the elders,
who indulges in a praiseworthy deed, his house (itself) is a kindness and absence of wickedness towards beings. Curbing
penance-grove. passions is said (to consist) of these six (characteristics) by the
296-299. Those who earn their livelihood by (doing) good sages of tranquil minds. Piety and salvation are dependent up-
deeds and righteously, who are always pleased and rejoice in
their (own) house, who have conquered their senses, to whom 1. Though the characteristics are said to be six, they are really eight,
beginning with akarpanya and ending with apaisunya.
guests are dear and who abide by restrictions, follow piety in
272 Padma Purana L19.325-342a 273
on kindness; so also is heaven, O king. He is said to be tranquil dence), rugged garments, solitude, indifference, and celibacy
who is not angry when insulted, or is not delighted when lead (one) to the highest position.
honoured, and who looks upon pleasure and pain as equal and 325-328. What will he do in a forest (i.e. what is the use
who is wise. A tranquil person sleeps happily and awakens of living in a forest) after having conquered desire and anger
happily; so he remains superior. He who despises, perishes. (i.e. if he has controlled his desire and anger) ? Scriptures are
312-313. Even though insulted by (another person) he (i.e. scriptural knowledge is) retained by study and a family is
should never think ill about him; looking to the duties of his sustained by good character; sacred prayers are retained by
own class, he should not find fault with those of others. He their use, and anger is retained (i.e. checked) by goodness.
should know himself and should not insult another person by Who is like him on the earth, who controls his anger that is
(finding) his faults. produced (in his mind), and who, the brave one, mutters
314-316. As a garment covers a defective body, similarly prayers without anger? I regard him as the best man who re-
curbing the passions covers one who is deficient in sacred mains after (i.e. by) curbing his anger that is produced, and
formulae, acts or also in birth. Those who do not know (what) not that man who sinks into anger. I have told you in detail
curbing the passions (is), have studied in vain. Restraint is the this rule of piety, which has come down from the grandsire,
root of sacred learning; it is an eternal law; he who holds his which is sacred, which is the collection (i.e. essence) of the Vedas
restraint as equal to gold, is called firm by (i.e. on account of) and which is eternal.
that (attitude) ; and not one who is deluded by wealth. Of all 329-333a. Worlds of those who perform sacrifices are
the vows restraint is the highest one. different; so also worlds of those who practise penance are
317-318. Even if a brahmana, knowing the real nature of different. Different are the worlds of those whose passions are
the Vedas, studies the six limbs (of the Vedas) but is destitute curbed; and they are greatly honoured. Those who forgive have
of restraint, he is not honoured here (i.e. in this world). Even one fault (only) and no other; and it is that people look upon
though Vedas are studied along with their six limbs, they do a person given to forgiveness as weak; (but) this should not be
not purify a person who is void of restraint. (The study of) looked upon as a fault (for) forgiveness is the strength of the
Sarhkhya or Yoga or birth in a (noble) family, or a bath in a intelligent. He who knows tranquility greatly values performing
holy place is useless (without restraint). sacrifices and digging wells and doing other acts of charity. 1
He who mutters prayers or offers oblations or worships with
319-320. A brahmana well-versed in the meditation on
anger, all that (he does) leaks like water from a broken jar.
the supreme spirit would be gratified with an insult as with
333b-342a. He who, getting up in the morning, recites this
nectar, and would always despise honour as poison. Penance
chapter on restraint, will, after having got into the boat of
increases (in strength) by means of insult and decreases by
religious merit, overcome difficulties. A brahmana should
means of honour. A brahmana who is adored and worshipped
always recite this chapter on restraint. He (then) goes to the
goes (away) like a cow (after being) milked.
world of Brahma. From it he does not fall down. Listen to the
321-324. As the cow again swells with grass and water, all-in-all of righteousness; retain it after having heard it. Do
similarly the brahmana again grows (in strength) by means of not do to others what is unfavourable to yourself. He who looks
repeating prayers and sacrifices. There is no other friend like upon other's wife as his mother, and upon other's wealth as a
censure which, receiving sin, gives its own merit. A person clod, and upon other beings as himself (alone) perceives (i.e.
should not revile the revilers, should abstain from anger; then
(i.e. by doing this), controlling his self he sprinkles it with 1. IsfapSrta: Performing sacrifices and digging wells and doing other
nectar. A skull (as a begging bowl), roots of trees (as a resi- acts of charity.
274 Padma Purana I.19.351b-361a 275

is wise). Cooking (food) for (offering it to) all gods, and living he, who has stolen the lotus-fibres, be cruel and proud of his
for others—this is the all-in-all of everything as gold is of (all) prosperity, and be jealous and wicked. May he, who has stolen
metals. Remembering (what is) beneficial to all beings one the lotus-fibres, revile when he is reviled (by others) and beat
gets immortality, O king. when he is beaten by others; and may he sell liquors.
Thus having spoken about the essential nature of religious Gautama said:
merit to Sunahsakha, all of them stayed there on the bank of
the lake with him. They saw the extensive lake covered with 351b-353a. May he, who has stolen the lotus-fibres, spoil
(i.e. full of) lotuses blooming at sunrise and moonrise. Getting the food after the guest has arrived, and always eat the food of
down into the lake, they put the bundles of fibres of lotuses on a Siidra; having given gifts, may he proclaim them, and may he
the bank of the lake, and performed the auspicious rite of be pleased with (i.e. enjoy) others' wives. May he, who has
offering water. Having come out of the water, and having met stolen the lotus-fibres eat sweat-meat all alone.
one another, and not seeing these lotus-fibres, they said these
Viivamitra said:
words:
353b-357a. May he, who has stolen the lotus-fibres, always
The sages said'.
indulge in sex and have sexual intercourse by day, and be a
342b-344a. Which sinful and cruel person, desiring to eat sinner always. May he, who has stolen the lotus-fibres, censure
(the lotus-fibres) has taken away the lotus-fibres of us who are others and enjoy other's wife, and be interested in blaming
tormented with hunger? others. May he, of a wicked mind who has stolen the lotus-
Those best brahmanas, suspecting one another, asked one fibres, slight his mother and father, and have a different (i.e. a
another; and O king, they decided to swear. mean) attitude towards his mother. May he, who has stolen
the lotus-fibres, always eat other's food and sell the (knowledge
Kasyapa said:
contained in the) Vedas.
344b-347a. May he, who has stolen the lotus-fibres, lose -
everything everywhere, be deprived of his deposit, be a false Jamadagni said:
witness. May he, who has stolen the lotus-fibres practise unjust 357b-358a. May he, who has stolen the lotus-fibres, be
acts through trickery; and have the fruit of those who serve a other's servant in every existence, and be destitute of all
king. May he, who has stolen the lotus-firbes, (drink and) eat religious rites.
liquor and flesh, always tell lies and always enjoy objects of
senses. May he, who has stolen the lotus-fibres, give his daughter Sunahsakha said:
(in marriage) after (receiving) her purchase-price.
358b-360a. May he, who has stolen the lotus-fibres, study
Vasisfha said: the Vedas justly and be a householder to whom guests are dear,
347b-348. May he, who has stolen the lotus-fibres, have and may tell the truth continuously. May he, who has stolen
sexual intercourse during a period unfavourable for conception, the lotus-fibres, offer (oblations) to fire according to the proper
sleep during the day, and be the guest of one another. May rites. May he always perform sacrifice(s), and go to the abode
such a brahmana and the husband of Sudra female live in a of Brahman.
village having one well only. The sages said:
349-35la. May he, who has stolen the lotus-fibres, get the
same world as he (i.e. the Sudra-female's husband) gets. May 360b-361a. This swearing that is done (now), is desirable
 276 Padma Parana
1.20.4-14a 277
for the brahmanas; O Sunahsakha, you have stolen the lotus-
fibres of all of us. (as told by them). And also, O great sage, tell me where Visnu
planted his foot, and how the Kanistha (Puskara) came
Sunahsakha said: about.
361b-363a. O brahmanas, these lotus-fibres were concealed Pulastya said:
by me, who also desired to hear (about) religious merit (from
you) ; know me to be Indra. O sages, due to your greedlessness 4-5. Formerly in the Rathantara Kalpa, there was a king
you have won the inexhaustible worlds. Get in the aeroplane; by name Puspavahana who was well-known among people and
we shall go to the abode of gods. like the sun in lustre. Pleased with his penance, the four-faced
one (i.e. Brahma) gave him a golden lotus going at will, O king
363b-367a. Then the great sages, who recognised Indra, of the Bharata-family.
and who were well-versed in speech, said these words: 6. It always moved at will on the seven islands and the
"A man, who, having come here, enters the Madhyama earth. At the beginning of the Kalpa, the people living in
Puskara, gets the necessary fruit after having fasted for three Puskara honoured it like an island; hence it is called Puskara-
nights. There is also no doubt that he would get here the entire dvipa.
fruit of the twelve-year initiation which is laid down for those 7-8. Just that lotus-aeroplane was given to him by Brahma.
who live in forests. He does not meet with misfortune and Therefore gods and demons called him Puspavahana. There was
enjoys with his own hosts (i.e. his own kinsmen); and having no match to the king seated in that lotus (aeroplane) given by
reached Brahma's place lives there for (such a long time as) Brahma in the three worlds.
Brahma's day." 9. Due to the prowess of his penance he had a queen named
Pulastya said: Lavanyavati, who was as it were saluted by thousands of ladies
and was like ParvatI, who was most liked by Bhava (i.e. Siva).
367b-369. T e sages, being very much pleased, went to 10. He had ten thousand sons who were religious-minded
heaven with Indra. Since though thus subjected to various and were foremost among archers. Seeing his sons, the king again
temptations, they did not indulge in greed, so they went to and again became proud.
heaven. He who always listens to the auspicious account of the 11-14a. He said these words to the best and revered sage
sages, becomes free from all sins and is honoured in heaven. Pracetas who had come to him: "How did I get this steady
prosperity? How am I honoured by gods and mortals? How did
I have this good queen resembling Laksmi as my wife? O best
sage, the creator who was pleased with my penance, gave me
this lotus-abode (i.e. this aeroplane) which is not noticed
CHAPTER TWENTY though a hundred crores of kings along with their ministers,
The Rules of Ablution elephants, flow of chariots and surrounded by people enter it,
and also (it is not noticed by) those who move in the sky (and
Bhisma said: ask) 'Where has it gone'? It is not accessible to the Moon and
1-3. Please narrate in detail and truthfully, to me who am the Sun in the sky. Therefore, O Pracetas, tell me whether I
asking you, another charming account (capable of) destroying have earned religious merit etc. surpassing all that of other
sins, also of the Madhyama (Puskara) glorified by the sages people when I was born from the womb of other mother (than
and the fruit of (offering) food, and the importance of restraint my present one, i.e. in the previous existence), or all my sons
had done (such religious merit) or this my good wife had done
 I.20.27b-43 279
278 Padma Purana
pleased, ordered (her servants) to give them three hundred
(such religious merit as a result of which I have obtained such
(measures) of corn and three palas of gold.
prosperity)".
27b-29. Due to their very good nature they did not accept
14b. He (i.e. Pracetas) viewing completely (what had them. Then, O king, AnangavatI again brought food of four
happened) in the previous birth said: "O king, listen to that kinds1 and told them to eat it. The couple refused that also (and
wonderful account. told her:) 'O you of a beautiful face, we shall eat it tomorrow.
15. Your awful birth took place in the family of a hunter Due to contact with you we are observing this fast. Let it lead
(i.e. you were born in the awful family of a hunter) ; and day (us) to good fortune.
by day you became a sinner. Your body again became one with 30. O you good lady of a firm vow, we are the most sinful
the male organ (i.e. of generation) and joints having bad smell (persons) from our birth. Let there be a portion of religious
all around and having the ornaments of bad nails like those of merit for us due to our association with you in this your
animals.
house.'
16. You did not have a friend nor a son, nor a brother, nor
31-33. Thus due to their association with her they kept awake
a sister, nor mother, nor someone to govern you; but O king,
this beautiful lady was very much liked and loved by you and (during the night). In the morning she presented with devotion
was friendly with you. the bed with the heap of salt and a hamlet to her preceptor
17. There was a fierce drought; on a certain occasion, you and presented twelve cows endowed with gold and with garments
who were oppressed by hunger, did not get anything like wild and ornaments to brahmanas and fed them with friends and
fruits etc. for her to eat. allies and blind and helpless persons. She also dismissed the
18-20. You saw a great lake full of lotuses and its bank couple of hunters honouring them.
filled with mud. Taking from it (i.e. the lake) many lotuses you 34-37. Along with his wife that hunter was born as you, the
went to a city named Vaidisa. To get thepriceof the lotuses you lord of kings. O king, due to your offering that heap of lotuses
wandered in the city for a whole day. (Then) there was a buyer and worshipping Visnu, and due to the greatness of the truth
for (i.e. who bought) the lotuses. You were very much fatigued (you always spoke) and due to that greedless penance of you, the
and oppressed with hunger and sat, with your wife, in the four-faced one (i.e. Brahma) was pleased with you whose sins had
courtyard of a house. Then at night you heard there an auspicious perished and gave you that lotus-dwelling (i.e. the aeroplane)
sound. and (said to you) :'Resort to (i.e. take) this Puskara (plane).
21-24a. With your wife you went there where (from) that O lord of kings, taking to proper disposition observe this mighty
auspicious sound was (i.e. came). There you saw the worship vow ofDvadafi; you will certainly attain salvation.'
of Visnu in a circle. A prostitute by name Anaiigavati was 38-39. Saying this much, the sage vanished there (only) ;and
observing the vow of Dvadail Having adorned (the) golden king Puskaravahana did as (he was) told. O king, he who
(image of) Visnu, and having, on the twelfth day of Magha, practises this, has his vow uninterrupted, as after some time
prepared a heap of salt, she presented a prepared bed to her twelve dvadasis (will be over).
preceptor. They (i.e. the hunter and his wife) saw her (i.e. 40-43. O king, one should give presents to brahmanas
AnahgavatI) and thought thus: according to one's capacity; a village should be given to the
24b-27a. 'What is to be done with these lotuses? It is 1 Caturvidham annam: Food is, in fact, said to be of five, and not four,
better to adorn Visnu (with them).' O king, thus devotion types. The five types of food ar e: (1) Bhaksya—to be chewed and then
was produced in (the minds of) that couple. At that time, having eaten, as bread. (2) Bhojya —to be eaten without chewing, as rice. ( 3 )
worshipped Visnu and the heap of salt, the bed was worshipped Cosy a—to be sucked, as a mango. (4) Lehya—to be licked, as thin luquid
by them with heaps of flowers on all sides. AnangavatI, who was condiments. (5) Peya—to be drunk, as milk.

m
 280 Padma Parana I.20.55b-69 281

seniormost brahmana; an excellent(piece of) land should be given 55b-57a. He, who, avoids eating fruits during the vow
to a brahmana of the middle order; gold should be given to the practised in Asadha etc., and after the four months are over,
juniormost brahmana. This is laid down as to the presents (to offers, on the full-moon day of Kartika, a golden pitcher with
be offered). The first one belongs to god Brahma, the second ghee and jaggery, obtains (i.e. goes to) Siva's world. This is
one to Visnu and the third one to Rudra. The three gods reside called the vow af Siva.
in the three (brahmanas). Thus he who reads or hears, with 57b-59a. He who avoids the (use of) flowers in the winter
devotion, this (account) destroying the sins of people, or he, season (comprising the months of Margaslrsa and Pausa) en-
who thinks about it, lives in the world of gods for as many years compassed by (i.e. along with)the cold season (comprising of the
as there is hair (on the body). Now I shall tell (you) the best months of Magha and Phalguna) and offers, according to his
of the vows. capacity, three golden flowers (to a brahmana) at an auspicious
44-47. It is told by that Rudra and destroys great sins. time (i.e. when it is not the time of Saturn1) saying 'May Siva
Eating only at night for a year, one should give, along with a and Visnu be pleased with me', goes, by making such offerings
cow, a golden disc and trident and garments to a brahmana having to the highest position. This is called Saumya-vrata.
a family. One who performs this religious vow, delights in the 59b-61a. He, who, on the third day of Phalguna etc.,
world of Siva. This alone is the vow destroying great sins; one avoids (eating) salt, and, at the end of a year, having honoured
who, eating only once (a day) offers a cow with a bull (or) a brahmana-couple, gives to them, saying, 'May Bhavani be
gives a cow made of sesamum goes to the place of Siva. This pleased', a bed and a furnished house, lives for a Kalpa in the
is called the vow of Rudra ; it destroys great sins. world of Gauri. This is called Saubhdgya-vrata.
48-49. He, who, eating every alternate night, offers at the 6 lb-63a. He who, observing silence in the evenings, gives
end of a year a golden lotus along with a pot (full) of sugar and at the end of a year, a pitcher full of ghee, a pair of garments,
(a cow) with a bull attains the affluence of Visnu; this is said sesamum, and a bell to a brahmana, goes to the world of
to be Nila-vrata. A man should avoid smearing the body with Sarasvati, from which return is difficult. This (vow) is called
unctuous substances during the (period of) four months begin- Sarasvata, which gives form and learning.
ning with Asadha. 63b-65a. A man, worshipping Laksmi on the fifth day,
50. He should offer articles of food (to a brahmana). He should observe a fast. At the end of a year, he should present
goes to the abode of Visnu. The vow is called Priti-vrata as it a golden lotus with a cow (to a brahmana). He goes to the
delights the people. position of Vi?nu and has wealth in every existence. This is
51-52. Avoiding, in the month of Caitra, (eating) curds, Laksmi-vrata which destroys grief.
milk, ghee and sugar, one, after having honoured a brahmana- 65b-67a. Besmearing (with sandal the image of) Siva be-
couple. should offer them, saying 'May Gauri be pleased with fore that of Visnu, a cow and a water-pitcher should be given
me', fine garments with a pot of juice. This is Gauri-vrata (vow upto a year. (He who does this) would become a king for a
in honour of Gauri), and gives (i.e. takes one to) the world of myriad existences, and then would go to Siva's city. This is
Bhavani. called Ayur-vrata, which gives (i.e. fulfils) all desires.
53-55a. He, who, eating only at night on the thirteenth day 67b-69. A man, free from jealousy, saluting with concentra-
of Pausa etc., gives to a brahmana, a golden aSoka with a sugar- ted mind the ASvattha tree, the Sun and the Ganges, should eat
cane ten fingers in length and with a garment saying, 'May once a day for one year. At the end of the vow he should honour
Pradyumna be pleased', becomes, O king, free from grief having
lived in the city of Visnu for a Kalpa. This is called Kdma-vrata; 1. Kilavela: The time of Saturn i.e. a particular time of the day (half
it always destroys grief. a watch everyday) at which any religious act is improper.
 282 Padma Parana I.20.82-98a. 283
a brahmana-couple along with three cows. He should 82-88a. In the four months beginning with Asadha, a man
(also) give a golden tree. He would obtain the fruit of a horse- should bathe in the morning. Having given food to abrahmana,
sacrifice. This vow is called Kirti-vrata; and gives the fruit viz. he should give a cow (to a brahmana) on the full-moon day of
prosperity and fame. Kartika. He goes to the position of Visnu. This is called Vai$nava~
70-74. Besmearing Siva or Visnu with ghee and making vrata. A man should avoid from one year to another (i.e. for
a circle with cow-dung along with rice (used for sacred purposes) one year) flowers and ghee; and at the end of it should give
and flowers, one should give (a brahmana) a golden lotus along flowers, food, ghee with a cow and rice boiled in milk and mixed
with sesamum and a cow and a pike having the length of eight with ghee, to a brahmana; he goes to Siva's position; this is
fingers at the end of a year. He is honoured in Siva's world. He called Sila-vrata; it gives good character and health. A man who
should also have the singing of Samans. This is called Samavrata observes the vow of (drinking) milk (only) on the fifteenth day
in the world. On the ninth day, having eaten once a day, and (of every month) and at the end of the year offers a Srdddha
having fed, according to his capacity, maidens, he should give and gives five milch-cows, tawny clothes with water-pitchers,
(them) gold, bodices and garments. He should (also) give a goes to the position of Visnu; and would liberate a hundred
golden lion to a brahmana; he would go to Siva's position. For ancestors, at the end of a Kalpa, O king of kings. This is known
a hundred million years he would be handsome and would not as Pitr-vrata.
be defeated by his enemies. This is called Vira-vrata, and it gives 88b-90a. He, who offers an evening lamp with ghee,
happiness to men.
should avoid oil. At the end of the year he should present a
75-78. Being kind, he should offer water (to the needy) for golden lamp, a disc and a golden pike and a pair of garments
four months beginning with Caitra. At the end of the vow he
to a brahmana. Such a man becomes lustrous; he obtains the
should give a ruby along with food and garments, so also a pot
(full) of sesamum and gold (to a brahmana). He is honoured Rudra-world. This is known as the Dipti-vrata.
in Brahma's world; and at the end of & Kalpa gets a prosperous 90b-92a. (A man) having drunk cow's urine and (eaten)
birth (i.e. is born in a prosperous family). This is called food prepared from barley1 on the third day of Kartika etc.,
Ananda-vrata. Having bathed the lord with five sweet things1 (viz. should eat only at night for one year and offer a cow (to a
milk, sugar, ghee, curds and honey) for one year, he should give (brahmana). For one Kalpa he would reside in the world of Gaurl
a cow with the five sweet things and a conch to a brahmana and after that would become a king on the earth. This is known
at the end of the year; he goes to the position of Samkara. At as Rudra-vrata and always leads to good fortune.
the end of a Kalpa, he becomes a king. This is known as Dhrti-vrata. 92b-98a. He who avoids besmearing (his body) with sandal
79-81. A man should avoid flesh (-eating) and should give paste (etc.) for four months, and gives (a kind of perfume called)
a cow and a golden deer at the end of the vow. He gets the fruit Sukti, sandal-paste and sacred rice grains and a couple of white
of a horse-sacrifice. This is called Ahimsa-vrata. At the end of a garments to a brahmana goes to the position of Varuna. This is
Kalpa he would become a king. Having got up at day-break, called Drdha-vrata. He who avoids (using) flowers and salt in
and having bathed, he should worship a (brahmana-) couple, Vaisakha and presents a cow (to a brahmana), stays for a Kalpa
and feed the couple, according to his capacity, along with at the place of Visnu and becomes a king on the earth. This is
(i.e. give it) flowers, garments and ornaments. He would live said to be Sdnti-vrata; it gives fame and gives the fruit of (i.e.
in the Sun's world for a Kalpa. This is known as Surya-vrata. satisfies) one's desires. He, who, having made a golden egg
1. Paiicdmrta: The collection of five sweet things used in worshipping (representing the egg of) Brahman, gives it along with a heap
deities: milk, sugar, ghee, curds and honey.
1. Tavaka: Food prepared from barley.
 1.20.109-122 285
284 Padma Purdna
of sesamum with ghee to someone else, and having gratified a 109-110a. He who gives fuel to a brahmana during four
brahmana and having honoured a brahmana-couple with flowers, seasons like the rainy-season, and gives ghee and cow to a
garments and ornaments according to his capacity (saying) brahmana, goes, after death, to the highest Brahman. This is
'May the world-soul be pleased', gives (gold) weighing more known as Vaisvanara-vrata. It destroys all sins.
than three palas1 (to a brahmana) goes to Brahman not to be 110b-113. He, who, eating only at night on the eleventh
born again. This is called Brahma-vrata. It gives men the fruit viz. day of a month and having made a golden disc, offers it (to a
eternal bliss. brahmana) at the end of the year, obtains Visnu's position.
98b-101a. He who gives a pregnant cow with a low sound This is said to be Kr?na-vrata, which secures for him kingdom.
and remains for a day observing the vow of milk (i.e. subsisting One who drinks milk (only) and gives a couple of cows to a
on milk) goes to the highest position. This is called Suvrata, brahmana, would live, for a Kalpa, in the world of Laksmi. This
(having done which) rebirth is not easy. He who, remaining for is known as Devi-vrata. He who eats (only) at night on the
three days observing the vow of milk, gives according to his seventh day of a month and gives a milch-cow (to a brahmana)
capacity a golden (representation) of the desire-yielding tree at the end (of the vow) obtains the world of the Sun. This is said
weighing more than a pala along with rice measuring a prastha,2 to be Bhanu-vrata.
goes to the position of Brahma. This is known as Bhima-vrata. 114-116a. Eating (only) at night on the fourth day of
101b-104. He, who, observing fast for a month gives a (every month) during winter, one should (at the end of the
beautiful cow to a brahmana, goes to Visnu's position. This is vow), give a couple of cows (to a brahmana). This is Vaindyaka-
called Bhima-vrata. He who fashioning a golden image of the vrata, giving (i.e. taking one to) the world of Siva. One should
earth weighing more than twenty palas gives it (to a brahmana) avoid (eating) bitter gourds for four months and give golden
and observes the vow of milk (i.e. subsists on milk) for a day ones along with a couple of cows to a brahmana at the end of
is honoured in the world of Rudra. This is said to be the giver a sacrifice. This is called Saura-vrata. It gives the fruit (of going
of wealth for the next seven hundred kalpas. He who gives a cow to) the world of the Sun.
made of jaggery on the third day in the month of Magha or 116b-119. O king, a man, who observes fast on the twelfth
Caitra is honoured in the world of Gauri. day and worships, according to his capacity, brahmanas with a
105-108. This Gu&a-vrata is called Mahd-vrata and gives great cow, garments and gold, obtains the highest position. This is
joy. He, who observes fast for a fortnight and gives a couple of known as Visnu-vrata. He who eats (only) at night on the four-
tawny cows to a brahmana, being honoured by gods and demons teenth day (of every month) and gives, at the end of the year, a
obtains the world of Brahma, and becomes a sovereign king at couple of cows (to a brahmana), goes to Siva's position. This is
the end of a Kalpa. This is called Prabhd-vrata. He who cats once known as Tryambaka-vrata. Having observed fast for seven days
a day for one year and gives a pitcher of water with food (to a one should give a pitcher (full) of ghee to a brahmana. This is
brahmana) lives for one Kalpa in the world of Siva. This is called Vara-vrata. It gives the fruit of (going to) the world of
known a Prdpti-vrata. He who eats (only) at night on the eighth Brahma.
day (of every month) and gives a cow to a brahmana at the end 120-122. One, who, having gone to Kasi, givesa milch-cow
of a year goes to the city of Indra. This is said to be Sugati-vrata. (to a brahmana), would live in the world of Indra for a Kalpa.
1. Pala: A particular weight equal to four karsas. A karsa is equal to
This is known as Mantra-vrata. One, who, having avoided per-
uxteen masas. A masa is said to be equal to ten gufijas. fumes used to scent the mouth,1 gives, at the end of the year, a
2. Prastha: A p«rticular measure of the capacity equal to thirtytwo cow (to a brahmana), goes to the world of Varuna. This is
palas.
1. Mukhavasa: A perfume used to scent the mouth.
 1.20.133-149 287
286 Padma Parana

called Varuna-vrata. He who (i.e. one) should observe the Candrayana1 goes to the position of Vaisvanara; this is known as Sikhi-vrata.
(vow); should present a golden (image of) the Moon. This is He, who, observing a fast, gives a golden chariot with the horses,
called Candra-vrata which gives (i.e. leads one to) the world of weighing more than two palas (to a brahmana), would live in
the Moon. heaven for a hundred Kalpas; and at the end of that (period)
123-124. He who observes the Pancatapas2 vow in (the would become a king of kings; this is known as ASva-vrata.
month of) Jyestha and at the end (of the vow) offers a golden 133-135. Similarly he, who gives a golden chariot with two
(image of a) cow (to a brahmana) on the eighth or the four- elephants (to a brahmana), would live in the Satyaloka for a
teenth day goes to heaven. This is known as Rudra-vrata. One thousand Kalpas; and having come to (i.e. being born on) the
should once observe a sacred rule (i.e. a vow) on the third (of earth he would become a king; this is known as Kari-vrata.
a month) in a Siva-temple. One, who, at the end of it, offers a Eating once only on the tenth of a month and giving ten cows
cow (to a brahmana) goes to the (world of Siva); this is called at the end of the vow, one should give a golden lamp (to a
Bhavani-vrata. brahmana); one would be the lord of the universe. This is called
125. He, who, with wet clothes on his person on the night (s) VUva-vrata which destroys great sins.
of (the month of) Magha, gives a cow (to a brahmana) on 136-140. He, who offers a daughter (in marriage) on the full-
the seventh day, having lived for a thousand Kalpas in heaven, moon day of Kartika at Puskara, having earned twentyone-fold
would become a king on the earth. (This is called) Paoana- religious merit, goes to the world of Brahma; there is no greater
vrata. gift than offering a daughter. Presents should be duly given to a
126. A man, having observed fast for three days should give brahmana specially at Puskara, and especially on the full-moon
an auspicious house (to a brahmana) on the full-moon day of day of Kartika. Such people (i.e. who give such gifts) will get (i.e.
Phalguna. He obtains the world of Aditya. This is known as go to) an inexhaustible world (and live there) till universal
Dhdma-vrata. deluge. He, who recites and listens to the best vow (called)
12 7-130a. He, who, observing a fast, worships a (brahmana) Sasthi-vrata, (he) too becomes the lord of Gandharvas for a
couple by giving them ornaments gets eternal bliss. This is said hundred Manvantaras (ages of Manu).
to be Mok?a-vrata. He, who having offered on the second of the 141-145. O you descendant of the Bharata-family, I have
bright half a pot (full) of salt in (honour of) the Moon and a told you this auspicious vow good for all mankind. If you desire
cow at the end of the vow (to a brahmana) goes to the abode of to hear, O king of kings, listen to these duties of the brahmana-
Siva. O lord of kings, he also, who, (during the vow) gives a bell- caste. Cleanliness and purity of mind cannot take place without
metal (-vessel) with a garment and presents, and also a cow at a bath. Therefore, a bath is first laid down for the purification
the end (of the vow), goes to Siva's abode; and at the end of of the mind. He should bathe with water that is either not drawn
a Kalpa becomes a king of kings. This is called Soma-vrata. out (i.e. of a lake etc.) or drawn out. (Such) a wise man
130b-132. He, who eats (only) once on the first (of every fort- knowing the original sacred texts should prepare a holy place
night) and offers fruits (to a brahmana) at the end (of the vow), with (the recitation of) an original sacred text. The original
sacred text that is laid down is: 'Salutation to Narayana'. He,
1. Candrayana: A religious observance of expiatory penance regulated by the wise one, with darbhas in his hand, who has duly sipped
the waxing and waning of the moon. In it the daily quality of food, which water, who is restrained and pure, having prepared a quadran-
consists of fifteen mouthfuls at the full moon, is reduced by one mouthful gular measuring four hands, should invoke Gariga with these
everyday during the dark fortnight till it is zero at the new moon, and is
increased in like manner during the bright fortnight. basic texts:
2. PaHcatapas: An ascetic who in summer practices penance sitting in 146-149. 'You have sprung from the feet of Visnu, you are
the middle of the four fires with the sun burning right over his head. (therefore) Vaisnavl (of Visnu). Visnu is your deity; therefore,
 Padma Parana 1.20.161-170a 289
288
protect us from the sin upto (i.e. from) birth and (upto) wear the sacred thread round one's neck (like a garland)1 and
death. Vayu said that there are three crores and a half sacred should offer libations of water with devotion to human beings,
places; these (holy places), O Jahnavi, belong to you in the sons of sages and sages also. (The sages are:) Sanaka and
heaven, on the earth and in the intermediate region between Sananda and the third is Sanatana; also Kapila and Asuri
heaven and earth. Among the gods your name is (i.e. you are and Vodhrand Paficasikha.
known as) Nandini and Nalini. You are also (known as) Daksa, 161-164. (One should say:) 'May all the sages be always
Prthvi, Subhaga.Visvakaya, Siva and Slta, Vidyadhari, pleased with the water offered by me.' With sacred rice grains
Suprasanna and Lokaprasadini, Ks.ema, Jahnavi, and also Santa and water he should make offerings to all the divine and
and Santipradayini.' brahmanic sages (like) Marici, Atri, Ahgiras, Pulastya, Pulaha,
150-151. One should recite these holy names at the time of Kratu, Pracetas, Vasistha, Bhrgu and Narada. Then wearing
bathing. Then Ganges, moving (i.e. flowing) along the three the sacred thread over the right shoulder and keeping the right
paths (viz. the sky, earth and the lower world) is near. Having knee on the ground, he should devoutly gratify with water,
muttered (the names) seven times, one should put the water, sesamum and sandal paste (the sages, viz.) Agnisvattas2 (manes
held in the cavity of his hands, on one's head three, four, five of brahmanas), Havi§mantas3 (sons of Angiras), Usmapas,
or seven times. Sukalins4 (manes of Sudras and sons of Vasistha), Barhisads
152-154a. Having similarly invoked (the earth) duly, one (sons of Atri and manes of demons, Yaksas etc.) and Ajyapas6
should bathe with clay (besmeared on one's body): 'O you earth, (sons of Pulastya).
you clay, who are trodden over by horses, chariots and by Visnu, 165-166. Then one, with darbhas in one's hand, should
remove my sin—the wicked deed—I did. You were drawn up duly offer libations of water to one's own manes. Having, with
(out of the ocean) by Krsna (i.e. Visnu) having a hundred devotion and according to proper rites, offered libations of water
arms. (My), salutation to you who are the origin of all the people, to one's manes, (uttering) their names and appellations and the
O you of a good vow ! maternal- grandfathers and others, one should recite this basic
154b-155. Having thus (i.e. with this sacred text) taken sacred text: 'May they who were my relatives in this existence
bath, then having duly sipped water after that, one should stand and also may they who were my relatives in a past existence,
up and having put on a couple of pure white garments one be completely satisfied, and also those desiring water.'
should present libations of water to the manes of his deceased 167-170a. Having duly sipped water one should properly
ancestors for satisfying the three worlds. draw a lotus in front; (and) uttering the names of the Sun, one
should carefully offer oblations with sacred rice grains, flowers,
156-158. First one should gratify Brahma (by offering sesamum and reddish sandal paste: 'My salutation to (the Sun)
water and then) Visnu, Rudra and Prajapatis: 'I offer this
of a universal form; my salutation to (the Sun) of the form of
(libation of) water to satisfy the gods, Yaksas, also Nagas,
Visnu; my salutation to all gods; O Bhaskara, be pleased with
Gandharvas and the hosts of the celestial nymphs, the cruel
me; O Divakara, my salutation to you; O Prabhakara, my
serpents, Suparnas, trees like the citron tree, Vidyadharas,
salutation to you.'
Jaladharas, also those who can move in the sky, and those
beings who are without any support and those whoare engaged
1. Miviti: Wearing the sacred thread, round the neck, making it hang
in sinful acts.' down like a garland.
159-160. With the investiture of the sacred thread (i.e. 2. AgnisvSttas: Are manes of gods, and are said to be the sons of Marici.
wearing the sacred thread over the left shoulder) one should 3. Havipnantas: Sons of Angiras.
gratify (i.e. offer libation of water) to gods; then one should 4. Sukalins: Manes of sfidras and sons of Vasistha.
5. Ajyapas: Are sons of Pulastya.
290 Padma Purdna
I.21.9b-21 291
170b-172. Having thus (that is, with the utterance of this
sacred text) saluted the Sun and gone round (the lotus) three mountain (i.e. a heap) of salt with a large number of golden
times, one should see and touch a brahmana, a cow and gold trees, on the fourteenth day of the month.
and then go home. One should then worship the holy image (of 9b-15. There was a Sudra servant, a goldsmith in Lilavati's
the deity) in one's house. Then one should after feeding the house. O king, he, full of faith, fashioned trees with golden
brahmanas eat meal. By (performing) this rite all the sages flowers, (well) formed, extremely charming and beautiful.
attain perfection. Knowing it to be a pious deed he did not accept wages for it;
and his wife polished the golden trees; and O king, the two
honestly did service in the house of Lilavati like waiting upon
the sages etc. And that prostitute Lilavati, O sinless one, after
a long time, being free from all sins, went to the abode of Siva;
and now you are that goldsmith who, though poor, was very
CHAPTER TWENTYONE good and (so) did not accept the price (i.e. the wages for his
The Greatness of Puskara and Some Important Vows work) from the prostitute. He has become the lord of the seven
islands and is lustrous like myriad Suns.
Pulastya said: 16. This is your (wife) Bhanumati, who (as) the wife of
l-3a. Formerly in the Brhatkalpa, there was a king by the goldsmith, had polished the golden trees fashioned by (her
name Dharmamurti who was a friend of Indra and who had husband) the goldsmith.
killed thousands of demons. Due to his lustre, the Moon and 17. Therefore, in the worlds of mortals you are unvan-
the Sun had lost their brilliance. He had defeated demons in quished; and your wealth is safe and full of good fortune. There
hundreds, could take any form he liked and was undefeated fore, O king, you too should, in keeping with sacred precepts,
even among (i.e. by) men. fashion mountains of grains etc.
3b-4. That king had the chief queen Bhanumati by name,
Pulastya said:
the most beautiful lady in the three worlds, who resembled
Laksmi in beauty and had vanquished divine beauties (by means 18. Saying 'all right' he, the fine image of religious merit,
of her beauty), and who was greater (i.e. dearer)to the king having honoured Vasistha's words, duly gave all the mountains
than his own life. of grains etc., and being respected by gods he went to the world
5. Among ten thousand ladies she shone like Laksmi. He of the enemy of Cupid, (i.e. of Siva).
cannot be said to be equalled (even) by a thousand crores of 19. A man, whc sees these (mountains of grains) being
kings. brought or sees them being given by men or hears (about such
6-7. Once when he was seated in his assembly he, filled a gift) with devotion or thinks (about it), too, being free from
with amazement, asked his priest, Vasistha, the best sage, sins, goes to heaven.
"Revered Sir, due to which religious merit have I this excellent 20. A man destroys the (effect) of bad dreams by big
wealth and for what reason is there always great and excellent mountains (of grains etc.) being invoked, (which are the)
lustre in my body?" destroyers of the fear of the mundane existence; then, O best
of men, what about him, who, with a tranquil mind and with
Vasistha said: his sins removed, gives the entire lord of mountains ?
8-9a. Formerly there was a prostitute Lilavati by name,
who was devoted to Siva. She duly offered, at Puskara, a Bhisma said:
21. What is there on the earth, capable of removing the

J
292 Padma Puraga
I.21.32b-44 293
association with the grief arising from the separation of the
dear ones? Or what fast or vow is there that would certainly nidhi.' He should worship the eyes saying, 'My salutation to
bring about prosperity or that would destroy man's fear of the Vasudeva.' He should worship the forehead saying, 'My saluta-
mundane existence? tion to Vamana.' He should worship the eyebrows saying, 'My
salutation to Hari.' He should worship the hair saying, 'My
Pulastya said: salutation to Madhava.' He should worship the crest saying,
22. You have asked me about this vow dear to the world 'My salutation to Visvarupin.' Similarly he should worship the
and difficult to perform even for the wise on account of its head saying, 'My salutation to Sarvatman.'
importance. Yet I shall explain this vow—a secret among 32b-38a. Thus having worshipped Govinda (i.e. Vi?nu)
Indra, gods and men—to you who are devoted. with incense, flowers and anointing, and then having made a
23-25a. This is Dvadasi-orata (to be performed) in the holy circle he should get fashioned an altar with clay; (it should be)
month of Asvina. A wise man eating little on the tenth day, having four corners; (it should) have the length of a cubit; and
should begin it with restraint, after brushing his teeth and (should) have a slope towards the north. (It should be)
facing the north or the east. On the eleventh, he should not smooth, pleasing and surrounded by three ramparts on all
eat anything and having properly worshipped Visnu and having sides. The ramparts should be three fingers high, and two
also duly worshipped Laksmi (he should say:) 'I shall eat on fingers in expanse. Above the altar there should be a wall eight
the next day (i.e. tomorrow).' ringers high. He should put (i.e. make) the image of Laksmi in
25b-26. Having thus taken a pledge, a man, having got up the (circle representing the) Sun with sand from the river. The
in the morning, should bathe with all herbs and the five pro- wise man should worship Laksmi in the (circle representing
ducts1 of the cow taken collectively. Having put on white flowers the) Sun on the altar. (He should say) 'My salutation to Devi;
and a garment he should worship the lord of Sri with lotuses. my salutation to Santi; my salutation to Laksmi; my salutation
27. He should worship the feet (of the deity) saying, to Sri; my salutation to Tusti; my salutation to Pusti; my salu-
'My salutation to Visoka.' He should worship the shanks saying, tations Pusti and Srsti. Being happy she should remove your
'My salutation to Varada.' He should worship the knees saying, grief and be a giver of boons to you. Being happy she should
'My salutation to Srisa.' He should worship the thighs saying, grant me wealth and all (kinds) of success.'
'My salutation to Jalasayi.' 38b-42a. Then having covered the (representation of the)
28-32a. He should worship the waist saying, 'My salutation Sun with white garments all round, he should worship it with
to Madhava'. He should worship the belly saying, 'My saluta- fruits and eatables of various kinds, and also with a golden lotus.
tion to Damodara'. He should worship the sides saying, 'My The wise one should put water with darbhas in silver pots.
salutation to Vipula'. He should worship the navel saying, 'My Then for the whole night he should arrange dancing and music.
salutation to Padmanabha'. He should worship the heart say- When three watches have passed, the man, having got up and
ing, 'My salutation to Manmatha'. He should worship the chest having approached three couples or one couple of brahmanas,
of the lord saying, 'My salutation to Sridhara.' He should should worship them (or it) according to his capacity with
worship the hands saying, 'My salutation to Madhubhid.' He garments, flowers and incense. He should worship the couples
should worship the throat saying, 'My salutation to Vaikuntha.' seated on the beds, saying 'My salutation to Jalasayin.'
He should worship the face saying, 'My salutation to Asoka- 42b-44. Then having kept awake for the (whole) night
with singing and (playing upon) musical instruments, and
having bathed in the morning he should worship a couple (of
1. Pahcagavya: The five products of the cow taken collectively viz. milk, brahmanas) and without conceit born of wealth he should feed
curds, clarified butter or ghee, urine and cowdung. them according to his capacity; and listening to the Puranas
294 Padma Purdna 295
1.21.57-68
with devotion he should pass the day. He should perform this cow and the calf (thus) fashioned should be covered with
rite every month. white fine garments.
45-47. At the conclusion of the vow he should present a 57-60. Their ears should be made of conch shells, feet of
bed with a cow made of jaggery, with a cushion, with a rest sugarcanes, eyes of bright pearls, arteries of white thread, and
and an auspicious coverlet. (He should say:) 'O lord of men, as dewlaps of white blanket, backs of reddish coins1 and hair of the
Laksmi never goes abandoning you, similarly good form, health white bushy tail of camara; these two (i.e. the cow and the
and absence of grief should always be with me (good form, calf) should have the pair of eyebrows made of coral; their
health and absence of grief should never leave me). As Laksmi udders should be fashioned with butter; they should have a
would never be (i.e. remain) without god (Visnu), similarly pair of golden eyes, and pupils (of their eyes) should be (made
may I have freedom from grief and best devotion, O Kesava.' of) sapphires; their tails should be (made) of silk; their udders
48-50a. Repeating this sacred text, he, who desires his of bronze—white and very charming; they should be adorned
well-being, should offer a bed with a cow made of jaggery, and with golden horns, and their hoofs with silver; the two should
also (the representation of) the Sun with Laksmi. (He should be furnished with many fruits and baskets of scents.
always offer) a lotus, a Karavira flower, a fresh saffron flower,
61-64a. Thus having arranged (the two) like this he
and flowers of ketaka, sindhuvara, camallikd reddish with frag-
should worship them by (waving) a light and incense. (He
rance, kadamba, kubjaka and jasmine.
should recite the basic text:) 'May that goddess in the form of
Bhisma said: the cow, who is Laksmi to all beings and who has remained in
gods, remove my sin. May that cow, who is Laksmi resting on
50b-51a. O lord of the sages, tell me about the cow made
Visnu's bosom, and who is Svaha in the fire, and who is the
of jaggery. Tell me now of what form it is and with the recita-
power of the Moon and the Sun, grant me boons. Since you,
tion of which sacred text it is to be given.
(O cow,) are the Svadha of the chief manes, and the Svaha of
Pulastya said: those who enjoy the sacrifices (i.e. of gods), and (since) you
remove all sins, grant me well-being.'
51b-52a. I shall now tell you the nature and the fruit of
the rite of (offering) a cow made of jaggery, which (i.e. which 64b-66a. Having thus invoked the cow he should offer her
offering) removes all sins. (i.e. the representation of the cow) to a brahmana. This rite
52b-54a. A man should spread deer-hide on the ground (of offering) is laid down for (the offering of) all cows. O king,
with the neck (of the deer-hide) in (i.e. facing) the east; he I shall tell you (about) the form and names of the cows
should scatter darbhas all over the ground smeared with cow- that are said to remove sins.
dung; he should spread a small (piece) of deer-hide and pre- 66b-68. The first cow is guia-dhenu (i.e. made of jaggery) ;
pare a (representation of a) calf. He should fashion a clay the second is ghrta-dhenu (i.e. of ghee); the third one is tila-
(representation of a) cow (without or) with a calf. dhenu (i.e. of sesamum) ; the fourth one is called jala-dhenu,
54b-56. (A representation of) a cow made of jaggery (i.e. of water) ; the fifth one is ksira-dhenu (i.e. of milk); the next
weighing four bharas is the best. The weight of the calf should one is madhu-dhenu (i.e. of honey); the seventh one is §arkard-
be a bhdra. The (representation of the) cow weighing two bharas dhenu (i.e. of sugar); the eighth one is fashioned with curds;
is said to be second-rate; (then) the representation of the calf the ninth one is of (i.e. represented by) juice; and the tenth one
would weigh half & bhdra; the smallest type would weigh a is of the original form (i.e. an actu al cow).
bhdra; (then) the calf would weigh one-fourth bhdra, according
to the expanse of his dwelling and wealth. The two, viz. the 1. Gapdaka: A coin of the value of four cowries.
 296 Padma Parana I.21.80b-90 297

69-70. Pitchers should be used for the liquid (representa- Mura and Naraka, or even suggests people (to observe this
tions of) cows, and heaps of their sizes for (representation of) vow), lives in the world of Indra and is honoured by streams
other cows. Some men also desire to offer golden cows. Some (i.e. large groups) of gods for a Kalpa.
other great sages desire to offer cows (represented) by butter
and oils. The rite is the same and the ingredients are also the BhUma said:
same. 80b-81a. O revered one, I desire to hear the great im-
71-73. Always at every parvan (i.e. the eighth and the portance of (that) offering which is inexhaustible in the other
fourteenth day of each half month and the days of the full world and is honoured by hosts of gods and sages.
moon and the new moon) these (representations of cows),
giving enjoyment and salvation, should be offered (to Pulastya said:
brahmanas), with invocation of sacred texts as at a irdddha. 81b-83a. O best of kings, I shall tell you (about) the ten
On the occasion of (telling you about the offering of a) guda- ways of the gift of theMeru, the giver of which obtains unending
dhenu, I have explained all of them, which give the fruits of all worlds honoured by gods. One does not get fruit of that (gift)
sacrifices, which remove all sins and which are auspicious. (even) by studying the Puranas and the Vedas and performing
Since the Vtioka-dvadaH-vrata is best of the vows, the (offering sacrifices and (visiting) holy places.
of) a guda-dhenu, is recommended as auxiliary to it. 83b-86. (Now), therefore, I shall serially describe the gift
74. Guda-dhenu etc. should be offered during the period of of mountains: The first is dhanya-Saila (the mountain of grains);
the Sun's passage from one solstice to another1, during the the second is lavanacala (the mountain of salt); the third is
auspicious equinoctial period, when a portent forebodes a great guddcala (the mountain of jaggery); the fourth is hema-parvata
calamity2, and also on eclipse days etc. (the mountain of gold); the fifth is tila-Saila (the mountain of
75-77. And this VUoka-dvddaH removes all sins and is aus- sesamum); the sixth is karpasa-parvata (the mountain of cotton) ;
picious, fasting on which (day) a man reaches that highest the seventh is ghrta-iaila (the mountain of ghee); the eighth is
position of Visnu. In this world he obtains good fortune, (long) ratna-Saila (the mountain of gems); the ninth is the mountain
life and health, and on death he reaches Vijnu's city and has of silver and the tenth is Sarkaracala (the mountain of sugar).
the recollection of Hari (i.e. Visnu). O king, he does not meet I shall tell (you) in proper order the manner in which they are
with grief, sorrow or calamity for nine thousand and ten and observed.
eight hundred millions (of years)3. 87-89a. Mountains (i.e. heaps) of grains should be given
78-79a. A woman, who, devoted to dancing and singing as prescribed during the auspicious half of the year, or in the
(on this day), observes this vow of Visoka-dvadasI, would also evening at the time of a portent foreboding a great calamity,
get that fruit; since dancing, singing and playing upon musical or on the third day of the bright half, or on the day of a lunar
instruments in front of Visnu (gives) unending (fruit). eclipse, or at the time of marriage, festival or sacrifice, or on
79b-80a. He who recites like this or listens to this properly the twelfth day, or on the fifteenth day of the bright half, or
or observes the worship of the enemy of (the demons) Madhu, when constellations are auspicious, or on the full moon day of
Kartika at Jyestha Puskara.
1. Ayana: The sun's passage, north and south of the equator; hence the 89b-90. In the holy places or in a cowpen or in the court-
period of the duration of this passage, half year, the time from one solstice yard of the house, he should, with devotion, get prepared an
to another. auspicious pavilion having four corners, facing the south, and
2. Vyatipatal A portent foreboding a great calamity.
3. Arbuda: One hundred millions.
having a slope towards the north-east or facing the east accord-
ing to the prescribed rules.
 Padma Purana I.21.102-114a 299

L
298
91-92. Having spread darbhas on the ground smeared with owed with golden representation of Visnu1 or his Manasa (form) 2
cowdung, he should fashion among them a mountain with made of ghee and with a piece of cloth and silver forests.
pillars in the form of (other) mountains. This best mountain 102. In the west one should get fashioned a mount of
should be (made of) a thousand dronas1, that of a middle size sesamum, (decorated) with many fragrant flowers and a golden
should be (made of) five hundred dronas, and the smallest one pippala tree and a golden swan; there should be a cluster of
should be (made of) three hundred dronas. silver flowers, and it should be decorated with a (piece of)
93-95a. In the centre should be the Meru mountain made cloth, and at the front there should be a lake with white water
of rice along with three golden trees. Through best brahmanas in the form of curds.
one (or) more (pieces of) cloth should be put at the top. It 103-104a. Having placed the big mount he should get
should have four silver peaks, and also the slopes should be made fashioned in the north mount Suparsva made of beans and
of silver; in the east, it should be (decorated) with pearls and along with cloth and flowers, and having at its top a golden
diamonds; in the south with gomeda-gems and rubies; in the bunyan tree and shining with a golden flag, and with a forest
west (it should be decorated) with emeralds and sapphires, (on it) having an auspicious lake of honey and a bright silver
(and) in the north with lapis lazuli and topaz. canopy.
95b-97. It should be decorated with bits of sandal and 104b-105. Through four self-controlled brahmanas, know-
corals on all sides, (and also) with creepers, and with pearls and ing Vedas and Puranas and of praise-worthy character and
gems. Golden (representations of) revered Brahma and Visnu forms, a sacrifice should be performed with sesamum, barley,
and Siva and (and also of) the Sun should be (installed) here; ghee, sacred fuel and darbhas, after having made a pool of the
similarly its caves should be covered with sugarcanes and bam- measure of a hand, in the east. At night one should keep
boos, and the streams of water in the form of ghee (should flow) awake with (i.e. by singing) mild songs and (staging) plays.
in (various) directions. The row of clouds would be (represent- I shall now tell (you) about the invocation of the mountains.
ed by) pieces of cloth—white in the east, yellow in the south, 106-109. 'O treasure, you are the abode of the hosts of all
variegated in the west and red and compact in the north. gods; O you immortal mountain, destroy whatever is adverse
98-100a. One should instal the silver (images of) chief in his house; bring about wellbeing and excellent peace, for
kings and of the eight lords of the worlds in (proper) order. you have been worshipped by me of great devotion. You alone
There should be various rows of forests round about, and also are revered lord, Brahma, Visnu and Divakara (i.e. the Sun) ;
flowers and perfumes. At the top, it should have a canopy of you are the embodied and unembodied seed; therefore, O
five colours, and should have the decoration of fresh white eternal one, protect me. Since you are the abode of the regents
flowers. Thus having placed the best mountain (viz. Meru) of the quarters of the world and of the omnipresent one, and
and the pillar mountains in (due) order, one should with (i.e. also of Rudra, Adityas and Vasus, therefore, grant me peace.
in the remaining) fourth part establish (the representations of) Since your top is crowded with gods and ladies, therefore
the four quarters decorated with flowers and perfumes. emancipate me from this painful ocean of worldly existence.'
100b. In the east should be the Meru mountain with many 110-114a. Having thus worshipped Meru one should
fruits and shining as it would be full of gold. worship Mandara: 'O Mandara, since you look charming with
101. Gandhamadana, made of heap of wheat and adorned Caitraratha and Bhadrasva, therefore give (me) happiness. O
with silver should be installed in the south. It should be end- Gandhamadana, you are the crest-jewel in Jambu-dvipa and
look charming with the hosts of Gandharvas, therefore let me
1. Tajnapati: A name of Visnu.
1. Dro(ia: A measure of capacity equal to 128 sera.
2. Manasa: A form of Visnu.
 1.21.130-141 301
300 Padma Purana

have enduring fame. Since you have the beauty of golden slabs consist) of four {dronas). A poor person should (get a mountain
with Ketumala and Vaibhraja forest, therefore, let me have fashioned) which (consists of) more than a drona, according to
permanent nourishment. O Suparsva, since you always shine his capacity. He should get the four pillar-mountains fashioned
with Uttara Kuru and Savitra forest, therefore let me have separately with one-fourth (drona). He should always follow the
inexhaustible prosperity.' same procedure as formerly told in the case of Brahma and
114b-l 15. Having thus invoked all those (mountains) and others. Similarly he should instal golden abodes of all the
having taken bath in the bright morning one should present regents of the quarters of the world, and also lakes and forests
the middle mountain to his preceptor; then O king, he should and trees etc.
give the pillar-mountains to the priests one by one. 130-133a. Here (i.e. in this case) also keeping awake
116-117. According to one's capacity one should give during the night (as usual) is recommended. Listen to the
twentyfour or ten cows, O king, or if one does not have the sacred texts (to be recited at this time): 'Since this taste in the
capacity one should give seven or eight or five cows. At least salt is associated with good fortune and since all other tastes
one tawny milch-cow should be offered to the preceptor. The do not excel without salt, therefore, being identical with it, O
same procedure should be followed in the case of the remaining. best mountain, (please) protect me who am afflicted. As you
118. The same sacred texts and ingredients (should be are always dear to Siva, so give (me) peace. Since you have
used) for the worship of all the planets, regents of the quarters sprung up from the body of Visnu and increase good health,
of the world and Brahma etc. therefore, you, of the form of a mountain, protect me.'
133b-135a. He, who, presents the mountain of salt (to a
119-122. A sacrifice on all mountains is laid down with brahmana) with this rite, would live for a Kalpa in the world
{the accompaniment of) one's own sacred text. One should of Uma, and thence would get the highest position. Hereafter
(during the vow) always observe fast; if one is weak, meal at I shall describe (the rite of) the mountain of jaggery, by mak-
night is prescribed. O king, listen, according to the proper ing the present of which a man, honoured by gods, obtains
order, to the procedure to be followed in case of all mountains; heaven.
(listen) also (to) the sacred texts to be recited at the time of 135b-138a. The best (jaggery-mountain) is deemed (to
making gifts on (i.e. with reference to) the mountains and their weigh) ten bharas; the middle one is (deemed to weigh) five
fruit. 'As food is said to be Brahman, as food is declared to be (bharas); the smallest is (said to weigh) three bharas. A person
life, as beings are born from food, as the world grows on food, with small wealth (should have the mountain weighing) half
as food is Laksmi, as food is Visnu himself, so, O best mountain, of it (i.e. one bhdra and a half). He should have the same in-
protect me by means of your form of the mountain of grains.' vocation, the same (type of) worship, the same (kind of) golden
123-125a. He, who gives the mountain full of grains with trees, worship of gods, pillar-mountains, and also (the same type
this rite, is honoured in the world of gods for full hundred of) lakes and sylvan deities, the same (type of) sacrifice, keeping
manvantaras. O best of king, accompanied by hosts of celestial awake (at night), and abodes of the regents of quarters of the
nymphs and Gandharvas, he goes to heaven in an aeroplane; world, as in the case of (the offering of) the mountain of
and after the destruction of (the bonds of) his deeds he obtains grains. He should recite this sacred text:
the kingdom of kings; there is no doubt about it. 138b-141. 'As among gods this Janardana, the universal
125b-129. Now I shall describe to you the (rite of the) soul, is the best, as Samaveda is the best among Vedas, as
best mountain of salt, by giving which a man goes to the world Mahadeva (i.e. Siva) is the best among those who practise
connected with Siva. The best mountain of salt should be abstract meditation, as Omkara is the best of all sacred texts,
fashioned with sixteen dronas; the middle one should be fashion- as Parvat! is the best among all ladies, in the same way the
ed with half (the quantity) of it; and the lowest one is said (to
 1.21.154-166 303
302 Padma Purana
accompanies the presentation:
taste of sugarcane is regarded as the best of all tastes. Therefore,
154-155. 'Since sesamum, darbhas and beans were produced
may the mountain of jaggery give me great wealth. O you
from the perspiration of the body of Visnu at the time of the
mountain of jaggery, since you have been created by ParvatI,
murder of Madhu, and since sesamum seeds alone are the pro-
the giver of good fortune, as her abode, therefore always protect
tection in the offerings made to gods and manes of ancestors,
me.'
therefore, grant us peace; and O best of mountains, give (me)
142-143. He, who gives according to this rite, a mountain
wealth; (my) salutation to you.'
(made) of jaggery (to a brahmana), being honoured by
156. He, who, invoking in this way, presents an excellent
Gandharvas, is respected in the world of Gaurl; (and) again
mountain of sesamum, goes to the position of Visnu, from which
at the end of a hundred Kalpas becomes the lord of the seven
return (i.e. rebirth) is difficult.
islands; and is endowed with (long) life and health and is not
defeated by (his) enemies. 157. The mountain of cotton weighing twenty bharas is the
144. Now I shall describe (to you the rite of) the golden best; the middle one is said (to weigh) ten bharas, and the
mountain giving which men go to the world of Viriflci (i.e. lowest is said to weigh five bharas.
Brahma). 158. A poor man, free from pride born of wealth, should
145-149a. The best one (is said to weigh) a thousand give the mountain of cotton weighing one bhara. O best of
palas; the middle one (is said to weigh) five hundred palas; the kings, everything is to be accomplished as in the case of the
lowest one (is said to weigh) half of it. Even a man with small presentation of the mountain of grains.
wealth, free from jealousy, should give (a golden mountain 159-16la. When the dawn has broken, he should give it
weighing) more than a pala. O best king, all the procedure and recite this (sacred text) : 'O mountain of cotton, since you
should be the same as in the case of (the present of) a mountain always are the covering of people, destroy the stream of (my)
of grains. As (in the case of the present of) that (i.e. a moun- sins. (My) salutation to you.' Saying this, he, who gives the
tain of grains) he should offer the pillar-mountains to the mountain of cotton (to a brahmana), would live for a Kalpa
priests. He should recite the text: 'O mountain, since you give in Rudra's world with Sarva (i.e. Siva); then he would be a
unending fruit, therefore (please) protect me. O best of moun- king in this world.
tains, since you are the child of Agni, since you are the lord of 161b. Now I shall describe (to you) the (rite of the)
the universe, therefore, in your form of the golden mountain excellent mountain of ghee, which is lustrous, auspicious and
(please) protect me.' destroyer of great sins.
149b-150. He, who gives, according to this rite, a golden 162-164. The best mountain of ghee would weigh twenty
mountain (to a brahmana) goes to the delight-giving world of {bharas); the middle is said to weigh ten {bharas); and the
Brahma; he would stay there for a hundred kalpas and then he lowest one is said to weigh five {bharas). Even a poor person
goes to the highest position from there. should prepare one weighing two bharas, according to the pro-
151. Now I shall tell (you about the present of) a moun cedure. Similarly the pillar-mountains should be prepared with
tain of sesamum along with the rite, by giving which a man the fourth portion of it, and one should put the vessels of rice
goes to the excellent world of Visnu. on a pitcher.
152. The best one is said to weigh ten dronas; the middle 165-166. He should get fashioned compact (mountains)
one (is said to weigh) five dronas', O best of kings, the lowest according to the procedure and (as would look) charming. He
one is said to weigh three dronas. should surround them with pieces of cloth and sugarcanes and
153. Other things like the pillar-mountains are the same fruits etc. Here (also) the entire procedure is the same as in the
as before. O best of kings, I shall tell you the sacred text that
304 Padma Purana
I.21.178-190a. 305
case of the mountain of grains. The installation (of the deities 178-180a. And as before he (should give them) to the
etc.) and a sacrifice and worship of deities, are (to be done) priests (and) recite this sacred text: 'O great mountain, as all
like that (i.e. as in the case of the mountains of grains). the hosts of gods are settled in all jewels and as you are always
167. When the dawn has broken, he should offer it to his full of jewels, (please) protect me. Since Visnu is pleased with
teacher; and with a tranquil mind he should present the pillar- the offering of jewels, and with the worship, the sacred text
mountains to the priests. and the food offered (to the deity), therefore, O mountain,
168-169. He should recite the following text: 'Since ghee protect us.'
was produced due to combination (of curds etc.) in milk, there- 180b-183a. O king, he, who presents the jewelled mountain
fore, may Siva, the universal soul and a blazing fire, be pleased (to a brahmana) with this rite, being worshipped by the lord
here. O mountain (of ghee), since Brahman, full of lustre, is of gods, goes to Visnu's world, and lives there for a full
settled in ghee, therefore, protect me with your mountain-form hundred Kalpas. He, being endowed with a (good) form, health
of ghee.' and virtues, would become the lord of the seven islands. And
170-172a. He should present the excellent ghee-mountain all that (sin) like the murder of a brahmana etc. committed in
(to a brahmana) with this rite. Even though he is filled with this or the other world perishes as a mountain struck with the
great sins, he goes to Siva's world in an aeroplane to which thunderbolt.
swans and cranes are yoked, and has a mass of strings of bells 183b-l 84. O king, I shall now describe (to you the rite of)
attached to it, and is surrounded by celestial nymphs and the excellent silver mountain, by offering which man goes to
Siddhas and Vidyadharas; he would move there with the manes the world of Soma (i.e. the Moon). The best silver mountain
till deluge. is (that which is fashioned) with silver weighing ten thousand
172b-173. Now I shall explain to you (the rite) of the palas.
excellent mountain of jewels. (This) mountain would be the 185-186. The middle one is said to be (fashioned) with
best with a thousand of pearls. The middle one should be silver (weighing) five thousand palas. A poor person should
fashioned with five hundred pearls; the lowest one is said to get a silver mountain fashioned with more than twenty palas
have been fashioned with three hundred pearls. (of silver) according to his capacity. Similarly he should
174-176. All around it there should be pillar-mountains fashion the pillar-mountains with one-fourth portion (of the
made from one-fourth portion (of the material viz, the pearls). silver), and as before he should get fashioned Mandara and
The wise should fashion the (Mandara) (mountain) in the east other (mountain) according to the procedure (that is laid
with diamonds and gems brought from the Himalayas, should down).
fashion the Gandhamadana in the south with sapphires and 187-188. The wise one should get the regents of the
topaz; the Vipulacala should be fashioned in the west with quarters of the world fashioned with silver. The slope (of the
lapis lazuli and corals; he should also place in the north (the mountain) having Brahma, Visnu and the Sun on it should be
Suparsva mountain) with rubies and gold. In this case also he golden; (or it maybe made of) silver. The other mountains
should arrange everything as in the case of the mountain of should be (made of) gold. The remaining (items) like sacrifice,
grains. keeping awake (at night) should be as before.
177. Having invoked like that (i.e. as in the case of the 189-190a. And like that (i e. as before) he should give, in
mountain of grains), the golden trees and (images of) deities the morning, the silver mountain to his preceptor and the pillar-
he should worship them with flowers, sandal etc. In the morn- mountains along with garments and ornaments to the priests;
ing he should allow (the deities invoked) to go. and being free from jealousy and with darbhas in his hands, he
should, reciting this sacred text, offer it:
306 Padma Purdna 1.21.206-214 307

190b-192a. 'As silver is dear to the manes, to the Moon nectar of good-fortune, therefore, O lord of mountains, always
and to Siva, so, O silver, protect us from this ocean of mundane be pleasure-giving. O sugar-mountain, you have sprung up
existence (full) of grief.' The man, who, declaring in this way, from the drops of nectar that fell on the earth when gods were
gives the excellent silver mountain, gets the fruit of (offering) drinking it; (please) protect us. Sugar again has come up from
thousands of myriads of cows. the bow of Cupid. O great mountain, you are made of it (i.e.
192b-193a. Being honoured by Gandharvas, Kinnaras and sugar); protect us from the ocean of the worldly existence.'
hosts of celestial nymphs, he would live in the world of the 206. The man, who presents sugar-mountain according to
Moon till deluge. this rite, being free from all sins, goes to the abode of Brahma.
193b-195. Now I shall describe (to you the rite of) the 207. Then getting into an aeroplane shining like the Moon
best mountain of sugar, by offering which Visnu, the Sun and and the Sun, he vvould rise from there (and go to) the heaven
Siva are always pleased. The best mountain would be (the one of lord Visnu.
weighing) eight bharas of sugar; the middle one is said (to 208-209. After that at the end of a hundred Kalpas, he,
weigh) four bharas; and the lowest one is said (to weigh) two endowed with (long) life and (good) health, would be the
bharas. He who is very poor should fashion it with silver lord of the seven islands for three myriads of existence. In (the
(weighing) a bhdra or half a bhdra. rites of) all (these) mountains, he, free from jealousy, should
196-199a. The man should fashion the pillar-mountains with have (i.e. offer) meals (to brahmanas) according to his capa-
one-fourth portion (of the silver) ; all other things would be like . city, and with their permission should himself eat food without
the mountain of grains with gold and cloth (etc.). On Meru, salt.
the three golden trees, viz. Mandara, Parijata and Kalpa as 210-21 la. He should send all the ingredients (used for the
the third, should be placed; this triplet of trees should be placed rite) of the mountain to the house of the brahmana (invited
at the top of all. (The two trees, viz.) Haricandana and for the rite). I have (thus) told you this (observance of the
Santana1 should be placed in eastern and western regions on all rite of the) gift of a mountain. O king, ask me what else you
the mountains, especially on the mountain of sugar. like (to hear from me).
199b-200. On the Mandara mountain (the image of) god
Cupid facing the west should be (placed). On the peak of Bhisma said:
Gandhamadana, (the image of) Kubera, facing the north, 211b-212a. O revered sir, tell (me about) some vow capable
should be (kept). The representation of the Vedas should face of taking one out of the ocean of the worldly existence and
the east, and (the image of) Visnu should be (placed) on the giving the fruit (in the form) of heaven and (good) health.
Vipula-mountain.
201-202. The golden (representation of a) cow of good Pulastya spoke:
flanks should face the south. Having done the invocation, the 212b-214. I shall explain to you a religious observance
sacrifice as in the case of the mountain of grains, he should with reference to the Sun, which is called Kalydna-saptami. So
give the excellent middle mountain to his preceptor; he should also VUoka-saptami, and a third one, viz. Phala-saptami. One
give the four mountains to the priests and recite these secret should observe (the vow of) Sarkard-saptami and Kamald-
texts: saptamialso; (similarly one should observe the vow of) Manddra-
203-205. 'Since this sugar-mountain is the essence of the saptami, the sixth (vow), and Subha-saptami the seventh (vow).
All (these) are said to give religious merit and all are honoured
1. Santana: One of the five divine trees. The other four are: Mandara, by gods and sages.
Parijataka, Kalpavrksa and Haricandana.
308 Padma Purdno
1.21.226-237 309
215-216. I shall tell (you) in their order the manner in
which they are to be observed. When on the seventh of any of and water-pitcher to a brahmana who is not a religious
the bright fortnights it is Sunday (i.e. when the seventh day of hypocrite.1
the bright fortnight falls on Sunday), it is called KalyaninI and 226. (He should say:) 'May the highest soul, Divakara
Vijaya also. In the morning one should bathe in the river with (i.e. the Sun) be pleased here (i.e. with this offering)'. He should
cow's milk (i.e. after applying cow's milk to one's body). perform this rite every month.
217-220. Wearing a white garment and facing the east, one 227-228. Then in the thirteenth month he should give
should prepare, with sacred rice grains, a lotus having eight thirteen milch-cows with pieces of cloth and ornaments, and with
petals with a pericarp in its centre. In due order one should golden horns (i.e. with their horns decked with gold) or if he
instal the lord of gods everywhere (i.e. in all the petals) with is poor, he, free from jealousy, should give one cow; he should
(i.e. offering) flowers and sacred rice grains (and paying homage not be proud of his wealth, for due to that he, through delusion,
to him). (One should offer flowers and sacred rice grains to the falls down (i.e. into hell).
representation installed) in the eastern direction (saying, 'I 229-231. He, who observes (the vow of) Kalydna-saptami in this
offer) this to Tapana;' then one should offer flowers and sacred manner, is free from all sins and is honoured in the world of
rice grains to the representation in the south-east direction Sun; and in this world he has unlimited life, (good) health and
(saying, 'I offer this) to Martanda;' then to the one in the south prosperity. This (vow of Kalydna-saptami) removes all sins and
(saying, 'I offer this) to Divakara;' (then to the one) in south- is honoured by all gods. (This) Kalydna-saptami destroys all evils.
west direction (saying, 'I offer) this to Vidhatr'; (then to one) 232-234. He, who listens to the (description of the vow of)
in the north-west (saying, 'I offer this) to Bhaskara;' (then to Kalydna-saptami, or reads it, becomes free from all sins. O best
the one) in the north (saying, 'I offer this) to Vaikartana;' king, like this (vow of Kalydna-saptami) I shall explain (to you)
and then keeping (the flowers and sacred rice grains) on the the vow of Vtioka-saptami, having observed which a man never
eighth petal (one should say, 'I offer this) to Deva.' At the meets with grief in this world. On the fifth day of the bright
beginning, in the middle, and at the end (of the rite, one should half of Magha, he, having bathed with black sesamum, having,
say,'my) salutation to the highest soul.' after brushing the teeth, eaten the mixture of rice and peas with
221-225. Having worshipped the deity with sacred texts a few spices2, should observe a fast, and avoiding sexual inter-
and having saluted it, one should worship it on the altar with course, should sleep at night.
white garments, fruits, eatables, incense, and unctions, and with 235-237. Then getting up in the morning and having
jaggery and salt. Then having with the utterance of vyahrti1 bathed and muttered sacred texts and (thus being) pure, he
allowed the best brahmanas to go, one should devoutly and should fashion a golden lotus and should worship (the Sun with
according to his capacity please them with jaggery, milk, ghee it saying: 'I offer this) to Arka.' Also (he should worship
etc. One should also offer the pot of sesamum and gold the Sun) with a red Karavira and with a pair of red garments.
to a brahmana. A man, having accepted a vow thus, should (He should say:) 'O Aditya, as the world is free from grief due
sleep, and having got up in the morning, and having bathed to you only, let me in the same way have freedom from grief
and muttered sacred texts, and having eaten ghee and rice
boiled in milk, he should give the pot of ghee with gold
1. Vaidala-vrata: 'A cat-like observance'. Concealing one's malice or evil
1. Vyahrti: A mystic word uttered by every brahmana in performing designs under the garb of piety or virtue. Vaidala-vratin is one who leads a
his daily sandhya—adoration. These Vyahrtis are three—Bhur, Bhuvas and chaste life simply for want of female company and not because he has con
Svas or Svar, usually repeated after Om; according to some, they are seven trolled his senses.
in number. 2. Krsara: A dish consiiting of the mixture of rice and peas with a few
spices.
 310 I.21.252b-266 311
Padma Purina
and devotion to you in every existence.' Thus worshipping the 252b-253a. For a year having fasted on both the seventh
Sun on the sixth day, he should devoutly honour the brahmanas. days (of a month), he should present (the above-mentioned
238-242a. After getting up (in the morning) and after things) in due order and should recite this sacred text in honour
drinking cow's urine and after having performed his daily rites, of the Sun.
and having carefully worshipped brahmanas, he should give a 253b-254a. 'May Bhanu, Arka, Ravi, Brahma, Surya,
pair of good garments and (the golden) lotus with a pot of Sakra, Hari, Siva, Sriman, Vibhavasu, Tvastr (and) Varuna
jaggery. Then eating (food) without oil and salt on the seventh be pleased.'
day, and observing silence, he, desiring his well-being, should 254b-256a. On the seventh day of each month he should
listen to the (recital of) Purana. He should observe (this vow recite one of these names. He should observe (the vow also) by
on the sixth and seventh days) of both the fortnights upto the giving up eating one (species of) fruit per fortnight. At the
seventh day of the (next) Magha. At the end of the vow, he conclusion of the vow he should honour a couple of brahmanas
should give a pitcher along with a golden lotus and a furnished with garments and ornaments. He should (also) give a pitcher
bed and a milch-cow. (full) of sugar along with a golden fruit.
242b-246a. He, who, being free from the conceit of wealth, 256b-257a. (He should pray as follows:) 'Since the desire
observes (the vow of) VUoka-saptami goes to the highest of your devotees is never fruitless, therefore let me have an
position; and till an entire crore of hundreds of existences pass, unending fruit in every existence.'
he, being free from calamity, does not meet with grief. He fully 257b-260a. He who observes this (vow of) Saptami, giving
satisfies whatever desire he entertains. He, who observes (this unlimited fruit, liberates twentyone past and future male (-
vow) without any desire, goes to the highest Brahman. He too, members) (of his family). He, who listens to or recites (the
who listens to the vow called Visoka-saptami, reaches Indra's procedure of the vow), too, becomes virtuous; and with his
world, and is never unhappy. heart purified he is honoured in the world of the Sun. Whatever
246b-247a. I shall (now) tell (you) about another (vow) sin like drinking of wine is done (i.e. committed) by a man in
called Phala-saptami, observing which, a man, being free from this or in the next world, all that (sin of him) who observes the
sins, goes to heaven. vow of Phala-saptami, is destroyed.
247b-250. On the fifth day of the auspicious month of 260b-264. Like this (vow of Phala-saptami) I shall describe
Margaslrsa, he, with a firm devotion and having fasted on the (to you) Sarkara-saptami that destroys sins, and by (observing)
sixth day, (and) getting fashioned a golden lotus, should offer which unending (long) life, good (health) and prosperity are
it with sugar to a brahmana having a family; and he, knowing produced (i.e. are obtained). On the seventh day of the bright
half (of the month) of Vaisakha, he, of a firm faith, after having
(what) religious merit (is), should make a golden form of a
bathed in the morning with white sesamum and having had
fruit (i.e. should fashion a golden fruit) and give it in the
pure garland and anointment, and after having drawn a lotus
evening (to a brahmana saying) : 'May Bhanu (i.e. the Sun)
with a pericarp (in it) with saffron, he should offer on it sandal
be pleased with me.' Having honoured the brahmanas according
and flowers (saying:) 'My salutation to Savitr.' He should instal
to his capacity on the seventh day, he should have the meal
a water-pitcher with a sugar-pot after having adorned it with
with (sweetened) milk; and give up (eating) fruit upto the
white flowers and anointing (it), and also with a golden
seventh day of the dark fortnight.
flower. He should worship it with this sacred text:
251-252a. And according to this procedure one should fast
265-266. 'Since you are described in the Vedas as full of all
on that day. Similarly one should present a golden fruit, along
Vedas and since you are all-in-all of immortality, give me peace.'
with a golden lotus, a pot (full) of sugar and a garment and a
Then having drunk (the mixture of) the five products of a cow,
garland.

L
312 Padma Purana 1.21.281b-296 313

he should sleep by its side on (bare) ground. He keeps on re- with sandal and flowers. (He should recite this sacred text:) 'My
citing theSaura-sukta (i.e. the eulogy of the Sun)and listening to salutation to Padmahasta; my salutation to Visvadharin; my
the Puranas (i.e. He should recite the Saura-siikta and listen to salutation to Divakara; my salutation to Prabhakara.'
the recital of the Puranas). 281b-282. Then in the evening, he should offer it with a
water-pitcher to a brahmana after having honoured him with
267-271. When a (whole) day and night have passed, he after garments, flowers and ornaments; he should (also) give, accord-
having performed the daily rites, should present all that to a brah- ing to his capacity, a cow after adorning her according to the
mana, well-versed in the Vedas. He should feed the brahmanas, (proper) procedure.
according to his capacity, with sugar, ghee and (sweetened) milk;
283-284. When a day and a night have passed, he should feed
(but) he himself, restrained in speech, should eat (food) without
the brahmanas on the eighth day; and he himself should eat
oil and salt. Every month, he should (observe this vow) according
(food) without flesh and oil. He being free from pride about his
to this procedure. And, he, according to his capacity, should give,
wealth, should, with devotion, observe all this according to the
at the end of the year, an all-furnished bed, with a pitcher of
proper rite on the seventh day of the bright half of every
sugar, a milch-cow and a well-furnished house; and should offer
month.
a thousand, or a hundred or ten, or three niskas, or one nifka.
285-286. At the conclusion of the vow he should give golden
272. He should, according to his capacity, give a golden
cows, (or) milch-cows, vessels, beds etc. and also the desired
lotus and should recite the sacred text as before. He should not be
household articles.
proud of his wealth, for doing so, he would incur sins. 287-292. He, who observes the (vow of) Kamala-saptami
273. (Heshould say:) 'May you have the rice, kidney-beans1 according to this procedure goes to (i.e. obtains) unlimited
and the sugar-canes (which are) the drops of nectar that had wealth and is delighted in the world of the Sun. He would partake
fallen on the ground from the mouth of the Sun (when he was) of (i.e. go to) each of the seven worlds in a Kalpa, and being
drinking nectar.' surrounded by the celestial nymphs, he then reaches the highest
274. Therefore, the taste of sugar has the essence of sugar- position. He who witnesses or listens to, or recites at the (proper)
canes and has nectar as its soul. So, this sugar, dear to the Sun, time or devoutly thinks about this vow, too, obtaining spotless
is auspicious at the time of making offerings to gods and manes. wealth, goes to the world of Gandharvas and Vidyadharas.
275-277. And this Sarkard-saptaml gives the fruit of a horse- Hereafter I shall describe to you (the vow) called Manddra-
sacrifice, removes all evils and increases (the number of) sons saptami which destroys all sins, fulfils all desires, and is auspi-
and grandsons. He, who observes this vow with great devotion, cious. A wise man, eating (very) little on the fifth day of the
goes to the highest Brahman; for one year he would live in heaven bright half of Magha, should, after brushing jhis teeth, observe
and then he goes to the highest position. O sinless one, he who a fast on the sixth day. Having honoured the brahmanas he
listens to this (account), or recollects it, or recites it or thinks should pray to Mandara at night. Then having got up in the
about it in this world, is honoured by gods and best sages in the morning, and having bathed, he should feed the brahmanas
city of gods, in the world of the lord of gods. according to his capacity.
278. Hereafter I shall likewise, describe to you the Kamala-
293-296. He should (then) fashion a group of eight mandara
saptaml, by the mere mention of which the Sun is pleased.
flowers; similarly he should fashion a golden (image of a) man
2 79-28 la. Having well-bathed with white mustard, and with a very charming lotus in his hand. Having made of black
having put in a sesamum-pot, an auspicious golden lotus, and sesamum, a lotus having eight leaves, in a copper-vessel, (he should
surrounding it with a pair of garments he should worship it worship the Sun) with the golden mandara flowers. While offer-
1. Mudga: Kidney-bean. ing the flowers in the eastern direction (he should say, 'I offer)
 314 Padma Purdna
1.21.307-319 315
this to Bhaskara.' In the same way (he should offer) two
spotless petals with a salutation (saying 'I offer) these to the informed the brahmanas, he should begin the (vow of) Subha-
Sun.' In the same way (when offering the flower) in the saptami.
southern direction (heshould say'I offer) thistoArka'; (while 307-311. He should devoutly worship a cow with sandal,
offering it in the north-west direction he should say, 'I offer) flowers and anointment. (While making the offering he should
this to Aryaman.' Similarly (while offering it) in the west (he say) 'O Subha-kalyani, I salute you, who are born from the Sun
should say 'I offer) this to Vedadhaman,' and (while offering it) and are the abode of the entire world, for the purification of
in the northeast direction he should say, 'I offer) this to (my body).' (Saying,) 'May Aryaman be pleased,' he should,
Candabhanu.' And he should worship Pusan in the north in the evening, give an offering of a prastha (-measure) of sesamum
(saying 'I offer) this to Ananda.' after having prepared it, with a copper-vessel, and also a golden
297-301. (An image of) a man should be installed in a bull, with a piece of cloth, flowers and jaggery, and with a
pericarp. (He should) also (make an offering) to (the highest cushion, repose, vessels and a seat, along with fruits and various
god) the soul of all, after having surrounded it with white gar- articles of food with ghee and (sweetened) milk. Having drunk
ments, articles of food, flowers and fruits. Having thus worshipped the (mixture of the) five products of cow, he should sleep on a
(the deity), he should give all that to a brahmana, learned in bare ground; then, when the morning has dawned, he should
(all) Vedas; and the householder, observing silence, and facing devoutly offer it to the brahmanas.
the east should eat without oil and salt. Being free from the 312-317. A man should offer, according to this rite, a couple
vanity of wealth, he should do everything according to this of garments, a golden bull and a golden cow. And at the end of
procedure on the seventh day of every month for a year. He the year he should, saying, 'May the universal soul be pleased,'
who desires his well-being should place this on a pitcher and give a bed with a sugar-cane and jaggery, and a prastha (-measure)
give it according to his wealth (i.e. economic condition) with of sesamum (after having put it) in a copper-pot, as well as a
cows (to a brahmana). (While making the offering he should golden bull, to a brahmana learned in theVedas. Awise man, who
say) 'Salutation to Mandaranatha and to Mandarabhavana. O observes the vows of Subha-saptami according to this procedure, gets
Ravi, rescue us from this ocean of the worldly existence.' wealth (and) pure fame in every existence; and being honoured
302. The man, who observes the vow of Manddra-saptami by the hosts of celestial nymphs and Gandharvas in the abode
according to this procedure, being free from sins, and being of gods, he, being, the chief of the troop of demigods—attendants
happy, delights in heaven for a Kalpa. of Siva, lives (there) till deluge; and having descended (on the
303. A man taking with him this torch in (i.e. for removing) earth) at the beginning of a Kalpa, he would become the lord
the terrible darkness in a train of sins does not fall down in of the seven islands. This Subha-saptami is said to be capable of
the night of the mundane existence. destroying the sin of a thousand killings of embryos or of
brahmanas.
304. Even he, who recites, or listens to (the account of
this vow of) Manddra-saptami which gives the desired fruit, be 318-319. He, too, who recites, listens to this (vow), or, by
comes free from all sins. chance sees for a while the gifts being given, with his body freed
from all sins, obtains the leadership of Vidyadharas. A man,
305. Now I shall tell you about another vow, viz. of the
who observes the vow of the (Subha-) saptami for seven years,
good Subha-saptami, having fasted on which a man becomes free
gradually becomes the lord of the seven worlds and (then) goes
from the stream of diseases and griefs.
to the position of Murari.
306. In the month of Asvina, having solemnly bathed and
muttered sacred texts, and having become pure, and having
 Padma Purdna I.22.22-33a 317
316
CHAPTER TWENTYTWO ence you will dry up the ocean just with a mouthful you will
(again) obtain godhood". Thus, due to the curse of Indra, that
On Vows
moment only they fell down on the earth, obtained human
Bhisma said: bodies and were then born from a pitcher. From the semen of
Mitra-varuna, Vasistha was born as the son; then was born
1-3. Bhuh, Bhuvah, Svah, Mahah,Jana, Tapas and Satya arc said
Agastya of severe penance. This sage was (thus) the younger
to be the seven worlds. How can one have the lordship over
brother of Vasistha.
all these in turn? O brahmana, who are honoured by gods, how
can one have handsome form, (long) life and (good) health, and Bhisma said:
also ample wealth in this world? 22. How are Mitra-varuna said to be his fathers? Tell me
Pulastya said: now how Agastya was born from a pitcher.
4-10. Formerly Indra ordered Agni, along with Vayu, to Pulastya said:
destroy the enemies of gods. When he consequently burnt the 23-27. Formerly the eternal man, Visnu, after becoming
demons in thousands, (the demons) Taraka, Kamalaksa, the son of Dharma, at some time practised ample penance on the
Kaladarhstra, Paravasu, Virocana and Samhrada entered the Gandhamadana (mountain). Sakra, afraid of his penance, sent
ocean and remained deep in it. Taking them to be weak, Agni Spring and Cupid, along with the hosts of celestial nymphs, to
and Vayu ignored them. Since then they harass gods, men and create an obstacle in his penance. When Visnu could not be
snakes and all sages and then again enter the ocean. In this fascinated by Cupid and Spring with songs and instrumental
way, O king, those heroes have harassed, on the strength of the music and coquettish1 and amorous gestures2, the group of the
water (of the ocean) being inaccessible, the three worlds for ladies that had accompanied Cupid and Spring became dejected.
seven and five (i.e. twelve) thousandyugas. Then again Indra Then Nara's elder brother3 (i.e. Narayana) produced from his
ordered Agni and Vayu: ''Dry up this ocean immediately. Since thigh a lady fascinating the three worlds, to agitate them. Gods,
this abode of Varuna (i.e. the ocean) is the shelter of our including the two gods (i.e. Cupid and Spring), were fascinated
enemies, therefore you should today only dry it up." by her.
11-13. They said to Indra, the killer of Maya and Sambara: 28-33a. In the presence of the celestial nymphs, Hari (i.e.
"It is a wicked act, O lord of gods, to destroy the ocean; since Visnu) said to the gods: "She will be known in the world as
by doing so a large group of beings would be destroyed, there- Urvasi." Then Mitra, longing for Urvasi, called her and said
fore, O Indra, adopt some other remedy. O best of gods, how (to her) : "Satisfy me." She said: "All right". Afterwards, Varuna
should the ocean, in the portion measuring just a (square) wooed the lotus-eyed lady (when she was) going to the Sun's
yojana of which crores of beings live, be destroyed?" world. She said (these) worlds to him: "I have been chosen
14-21. Thus addressed, the lord of gods, whose eyes were before by Mitra, O lord, the Sun is my husband." Varuna said:
reddened due to wrath, said these words to Agni and Vayu: "Resigning your heart in (i.e. to) me, you (can) go." When she
"The gods never obtain (i.e. accept) the union of impiety with left, saying "All right", Mitra cursed her: "Since you thus be-
piety. Especially you two are magnanimous. Since you, O Agni,
along with Vayu, did not obey my order, therefore, you both,
1. Hava: Any femiDine coquettish gesture calculated to excite amorous
intent on the vow of a sage, will obtain a human body, and will
sensations.
be born as a sage, in an existence bereft of the true meaning of 2. Bhdva: Amorous gesture, gesture of love.
the science of sacred precepts; and when in your human exist- 3. Naragraja: is Narayapa-
318 319
Padma Purana
1.22.49-60 Bhisma said:
haved falsely, go, today only, to the human world and resort to 49. In what manner should an offering be made to that
the grandson of Soma." sage? Tell me (about) the procedure for Agastya's worship.
33b-38a. Then Mitra and Varuna deposited their seed in
a water-pitcher; and (from that) two best sages were born.
Pulastya said;
Formerly a king by name Nimi played with ladies with dice;
that time Vasistha, born from Brahma, came there. The sage 50-60. At the rise of him (i.e. the Agastya constellation) in
cursed the king who did not honour him: "You become bodi- the night (i.e.) in the early morning a wise man should take
less." He too cursed the sage (in the same way). Due to the bath with white sesamum. Like that, he, the householder, hav-
curse (given to) each other, the two (who had become) bodi- ing put on white flowers and garment, should instal an un-
less lustres went to Brahma, the lord of the world, for the broken jar decorated with flowers and cloth, (and also) with five
destruction (i.e. cessation) of the curse. Then by the order of jewels along with a pot of ghee. In the same way having placed
Brahma Nimi lived in the eyes (of people). So, O king, people at the top of the pitcher a golden human figure of the measure
have the twinklings of eyes in order to give him rest. of a thumb with four longhands and arms, and also grains with
38b-43a. Vasistha also appeared as before in the water- seven mountains and with a bronze pot, sacred rice grains and
pitcher. From that sprang up Agastya of four arms and with a silver, he should offer this to the best brahmana after reciting a
rosary and a water-pot, the best sage of a tranquil mind. In sacred text. Having, with a concentrated mind and facing the
the manner of ascetics, he, with his wife and surrounded by south, picked up the long-armed (human figure), he, after
brahmanas performed a very difficult penance in a part of having saluted a brahmana, should offer a white milch-cow
Malaya. Then after a long time, seeing the world being harass- having silver hoofs and golden face along with a calf and
ed by Taraka and others he, being angry, drank the abode of adorned with a garland, a piece of cloth and a bell, if he has a
Varuna (i.e. the ocean). Then all (gods) like Sankara granted capacity (to do so). O king, a man should give all this for
him boons. Brahma and revered Visnu also went to give him a seven nights at the rise (of Agastya). This he (should continue)
boon. (They said:) "Well-being to you, O sage, ask for a boon." for seventeen years, or some say (he should continue) even
longer. (He should recite the sacred text:) 'O you born from
Agastya said:
Agni and Vayu, O you son of Mitra-varuna, O you resembling
43b-47. For a period of twentyfive thousand crores of the Ka/a-flower, O you born from the pitcher, my salutation
Brahma's years I should be borne in an aeroplane in the south- to you.' He, who gives a fruit like this, never sinks; after having
ern tract in the sky. He who offers me worship before the rise performed a sacrifice, a man then should live on a fruit. A man
of my heavenly car (in the sky), becomes, in turn, the lord of who offers reverential offering in this way, obtains this world
(each of) the seven worlds. May he, who glorified the hermitage (i.e. Bhuh), causing handsomeness and (good) health. By
named after me at Puskara, obtain religious merit. This is the (offering) the second (reverential offering) he obtains the
boon I choose. The hosts of the manes of those who offer a Bhuvah world, then by (the one) after that (i.e. by the third)
Sraddha with devotion and (with the offering of) rice balls, he obtains heaven (Svah); he who offers seven reverential
will stay in heaven with me, for this much period (i.e. as long offerings obtains the seven worlds. He, who in this way recites
as I stay there). This is the boon (I ask for). or listens properly to the account of Agastya, or he, who does
the worship of Agastya or intends to do it, (he) too, having
48. Saying, "let it be so," the gods went as they had come. gone to Visnu's abode is honoured (there) by hosts of gods.
Therefore the wise should always offer a respectful offering to
Agastya.
r 320

Bhifma said:
Padma Purat}<*

61. O you highly intelligent one, tell me that which gives-

1.22.71-82a
71-72. He (or she) should worship (the image) with
white flowers and fruits of various kinds (and) with grains,
321

the fruit of good-fortune, (good) health, which brings about parched grains1 etc. together with salt, jaggery, milk and ghee.
the destruction of the enemies and which gives enjoyment and O respectable lady, you should always worship (the image)
liberation. with sacred rice grains and white sesamum. In every fortnight
worship should be offered to the feet (of the image of the
Pulastya said: goddess), O you beautiful lady.
62-63a. I shall now tell you that, which formerly god 73-77. (While offering worship) to the feet (he should
(Siva), the killer of Andhaka,1 told ParvatI, when very religious say) 'My salutation to Varada;' (while offering worship) to
and charming stories (talks) were going on, and which causes the ankles (he should say) 'My salutation to Sri.' (While offer-
enjoyment and liberation. ing worship) to the shanks (he should say) 'My offering to As'oka'.
(While offering worship) to the knees (he should say) 'My saluta-
Gauri said: tion to ParvatL' (While offering worship) to the thighs (he should
63b-64a. O lord of gods, Savitri gave a curse 2 to me, the say) 'My salutation to Vamadevi.' (While offering worship) to the
wife of a hero. Tell me how I shall be prominent like Laksmi ? belly (he should say) 'My salutation to Padmodara.' (While
offering worship) to the throat (he should say) 'My salutation
Sankara said: to Sri.' (While offering worship) to the arms (he should say)
64b-68. O respectable lady, listen attentively to another 'My salutation to DarpavinasinI,' and (while offering worship)
form of worship done by oneself, which is an excellent worship to her (face with a) smile (he should say) 'My salutation to
for men as well as women. A man, having bathed with white Smarada.' (While offering worship) to the nose (he should say)
mustard on the third day of the bright half of Sravana, or 'My salutation to Gauri.' (While offering worship to the eyes
Vaisakha or of the auspicious Margaslrsa month, should put on (he should say) 'My salutation to Utpala.' (While offering
his forehead a mark of the bright yellow pigment3 with cow's worship) to the forehead and hair (he should say) 'My saluta-
urine and milk and mixed with curd and sandal, since it causes tion to Tusti.' (While worshipping) the head (he should say)
good fortune and good health and is always dear to Lalita. A 'My salutation to Katyayanl.' (He should also say) 'My saluta-
man or a married lady should put on red garments and white tion to Gauri, to Pusti, to Kanti, to Sri, to Rambha, to Lalita,
flowers on the third day of every fortnight. to Vamadevi.'
69-70. A widow should put on one white garment only. A 78-82a. Having thus offered the worship according to the
maiden should put on two white, fine garments. Then he (or procedure he should draw (the figure of) a lotus with sixteen
she) should give bath to (the image of) the goddess with the leaves one after another and with a pericarp. He should install
five products of a cow, then only with milk and also with (the image of) Gauri in the east; next to it (i.e. in the south-
honey and with sandal mixed with flowers. east) he should install (the image of) Aparna; similarly he
should install (the image of) BhavanI in the south; next to it
(i.e. in the south-west) he should install Rudranl. In the
1. Andhakasudana: is Siva. He killed Andbaka, a demon and a son of
Kasyapa and Diti.
western region (i.e. direction) he should install (the image of)
2. For this curse seel 17.76 above. Saumya MadanavasinI; in the north-west he should install (the
3. Gorocana'. A bright yellow pigment prepared from the urine or bile- image of) Patala Ugra; he should install (the image of) Uma
of a cow, or found in the head of a cow. in the north; he should place in the centre (the images of)
1. Laja: Fried or parched grain.
322 Padma Purdna 1.22.97-116 323
Sadhya, Pathya, Saumya, Mangala, Kumuda, Sati and Bhadra Vasudha, Siva, Lalita, Kamala, Gauri, Sati, Rambha and
and should place (the image of) Lalita. on the pericarp. He Parvati be pleased in the months Sravana etc. At the conclusion
should install them with (the offering of) flowers, sacred rice of the vow he should give a bed with a golden lotus (to a
grains, water and salutation. brahmana couple).
82b-84. Having made auspicious sound of music, he should 97-98. He should honour twenty four or twelve (brahmana)
offer worship to a married lady whose husband is alive, with couples; or should honour eight couples (each time) in the
red garments, red flowers and anointing; and he should drop period of four months. Having first made an offering to his
(powder of) red lead and aromatic powder on their heads, be- preceptor, he should then honour others. This is called Ananta-
cause bath with red lead and saffron is extremely desirable. trtiya, which always gives unending fruit.
Similarly he should carefully worship his spiritual preceptor. 99. The goddess removes all sins and enhances good
85-90. All the rites performed in a place where the pre- fortune and good health. A man should never ignore her through
ceptor is not honoured become fruitless. A man should always vanity of wealth.
worship Gauri with muttered prayers and dark (-blue) lotuses; 100. If a man or a woman observes the vow of fast, (if) a
in the welcome month of Kartika he should carefully worship pregnant woman or if a woman recently delivered, or a maiden
her with bandhujiva flowers; in Margaslrsa (he should worship or a sick woman observes fast at night (he or she would get
her) with jasmine flowers; (he should worship her) with yellow unending fruit).
kurantaka flowers in Pausa; and should worship the goddess 101-104a. When impure (i.e. during menstruation), she,
with kunda flowers and lotuses in Magha; a man should wor- being restrained, should get it done by someone else. He, who
ship her with vitex negundo or jasmine flowers in Phalguna. He observes (the vow of) this Ananta-phalada (giving unending
should worship her with jasmine and aSoka flowers in Gaitra; fruit) Trtijd, is honoured in Siva's world for a full crore of
he should worship her with fragrant trumpet-flowers in Vai- Kalpas. Even a poor person should observe a fast (on the third
sakha; he should worship her with lotuses and mandara flowers day of every month) for a year, with the rite of offering flowers
in Jyestha; and with water-lilies in Asadha; he should always with sacred texts. He too will get the same fruit. A woman,
worship her with mandara and malati flowers in Sravana; and in who, desiring her good, observes (this vow), gets birth as a
proper order should always feed her with (i.e. offer) cow-urine, man, favoured by Gauri.
cow-dung, milk, curds, ghee, darbha and water, bilva-leaves, arka- 104b-105. He, who thus recites or listens to or thinks
Aowers, lotuses, water from a syringe, mixture of the five products about this vow in honour of the daughter of the (Himalaya)
of a cow and bilva. mountain (i.e. Parvati), is, while living in Indra's world,
91-96. Thus feeding (i.e. offering) is said to be done in honoured by young divine ladies and Kinnaras. I shall also tell
Bhadrapada etc. O you beautiful lady, on the third day of you about another (vow of) Trtlyd, which removes sins.
every fortnight he should feed a (brahmana) couple and should 106-108a. Those born in the former age (i.e. those who
honour them devoutly with garments, flowers, anointing. He are very old) know it as Rasakalydnini. Reaching the third day
should give two yellow garments to the man, and two silken (i.e. on the third day) of the bright half of the month of Magha,
garments to the woman. He should give the woman winnowed he should, in the morning, bathe with sandal, water and sesa-
(i.e. cleaned) cumin seed with salt, with sugarcane and jaggery; mum; (then) he should give bath to the (image of the) goddess
and should give the man a fruit with a golden lotus. He should ■with honey and sugarcane-juice; and he should (offer) worship
say, 'O goddess, the lord does not go away after abandoning to her with sandal (mixed with) water and saffron.
you; therefore, lift me up from this entire unhappy ocean of the 108b-l 16. Having (first) worshipped the left parts (of her
mundane existence. May Kumuda, Vimala, Nanda, BhavanI, body), he should then worship the right parts. While worshipp-
r 324 Padma Purdna

ing the foot (he should say), 'My salutation to Lalita;' then he
should worship the left ankle, (saying) 'My salutation to Devi.'
I.22.119-136a
modakas (sweet-meats) and a pair of white garments, worship
the couple with sandal and flowers.
119-125a. (Saying) 'May Kumuda be pleased here (i.e.
325

(While worshipping) the shanks and knees (he should say)

'My salutation to Santa.' (While worshipping) the thigh (he with this),' he should accept the vow of (avoiding) salt. Every
should say) 'My salutation to Madalasa;' similarly (while wor- month he should worship the goddess according to this pro-
shipping) the belly (he should say) 'My salutation to Amala.* cedure. He should avoid (eating) salt in Magha and jaggery
(While worshipping) the breasts (he should say) 'My saluta- inPhalguna; similarly (eating) butter should be avoided in
tion to Madanavasini;' (while worshipping) the neck (he Caitra, and honey in Vaisakha.1 He should avoid (drinking) a
should say) 'My salutation to Kumuda.' (While worshipping) beverage in the month of Jyestha; similarly he should avoid
the arm and its tip (he should say) 'My salutation to Madhavi, cumin seed in Asadha; he should avoid milk in Sravana and
Kamala, Sukhasmita;' (while worshipping) the eyebrows and similarly curds in Bhadrapada. In the same way he should
forehead (he should say) 'My salutation to Rudrani;' similarly avoid ghee in Asvina, and honey in Kartika.2 He should avoid
(while worshipping) the hair (he should say) 'My salutation to coriander in Margasirsa, and sugar in Pausa. At the end of the
Sankara.' (While worshipping) the forehead (he should say) vow, and in every month he should give, in the evening3 a pot
'My salutation to Madana;' (while worshipping) the eyebrows full of these along with a pot containing articles of food. Simi-
(he should say) 'My salutation to Mobana'. (While worshipp- larly in (the months) beginning with Magha he should give
ing) the eyes (he should say) 'My salutation to Candrardha- sweet balls, sevaka, cakes, round cakes, and also pots full of
dharini.' (While worshipping) the mouth (he should say) 'My ghee, and jars full of flour. (He should give) milk, vegetables,
salutation to Tusti.' (While saluting) the throat (he should curds, food with curds, food and vegetables.
say) 'My salutation to Utkanthinl.'(While worshipping) the 125b-128. He should, in every month, beginning with
body (he should say) 'My salutation to Amrta.' (While salut- Magha, say in order, 'May Kumuda, Madhavi, Rambha,
ing (the great arms (he should say) 'My salutation to Rambha.' Subhadra, Siva, Jaya, Lalita, Kamala, Ananga, Ratilalasa be
(While worshipping) the hands (he should say) 'My salutation pleased.' Every time the drinking of the mixture of the five
to Vis'oka.' (While worshipping) the heart (he should say) 'My products of a cow is enjoined. He should every time observe a
salutation to Manmathahva.' (While worshipping the belly (he fast; fast at night is laid down for a weak person. A woman
should say) 'My salutation to Patala.' (While worshipping) should thus observe the vow called Rasakalyanini.
the waist (he should say) 'My salutation to Suratavasinl.' 129-136a. When again (the month of) Magha arrives,
(While saluting) the thighs (he should say) my salutation to having made a golden (image of) Gauri, having four hands,
Pankajasrl. (While worshipping) the knees and shanks (he endowed with pearls and silver eyes and covered with a gar-
should say) 'My salutation to Santa.' (While worshipping) the ment, and with five jewels, and also with a rosary of the size of
feet (he should say) 'My salutation to Dharadhara'. (While her thumb and a pitcher, similarly a golden couple of cows
saluting) the head (he should say) 'My salutation to Visva- (i.e. a cow and a bull), white garment, he should give all this
kaya.' (He should also say) 'My repeated salutations to Bhavani, along with cloth and pots (to a brahmana couple), saying
KaminI, VasudevI, Jagatsri, Anandada, Nanda, Subhadra'. 'May Bhavanl be pleased.' He, who, observes the Rasakalyanini-
vrata according to this procedure is free from all sins instantly;
117-118. Having thus worshipped (the image) according
to the proper rite, he should honour a brahmana-couple. Hav- 1- Mddhava: is Vaisakha.
ing them fed (the couple) with sweet food, he, free from jeal- 2. Orja: is Kartika.
ousy, should, after having given them a water-pitcher with. 3. Vikala: Evening.
 326 Padma Pur ana I.22.149-165a 327

and is never unhappy in a thousand existences. He would get ing) the eyes (he should say) 'My salutation to Mandaravasini
that fruit which is obtained by performing a thousand Agnistoma- and to the universal lustre of the trident-holder.' (While wor-
sacrifices. O you of a beautiful face, a woman, or a maiden or shipping) the eyebrows (he should say) 'My salutation to
an unhappy widow would get the same fruit. He, who happens Nrtya-priya and the noose with the trident of Sambhu.' (While
to read or hear this, being free from sins, goes to Parvati's worshipping) the forehead of the goddess (he should say) 'My
world. He, who thinks about the good of the people, would go salutation to Indrani and the lord's vehicle—the bull.' (While
to the world of the lord of gods and become successful. worshipping) the crown (he should say) 'My salutation to Svaha
136b-140a. I shall similarly tell you about another (vow and Gaiigadhara the lord.' (He should also say) 'I salute
observed on the) trtiya. which destroys sins. This is well- Parvati and Siva, the body, arms, feet, faces of the universe,
known in the world and gives best joy. When on the third day being auspicious and granting boons when pleased.'
of a month there is (the rise) of the constellation Asadha, or 149-156. Having thus worshipped Siva and Parvati accord-
Brahma or Magha or Hasta he should properly bathe with ing to the proper procedure he should design, in front (of the
darbhas, sandal and water. Having put on white flowers and a images) of Siva and Parvati, lotuses with pollen of various
white garment and having anointed himself with sandal he colours; also conch and disc with bracelets and svastika leading
should worship Bhavani devoutly with white fragrant flowers; to auspiciousness. He is honoured for as many thousands of
and also Mahadeva, seated by the side (of Bhavani), O you years in Sivaloka, as many particles of pollen have fallen
very chaste lady. on the ground. According to his capacity, he should present
140b-148. He should worship the feet (of the images of four pots of ghee with gold to a brahmana (and also he should
Bhavani and Mahadeva saying) 'My salutation to Vasudevi, give the brahmana) a water-pot with water. He should give
Saiikara, Hara.' (While worshipping) the shanks (he should say) this every fortnight for four months. Then, in the four months
'... to the destroyer of grief (and) giver of respect to the lood'; beginning with Margasirsa, he should offer as (told) before,
'My salutation to the destroyer of grief (and) giver of respect four pots (filled) with ghee and then four pots (filled) with
(Manada) to the lord'; (while worshipping) the thighs (he should sesamum after a water-pot is given. He should also offer sandal-
say) 'My salutation to Rambha, and to Siva Pinakin (i.e. the water, flowers with water, sandal and saffron (mixed with)
trident-holder)'. (While worshipping) the waist (of the image) water, and also crude curds and milk and water from a
of the goddess (he should say) 'My salutation to Anandini and syringe, and cloud-water, as well as water with powder of Kusfha
the trident in the hand of Sulin.' (While worshipping) the navel and Usira1; then having taken sesamum water and water with
(he should say) 'My salutation to Madhavi and Sambhu, barley-powder also he should sleep; in the months like
Bhava.' (While worshipping) the breasts (he should say) 'My Margasirsa the feeding (i.e. offering) is recommended in both
salutation to Anandakarini and Sankara having the moon.' the fortnights.
(While worshipping) the throat (he should say) 'My salutation 157-165a. In all cases for worshipping, white flowers are
to Utkanthini, and Nilakantha Hara.' (While worshipping) the recommended; and in all cases the (following) sacred text
hands (he should say) 'My salutation to Utpaladharini and to should be recited at the time of making a present: 'May the
Rudra, the lord of the world.' (While worshipping) the arms (he auspicious Gauri be always pleased with me to destroy my sins.
should say) 'My salutation to Parirambhini and Hara, the one May Lalita. Bhavani lead (me) to good fortune for the attain-
fond of dancing.' (While worshipping) the mouth (he should ment of all (objects).' To please Gauri, he should offer at the
say) 'My salutation to Vilasini and the lord's bull'. (While end of the year, salt with jaggery and saffron, and also a pitcher
worshipping) the smile (he should say) 'My salutation to 1. UHra: The fragrant root of a plant.
Smaraniya and the universal face of the lord.' (While worshipp-

L
 328 Padma Purana I.22.176b-188 329
with sandal and a golden lotus, as well as (objects of) gold with are destroyed; there is no doubt about this; you will be
sugarcane and fruits, and abed with a covering and resting-place purified."
toabrahmana with his wife(saying), 'MayGaurl be pleased with
me.'A man (who observes this vow) would ootain wealth called Bhisma said:
Atmanandakarl (giving delight to himself) ; and being endowed 176b-l 78a. O best of sages, Obest one, tell me by (perform-
with (long) life and joy would never meet with grief. A lady ing) which vow (one's) words would be sweet (i.e. one would be
or a virgin or a widow who observes (this vow), being favoured sweet-tongued), and also (one would have) good fortune among
by the goddess, gets the same fruit. Thus having observed a fast men, (would have) intelligence and skill in lores, as well as
in every fortnight with the procedure (of the recital) of sacred (give) concord between husband and wife, and company of
text and worship, he obtains the world of Rudras from which relatives.
return (i.e. rebirth) is difficult. He who devoutly listens to this
(account) or causes others to hear it goes to Indra's world, and Pulastya said:
living there for a Kalpa is honoured there. 178b-182a. O king, you have asked well; listen to the vow
Sahkara said: of Sarasvatl, by the mere narration of which goddess Sarasvatl
165b-168. If a woman becomes intent upon (the obser- would be pleased, as long as the devotee eulogises her; this is
vance of) the vow, what kind of curse is that of poor the best vow. Before the day begins (i.e. in the early morning)
Savitrl (i.e. what can Savitrl's curse do to her)? There is no a man having worshipped her, should begin (reciting) the divine
significance (to her curse) since Laksmi due to her being accep- eulogy; or on a Sunday when the planets and stars are powerful,
ted (as his wife) by Visnu was worthy of reverence to the he should feed brahmanas with milk and should proclaim (the
ancient ones; for you I formerly destroyed the sacrifice of Daksa. vow) to the brahmanas; and having given them white garments
Visnu too formerly churned the ocean for obtaining Laksmi. You along with gold according to his capacity, he should worship
two (i.e. Laksmi and you) are obedient. Do not be afraid at all. Gayatrl with white flowers and anointment.
169. Savitrl is to be honoured; she who is angry is to be 182b-185a. (He should pray to her:) 'O goddess, since
propitiated by me, by Visnu and by Brahma desiring respect revered Brahma, the grandsire of the world, does not stay with-
(being given to him). out you, (please) grant (me) a boon. O goddess, the Vedas, the
170-176a. I shall go to Brahma's residence. O you of a (other) sacred treatises, practices, dance and singing (all this) is
beautiful face, wait (here). not (i.e. has no existence) without you; so let me have Siddhis;
O Sarasvati, protect me with your eight forms viz. Laksmi,
Saying so Rudra went (to Brahma's residence) and Gauri
lived there for an entire Krtayuga. In that sacrifice (which Medha, Dhara, Pusti, Gauri, Tusfi, Jaya, and Mati.'
he performed) Agni carried oblations to gods and pleased 185b-186. He, theknower of the religious practices, having
the three worlds; the lord gave everything—food to chief thus, with devotion, worshipped Gayatrl, the holder of lute and
brahmanas, objects of enjoyment to the host of Vidyadharas lotus, and a pot and a book, with white flowers and sacred rice
and satisfied the desires of men. Then Rudra said to Visnu, grains, he should observing the vow of silence, eat in the mor-
"(Please) explain the duties of Gauri; also (explain) that ning and evening.
which is said to be the vow of Sarasvatl." Thus addressed 187-188. And on the fifth day of every fortnight, he, (saying)
by Rudra, Visnu said, "I shall now not explain the duty (sacred) 'May Gayatrl be pleased with me,' should give an auspicious
to me, O Sankara. O best of gods, you may explain my great- cow, and also rice (measuring) a prastha with a pot (full) of
ness; formerly you have told it; having done which (vow) sins ghee, and milk and gold to a brahmana; he should, observing
silence, do this in the evening.
 330 Padma Purdnai- 1.23.6-21
331
189-191a. For thirteen months he should not take food The god said:
at. night; and when the vow is concluded, he should give food 6-9. When from this Rathantara Kalpa, there again will
in the form of white (boiled) rice; he shouid give a cushion, a come the twentieth Varaha Kalpa, and when the seventh auspi-
charming bell along with a fine silken garment; he should also cious Manu-period called Vaivasvata will arrive, and when
give sandal, a pair of garments and tasty rice with curds. there will be a yuga numbering twenty-seventh called Dvapara,
191b-194. Being free from the vanity of wealth he should, at the end of it, Vasudeva Janardana (i.e.) Visnu will be born
also honour his preceptor with garments, flowers and anointments. in three ways for taking down the burden (i.e. for destroying
He who observes the Sarasvata vow according to this procedure, demons etc.) as the sage Dvaipayana, Balarama and Kesava
is endowed with good fortune, intellect and fine voice; and is (i.e. Krsna called) Karhsari, Kesimathana, Kesava and
honoured in Brahma's world due to Sarasvati's favour. A lady Klesanasana.
who observes this vow also gets the same fruit. She would live in 10-12. O Brahma, Tvastr will, at the order of the lord of
Brahma's world for three Kalpas. He who would listen to the the world, fashion a city, which is now called Kusasthall,
Sarasvata vow or would read it, would live in the city of named DvaravatI, endowed with divine splendour, for the
Vidyadharas for three myriads of years. residence of Sarngin (i.e. Visnu or Krsna). Sometime he, of
an unlimited lustre and killer of Kaitabha (would) be seated
in his assembly, along with his wives, Yadavas, many learned
men (receiving) large (fees), Kurus, gods and Gandharvas.
13. When old and religious stories would be going, on, he,
CHAPTER TWENTYTHREE the valiant one observing distinctions (i.e. a keen observer),
on being asked by Bhlmasena, will explain the religious prac-
The Vow for Prostitutes
tices (about which a question is) asked by you.
Bhisma said: 14-17a. O Brahma, he will be the founder of the practices
1. O lord of brahmanas, tell me what kind of practices ir*. and the very mighty Vrkodara, Pandu's son, will be the propa-
honour of Visnu are (observed), as Rudra had told them, and. gator. He, the religious-minded one, is (called) Vrkodara be-
what their fruit is. cause in his belly lies the sharp fire called Vrka. The great one,
who would have the strength of a myriad of elephants, would
Pulastya said: be a great eater, (for) even the fire of hunger of a religious
2-4. Formerly, in the Rathantara Kalpa, Mahadeva (i.e. but weak person is sharp while fasting.
Siva), the trident-holder (who was), living on Mandara, was I7b-19. This vow is superior to all (other) vows since
asked by Brahma, the great-souled one, himself: "How can men Vasudeva, the lord of the world will tell (so). The vow gives
always have good health, endless prosperity and salvation by the fruit of all sacrifices and destroys all sins. It subdues all
(practising) little penance, O god? O Adhoksaja1 what is that evils; it is honoured by all gods. It is the (most) pure of the
knowledge, which (obtained) through your favour even by pure (objects); and the (most) auspicious of the auspicious
little penance is said to be very fruitful in this world?" things; it is the best among the future and the past things.
5. Thus asked by Brahma, (Siva), the lord of Uma, the
universal soul, the creator of the worlds, said this (that) Vasudeva said:
delights the mind: 20-21. O Bhima, if you are not able to observe a fast on
1. Adhoksaja—an epithet of Visnu. the eighth or fourteenth or on other days (with the rise) of
 332 I.23.35b-46 333
Padma Purdna
auspicious stars, then having fasted on this excellent day, the having worshipped Kesava, and remaining that night by him,
destroyer of sin, according to the proper rite, reach the highest who lies on the bed of Se§a (i.e. Visnu) and having offered (an
position of Visnu. oblation) to fire with ghee through best brahmanas, (he should
22-28. When it is the tenth day of the bright half of say), 'I shall have the food with sweetened milk on the twelfth;
Magha, anointing his body with ghee, a man should bathe let me have it without any difficulty'.
with sesamum; similarly (saying) '(My)salutation to Narayana' 35b-38. O king, having said so, he should sleep on the
he should worship Visnu. Worshipping the feet (of the deity ground; having heard a historical story and having, when the
he should say) 'My salutation to Krsna'; worshipping the head dawn has broken, gone to the river and having taken a bath
(of the deity he should say) 'My salutation to Krsnatman'; he should avoid heretics.
worshipping the throat (he should say) 'My salutation to Having offered the Sandhya (prayer) according to the
Vaikuntha'; and worshipping the chest (he should say) 'My proper procedure and having offered libation to the manes, and
salutation to Srivatsadharin, to Sankhin, Gadin, Cakrin and
having saluted Hrslkesa, lying on a bed, the wise one should get
Varada'. Thus having worshipped Sava Narayana, invoking
fashioned a pavilion in front of his house; and also, O killer of
(him by various epithets) in due order, he should further wor-
enemies, he should fashion an altar four hands (in length and
ship the belly (saying) 'My salutation to Damodra'; he should
worship the waist (saying) 'My salutation to Pancajana'; he breadth).
should worship the thighs (saying) 'My salutation to Saubha- 39-41. There he should put an ornamental arch of the
gyanatha'; he should worship the knees (saying) 'My saluta- length of four hands; in the middle he should put a pitcher
tion to Bhutadharin'; he should worship the shanks (saying) with a hole of the size of a bean and full of water; sitting on
'My salutation to Nlla'; he should worship the feet saying 'My the deer-hide, under the pitcher, he should sustain (i.e. allow
salutation to Visvabhuj'. (He should also say), 'My salutation to fall) the stream of water with (i.e. on) his head for the whole
to Devi, to &anti, to Laksrhi, to Sri, to Tusti, to Pusti, to night. Since those who are well-versed in the Vedas know that
Dhrti, to Vyusti'. He should worship Garuda (saying), 'My many streams give great fruit, therefore, O best of the Kurus,
salutation to the bird, viz. Vihariganatha (i.e. the lord of a restrained brahmana should get it done.
birds), Vayuvega (i.e. having the speed of wind), and 42-44a. He should get fashioned a crescent moon in the
Visapramathana'. south, a circle in the west and the figure of an a(vattha-\ez.iin the
29-32. Having thus worshipped Govinda (i.e. Visnu), and north; the brahmana, devoted to Visnu, should get fashioned a
Siva and Vinayaka (i.e. Garuda) with sandal, flowers, incense lotusfigure in the centre; and also at various spots to the east and
and eatables of various kinds, and having eaten with ghee, the south of the altar; and being intent on Visnu, he should sustain
(boiled) mixture of rice and peas with a few spices,1 sprinkled on the head the stream of water (i.e. allow the stream of water
over with ghee (prepared from the milk) of cow, and having to fall on his head) .
gone to another place, should take a piece of stick of nyagrodha 44b-45a. The second altar is of (i.e. meant for) the deity;
or khadira and clean his teeth; and facing the north-east direc- there he should fashion a lotus with a pericarp; in the centre
tion he should offer the evening prayer at the sunset; he should of it he should install (the image of) the god viz. Purusottama
say, 'My salutation to Narayana," I have sought your refuge.' (i.e. Visnu).
33-35a. Going without food on the eleventh day and 45b-46. He should, having made there a basin, having
three girdles (i.e. parts), and having the face like the female
1. Krsara: a dish consisting of sesamum and grains, mixture of rice and organ of generation, offer into the fire in it, barley, ghee and
peas with a few spices.
sesamum through brahmanas, (to the accompaniment) of (the
recital of) sacred texts.
334 Padma Purdna I.23.61b-72 335
47-48. Having done (this) he should perform there a many beds, a householder should give (at least) one fully
sacrifice in honour of Visnu. He should carefully offer (i.e. furnished bed.
drop) a stream of ghee into the central (part of the) basin; he 61b-63. O foremost of the Kurus, he who desires ample
should drop a stream of milk on (the image of) the god of gods wealth, should pass that day having read (i.e. by reading
and that water on himself. He should drop the stream of pure accounts in) history and Puranas. Therefore, O Bhimasena,
ghee of half the size (of the water stream). mustering courage and being free from jealousy, observe pro-
49-5 la. O you of great might, he should also (drop) the perly this vow as told by me to you through love. This vow
streams of water and milk if he so desires for the whole night. observed by you will be (known) by your name.
Having put thirteen water-pitchers along with eatables of 64. This is that auspicious Bhitnadvadatt which destroys all
various kinds, decorated with white garments and with vessels sins and which was called Kalydnini in former Kalpas.
having udumbara-shoots and jewels of five kinds, he should get 65. O you best among the great heroes, be the first
a sacrifice performed byfour brahmanas knowing many Rgvedic observer (of this vow of Bhimadvadatt) by remembering and tell
verses and facing the north. ing (about) which all the sin of the lord of gods was destroyed.
51b-53. He should also get the Rudra (-prayers) repeated 66. Having seen her (i.e. Sacl).dear to the celestial nymphs
by four brahmanas well-versed in Yajurveda. He should get the and made a prostitute in other existences, (the lord favoured
songs of praise of Visnu recited by four brahmanas well-versed her and) though she was born in a Vaisya family, she, the
in Samaveda. Thus he, free from the vanity of wealth, should daughter of Puloman1, became the wife of Indra.
honour the twelve brahmanas by (giving them) clothes, flowers, 67. There (i.e. in that existence) also she (i.e. Saci, wife
anointment, rings, bracelets, golden chains, and also garments of Indra) had an attendant who is now my (wife) Satyabhama.
and beds. She formerly did this very auspicious thing; and so became (i.e.
54. He should thus pass the night with songs and auspi- was born as) Vedavati, a brahmana's daughter.
cious sounds. All these (presents mentioned above) should be 68. Formerly the Sun, of a thousand rays, bathed with a
(given) in duplicate to the (family-) preceptor. thousand streams on this auspicious day; he then having reach
55-56. Then O best of the Kurus, having got up in the ed the lustrous orb, became the lord of the stars and planets.
clear (i.e. bright) morning, he should give thirteen good-natured 69. This vow (alone) was observed by great Indras, and
milch cows with their horns covered with gold, with udders, many crores of gods and their enemies. Even though there be
(adorned) with bell-metal, with their hoofs (decorated) with myriads of tongues in the mouths it is not possible to describe
silver, with calves, and decorated with sandal. the fruit of this (vow).
57-58. Having given these (cows) to the brahmanas, 70. Even the son of the lord of Yadavas will tell that the
pleased with (their having eaten articles of) food, and having (observance of this) vow destroys the sins in the Kali age and
given various kinds of umbrellas to them, and himself having
(gives) unending (fruit). He, who observes this (vow), is able
eaten food without salt, he should allow (the brahmanas) to
to emancipate his manes even though they have gone to a
go, following them, with his sons and wife for seven or eight
hell.
steps.
71-72. O sinless one, he who listens to (the account of)
59-61a. (At this time he should say) 'May the lord of gods this (vow), or talks about it, or recites it with devotion for
viz. Kesava, the destroyer of sufferings, be pleased here (i.e.
obliging others, would be Visnu's devotee and would be
with this)'. In this way, by the order of his preceptor he should
send the pitchers, the cows, the beds, the garments to the
houses of all (the brahmanas). O Bhima, in the absence of 1. Puloman: Name of a demon, the father-in-law of Indra (Puruhuta).
 Padma Purana- 1.23.84-99 337
336
honoured by Indra. O sinless one, that twelfth day of 84-87a. Saying so and leaving them, the lord vanished.
the bright fortnight of Magha, which was called Kalydnini in Then after a (long) time when the burden (on the earth as a
a former creation, will be observed (as auspicious) by Pandu's result of the great Bharatawar) will be lightened and when the
son, will give inexhaustible merit and will have (its name) fight with clubs1 (among the Yadavas) will be over, when
preceded by (the word) Bhlma (i.e. will be called Bhima-dvadaii). Kesava will have come back to the heaven, when the entire
Brahma said: Yadu-family will be no more, when even Arjuna will be defeat-
ed by the thieves, when Krs.na's wives will be kidnapped
73-74a. O revered one, in (i.e. from) the Puranas, I have and will be enjoyed by the fishermen for a hundred million
heard about the origin of the castes and the stages of human years and when they will be (thus) tormented, a devout soul,
life; and also I have learnt about good conduct along with the Dalbhya by name, with great penance (to his credit) will come
details of the branches of the science of religion. I (now) desire there.
to hear the true account of the conduct of prostitutes. 87b-90. Having honoured him with a respectful offering,
having saluted him again and again, (and) being frequently
The Lord said: talked to, with their eyes full of tears and remembering various
enjoyments and divine flowers and anointment, and also their
74b-77. O Brahman, born from the lotus, in the same city husband, the undefeated and endless lord of the worlds, (also
there will be sixteen thousand wives of Vasudeva. Krsna, the remembering) the (Dvaraka) city of a divine prowess, and the
universal soul, having eyes like those of a deer, the dignified many jewelled houses, as well as all the residents of Dvaraka
scion of Yadu family, who had put the garland of Malati and the boys of a divine form, they, standing before the sage,
flowers on his head, and being adorned with his praiseworthy will put to him this question:
wives, will enjoy with them in a garden rich with flowers, and 91-93. "O revered sir, all of us have been perforce enjoyed
situated on the bank of a lake, in the spring season abounding by the evil beings; we have slipped from (i.e. erred in) our
in cuckoos and swarms of bees. duty. You are our refuge. O brahmana, you have been formerly
78-79. Samba, Jambavatl's son, adorned with all (kinds instructed by the intelligent Kesava. Why have we become
of ornaments), going along with the path nearby, really of prostitutes after having come in contact with the lord? O you,
the form of Cupid, will be longingly seen by the ladies and whose wealth is penance, explain to us the duties of the
passion will be aroused in the hearts of them who will be
prostitutes."
tormented by the arrows of Cupid.
I shall tell you what Dalbhya Caikitayana said to them.
80-83. He, the lord of the world, the omniscient master,
having perceived it with his eye of contemplation, will say to Dalbhya said:
them: "The evil being will kidnap you, since you have thus 94-95. Formerly Narada approached you, who were proud,
entertained the passion of love (for Samba) in my presence." while (you were) sporting in the water of the Manasa lake. All
Then the revered lord, the cause of beings, the holder of the of you were daughters of Agni and were the nymphs in olden
bow made of horn, being propitiated (by the ladies) tormented days. Not saluting Narada through haughtiness you asked the
with the curse, will say this: "(You will observe) the vow, sage conversant with deep and abstract meditation:
beneficial in the future, which sage Dalbhya, emancipator of 96-99. "Advise us as to how Narayana will be our hnsband."
the fishermen living in the north and of an unlimited (generosity From him, this boon and this curse came forth (i.e. Narada
of) mind will tell you."
1. Mausala: The civil war among the Yadavas.
 338 Padtna Parana 1.23.117b-123a 339
gave this boon to and prouounced this curse on the ladies) the shanks (saying:) 'My salutation to Vaimohakarin';
in ancient days: "By giving a couple of beds with articles of (she should worship) the generative organ (of the image of the
gold (to a brahmana) on the twelfth day of the bright fortnight deity saying:) 'My salutation toKandarpanidhi'; (she should
of Caitra and Vaisakha, Narayana will certainly be your worship) the waist of (the image of the deity saying:) 'My
husband (i.e. you will obtain Narayana as your husband); (and) salutation to Prltiman'; (she (should worship) the navel of the
since, you asked me (a question) without saluting me, due to deity's image saying:) 'My salutation to Saukhyasamudra';
your selfish addiction to your beauty and good fortune, you will similarly (she should worship) the belley (of the deity's image
be kidnapped by thieves and will become prostitutes." saying:) 'My salutation to Vamana'; (she should worship) the
100-106. Thus, due to the curse of Narada and also that heart (of the deity's image saying:) 'My salutation to Hrdayesa';
of KeSava, all of you, deluded by passion, have become prosti- (she should worship) the breasts (i.e. the chest of the deity's
tutes. O you excellent ladies, listen, even now, to what I shall image saying;) 'My salutation to Alhadakarin'; she should
say. The lord of lords, the best speaker, formerly said to the worship the left shoulder (of the deity's image saying:) 'My
hundreds and thousands of thousands of the wives of the demons, salutation to Puspabana;' (she should worship) thehead (of the
theasuras (the evil spirits—enemies of gods), the sons of Diti deity saying) my salutation to Manasa'; (she should worship)
and the goblins, when these (ladies) were married and enjoyed the hair (of the deity's image saying) 'My salutation to Vilola';
by force (by the gods), after hundreds of the asuras and demons similarly she should worship the head of the god of gods
were killed by the gods in the war between gods and asuras (saying:) 'My saiutation to the soul of all'. (She should also
(that took place) in ancient days: "O you devout and beautiful say:) 'My salutation to Siva, Santa, Capankusadhara (the
ladies, now live as prostitutes in king's residences and in temples holder of a bow and goad), to Gadin (holder of a mace), to
of gods; you will obtain your livelihood from the king and the Pitavastra, and Sankhacakradhara (holder of the conch and disc).'
master; and all of you will have good fortune as per your 'My salutation to Narayana, to Kamadevatman. My salutation to
capacity. He, who enters your house with the fee should be Santi, Prlti, Rati, Sri, Pusti, Tusti, and Sarvarthasampada (i.e.
served by you with attitude of love void of deceit. having all kinds of wealth)'.
107. When the days auspicious to deities and manes 117b-l2l. Having thus worshipped Govinda, the lord of
approach, you should give, according to your capacity, cows, the form of Ananga, the lady having made an offering with
land, gold and grains. sandal, flowers and incense, and then having invited a brahmana
108. Observe fully the vow which I shall tell you (now). knowing customary observances, who has mastered the Vedas
Those who are conversant with the Vedas say that this vow is and who is without any deformity, and then having honoured
powerful enough to get one across (the ocean of) mundane
existence. him with adoration of sandal, flowers etc. she should give the
brahmana rice of the measure of a prastha1 along with a pot of
109. When (the rise of the constellation) Hasta, Pusya or ghee, (saying:) 'May Madhava be pleased'. She should bear in
Punarvasu falls on a Sunday, a lady should bathe properly with
mind that the best brahmana, who has eaten well according to
(her body anointed with) herbs.
his sweet will, is Kamadeva meant for Rati. The lady should
110. At that time, he, having the five arrows as his soul
(i.e. Cupid), will go (i.e. remain) near Hari. She should do whatever the best brahmana desires.
worship the lotus-eyed (god i.e. Visnu), followed by eulogies 122-123a. She, speaking with a smile, should offer herself
of Cupid. with all sincerity (to the brahmana). In this way she should do
111-117a. She should worship the feet (of the image of the
deity saying:) 'My salutation to Kama'; (she should worship) 1. Prastha: a particular measure of capacity equal to 32 palas.
 340 Padma Purana 1.24.1-10 341

all this on a Sunday. The offering of rice of the measure of a formerly narrated by Indra to the demonesses. Therefore now it
prastha (should be made) for thirteen months. is proper for you too (to follow it). She, the auspicious lady,
123b-130a. Then when the thirteenth month arrives, the who serves this exalted vow, destroying all sins and giving an
wise lady should give the brahmana a furnished bed, well- unending fruit, and which is said to be difficult to be observed
arranged with a pillow and an auspicious coverlet, along with by auspicious ladies, establishes herself in the world ofMadhava.
a lamp, shoes, an umbrella, and wooden shoes. Having adorned Being honoured by all the hosts of gods she goes to Visnu's
him, along with his wife, with golden strings and rings, fine position, causing delight.
garments with bracelets, and incense, flowers and anointment,
she should give the brahmana with the accompaniment of the Having told the ladies this vow called Ananga-dana, that
sacred text, 'As I never see any difference between Kama and (sage) whose wealth is his penance, will go to his place; and O
Kesava, so like that only I should always have my desires ful- you superhuman being, the ladies will observe this full vow.
filled', the image of Kamadeva with that of his wife, fixed on a
pitcher (full) of jaggery, and seated on a copper pot, with
golden eyes and covered over with (a piece of) cloth, along with
a pot of bell-metal and a sugar-cane, and also and complete cow.
Similarly the best brahmana should accept the golden (image CHAPTER TWENTYFOUR
of the) deity and should recite the Vedic text 'Who gave it? The Vow of Angdraka Caturthl
Kama gave it'.
Brahma said:
130b-132a. Then having circumambulated and allowed the
best brahmana to go, she should take all (the articles) like the 1. O revered sir, tell me (about) that (vow) which causes
bed, the seat, to the brahmana's house. Since then whosoever blessing (i.e. divine favour) to a man as well as a woman, and
comes to her house for sexual enjoyment should be similarly by (the observance of) which there will be no grief, disease,
honoured on a Sunday and should always be adored. fear or sorrow.
132b-135. Thus till the thirteenth month arrives, she
should gratify a brahmana and then send him to his house; with Sankara said:
his permission (she may entertain) a handsome (person) till 2-3. On the second day of the dark half of Sravana, Madhu-
he arrives (to her residence). When she has a difficulty as sudana always lives with his wife in the milky ocean. A man
a result of impurity due to child-birth or abortion or from the would get (i.e. fulfil) all his desires by worshipping Govinda
king or a difficulty due to divine or human (forces) or due to an on that (day). He should give the present of a cow, gold etc.
eclipse, then she should offer herself according to her capacity, as was done in seven hundred Kalpas.
for fifty-eight times. 4. He should arrange invocation, worship as (told) before.
136-142. This (vow) I have especially narrated to you, This dvitiya (i.e. the second day) is called As'unyas'ayana.
since this is the duty that should be always performed by the 5-10. On that day, having worshipped Visnu according to
prostitutes in this world. (Sheshould pray to God:) "O god, as the proper procedure with the following sacred texts he should
you are never abandoned by (i.e. as you are always in contact have the sound of singing and musical instruments: "O Srl-
with) your bed, similarly, O Madhusudana, may my bed be vatsadharin, O Srlkanta, O Sripati, O Srldhara, O Avyaya
always occupied." She should also get produced (i.e. have) the (the immutable one), may not my stage of a householder, which
sound of songs and musical instruments. I have told you this grants righteousness, worldly prosperity and desire of sensual
entire practice (to be followed) by prostitutes, which was enjoyments, perish. O Purusottama, may my fires, my deities
342 Padma Parana
343
I.24.21b-38
not perish. May my manes not perish, due to the discord bet- The Lord said:
ween husband and wife. As god Hari is never separated from 21b. O Brahman, you have asked well. I shall now tell you
Laksmi, in the same way let my relation with the wife be not about the conversation between Virocana and Bhargava.
severed. O Varada (granter of boons), O Madhusudana, as 22-23. O Brahman, seeing the sixteen-year old son of
your bed is not unoccupied by LaksmI, in the same way may
Prahlada and seeing his form that son of Bhrgu laughed. "O
my bed also remain occupied." A person (who is economically)
weak, (should use) the bell, as it contains (the sounds of) all Virocana of mighty arms, bravo, well-being to you."
musical instruments. 24-25a. The destroyer of the gods (i.e. Virocana) seeing
him laughing, asked him: "O brahman, why did you laugh at
lla. Having worshipped Govinda thus he should take
meals without oil. At night (he should eat food) free from salt me like this and why did you say to me 'Bravo'?"
till the four watches (pass). 25b-27a. The best among speakers (i.e. Bhargava) said to
llb-14a. When the morning breaks, he should give an un- him who spoke like this: "I laughed through wonder due to the
usual bed with a lamp, food, vessels, and with wooden sandals, greatness of the vow. Formerly when the trident-holder (i.e.
shoes, an umbrella, a chowrie, and also with the desired articles, Siva) was angry (and ready) for destroying Daksa, a drop of
and covered with white flowers and cloth to a brahmana who perspiration produced on the forehead of him of a fearful face,
is not deformed who is a devotee of Visnu, who is a man of family dropped down.
and who is well-versed in the Vedas, but never to the husband 27b-28. That (drop) having broken asunder the seven
of a barren woman. nether regions consumed the seven oceans. He was having many
14b-16a. Having seated there a (brahmana-) couple and faces and eyes and terrible like bright fire. Being endo-
adorning them properly he should give the wife a vessel with wed with hands and feet, he was known as Virabhadra.
(articles of) food. To the brahmana also he should give a golden 29-33. He who had destroyed (Daksa's) sacrifice, and had
image of the god of gods with (other) ornaments along with a submerged the beings was prevented from burning the three
pitcher of water. worlds by Siva (who said:) 'O Virabhadra, you have destroyed
16b-20a. A man who, in this way, free from the vanity of Daksa's sacrifice; now desist from this act of burning the (three)
wealth and intent upon Narayana (i.e. Visnu), observes (the worlds. By giving peace (to all) be the foremost among all the
vow of) Asunyaiayana (in honour) of Hari, is never separated planets. Purified in mind people will worship you, (and) O son
from his wife. O Brahman, a woman also (who observes this of the earth, you will be known as Angaraka. Your form will
vow does not become) a widow as long as the moon, the sun be matchless in the world of gods. Those men, who will worship
and the stars last. A couple also does not become deformed and you on the fourth day (of the month), will have unending
afflicted with grief. O grandsire, his sons, beasts and jewels do beauty, (good) health and prosperity.'
not perish. One who observes (this vow of) As'unyas'ayana is 34. O King, thus addressed, he who took any form at his
honoured in the world of Visnu for thousands and hundreds of will, became calm, and at that very moment turned into a
Kalpas. planet.
35-36a. Once standing near, you saw that (planet) being
Brahma said: worshipped with oblations etc. by a Sudra. Due to that you be-
20b-21a. How can there be (i.e. how can one have) good came a handsome demon-fire to the family of your enemies.
health, prosperity, intellect and firmness in religious practices? 36b-37a. Since from you, far-going lustre of various types
How also can there be (i.e. can one have) perfect devotion for was produced, therefore gods and demons call you Virocana.
Visnu? 37b-38. I was amazed because (merely) by seeing the vow
 344 Padma Purdna 345
I.24.52b-61
(being observed) by a Sfidra, you got such a handsome form. ghee—he should give all this to a brahmana, who knows the
Therefore I uttered (the word) 'Bravo', O your excellent notes of the Sama (veda), who has restrained his senses, who
greatness !
is endowed with (good) speech, (handsome) form and (good)
39-41a. If merely by seeing (the vow being performed) character, who is a man with a family and who does not have
one gets handsomeness and prosperity, then what (would one
religious hypocrisy.
get) who observes (the vow)? O demon, since you saw the worship
52b-53a. 'O illustrious son of the earth, O you born of the
of the son of the earth (i.e. Angaraka) which was offered with
devotion by a Sudra, you were born from the womb (of the wife) sweat of the trident-holder (i.e. Siva), I, desiring a (hand-
of the enemy of gods." Having heard these words of the great- some) form, am seeking your refuge; accept my respectful
souled Bhargava, the hero, the son of Prahlada again asked offering; my salutation to you.'
Bhargava. 53b-54. Having offered a respectful offering with
sandal-water to the accompaniment of this sacred text he should
Virocana said: then honour the brahmana with flowers, garments etc. To the
41b-42. O revered sir, I desire to listen to (the account of) accompaniment of the same sacred text he should give (the
that vow fully and accurately. Please explain to me the gift that representation of) Bhauma along with a pair of a cow and a
was seen by me when it was being given (to a brahmana) and bull.
about the importance and procedure of that vow. 55-56a. He, who has the capacity should give a fully-furnish-
43-46. Hearing these words (of Virocana) the brahmana ed bed. Desiring the imperishability of whatever is given (in
(i.e. Bhargava) spoke respectfully: charity) he should give whatever is most liked in the world and
"O demon, when the fourth day of a month falls on desired in the house to a virtuous brahmana.
Tuesday, a man adorned with a ruby should bathe with (i.e. 56b-57. Then having circumambulated the best brahmana
after anointing himself with) clay. Having bathed, and facing he should allow him to go. At night he should take (sweetened)
the north, he should mutter the sacred text: 'Fire is the head of milk. In this way (he should observe this vow of) Angaraka
the heaven'. Free from any enjoyment, a Sudra, remembering eight times or four times. I shall tell you what religious merit is
Bhauma, should observe silence; and when the sun has set, he (got by observing this vow).
should smear the courtyard with cowdung and having decora- 58-61. A devotee of Visnu or Siva endowed with good form
ted it with garlands of flowers and sacred grains all round, should and fortune in every existence would become the king of the
draw there a lotus having eight leaves, with saffron. seven islands. For seven Kalpas he is honoured in the world of
47. In the absence of saffron, red sandal is recommended. Rudra. Therefore O lord of demons, you too observe the full
Four pots containing food should be prepared, along with vow (i.e. observe it fully). O king, you too observe all this,
anointed sali-rice and rubies. since those well-versed in the Vedas describe it to be inexhau-
48-52a. Putting them in four corners, he should put various stible. The lord bestows everything on him who listens to its
fruits and also everything like sandal, flower etc. Having ador- account with a concentrated mind."
ned a tawny cow having golden horns and udders of bell-metal
with silver hoofs and a piece of cloth, and also having adorned
an auspicious bull with red hoofs, he should give them and
grains with seven garments, as well as a golden (image of) man
of the size of the thumb, having four long arms and hands made
of gold (and placed) in a copper vessel on jaggery and with
 346 1.25.9-13 347
Padma PurSna
(the appearance of) Jyestha (in the sky, he should worship)
CHAPTER TWENTYFIVE
the organ of generation (of the image of the Sun saying:) 'My
The Vow of Adityasayana salutation to Anahga'. On (the appearance of) Miila (in the
sky, he should worship) the waist of the image, saying:) 'My
Bhisma said: saluation to the fearful Indra'.
1. Tell me about the vow that is desirable for one who is 9. On (the appearance of) the two viz. Purva. and Uttara
unable to observe fasts due to lack of practice or ill health. Asadha (in the sky, he should worship) the navel (of the image
saying:) 'My salutation to Tvastr with seven horses'. On (the
Pulastya said: appearance of) Sravana (in the sky, he should worship) the ears
2. Hear about that great vow in (the performance of) (of the image saying:) 'My salutation to TiksamsV. On (the
which meal at night is prescribed for those who are unable to appearance of) Dhanistha (in the sky, he should worship) the
observe fasts. sides and the back (of the image, saying:) 'My salutation to
3. It is called Adityasayana in which Sankara is to be Vikartana'.
properly worshipped. (Listen to) the conjunctions of constel 10. On (the appearance of Satataraka (in the sky, he should
lations (and planets), which, those who are well-versed in the worship) the chest (of the image, saying:) 'My salutation to
Puranas, prescribe. Dhvanta-vinasana (i.e. to the destroyer of darkness)'. On the
4. That seventh day of the month which falls on Sunday appearance of the two, viz. Purva and Uttara Bhadrapada (in
with Hasta (rising on that day), and on which there is also the the sky), he should worship the arms (of the image saying:)
transition1 of the Sun, is the one which satisfies all desires. 'My salutation to Candakara'.
5. With (the utterance of) the names of the Sun, a man 11. O king, on (the appearance of) RevatI (in the sky), the
should worship Uma and Mahesvara; and hereafter he should couple of the hands (of the image) should be worshipped
worship both the Sun and the Phallus of Siva. (saying:) 'My salutation to Samnam Adhisa (i.e. to the lord
6. Since no distinction is ever made between the lord of of the Samans)'. Similarly on (the appearance of) Asvini (in
Uma (i.e. Siva) and the Sun, therefore, O best of kings, he should the sky), the nails (of the image) should be worshipped by a
worship the Sun at his house. man (saying:) 'My salutation to Saptasvadhurandhara (i.e.
7. With (the appearance of) Hasta (in the sky he should having seven excellent horses).'
worship the feet (of the image of the Sun, saying:) 'My salutation 12. On (the appearance of) Bharani (in the sky), the throat
to Surya.' On (the appearance of) Gitra (in the sky, he should (of the image) should be worshipped (saying:) 'My salutation
worship) the region of the ankles (of the Sun's image, saying:) to Divakara of severe lustre'. O you descendant of Bharata, on
'My salutation to Arka'. On (the appearance of) Svati (in the (the appearance of) Krttika and RohinI (in the sky, a man)
sky, he should worship) the shanks (of the Sun's image, saying:) should worship the lips (of the image).
•My salutation to Purufottama'. On (the appearance of) the
13. On (the appearance of) Mrga (in the sky), the tongue
Vis'akha (in the sky, he should worship) the region of knees (of
(of the image) of Puraxi should be worshipped. On (the appear
the Sun's image, saying:) 'My salutation to Dhatr.'
ance of) Ardra (in the sky), (a man) should worship the teeth
8. Then (on the appearance) of Anuradha the couple of
the thighs of (the image of) the Sun should be worshipped. On (of the image saying:) 'My salutation to Hari'. On (the
appearance of) Punarvasu (in the sky), the nose (of image)
1. SamkrSnti: Passage from one point to another, transition, the passage of Siva, should be worshipped (saying:) 'My salutation to
of the Sun or any planetary body from one zodiacal sign into another. Savitr'.
 348
Padma PurSna 1.25.26-35 349
14. On (the appearance of) Pusya (in the sky), the forehead that (golden) lotus on it (i.e. on the bed), he should give it
(of the image should be worshipped saying:) 'My salutation (and) a tawny cow of good qualities, giving profuse milk,
to Ambhoruha, and the hair (should be worshipped saying: having good habits, with her hoofs (adorned) with silver, horns
'My salutation' to Vedasarlradharin'. On (the appearance of) decorated with gold, udders with bell-metal, along with her
Ailesa. (in the sky), (he should worship) the head (saying:) calf to a brahmana in the forenoon to the accompaniment of
'My salutation to Vibudhapriya'. On (the appearance of) the sacred text (given below) ; he should not tarry (in this
Magha (in the sky), he should worship the ears (of the image). matter).
15. On the appearance af Purva (in the sky), he should 26-27. 'O Aditya, as your body is always occupied by Kdnti
properly worship the eyes of (the image of) Sambhu (saying:) (lustre), Dhrti (energy), Sri (splendour) and Pusti (nourish-
'My salutation to Go-brahmana-nandana (i.e. to him who ment) , in the same way may I have prosperity. As the gods do
delights the cows and the brahmanas).' On (the appearance of) not know anyone other than you as superior and innocent, so
Uttara-phalguni (in the sky), he should worship the eye-brows emancipate me from the entire painful ocean of the worldly
of the image (saying:) My salutation to VisvesVara'. existence.'
16. (He should also say:) 'My salutation to the holder of 28. Then having gone round (the brahmana) he should
the noose, the goad, the lotus, the trident, the skull, the serpent, allow (him) to go. He should take all that—the bed, the cow
the (crescent-) moon and the bow, and also to Siva, the root etc. to the house of the brahmana.
(i.e. the cause) of the destruction of the demon Gaja and of
29. One should not disclose this vow of (Siva) having the
Cupid, and (the demon) Andhaka etc'
crescent-moon on his head, to a man of bad character, or a
17. Thus having worshipped the various parts (of the body hypocrite or to those who are connected with impious acts with
of the image), he should worship the head saying: 'My salutation reference to cows, brahmanas and gods or to him who very much
to Siva'. Here (i.e. during this vow) also he should eat food free indulges in calumny.
from oil and salt, should not eat flesh and food left over.
30. This secret (vow) which causes delight and which is au
18-19. Thus, O king, having eaten only at night, he should,
spicious, should be narrated to a restrained devotee. Those who
on the day of Punarvasu, present a measure of Salt—rice, an
are well-versed in the Vedas say that this (vow) destroys the sin
udumbara fruit, ghee, along with gold, after having placed (these
of people (who are) great sinners.
things) in a vessel, to a brahmana. On the seventh conclusion
31. A man, who observes this vow devoutly, is not separa
of the fast he should give a pair of garments or more (to a
ted from his relatives, sons, wealth, wives and gives delight to
brahmana).
gods. He, and also a woman, who observe this vow devoutly do
20. O you descendant of Bharata, when the conclusion of not meet with a disease, nor with grief or delusion.
the fourteenth fast has come (i.e. at the time of the conclusion
32. This (vow of Siva) was formerly observed by Vasistha,
of the fourteenth fast) he should devoutly feed a brahmana
Arjuna, Kubera (and) Indra. Even by its narration all sins
with jaggery, (sweetened) milk, ghee etc.
perish. There is no doubt about it.
21-25. Having fashioned a golden lotus with eight leaves
33. He, who thus recites or listens to this (vow called)
and a pericarp, which should be pure, of the length of eight
fingers and should have petals of rubies; having prepared an Ravi-Sayana, would j become dear to Indra. He, who observes
excellent bed, free from improper protuberances, with a pillow this (vow) brings (i.e. takes) to heaven even (those of) his
and a cushion, with a good carpet and a coverlet, along with manes who have fallen into hell.
wooden sandals, shoes, an umbrella, a chowrie, a seat, a mirror 34-35. The great sages have recommended aivattha, vata
and ornaments, and also with fruits, garments; and having placed and the udumbara tree, and also the tree of nandHa, oijambu and
bilva; in each of the couple of months, beginning with Marga-
 350 1.26.7-13 351
Padma Purdna

sirsa, he should use, one by one, (the wood of) each of these 7. Having muttered the text, and having come (back) to
trees (for making a brush) to clean his teeth. his own house, he should, repeating the names of Soma, worship
36-37. At the conclusion (of the vow), he should give food Madhusiidana with fruits and flowers.
with curds, a cushion, a flag and a chowrie, and also five 8. He should worship the feet (of the image saying:) 'My
water-pitchers with gems to brahmanas. He should not have salutation to Soma Santa.' (He should worship) the knees and
vanity about his wealth; if he has, he gets blemishes. shanks (of the image saying:) 'My salutation to Anantadhaman
(i.e. having unending lustre)'. He should worship the pair of
the thighs (of the image saying:) 'My salutation to Jalodara'.
He should worship the organ of generation (of the image, saying,
'My salutation to Anangadhaman'.
9. The waist of Sasanka (i.e. of the image of Sasanka, the
Moon) should always be worshipped (with the utterance of the
CHAPTER TWENTYSIX
text:) 'My repeated salutations to Kamasukhaprada'. Similarly
The Vow of Rohinicandraiayana he should worship the belly (of the image saying:) 'My saluta
tion to Amrtodara'. The navel of the image should be worship
Bhisma said: ped (to the accompaniment of the text:) 'My salutation to
1. Tell me properly about the vow of the cool-rayed one Sasanka.'
(i.e. the Moon), by (the observance of) which a man would be 10. He should always worship the mouth (of the image
endowed with a long life, good health and his family's great saying:) 'My salutation to Gandra'; the teeth (of the image)
prosperity, as well as a (handsome) form and (noble) family, should be worshipped (to the accompaniment of the text: 'My)
in every existence. salutation to the lord of brahmanas (i.e. the Moon)'. The smile
(of the deity) should be honoured (by saying:) 'My salutation
Pulastya said: to Candramas'. He should worship the lips (of the image say
ing:) 'My salutation to Kaumodavanapriya.'
2-3. I shall (now) tell you fully the secret (vow) leading 11. (He should worship) the nose (of the image saying,
to the unending (residence in) heaven, (and) which those who 'My salutation to the lord of the excellent herbs', and (should
are well-versed in the Puranas know. This vow is here called worship) the eyebrows (of the image saying:) 'My salutation
Rohini-candra-iayana. A man should perform Narayana's worship to Anandablja.' He should similarly worship the pair of the eyes
with the accompaniment of the epithets of the Moon in (i.e. (of the image) of Indu (i.e. the Moon, saying:) 'My salutation
while observing) that vow. to him who causes Visnu's lotus to bloom'.
4-5. When the fifteenth day of the bright fortnight (i.e. the 12. He should worship the pair of the ears (of the image
full-moon day) falls on Monday or the Brahmanaksatra appears saying:) 'My salutation to Samastadhvarapujita (i.e. who is
on the full-moon day, a man should bathe with the mixture of honoured in all sacrifices and) to Daityanisudana (i.e. the killer
the five products of the cow and with mustard; the wise one of the demons)'. He should worship the forehead (of the image)
should again mutter the text ' (Please) grow' for one hundred of Indu saying, 'My salutation to Udadhipriya (i.e. he who is
and eight times. dear to the ocean)'; the hair of the lord of rays should (also) be
6. Even a Sudra, free from (the company of) heretics, worshipped.
should devoutly repeat (the text:) 'My repeated salutations to 13. The head ofMurari (should be worshipped by a man
Soma Varada and to Visnu'. saying,:) 'My salutation to Sasanka'; (he should worship) the
 1.26.24—I.27.3a 353
352 Padma Purdna
24-26a. He should imagine that the Brahmana along with
crown (of the image saying:) 'My salutation to Visvesvara'; he his wife is Candra himself. (He should pray as follows:) 'O
should also salute the Moon's spouse by name Rohini addressing Krsna, as Rohini would never abandon the bed of you of the form
her as Padmapriya, LaksmI, (and should also say:) 'My saluta- of Candra, so (should I have) food and absence of separation
tion to Saubhagya-saukhyamrta-sagara (i.e. to the ocean of the from welfare. Since, O Candra, you are the giver of great joy
nectar of good fortune and happiness)'. and salvation to all, may I have enjoyment and salvation (due
14-15a. Having honoured the goddess, viz. the wife of Indu to you, and may I have) firm devotion to you.'
(i.e. the Moon), with fragrant flowers and with offerings and 26b-27. Thus, O sinless one, this vow is excellent (as) it
incense etc. and having slept on the (bare) ground, and having gives a handsome form, good health and long life to one who is
got up and bathed and having enjoyed the offerings, he should afraid of the mundane existence and desires salvation. O king,
give, in the morning, a golden water-pitcher to a brahmana, this (vow) alone is always dear to the manes.
(to the accompaniment of the text) 'My salutation to Papa- 28. Being the lord of the three worlds for three hundred
vinasana (i.e. the destroyer of sins).' Kalpas, he obtains (i.e. goes to) the world of the Moon from
15b-16a. Having drunk cow-urine and having eaten food which return (to the mortal world i.e. rebirth) is difficult.
void of flesh and free from salt and having eaten eight and 29. If a lady observes (this vow of) Rohini-candra-Sayana, she
thirty and three morsels with ghee, he should for a while, listen too gets that fruit whereby return (to the mortal world) is
(to accounts from) history. difficult.
16b-17. He should offer the flowers of Kadamba and blue 30. By thus narrating (the account of the vow) of the Moon,
lotuses and Ketaka-flowers, jasmine flowers, lotuses, (other) fresh he, who recites or listens to the worship of Madhumathana (i.e.
flowers, Sinduvdra-Howers and the flowers of jasmine to the destroyer of Madhu, i.e. Visnu) or intends to perform it, too,
Moon, O you descendent of Bharata. He should also offer to the having gone to the residence of Sauri (i.e. Visnu) is honoured
Moon a white flower, a Karavira-Rower and a Campaka-fiower. by streams (i.e. groups) of gods.
18. Beginning with the month of Sravana, he should, in the
serial order, always offer these flowers to Hari (i.e. Visnu); he
should offer in that month the flowers at the observance of the
vow, which are available in that month.
19. Thus having fasted for a year according to the pres CHAPTER TWENTYSEVEN
cribed rules, he should give a furnished bed (to a brahmana) at
Installation of Lakes etc.
the end of the vow.
20-23. Having got fashioned golden (images of) Rohini
Bhisma said:
and Candra—the image of Candra should be six fingers (in
l-3a. O brahmana, tell me in detail, about the rite (which
length) and that of Rohini (should be) four fingers—he should,
is performed) with reference to lakes, gardens, ponds, wells and
(placing the images) on the pitcher (containing) sweetened milk,
ponds full of lotuses, and temples of deities. Tell me which
give in the morning, (to a brahmana couple) the images with
eight pearls and having silver eyes, along with a vessel of bell- brahmanas are employed as the priests there; (tell me) also
(about) the fees to be paid to the priests, (about) the offerings,
metal and sacred grains, and with rice and sugar-cane, to the
accompaniment of a religious text. Having decorated a virtuous the time, the place and the preceptor. O you of a good vow,
brahmana-couple with ornaments he should give the couple a tell me also about the components that are prescribed (for the
rite).
cow with garments and pots, and also a shell-pot.
 354 Padma Pur&ga I.27.14-26a 355

Pulastya said: a fan; there should be a very big copper-vessel. Then there
should be offerings of various colours for each deity.
3b. O king of mighty arms, listen to the description of the 14-15. The wise preceptor should put (the various things)
rite performed with reference to the lakes etc. on the ground after having consecrated them. The sacrificial
4-6. O best king, this account is narrated in the Puranas. post, made of the Ksira tree, should be of the length of a cubit1
When Uttarayana comes, a man, having obtained (i.e. having or of the size of the sacrificer; desiring his well-being, he
chosen) the auspicious bright half of a month, on a day declar- should fix it. He should engage twentyfive priests with golden
ed to be auspicious by the brahmanas, should get fashioned an ornaments on their persons.
altar measuring four cubits, even, and having four corners and 16-17. He should give to all the priests, equally, golden
four openings in a region free from evil things and near a lake. armlets, bracelets, and also finger-rings, and various kinds of
Similarly there should be a pavilion open on four sides and of garments; it is prescribed that the preceptor should be given
the measure of sixteen cubits. double (of what is given to other priests). He should also give
7. Around the altar there should be holes of the measure (these things) with a bed and also whatever is dear to himself.
of the cubit of the middle length and having three belts. O 18-20. O king, having first obtained all these, viz. golden
prince, they should be nine, seven or five (in number), and (images of) a tortoise and a crocodile, silver (images) of a fish
should not have curved openings. and a (kind of) snake (not poisonous), copper (images of) a
8. The receptacle should be of the measure of the length shark and a frog and iron (image of) a porpoise, the sacrificer,
equal to twelve angulas1, and six or seven fingers2 in expanse. along with his wife, sons and grandsons, should be bathed by all
The holes should be of the measure of a cubit3 and should have (brahmanas) who have mastered the Vedas, with water (mixed)
three belts raised at three steps. with all herbs.
9. On all the sides there should be banners of the same 21-22. (Then) he, having reached the western entrance,
colour, along with flags. He should get fashioned doors of the should enter the pavilion. He, knowing the truth, should draw
branches (i.e. parts) of (the trees viz.) ASvattha, Udumbara, Plaksa a circle with dust of five colours to the accompaniment of aus-
and Vata, for the pavilion in every direction. picious sounds and the sound of kettle-drums; and also (he
should draw) a wheel with sixteen spokes and the figure of
10-12a. There should be eight sacrificial priests (who recite
Brahma within a lotus.
the prayers of the Rgveda) and eight door-keepers. There
23-24. It should have four corners (i.e. it should be drawn
should be eight brahmanas, well-versed in the Vedas, as the
within a square), should be circular on all sides and richly
mutterers (of sacred texts). He should place (i.e. appoint) best
decorated in the middle. The wise one, having fashioned the
brahmanas, endowed with all (good) signs, knowing the sacred
images of the planets and the regents of the quarters around
texts, with their senses curbed and (belonging to good) family
the altar, should properly install all of them in every direction.
and having a (noble) character.
Having recited the text sacred to Varuna he should place the
12b-13. In every hole he should put pitchers, and materials pitcher at the centre.
for the sacrifice; the seat should be white and (equipped) with 25-26a. The wise should install (the images of) Brahma,
Siva and Visnu there only. Having installed (the images of)
1. Vitasti: a measure of length equal to 12 angulas (being the distance Vinayaka, Kamala (i.e. Laksmi) and Ambika (i.e. Parvati),
between the extended thumb and little finger).
2. Hasta: a measure equal to 18 inches.
3. Ratni: (seems to be a corruption of aratni)—the distance from the 1. Aratni: a cubit of the middle length, from the elbow to the tip of the
elbow to the end of the closed fist, a cubit.
little finger.
 356 Padma Purdria
he should, then, for the peace of all worlds, install (the images 1.27.37b-49
of) the group of spirits. 35?
26b-28a. Having thus made the installation with flowers, Gayatra Sukta, Jye^tha Saman, Vdmadeva Sukta, Brhatsaman,
eatables and fruits, he should cover those pitchers containing Raurava, Rathantara, the celebrated Gavdm Vrata, (the hymns
gems with pieces of cloth. Having on all sides, decorated the called) Rak-soghna and Tama.1
door-keepers with flowers and sandal he should say to them: 37b-38. The priests of the Atharva Veda (seated) in the
'(Please) proceed with the sacrifice' and should honour the north, should, resorting mentally to Lord Varuna, repeat the
preceptor. Sdntika and Paustika hymns (from the Atharvaveda) .2
28b-29. Two (brahmanas) knowing the Rgveda should be 39-41 a. Having thus fully made the consecration of the
kept (i.e. seated) in the east; two (brahmanas) knowing the image at night of the previous day, and having brought earth
Yajurveda should be kept (i.e. seated) in the south. Two (brah- from a hamlet where cowherds and cows stay, and where ele-
manas the) singers of the Samaveda should be kept (i.e. seated) phants, horses, chariots and anthills are found, he should put it
in the west; and two (brahmanas) knowing the Atharvaveda and the herbs also into pitchers. Then bringing the yellow
should be seated in the north. The sacrificer, facing the east, pigment, white mustard, sandal and a fragrant gum resin, he
should sit in the south. (i.e. the sacrificer) should be bathed with (water mixed with)
30. He should again tell thesacrificing priests to (commence the five products of a cow.
the) sacrifice: 'Please resort to the muttering of excellent sacred 41b-43. Having thus first duly done the bathing of the
texts.' sacrificer to the accompaniment of great religious texts, and
31. Having thus advised all those mutterers (of the sacred having thus spent the night in the acts performed according to
texts) and he, knowing the sacred texts, having kindled the sacred precepts, he should at clear daybreak give a hundred or
fire, should offer into it ghee and sacred sticks (to the accom eighty-eight or fifty or thirtysix or twentyfive cows to brahmanas.
paniment of the recital) of sacred texts. 44-45. Then when the time of an auspicious moment of the
32a. The sacrificial priests of the Rgveda should make offer- Sun's entrance into a zodiacal sign approaches, he should take
ings all round into the fire with (the recital of) texts sacred to down into water, a cow decorated with gold to the accompani-
Varuna only. ment of Vedic texts, divine music and various musical instru-
32b-35a. Having duly made offerings to the planets, and ments. O king, that cow should be given to a singer of Samans.
also to Indra and the lord, to the Maruts, the regents of the 46-48a. Then having taken a golden vessel (decked) with
quarters and to Visvakarman, the priest (called) Bahrc (seated) in five jewels, and then having fully placed into it the (golden)
the east should mutter separately the auspicious Sdntisukta, the crocodile, fish etc., he should put it, while held by four
prayer to Rudra and Pavamana, the Purusa-sukta. The priests brahmanas well-versed in Vedas and Veddhgas, and containing
knowing Yajurveda seated in the south should recite the sukta the water of great rivers, into water with its opening turned
(i.e. eulogy) of Sakra, Rudra, Budha, and also a hymn addressed down and facing the north.
to the demons called Kusmanda1, the sukta (i.e. eulogy) of 48b-49. Then having well-bathed (the image of) Maya, he
Jatavedas (i.e. Fire), and of the Sun. should put it (into water) to the accompaniment of the sacred
35b-37a. The Sama-singers seated at the western door (of
the pavilion) should sing the Samans called Vairaja Paurusa Sukta2, 1. SaiSava, Paficanidhana, Vairaja are names of various Samans—Saman is
first mentioned in Rgveda X.90.9. Jyesfhas&man—Name of a Saman; see
Sauparna Sukta, Rudrasukta, Saisava Sukta, Pancanidhdna Sukta, Mahabharata XII. Vamadevya—perhaps samans composed by Vamadeva, who
1. Kausmdnda: addressed (as a hymn) to the demons called Kusmapda. was a sage credited with the authorship of a larger portion of the IV mandala
2. Paurufa Sukta: Rgveda X.90. It i« regarded as a very sacred hymn. of the Rgveda.
2. Santika, Paustika—Certain hymns from the Atharvaveda. Atharoana—
a priest or brahmana whose ritual is comprised in the Atharva Veda.
 1.28.1-8 359
358 Padma Parana Brahma's abode only, and (there) rejoices for many Kalpas.
hymn Apohistha and then having come (back) to the pavilion, Having moved in many worlds, and having enjoyed (in) the
and having honoured the members (of the sacrificial session) he worlds like Svah1, with beautiful ladies for two parardhas (i.e. for
should make offerings on all sides. a very very long period), he, again goes to Visnu's place, obtain-
50. Then he should make offerings for four days. He should able by the power of deep and abstract meditation.
perform the (proper) rite on the fourth day and at that (rite)
also he should give (presents to brahmanas) according to his
capacity.
51. Arranging the sacrificial vessels and the sacrificial
material, he should distribute these equally among the priests. CHAPTER TWENTYEIGHT
52. Then he should pull down the pavilion; and he should
The Planting of Trees
give the golden vessel and a bed to a brahmana.Then, according
to his capacity, he should feed one thousand, or eight hundred
Bhisma said:
or fifty brahmanas.
l-2a. O brahman, tell me in detail about the rite (which is
53-54. The rite about the lakes is thus narrated in the
Puranas. The same rite is prescribed in the case of all wells and performed) with reference to (the planting of) trees. Also tell
reservoirs of water and lotus-pools; and in the case of instal- me about the worlds that are said (to exist).
lation (of images).
55. In the case of palaces and gardens the difference lies in Pulastya said:
the sacred texts (i.e. the sacred texts are different). In the case 2b-3. O King, I shall describe to you the rite with reference
of one who does not have the capacity (to spend so much), the to the (planting) of trees in gardens and other places. O lord of
rite as decided by Brahma (is to be performed) with half (the the worlds, having accomplished everything as in the case of the
expenditure). rite with reference to the lakes, he should worship the priests,
56. When (the means) are few, the rite should be performed parts of the pavilion and also the preceptor like that (i.e. in the
(as in the case of a rite with one fire) by (men) free from the same way).
vanity of wealth. The water that remains in the lakes in the 4-5. He should similarly honour brahmanas with gold, gar-
rainy season after such a rite is performed, is considered to be ments and anointment. He should cover the trees with garments
equal to (i.e. gives the fruit of) the Agnistoma sacrifice. after having sprinkled them with water containing all herbs and
57. That (water) which remains (in the lakes) in the with curds, and (after having) decorated them with curds and
autumn gives the fruit described above. That (water) which sacred grains. Their ears should be pierced2 with a golden needle.
remains in the lakes in the cold and winter seasons (comprising 6-8. He should also give (i.e. apply) collyrium to them with
of the months of Margasirsa to Phalguna) is equal to the Vaja- a small golden stick. He should also get fashioned seven or
peya and Atiratra sacrifices (i.e. gives the fruit of Vdjapeya and eight silver fruits; and should put each one of them on the altar
Atiratra). (in the form) of the trees. Here the incense of guggulu is the
58. That (water) which remains (in the lakes) in the 1. Svah: is one of the seven worlds viz. Bhuh, Bhuvali, Svali, Mahafi,
spring season is equal to (i.e. gives the fruit of) the Asvamedha Jana, Tapas and Satya.
sacrifice; and that water too that remains (in the lakes) during 2. Karxtavedhana—ear-boring; a religious ceremony sometimes performed
the summer excels (thefruit of) theRdjasuya (sacrifice). as a sarhskdra.
59-60. O great king, he, the pure one, who, of an extre-
mely pure mind, performs these special religious deeds, goes to
 360 ^ PadmaPurana
1.28.21-31 361
best. O king, having filled pitchers with seven kinds of grains,
having covered them with cloth, (having applied) sandal and
past and future men (i.e. his relatives) equal to the number of
anointment to them and having placed them in copper-vessels,
he should put them on the trees. hair on the body (i.e. a large number).
9-10a. After worshipping them in the evening, and after 21-22. He attains great prosperity (making) rebirth diffi-
properly making offerings to the regents of the quarters (and cult. Even that man, who listens to this, or makes others to
gods) like Indra, the brahmanas should thus consecrate the listen to it (i.e. reads it to others), is honoured by gods and in
tree. the world of Brahman. The trees alone make a sonless person
10b-ll. Then from the midst of the trees, he should give a have a son.
cow covered with white cloth, with her girdle made of gold, 23-24. They offer libations etc. to plants at sacred places.
her udders decorated with bell-metal and looking charming O lord of kings, plant an erfvattha tree even with great effort. It
with golden horns and with her face turned towards the north. alone will give you a thousand sons. And by (planting) an
12-15. Then the best brahmanas should bathe with (the asvattha a man becomes wealthy; the aSoka (tree) destroys
water in) those very pitchers to the accompaniment of religious grief.
texts (used at the time) of holy bathing, and also of musical 25. The plaksa tree is said to give (the fruit of) a sacrifice;
instruments and auspicious songs and also to the accompani- the ksira tree is said to cause (long) life. Jambukl gives daugh
ment of sacred texts from the Rgveda, Yajurveda and Samaveda ters; datjimi gives a wife.
and texts sacred to Varuna. The host, having bathed and put 26. ASvattha leads to the destruction of diseases; palaia gives
on a white garment, should worship with grandeur, all the well- (i.e. takes one to) Brahman. A man who plants a vibhitaka (tree)
composed priests with (i.e. by giving them) cows, golden becomes a ghost.
strings with bracelets, rings and sacred threads, as well as gar-
27. (The planting of) Ankola tree leads to the expansion of
ments, beds, pieces of furniture and wooden sandals. For four
the family. Health is (caused) by (the planting of) the khadira
days he should bathe with milk.
(tree). The sun is ever pleased with the nimba shoots.
16. He should perform a sacrifice with ghee, barley or even
with black sesamum. The sacrificial sticks of PalaSa are recom- 28. God Siva (is pleased) when in (tree is planted) ; and
mended. Similarly a festival (should be celebrated) on the ParvatI (is pleased) with the red lodhra (being planted). The
fourth day. celestial nymphs (are pleased) with (the planting of) HmSapa,
and the best Gandharvas with the kunda tree.
17-I8a. He also should give presents (to brahmanas) ac-
cording to his capacity. He should, without being jealous, do 29. (One would get) groups of servants (if one plants)
whatever is most desirable. He should give double (thepresents tirdidika tree; similarly (the planting of) vanjula (leads to the
given to brahmanas) to the preceptor; and having saluted him, rise of) robbers. Candana, and panasa also give religious merit
he lhould seek his pardon. and wealth.
18b-19a. A wise man, who celebrates the tree-festival ac- 30. (Planting of) campaka gives good fortune, and that of
cording to this rite, obtains (i.e.fulfils) all his desires, and an karira makes one an adulterer. (Planting of) tola destroys one's
endless position. progeny; while (planting of) vakula (i.e. bakula) expands the
family.1
19b-20. O lord of kings, he, who, thus installs (i.e. plants) a 31. The planting of coconut tree brings many wives, while
tree, would also live in heaven as long as three myriads of
planting of the grape-creeper (makes one have) an all-beautiful
Indras (rule there); and would save (from falling into hell),
1. Tala: Planting of this tree is said to destroy children and that of
bakula to increase the family.
 1.29.9-18 S63
362 Padma Purdna
9-10. From them the seven herbs, causing good fortune, came
(wife). Similarly (planting of) koli causes sexual enjoyment; up: sugarcane, the tdla tree, beans, rice, the product of the
(planting of) ketaki destroys one's enemies. cow's milk (i.e. curds), saffron and flowers, and the eighth one
32. These trees and others which are not mentioned (here) was salt. (This group of eight) is called the group of the eight
are givers (of various objects). Those who have planted trees things leading to good fortune.
will go (i.e. attain) high position.
11. From that which Brahma's son, well-versed in concen-
trated meditation, drank in olden times, a daughter sprang up.
She is called Satl.
12-13. Since she excels the worlds in charm, she is also
called Lalita. The trident-holder (i.e. Siva) married the
CHAPTER TWENTYNINE
goddess (who was the most) beautiful in all the three worlds,
The Vow Called Saubhdgyasayana and who was full of auspiciousness in the three worlds, and who
gave enjoyments and salvation (to people). What is it that a
Pulastya said: man or a woman does not get by worshipping her devoutly.
1. Similarly I shall tell you about another (vow) fulfilling
all desires. Those who are well-versed in the Puranas know it Bhisma said:
to be Saubhdgya-Sayana.1 14. O sage, tell me in what way that Lalita is to be propi-
2. Formerly when worlds like Bhuh, Bhuvah, Svah and tiated. Tell me also its mode which would lead to the peace in
Mahah were burnt, then the good fortune of all the beings be
came (concentrated) at one place. the world.
3-5a. All that, having reached Vaikuntha, remained in the
Pulastya said:
chest of Visnu. O king, then, when, after some time, at the time
of creation again, the world was covered over with Ahamkdra, 15-16. Having reached the spring season (i.e. when the
and was linked to Pradhana and Purusa1, and when the rivalry month of Gaitra in the spring comes), he, who is dear to the
between Brahma and Visnu had increased, a terrible tawny people, should bathe with sesamum in the morning of the third
flame of fire arose. day of the bright half (of Gaitra). It is said that on that day
that goddess of an excellent complexion was married by the
5b-7. Heated by the flame, the good fortune (of the be- universal soul (i.e. Siva) to the accompaniment of sacred
ings) which had resorted to Visnu's chest, turned into a liquid hymns (recited at the time) of marriage.
(form), even before it reached the surface of the earth; and
17. He should worship the lord of the universe along with
intelligent Daksa, Brahma's son, drank it which caused good
form and handsomeness—when it was thrown up from the her only on the third day (of Caitra) with fruits of various
heaven. kinds, lamps and incense with offerings.
8. (By drinking that) great power and lustre came to the 18. Having bathed (her) image with the five products of
great Daksa. The remaining, which fell on the earth, became cow1 and with water mixed with sandal, he should worship
(divided) into eight parts. Gauri with (the image of the god) having the crescent-moon on
his head (i.e. god Siva).
1. Ahamkdra, Pradhana and Pwnifa are principles accepted by the Samkhya
school of philosophy. For a detailed description of these, see Chapter 2 1. Pafkagavya—the five products of the cow taken collectively, viz.
above. milk, curds, clarified butter or ghee, urine and cowdung.
 1.29.28-37 365
364 Padma Purtoia
Gauri, saying) 'Salutation to you, O you of white complexion.'
19. (While worshipping) the feet (of the images) of Siva He should worship Lokesa (the lord of the worlds saying)
and Gauri (he should say:) 'Salutation to Patala'. Saying,
'Salutation to Siva and Jaya' he should worship the ankles of 'Salutation to Ugra', and should worship the eye-brows (of
both. Gauri's image saying) 'Salutation to you, O Lalita.'.
20. (Saying) 'Salutation to Tryambaka and Bhavani' (he 28. He should worship Puraharta. (saying) 'Salutation to
should worship) the two shanks of Rudra (and Lalita). Sarva', and should worship the (image's hair saying:) 'Saluta-
(Saying:) 'Salutation to 'Rudresvara and Vijaya' (he should tion to Vasudevi'. (Saying) 'Salutation to Srikanthanatha', he
worship) the knees (of the images). should worship Siva's hair.
21. (Saying) 'Salutatiou to Harikesa and to you, O giver 29-32a. Saying 'Salutation to Bhimarupini, of a terrible
of boons'(he should worship) the thighs. (Saying) 'Salutation and fierce form, and to Sarvatman', having duly worshipped
to Rati' he should worship the waist, and (saying) 'Salutation Hara and the group of eight objects causing good fortune he
to Sarikara* he should worship Sarikara. should place them before him. (They are:) greasy beans,
22-23. (Saying) 'Salutation to Kotavi 1 and the Trident- saffron, milk, cuminseeds, tola, sugarcane, salt and gourd as
holder' (he should worship) the two armpits and the Trident- the eighth. He should offer this group of eight 'saubhagya'
holder respectively. (Saying) 'Salution to you, Marigala', he (to a brahmana), as it causes good fortune. Having thus
should also worship Rudra and the breasts (of the image of presented all that in front of Siva and Parvati, he should eat
Gauri). In the same way he should worship Siva (saying) Srhgdtakas in Caitra, and should sleep on the (bare) ground,
'Salutation to Vedatman' and should worship the throat (of O you tamer of enemies.
Gauri's image saying) 'Salutation to Rudrani.' 32b-34a. Then again in the morning, having bathed and
24. He should worship Visvesa (the lord of the universe, muttered sacred texts (and thus having become) pure, and
saying) 'Salutation to Tripuraghna'. (Saying) 'Salutation to
Trilocana' he should worship Hara, and should worship the having honoured a brahmana couple with flowers, clothes and
arms (of Gauri's image, saying) 'Salutation to you, O Kalana- ornaments, he should give a couple of golden images (of Siva
lapriya'. and Parvati) along with the eight auspicious things to a brah-
25. He should always worship the ornaments (of the image mana, (saying) 'May Lalita be pleased here (i.e. as a result of
saying) 'Salutation to Saubhagyabhavana (i.e. the abode of this vow) with me'.1
good fortune)'. He should worship the mouth (of the image 34b. O king, he should always do like this on the third
saying) 'Salutation to Svaha Svadha' and should worship (day of every month) for a year.
Sulin (i.e. the Trident-holder saying) 'Salutation to TsVara'. 35. Listen to the speciality (that lies) in eating {Srnga-
26. (Saying) 'Salutation to Asokavanavasini' he should fakas etc.) and in the sacred text used at the time of making an
worship (the image's) lips, granting well-being. He should offering. In Caitra water (flowing from) a cow's horns is recom
worship Hara (saying) 'Salutation to Sthanu'. In the same way mended while in Vaisakha cowdung is recommended.
he should worship the face (of theimage saying) 'Salutation to 36. Manddra-Aower is recommended in Jyestha, and bilva-
you, O Candramukhapriya'. leaf in Asadha. In Sravana curds should be eaten and water
27. (Saying) 'Salutation to Ardhanarisvara', he should flowing from darbhas should be drunk.
worship (Siva, and should worship) the nose (of the image of 37. In the month of Asvina milk should be drunk, and ghee
mixed with coagulated milk should be eaten in Kartika. He
should drink cow-urine in Margasirsa, and ghee in Pausa.
1. The list given here slightly differs from the one given in 29.9; and
the last word is not clear.
1. Kofavl-an epithet of the goddess Durga (represented as naked).
 1.29.52—1.30.5 367
366 Padma Parana

38-39. He should eat black sesamum in Magha and the 52-53a. O king, he (then) gets success and fame. O king,
five products of cow in Phalguna; and at the time of making an he who makes gifts at the vow of Saubhagya-s'ayana, is not separ-
offering he should say: 'May Lalita, Vijaya, Bhadra, Bhavani, ated from good fortune, good health, handsome form, garments,
Kumuda, Siva, Vasudevi and also Gaurl, Marigala, Kamala, ornaments and decorations.
SatI and Uma be pleased'. 53b-55a. He, who observes the vow of Saubhagya-Sayana
40. Then in the twelfth month he should worship Krsna for twelve years, or for seven or eight years, is honoured in
on the twelfth day; similary he should worship Laksmi along in Brahma's world. Then having reached the world of Visnu
with her husband there only (i.e. on the same day). and that of Siva, and being honoured there he duly lives there
41. A wise man desiring his well-being in the next world for a couple of Kalpas.
should similarly worship Brahma with his wife on the full-moon 55b-56a. O lord of men, a lady or a maiden who observes
day. that vow, also, being graced by the favour of Lalita, gets the
42-43. Similarly desiring his well-being he should give the same fruit.
Saubhagyastaka (i.e. the group of eight things leading to good 56b-58. He too, who listens to (the account of the vow) or
fortune). (He should also offer) the flowers of mallikd (i.e. intends to observe it, becomes a Vidyadhara, and lives for a
jasmine) and of aioka, lotuses, kadamba flowers, blue lotuses, long time in heaven. This vow was formerly created (i.e.
campaka flowers, flowers of kubjaka, karavira, bana, and fresh introduced) by Madana. It was observed by Satadhanu and
lotuses. Sinduvara flowers and (other) flowers are recommended Nara, also by Pavana and Nandl. How then, O lord of people,
in all the months. is it not wonderful?'
44. The flowers of japa (i.e. the china roses), safflowers,
flowers of malati, Satapatra and karavira flowers when available
are always recommended.
45-46a. Thus, for one year, a man or a woman or a
maiden, having duly observed a fast at night and having CHAPTER THIRTY
devoutly worshipped Siva for a year, should give a fully furnished
bed at the end of the vow. Origin of Visnu's Steps:
46b-47a. Having placed on the bed golden images of Uma
and Mahesvara, and also (the image of) a bull with a cow he BhUma said:
should offer it to a brahmana. l-4a. Having reached the sacrificial mountain. the power-
47b-48. A man, who, for one year on the twelfth day (of ful Visnu planted his foot (-steps) there. What is the purpose
every month) worships Kesava with MahalaksmI, and Brahma of this line of the foot (-steps) which the lord of lords planted?
with Savitri fulfils all desires that he thinks of. O highly intelligent one, tell me (about) that. O great sage,
49-50a. He, free from vanity of wealth and free from pride, tell me which demon he subdued after having planted his foot
should worship other couples (i.e. couples of images of other (-steps) there. The residence of Visnu is in heaven, the great-
deities), according to his capacity, with garments, grains, souled one lives in Vaikuntha. How is it that he planted his foot
ornaments and gifts of cows and other large quantities of valuables. (-step) in the human world?
50b-51. He, who properly observes the vow of Saubhdgya- 4b-5. O brahman, lords of gods (i.e. great gods) with Indra
sayana, obtains all desired things and an eternal position. He as their leader, and also devotees who continuously (please) the
should, while observing this vow, abandon eating one fruit each lord by means of great penance (live in the world of gods). It
month. is said that the residence of Srivaraha is in the Mahar-world.
 368 Padma Puratfa 1.30.21-30
6-8. Similarly the residence of Nrsimha, the great- and also everything of (i.e. done by) that wicked Baskali; 369
souled one, is said to be in the Jana-world. The residence of you are our grandsire; (so) do (something) without delay (to
Trivikrama is said to be in the Tapas-world. Tell me in detail, O
brahman, how (is it that the lord), leaving these worlds, planted save us). O lord of gods, think now about some measures for
his two foot-steps on the earth and (how is it that he) planted his world-peace.
footsteps on the sacrificial mountain in this place, viz. 21. When they (i.e. the demons)have been watching, the
Puskara, which is sacred to Brahma. By hearing (this account) rites laid down in the srutis and smrtis have not proceeded.
all sins will certainly perish. Everyday they are causing harm to us.
22. As an insignificant person speaks about (i.e. gives
Pulastya said: importance to) his own interest, in the same way, we who have
thrown into the background your obligations, have always
9. That you have asked properly, listen attentively to (the spoken to (i.e. requested) you.
account as to how) in olden days, lord Visnu having come to 23-24. If a man with a false mind does not do (i.e. return
the sacrificial mountain, planted his foot (-step) on the embank-
ment of it. the favour) thousandfold to him who has obliged him, then for
that bad and shameless man of wicked action and scorched by
10-12a. O Bhisma, formerly in the Krtayuga Visnu performed
a (mighty) deed for the attainment of gods' purpose and for the obligation there is residence in hell alone.
(good of the) earth. The stronger demons, having conquered 25. Goodness does not lie in this much (i.e. in merely)
gods along with Indra, had brought under their control the returning an obligation; but those whose minds are bent on
entire heaven, after subduing the three worlds. selfishness do not do even this (i.e. do not even return a good
12b-14a. The very mighty demon Baskali had made the turn).
stronger demons the enjoyers (of portions) at sacrifices. When 26. (I wish) if only the stability of the world should not
the three worlds with the mobile and the immobile were reduced have become a cause of worry; my heart is rent into a hundred
to this condition, Indra, being disappointed with life, became (pieces); it is not satisfied (i.e. happy).
very much distresed. 27. I am going (i.e. wandering) here and there (for help).
14b-16a. (He thought:) 'Due to the grant of boon to him (Please) drag us up who are drowned (in grief), by telling us
by Brahma, that Baskali, the lord of demons, cannot be killed a means by which our lustre will again shoot up.
in a battle by all the residents of heaven. So surrounded 28. I have told you as I have seen the world. You (can)
(accompanied) by all gods in the world of Brahma, I shall see it as it is. It is bereft of Vedic studies and the exclamation
seek refuge with the lord (i.e. Brahma). There is no other ofVasat. Festivals (and other) auspicious (rites) have ceased.
course.' 29. Contact with study i.e Vedic study has been abandoned
16b-18a. O Bhisma, thinking thus, the lord of gods, sur- (by the brahmanas) ; agriculture1 is given up; it (i.e. the world)
rounded by all residents of heaven, quickly went to Brahma's is left by administration of justice; it remains merely in breath
place. Surrounded by those residents of heaven he reached (i.e. (i.e. it is barely alive).
touched) the feet of Brahma and told (i.e. acquainted) him
30. The world has met with distress; and by (the passing
(with) what should be done about the world and also about the
worst calamity that had befallen the world. of) this much time we are exhausted."
18b-20. "O god, do you not know wherefrom fear has come
to us? O lord, I have told you what the demons have snatched, Vdrtd—agriculture, the occupation of Vaisya.
Daridaniti—administration of justice, judicature.

L
370 Padma Parana 371
1.30.42-53
Brahma said: 42. 'O king, O magnanimous one, give (a piece of) land
31. I know that Baskali has become arrogant as a result of (measuring) three steps to this short brahmana. This is the
(my) having granted him a boon; I think he cannot be con- request I make to you'. Asked by Indra the lord of the demons
quered by you; (but) he will be conquerable by Visnu. might offer even his own life.
43-44. O grandsire, having accepted the gift from that
32-33. Having restrained (his senses) Brahma then remai- demon, having bound him carefully and made him the resident
ned in his original nature (i.e. resumed his usual silence). When of the nether world, I shall be (born), taking the form of a
the self-born Brahma was thinking about him, the four-armed boar, to kill that wicked one. There is no uncertainty about
one1 (i.e. Visnu) came there after a while merely as the result of this. O Indra, move on quickly.
Brahma's meditating on him, when all (the gods) were looking
on. 45-46a. Having thus told (Brahma) he ceased (speaking)
and disappeared. Then after some time, when Visnu was con-
Visnu said: ceived by Aditi,1 many fearful ill omens appeared.
34. Warded off (by) me, O Brahman, stop this meditation. 46b-47a. When Visnu, the prop of the entire world, was
I, for whom this meditation was intended, have approached conceived (by Aditi), an excellent auspicious omen also
you. appeared.
Brahma said: 47b-48. Breezes carrying the fragrance of Mdlati flowers
blew. Then, having reached (i.e. at) the time as ordained, the
35. It is indeed a great favour that the lord has manifested
god, the lord of gods (i.e. Visnu), kind to all beings, of pure
himself here. Who else would have so much anxiety for the world
and scanty hair, having the beauty of the moon, the conch and
as the lord has ?
the (sun-) rise, became (i.e. was born as) Aditi's son.
36. For the (good of) the world I brought about its creation.
49. When Visnu thus descended (on the earth), the faces of
Virtually the world depends upon you. There is no doubt about
Siddhas, gods and demons with the winkings of their eyes
this.
stopped, were pleased; and that day, too, on which Visnu got
37-38. You should protect the world, and Rudra should
into that excellent womb, was having breezes, of scanty pollen,
destory it. When such was the case with the world, Baskali
snatched off the kingdom consisting of the three worlds and of blowing (gently).
the mobile and immobile, of (i.e. from) this great-souled Indra. 50. That respectable Aditi also, having the unborn one (i.e.
O Kesava, help your servant by offering him counsel. Visnu) in her womb, walked charmingly, distressed by her
heavy hips. Her face was dull, gloomy and pale. Thus she
Vasudeva {i.e. Visnu) said: carried the embryo that was heavier and was (lying) low (in
39. That demon (viz. Baskali) has been now immune to her womb).
being killed due to your having granted him a boon. By captivat 51. When, Narayana thus entered the womb (of Aditi) as
ing him he must be conquered by intelligent handling. a result of the past and future (deeds), all beings got their
40. I shall be a dwarf, the destroyer of the demons. This desires fulfilled without any difficulty.
one (i.e. Indra) should go with me to Baskali's residence. 52-53. (When) the wind was blowing very gently; and
41. Having gone there he should ask him for this boon for (when) indeed people had gone to other regions by isolated
me: paths; when the sky was being deserted by dust-particles and
1. Caturbhuja—an epithet of Vi§nu. }• Aditi—daughter of Daksa and wife of Kasyapa and mother of
Adityas.
 1.30.67-80 373
372 Padma Purdqa
67-68. Due to extreme joy the delusion and miseries of the
when darkness was gradualsly disappearing; (and) when Visnu three worlds came to an end. The group of Gandharvas sang
was in (Aditi's) womb, that mother of gods entertained a with notes full of emotion; and the groups of heavenly damsels,
malicious design. mingling with their lords, and full of emotions, danced there
54-55. Listen to it, O lord of kings, in succession: "What (i.e. in the heaven). In the same way, groups of Vidyadharas
is the use of proceeding in order? I shall spring over the heaven; and Siddhas wandered in (i.e. being seated in) aeroplanes.
and I shall make that Baskali, the lord of demons, the resident 69-71. They discussed the verdict about good and bad
of the nether world. I have (already) given wealth and hand- deeds and exhibited acting and singing. Free from passions and
someness to Indra. full of pain and pleasure they sang songs, and being in the
56. I alone shall be able to destroy the demons. I shall heaven they danced and (i.e.since they) have gone to the heaven
throw (at them) volleys of arrows and trains of discs in many from here after having obtained it by dint of their religious
ways. merit. Then some, being very much delighted, uttered (the
57-58a. (I shall also discharge) multitudes of maces for the words:) 'Victory (to you), O lord'. Others, with a steady mind,
destruction of the demons; and as fate would have it, I shall repeated these words loudly. Others secretly meditated upon
make gods the residents of heaven and the demons the residents him through fear of (re-) birth and for the destruction of old
of the nether region". age and death. Thus the entire world was fully delighted.
58b. (Thus) the words that were (lingering) in her mouth 72-73. (It was said:) 'Though a dwarf, this is the lord, who
at once came out. has been born for you, and after having approached whom,
59. "See (now), I shall, through anger, bind the chief of Brahma had told (i.e. requested) about the (well-being of the)
the demons in such a way as was not thought of before, nor world. This one (i.e. he) is Brahma, Visnu and Mahesvara (i.e.
seen before nor (also) heard of before. Siva) himself; also be is the sacrifices; he is the heaven. There
60. Formerly I have given wealth and handsomeness to is no doubt about it.
Kasyapa. Why has he lost his energy and (why is) the wind 74. This entire world—immobile and mobile—is pervaded
gusty? by Visnu. He, the self-born one, though one only, is known to
61. My eyes are as it were reeling; let me not have con be many.
ceived this form. By what am I possessed that I am uttering 75. The crystal-gem is (i.e. appears) variegated at a place
these improper words?" where there are colours (which get reflected in the gem). The
62. Got into (i.e. caught between) alternatives she rep self-born one behaves in the same way (i.e. appears to be many)
eatedly reflected in her heart. She carried (in her womb) the due to (his contact with) the constituents (like sattva, rajas and
divine lord for a thousand divine years. tamas).
63. Then Vamana (i.e. Visnu), the cause of the beings, 76. As the Garhapatya fire gets another name, similarly
was born of her—(Vamana) who, when born, attracted the
this lord gets appellations like Brahma etc.
eyes of the demons.
64. As soon as thatJanardana, the god of gods, was born, 77-78a. By all means god Vamana will accomplish this
rivers flowed with clear water, and fragrant breezes blew. feat (of subduing Baskali).' When the residents of heaven were
65-66. Kasyapa too obtained pleasure due to that bright thus thinking and reflecting, (Visnu), with Indra, went to
son. O lord of men, no sooner was Janardana born, than the Baskali's residence.
minds of all the residents of the three worlds were full of enth- 78b-80. Having seen (i.e. he saw) the city adorned with
usiasm, and kettle-drums that were beaten in heaven gave out prominent white buildings approachable by Gandharvas, and
sounds. decorated with all (kinds of) jewels, and well-separated (from
374 Padma Purdna I.30.93-100a 375

one another) by big roads; (it was) adorned with hundreds of by a king, and talked with a smile. He knew the essence of the
elephants always in rut, resembling the mountain of collyrium, Vedas and the Vedangas, performed sacrifices and was engaged
and born in the family of divine elephants. in (practising) penance. He was not ill-mannered and always
81. (It was also) adorned with horses with bodies having abstained from causing harm to others.
(almost) no flesh (i.e. having slim bodies), having small ears, 93. He honoured those who deserved honour, was pure,
having the speed of the mind, having long necks and long pro pleasing, and worshipped the venerable. He knew all objects;
minent parts of the foreheads above the eyes. he was invincible, agreeable and of a pleasing appearance.
82. There were thousands of courtesans having excellent
94. The demon had ample grains, wealth, and vehicles.
complexion like the interiors of lotuses, having faces resembling
He always accomolished the three objects1 (of worldly
the full moon, and skilled in conversation and caressing.
83. There was no religious merit, no lore, no architecture, existence). He was the best person in the three worlds.
no art that did not exist (i.e. that was not found) in the city 95-97a. He always lived in his own city nnd always removed
of this Baskali. the pride of gods and demons. In this way he protected all the
84-86. It was crowded with hundreds of gardens. In it beings in the three worlds. When he was the king (i.e. in his
having a series of social festivals, endowed with all chief demons kingdom) there was no mean person, no poor person, no sick
except Yama, resounding everywhere with sounds of lutes, person, no short-lived person, no unhappy person, no foolish
flutes and tabors, sons of Danu, always joyful, decorated with person, no person of a dull form, no unfortunate person, nor
many jewels, were seensporting like gods on the Meru mountain. a person that was expelled.
There was a great sound of (the recitation of) the Vedas made 97b-99a. Seeing that excellent chief of the demons,
by the venerable demons. who was endowed with multitudes of pure qualities and who
87-88. That demon Baskali having subdued the three was bright like the sun, and taking him to be a person of a
worlds lived happily in that city, the sins in which were des- controlled mind, and capable of sustaining the three worlds,
troyed by the smoke of the ghee of (i.e. put into) fires, and by Indra was amazed.
wind, in which the breezes were made fragrant by the moving 99b-100a. O king, seeing Indra to have entered the city
about of the fragrant incense, and which was crowded with the demons maddened for fight, said this to the lord of
virtuous demons. demons:
89-90. Living there he protected the three worlds along with
the mobile and the immobile. He was conversant with righteous-
ness, was grateful, truth-speaking, and had his senses control- alliance, ( 2 ) Vigraha—war, (3) Tana—march or expedition, (4) Sthana or
led, was handsome, and knew the good and bad ways of life- of Asana—halt, (5) SarhSraya—seeking shelter, (6) Dvaidha or Dvaidhibhava—
the ancient gods. He was well-versed in the Vedas, was a prote- duplicity.
ctor and was kind to the distressed. Vedanga—Name of certain classes of works regarded as auxiliary to the
91-92. He was endowed with all the (regal) powers 1 like Vedas and designed to aid in the correct pronunciation and interpretation
of the text and the right employment of the mantras in ceremonies. They
the Vedic, that of good counsel, personal preeminence and are six in number: (1) Siksd—the science of proper articulation and pro-
energy. He was interested in the six measures to be practised nunciation; (2) Chandas—the science of prosody; (3) Vyakarana—grammar;
(4) Nirukta—etymological explanation of difficult Vedic words; (5) Jyotisa—
astronomy and (6) Kalpa—ritual or ceremonial.
1. The three Saktis (powers) are—(1) Prabhutoa—personal pre-
eminene; (2) Mantra—good counsel; (3) Utsdha—-energy. Sadgupya—the 1. Trivarga—the three objects of worldly existence viz. Dharma, Artha
six expedients to be used by a king in foreign policies: (1) Sandhi—peace or and Kama.
376 Padma Purina 1.30.115-127 377

lOOb-lOla. "It is something strange that Indra is doing 115. O you, killer of enemies, I am lucky, I have obtained
when he, all alone, except being accompanied by a short pre- religious merit on having seen you, since I have saluted your
eminent brahmana, is coming. feet adored by excellent gods.
101b-102. O king, tell us what we should do now." He said 116. O lord, tell (me) all that has made you come (to me).
to all the demons: "Assembled together you remain in the city. I take the intention of your arrival to be a great surprise (your
Let the lord of gods enter the city. Today he is to be honoured arrival has caused surprise)."
by me."
103. In the meantime that short (brahmana) and Indra Indra said:
arrived there; they were looked at affectionately by the lord of 117. O Baskali, I know you to be the chief among the
demons. pre-eminent demons. It is not a great surprise to have seen you,
104. He regarded himself as blessed and the king, the leader O best of the demons.
of the demons said (to them) after saluting them: 118. Suppliants who have visited your house never go
105-106. "Today, in the three worlds, there is no person (back) being averse (i.e. disappointed). You are the desire-yield
who is luckier than I, who, chosen by Glory, am seeing Indra ing tree to the suppliants. There is no other donor (like you).
coming (to me). With a desire to receive something from me 119. In lustre you (i.e. as far as lustre is concerned) are
he will beseech me. I shall certainly give (up) even my life comparable to the sun; in (i.e. as far as) depth (i.e. seriousness is
for him who has come to my house. concerned), you are the earth and in (i.e. as far as) wealth (is
107a. (I shall even give up) my wife, sons, and also my concerned) you are like Narayana.
residence. What then should I say (even) about the three 120. This short brahmana is born in the auspicious family
worlds?" of Kasyapa.
107b-108. Going to meet him, and bringing him near 121. I was requested by him: "Give here (a piece of) land
himself with respect, and embracing and greeting him, and measuring the distance covered by three steps, to me who want
carefully offering him welcome and worship with materials of a fire-sanctuary where I would perform a sacrifice." I have,
worship etc. he brought him (i.e. Indra) into his house. therefore, O lord, asked you on his behalf.
109. (He said:) "Today my birth is fruitful, all my desires 122-123. O Baskali, having overpowered (me) you have
are fulfilled, that, O Indra, I am seeing you who have visited taken away the three worlds belonging to me. I have nothing to
my house. subsist upon; I am poor; I do not want for myself what you
110. O lord of gods, I have (today indeed) been proclaimed desire to give. For someone else I am going to beseech you as a
to be the king of demons by you who have come to my house. suppliant (does). For this (brahmana) I have turned a suppliant.
It is my great religious merit. Do what is proper.
111. O Purandara, one would get that fruit, which is obtai 124. You, who have exalted the family, are born in the
ned by sacrifices like the Agnistoma, on seeing you. family of Kasyapa. You are born from the womb of Diti and
112. I have today obtained that fruit which is obtained by your father is revered in the three worlds.
the grant of land, or of cows to a priest, or (the fruit that is 125-126. Knowing that you are like this I am requesting
obtained by the performance) of the Rdjasuya sacrifice. you. O demon, give a piece of land measuring three footsteps to
113. O Vasava, you are not to be seen by little penance. this one (i.e. this brahmana)—this dwarf, with short limbs, who
Tell me what I can do, that is dear to you, in my house. desires to have a fire-sanctuary.
114. Do not entertain any other doubt in your heart. Know
127. I do not dare to give the portion of land belonging to
that it shall be done even if it is very difficult.
someone else. This is what is given (i.e. what is said)
 379
378 Padma Purana 1.30.141-153
about you? You have arrived here with a desire to emancipate
by me since you asked me to ask for something. You may give
me.
the piece of land measuring three steps if your preceptors and
ministers agree. 141. I shall do (what you tell me). There is no doubt that
128. When I, your kinsman of the same family have come I shall even give up life. For what purpose, O lord of gods, you
to your house as a suppliant, do what is proper. have asked me to give this land?
129. O you hero, O you lord of demons, O you of great 142. Let all these—my wife, sons, cows, and whatever other
lustre, if you like then quickly give (a piece of land) to this wealth I have, and also this entire kingdom of the three worlds
short, great-souled (brahmana). be given to this brahmana.
143. There is no doubt that infamy will accrue to me and
Baskali said: my ancestors, viz. 'Baskali did not give to Sakra (what he asked
130. O lord of gods, welcome and well-being to you. With for and) who had come to his house.'
pleasure look upon yourself as the highest object of all. 144. Even if some other suppliant had come here, he would
131. The grandsire, having placed the burden (i.e. the be dearer to me. You are especially so. Do not hesitate at all.
responsibility of looking after the three worlds), given to medi 145. O lord, O god of gods, it causes me great shame that
tation and reflecting upon the highest position, lives happily. you have asked only for a piece of land measuring three steps
132. Kesava(i.e. Visnu), exhausted due to (having fought) and that too for the sake of a brahmana.
many battles, after having given up anxiety about the world, 146-147. I shall give this brahmana excellent villages and
and after having gone to the milky ocean, sleeps (there) will give you heaven; (I shall give him) horses, elephants, land,
happily. wealth and ladies with sprout-like breast-nipples, seeing whom
133. O Sakra, even all other powerful demons having even an old man becomes young. The brahmana will receive
weapons were destroyed by you without (the help of) anybody those ladies and this earth.
else.
134-135a. The twelve Adityas, the eleven Rudras, the two 148-149a. I shall give (these things), O lord of gods.
As vins, the Vasus and eternal Dharma are enjoying the portions (Please) favour me (by accepting them).
of sacrifice in the heaven (only because they have) resorted to When, O king, Baskali had said these words, his family
the power of your arms. priest Usanas (i.e. Sukra) said these words to the lord of
135b-136a. You have performed a hundred sacrifices endowed demons:
with excellent sacrificial fees; and O Pakasasana, you killed 149b. "O lord of demons, you are a king remaining in (i.e.
Vrtra Namuci. having) eightfold prosperity.1
136b-137. Powerful Visnu, who obeyed your order, formerly 150-151. (But) you do not realize what is proper and what
also killed Hiranyaksa, the brother of Hiranyakasipu. He also is improper. (You also do not understand) : 'I should give some-
killed Hiyanyakasipu by striking on his shank. thing to someone after having consultations with my ministers
138. All demons seeing you, when you, with the thunder and after having assessed what is proper and what is improper'.
bolt in your hand and seated on the head of Airavata, come to Having conquered the gods along with Indra you have obtained
the battle-field, flee away. the kingdom of the three worlds. (Just) as the sentence (I am
139. In no way shall I be even equal to one-thousandth part speaking) is over you will be made a captive.
of you who formerly defeated the very powerful demons. 152-153. This dwarf is that eternal Visnu only. Do not give
140. O lord of gods, you are like this. What need I say (anything) to him. This is the one who is the killer of your
AUvarya—divine faculties like omnipotence, omnipresence etc.
 380 Padma Parana 381
I.30.167b-179
father, mother, and relatives. He has formerly cut off (i.e. Indra said:
destroyed) your family and will do the same in future. 167b-169a. O lord of demons, these words which you have
154. Interested in the well-being of Sakra and others he said to me are true; (but) this brahmana has asked me for a
does not know (i.e. does not care for) moral merit. He is the piece of land measuring three (foot-) steps (only). He has asked
deceitful one who vanquished the demons with trickery. me for this much land; and I have (therefore) asked you to give
155. He has manifested this form of a dwarfish brahmana that much (only). You, the son of Danu, have thus been implored
through trickery (only). What is the use of prolixity in this by me. Grant me this boon.
matter? Nothing should be given to him.
156. You will perish even if you give a (particle of) land Baskali said:
measuring just the foot of a bee. This is the truth, the only truth 169b-170a. O Ring of gods, accept from me (the
I have heard about." piece of land measuring) three (foot-) steps for (this) dwarf;
157. Even though he was thus addressed by his preceptor (and) O lord of gods, live there (i.e. in the heaven) happily for
he again spoke (these) words: "O preceptor, desiring religious a very long time.
merit I have made this promise. 170b-171a. Saying so, Baskali then gave (the piece of land
158. It is the eternal duty of the good to keep their promise. measured by) three (foot-) steps to the dwarf, after (pouring)
If this is revered Visnu then there is none else luckier than water (on his hand), saying, 'Let Hari himself be pleased with
I (am). me.'
159. (Even) after receiving a gift from me he (still) desires 171b-l 72. Desiring thewell-being of gods, Hari (i.e. Visnu),
to become (i.e. to be called) a god, (then) I am, O preceptor, when he was given the gift by the lord of demons, gave up the
again made blessed by this god. dwarf-form and with his face turned towards the north, he having
160. I have seen him, whom the devotees meditating on reached the sacrificial mountain, took possession of the worlds.
him with concentration and the brahmana also, do not see. 173. The residence of the demons came to be put under
161-163. They, who give gifts with darbhas and water in the god's left foot. Then the lord of the world first put his step
their hands and utter the sacred text, 'May the revered Visnu, on the Sun.
the highest soul and the eternal one, be pleased,' share (i.e.
174. He placed the second step on Dhruva, and with the
obtain) salvation. If there was any doubt doing this act (of
third, the god of wondrous deeds, struck the universe.
giving, it was because) I was advised and was determined to
be a fool by you. There is nothing that should not be given 175-176. When the universe was pierced with the tip of his
even to an enemy when he comes to one's house. toe profuse water flowed out. That stream, having inundated
164-166a. O preceptor, having given thought to this, I shall all Brahma-worlds one by one, and also the place of Dhruva,
give even my life to this dwarf and heaven to Indra. In this the world of the Sun, and the sacrificial mountain, entered,
world that gift which causes suffering is said to be impure." having washed Visnu's feet, the Puskara (Tirtha).
Having heard this, the preceptor remained there with his face 177-178., He, who, having gone to (the spot) where the foot-
hung down in shame. prints were produced on the earth, bathes in the well in the
hermitage (there), gets the fruit of the Asvamedha (sacrifice)
Baskali said: merely by seeing (the spot). With the group of the twentyone
166b-167a. O god, when you have asked for (a gift of land) attendants he obtains (i.e. reaches) Vaikuntha.
I should give you the entire earth. It would be shameful tome 179. Then having enjoyed many pleasures (there) for three
to give him (the piece of) land measuring three (foot-)steps. hundred Kalpas, he, at the end of it (i.e. that period), becomes
a sovereign emperor on this earth.
 382 Padma Purdna 1.30.194—1.31.2 383

180. O Bhlsma, the stream of water that flowed out from to the ascetics." When he spoke thus, Visnu, said to him: "Do
the tip of (Visnu's) toe, is called the river VisnupadI (since) remain (there) till the end of the age of the world. When I,
it sprang up from Visnu's foot. taking the boar-form, shall enter (i.e. come to) the earth, I shall
181. For this reason (i.e. this is the reason why), O king kill you when you will come before me."
Ganga became (i.e. came to be known as) VisnupadI, which 194. The demon, thus addressed by him, went away from
has pervaded all this universe along with the mobile and the him. Then, O king, Vamana occupied all Worlds.
immobile. 195. Those demons then gave up speaking truthfully with
182. That auspicious water, which entered (Puskara after gods. The powerful lord, having snatched the three worlds, dis
flowing out) from the wound (i.e. the hole made into) the uni appeared.
verse caused by the tip of (Visnu's) toe, obtained the status of 196. Baskali lived happily in the nether world where he
a divine river. It is that river called Visnupadi. took residence. The wise Indra also protected the three worlds.
183. O you illustrious one, that divine river, with a desire 197. This manifestation of the lord of the world is called
to favour all, has occupied the universe with the mobile and Traivikrama. It is connected with the rise of the Ganges and is
immobile, by means of its splendours. the destroyer of all sins.
198. O king, I have told you this origin of the steps of
184. Vamana said to that Basakali: "(Now) fill out (i.e.
Visnu hearing which a man becomes free from all sins.
give space for) my steps". He hung down his face (as) he did
199. At the sight of the three steps of Visnu, (the effects of)
not find an answer (i.e. a solution).
an evil dream, an evil thought, a difficult or bad deed perish
185-186a. Seeing him silent the family-priest (i.e. Sukra)
quickly.
said (these) words: "The power of giving is natural (i.e. it cannot
200-202. Sinful beings (have emancipated themselves)
be increased and so) we are not able to create (another earth
age after age after having seen (the steps of Visnu). O Bhlsma,
where Vamana could puthis steps). O lord, he has given you
Visnu has shown ingenuity in manifesting the steps. A man,
whatever land exists."
who, observing silence, climbs up (the mountain) and takes up
186b-187. Baskali said to Visnu: "That much earth (i.e. of
the pilgrimage of Puskara gets thefruit of Aivamedha (sacrifice).
that extent) which you formerly created (has been given to you); I
He is free from all sins and would go to Visnu's city.
have not held it back. The earth is small (and) you are great;
(and) I am not capade of creation.
188. O lord, your will power always prevails." Visnu,
finding no reply, and taking him to be truth-speaking, (said to
him):
CHAPTER THIRTYONE
189-190. "O chief of the demons, tell me, which desire
(entertained) by you I should satisfy. Since I have in my hand The Account of Sivaduti
the water offered by you, you, deserve a boon. You are an
auspicious receptacle of boons. I shall give what you desire. Bhisma said:
Ask for the object of your desire." 1-2. O revered one, the killing of Baskali is a great wonder
191-193. He (i.e. Baskali) then requested Janadana, the I have heard (the account) being , narrated by best brahmanas
lord of gods: "O, lord of gods, I seek devotion to you and death (that Visnu) had taken the form of Trivikrama (i.e. Vmana)
at your hands. I shall enter Svetadvlpa 1 , which is inaccessible when he had formerly subdued Bali, the son of Vairocana who
1. Svetadvipa—name of one of the eighteen minor divisions of the known even now stays in Pdtdla.
continent.

L
384 Padma Parana I.31.17-30a 385

3. (Tell me now as to) how Nagatirtha came into being, moment. O king (merely) by seeing them people perished
and also (tell me about) the origin of goblins, and how (i.e. died).
Sivaduti came there and who made her auspicious. 17-18a. Day by day very terrible destruction took place.
4. O great sage (tell me) who took Puskara into the inter All the beings seeing their destruction sought refuge with the
mediate space. Tell me all this as (you told me) about the kill great god Brahma.
ing of Baskali. 18b-19a. O king, with this object in mind all the beings
5. Formerly (i.e. when he subdued Bali) god Visnu had saw the ancient (god) born from a lotus and named Brahma
trodden upon the earth. What is the reason for the second and said to him:
treading for which he (again) did it? 19b-22a. The beings said:' 'O lord of gods, the origin of the
6. Tell me all that accurately and as it took place, for worlds, O highest god, protect us from the great-souled serpents
it destroys sins, and should be heard by him who desires his of sharp fangs. We, the extremely distressed ones, day by day
well-being. are seeing (i.e. anticipating) fear. All men, beasts and birds
will be reduced to ashes. O god, you fashioned the creation of
Pulastya said: the world; but that is being destroyed by the serpents. O
grandsire, considering this, do what is proper."
7. O king, you have put on me this load (i.e. volley) of
questions through curiosity only. O best king, I shall tell you Brahma said:
all as it happened. 22b-23a. I shall undoubtedly protect you. Go to your
8. The subduing of Baskali (took place) in connection with
(respective) residences without anguish and fear.
the steps of Visnu. You have heard all that. I have narrated all
that to you. 23b-24a. Thus addressed by Brahma, who had manifested
9-10. When the age of Vaivasvata (Manu) set in, Visnu his form, all the beings, being very much pleased, returned
again did it. The three worlds were occupied by Bali. Powerful (home) after having praised the self-born one.
Visnu, having gone all alone, subdued Bali like that in a 24b-25a. When the beings had left, Brahma who was
sacrifice. The lord of gods again trod upon the earth, very angry, called the serpents led by Vasuki and cursed them.
11. O king, Vamana appeared like that. Vamana having
become Trivikrama, again became Avamana (non-Vamana). Brahma said:
12. O you descendant of the Kuru (-family), I have told 25b-27. The wicked ones are day by day eating the be-
you all (about) this becoming visible (of Visnu). O you of a ings. Men and beasts, bitten by serpents, are perishing. (He
great vow, listen as to how the place sacred to the Nagas said to them:) Since you are always destroying the men born
(came about). of (i.e. created by) me, therefore due to my terrible wrath, you
13-15. Ananta, Vasuki and the very powerful Taksaka, you will meet with a terrible destruction in the future Vaivas-
Karkotaka—the chief of Nagas, and also another Naga (named) vata Manu-ages.
Padma, Mahapadma, as well as Saiikha, and Kulika, the un- 28-29. Similarly king Janamejaya, of the Lunar dynasty
defeated one: these were the heirs of Kasyapa and had occupied will burn you in blazing fire by (performing) serpent sacrifice;
the world. Their issues also ocoupied this world. These (issues) and the son of your mother's sister (viz. Garuda) will (also)
were crooked, performed fearful acts, had sharp mouths, and swallow you. Thus all of you of wicked hearts will perish.
were strong with poison. 30a. I curse the thousand families (i.e. the effect of my
16. Seeing dull persons, they reduced them to ashes in a curse will last) till only one family (of the serpents) survives.
 386 Padma Pur&na I.31.43a-56a 387

30b-31a. When Brahma spoke like this, the excellent ser- 43a. You should eat that being which is possessed by death
pents, trembling, fell at the feet of Brahma and said these words and also (you should eat) a man when (he) has done harm to you.
to him): 43b-44a. Of those men, who are endowed with charms
31b-32. "O revered sir, O you cause of the beings, our against snake-poison or spells or snares, you should be afraid.
species is crooked. O god, you have effected in us profuseness of Do not entertain any other idea in your mind. Otherwise you
poison, cruelty and biting. Then how do you curse us now ?" will perish.
33. Brahma said: "Granted that I have made you of crook
ed hearts. Then, why say much? You (should) always eat with 44b-45a. When Brahma finished speaking thus all the serpents
out anxiety." went to the place named Sutala. All (the serpents) lived in the
lower world enjoying pleasures. They lived there comfortably.
34. The serpents said: "O lord of gods, fix a rule and allot
45b-46. Thus having received a curse and a favour from
separate places (to men and us) and bring about an agreement
Brahma, they lived in (the lower world viz.) Patala with their
between men and us.
hearts pleased. Again when (some) time passed, they thought
35. You have given us this curse that a man (called)
like this:
Janamejaya will bring about a great destruction of the serpents
47. 'There will be born a king of the Bharata race, and a
in a serpent-sacrifice."
descendant of Pandu who, through some (stroke of ill) luck,
Brahma said: will destroy us.
36. There will be a man, best among the knowers of the 48. How is it that the grandsire, the lord in (i.e. of) the
Veda, by name Jaratkaru1. Jaratkanya will be given to him (in three worlds, the creator, and the one respected by the world
marriage). A son will be born to her. cursed us?
37. That brahmana will be your protector and the purifier 49. We have no other recourse than god Brahma. That
of your family. I shall also bring about an agreement between god stays in Vairaja, the best residence.
the serpents and men. 50. Now, that god, living in Puskara, is performing a
38-39a. So listen with concentration to my order. 1 have sacrifice. Going (there) we shall propitiate him. Being pleased
given you three places of residence, viz. Sutala, Vitala and the he will grant (us) a boon'.
third called Talatala.2 You will go there. 51. Thinking thus, all the serpents, having reached the
39b-41. By my order, enjoy there pleasures of various sacrificial mountain, resorted to its slope.
kinds. Remain there till the seventh Kala i.e. the kalpa period. 52. Seeing the serpents fatigued like that cool streams of
Then at the beginning of the Vaivasvata the son of Kasyapa, water, turned towards the north, came out and delighted all.
Suparna the relative of all gods, the devourer of all serpents, - 53. O best among the Bharatas, as a result of those
will be born. (streams) Nagatlrtha was formed. Some call it Nagakunda;
42. Then the progeny of the serpents will be burnt by fire. others call it a river.
There is no doubt that your progeny will be (burnt by fire). 54-55a. The sacred place is the holiest of all and destroys
Those serpents who are cruel and wicked will perish. This (i.e. removes the effect of the) poison of serpents. Serpents do
(statement) will not be falsified. not cause any harm to any member of the family of those
mortals who bathe there on the fifth day of Sravana.
55b-56a. There is no doubt that Brahma gives an excellent
1. Jaratkaru—a great sage who married a sister of Vasuki.
2. The seven lower regions under the earth are: Atala, Vitala, Sutala, place to those men who offer Srdddha to their dead ancestors in
Jiasatala, Talatala, Mahatala and Pdtala. that region.
388 Padma Pur ana 1.31.70-82
389
56b-59a. Realising the fear of the serpents, Brahma again similarity with large fish by means of their own figures,
said the words which he had uttered before: "That fifth day (of moved out.
Sravana) is blessed, removes all sins and is auspicious, since the 70. Lakhs and crores of horses, tied with golden strings,
work of the emancipation of the serpents was done on that day. resembling rohita fish, arranged in order in the water also
They befriend him who completely avoids pungent and sour quickly moved out with them (i.e. elephants).
(things) on this day and bathes (an image of) a cow with milk." 71-72a. Similarly, chariots, having the speed of the Sun's
chariot, with wheels and sticks and with unrent bamboos, with
Bhisma said: banners moving (on their tops), made a noise. In the same
59b-60a. You (please) tell me how Sivaduti was born and way warriors, with excellent missiles in their hands, hidden in
how she was installed. boats and desiring to cross (the ocean in the boats), victorious
in every battle and the followers of the demon shone very
Pulastya said:
brightly.
60b-61a. O king, a power called Siva, sprung up from the 72b-73a. When in the fights the gods fled, the demons
matted hair of Rudra, and determined to (practise) penance particularly pursued all of them.
went to Nilagiri. Listen to (the account of) the vow in her 73b-74a. Then all groups of gods, distressed with fear and
(honour). fleeing went to that excellent Nilagiri, where the goddess herself
61b-62a. 'Practising penance, I shall devour the entire had remained.
world.' With this intention, the beautiful young woman accom- 74b-76a. That goddess, Raudri (i.e. sprung up from
plished (the vow of) the five fires. Rudra), endowed with penance, blessed one, and the excellent
62b-65a. When that goddess was practising excellent power of Sambhu, causing destruction, and known as the night
penance, there lived in the wealthy city called Ratnakhya in of the destruction of the world, and having eyes like blooming
the middle of the ocean, a demon by name Ruru, who was very lotuses, seeing the gods distressed with fear and confounded,
lustrous and to whom a boon was given by Brahma. That lord asked them through amazement:
of demons, fearful to all gods, wealthy and respected by many 76b-77a. "I am not seeing any (cause of) fear for you.
hundred thousands of excellent demons, was like another How is it that all gods, led by Indra, have fled away?".
Namuci.1
65b-66. After a long time he went to the city of the regent The gods said:
of the quarter. He, desirous of conquering, and adorned with 7 7b-78. This Ruru, the lord of demons, of a fearful valour
an army liked enmity with gods. When that great demon rose and surrounded by great complete army is coming. Therefore,
up, the water of the ocean increased with a great speed. -we being distressed, have sought the resort of you, the goddess.
67-69 Possessed of many sharks, crocodiles and fish it in-
undated the peaks of mountains. A huge, fearful army, having 79. Hearing these words of gods she laughed loudly. From
in it many groups of the enemies of gods, having a variegated the mouth of her who was laughing, excellent ladies came out.
beauty due to various armours and weapons, consisting of 80-81. They all held nooses and goads; their breasts were
excellent warriors, set out of the water of the ocean. Elephants, stout and raised; all held tridents, all were fearful; their mouths
with demon-warriors (on their backs), with moving bells, and had goads in the form of large teeth; they had put on crowns;
endowed with supremacy, and very much demonstrating their they bit their lower lips; they frightened the mobile and the
immobile with the sounds of their hissing.
1. Namuri—a demon slain by Indra. 82. Some had put on white garments; some had put on
 Padma Puraqa I.31.96b-106 391
390
variegated garments. The garments of some were dark- and taking off his skin, she speedily went out of Patala, and
blue; some had a strong desire to drink blood. again came to the Puskara (Tlrtha) and to the mountain (called
83. Their faces had various forms; their dresses were of Nilagiri), along with the bright and multi-formed army of the
various kinds, so also their bodies. That goddess, causing maidens (created by her) .
absence of fear among the gods, was thus surrounded by them. 96b-98a. The gods saw with amazement the goddess hold-
84-85a. No sooner did she say to the gods, 'O gods, do not ing Ruru's head and skin and remaining at the place of her
be frightened; well-being to you', than the demon Ruru came penance. Then the magnanimous, hungry and bewildered
with his complete army1, to that excellent Nlla-parvata, in search goddesses (created by Sivaduti) stood surrounding her and
of gods. implored her:
85b-86a. Seeing in front of them the army of gods with the 98b. "O goddess, we are hungry; give us excellent food."
goddess, the demons came there saying, 'Wait, wait'. 99. Thus addressed, she pondered over the food to be
86b-90a. Then a great war was waged between them, when given to them. But she did not get the food though she very
all the demons who had come to the battlefield, whose bodies much thought about it.
were pierced with arrows, who were moving on the ground, whose 100. Then she meditated upon the mighty Mahadeva, the
staffs were broken in anger, and who were creeping (i.e. moving) lord of beings. He, the three-eyed highest soul, stood up (before
like serpents, with the wounded horses, the broken chariots, the
her) as a result of her meditation.
injured elephants and the foot-soldiers, with their chests pounded
101. Rudra said to that goddess: "What is the mission that
by the mace that came out from the heart of that Sakti (i.e. that
goddess), with their heads cut off with axes and broken with you desire to tell me? O you goddess, the great creator of
pestles, with their bellies pierced with the tips of tridents, and illusion, tell me what is in your mind."
with their necks cut off with excellent swords, fell (on the
Sivaduti said:
ground) in the war, except Ruru.
102. O you god, in a goat you remain in the form of a
90b. Then seeing his army destroyed Ruru created (mali- goat. These will eat you with great respect as their desired
gnant) illusion. food.
91. Gods and goddesses were deluded by that (illusion) on 103. O lord of gods, please give them something as their
the battlefield. Everywhere pitch-darkness prevailed due to the food. Otherwise the mighty ones, desiring food will put me
malignant illusion. (and roast me) on an iron-spit.
92. Then the goddess (i.e. Sivaduti) struck the demon
104. The hungry ones may even forcibly devour me.
with great power. When the demon was struck by her, the
Taking me to be like this (please) prepare (i.e. bring about)
darkness (caused) by the demon passed away.
food quickly.
93-94. When the illusion came to an end, the demon Ruru
quickly entered Patala. There too the angry goddess, along with Rudra said:
(other) goddesses stood before Ruru, the lord of demons, who 105. O Sivaduti, I am telling you one (incident) that
had gone there before. took place in another (i.e. previous) yuga. My attendants des
95-96a. Cutting off Ruru's head with the tips of her nails, troyed Daksa's sacrifice (being performed) at Gangadvara.
106. There (i.e. at that time) sacrifice, being (i.e. turning
1. Caturanga sainya—a. complete army consisting of elephants, chariots,
cavalry and infantry. himself into) a deer ran fast. He was pierced by me with an
arrow and (as a result) he was sprinkled with blood (i.e. started
bleeding.
392 Padma Purana 1.31.122-134 393
107-108. Then Ajagandha sprang up. Gods gave me the as all serpents, elephants, Siddhas, birds and killers of the
(same) name (saying:) 'You yourself are Ajagandha'. I shall demons, female goblins with vampires 1 and surrounded by all
give (these goddesses) other food also. O you Kalaratri of great planets had gathered. What should I say, O goddess? All that
lustre and beautiful one, listen to (the name of) the food suited ■was created here by Brahma was given.
to these (goddesses, now) being told by me.
109-110a. Let that woman, who, while pregnant, puts on or Sivadati said:
touches the garment of another woman and especially of a man 122. For these goddesses give me food which is inaccessible
be the food of some of these (goddesses) on the earth, O you in heaven, which is oily, mixed with jaggery, tasty and well -
chief goddess. cooked and which is intended for them, and which is not enjoy,
110b-lll. Also let them forcibly seize the child of such ed by anyone else before, O great god.
a lady till that child becomes a year old, and then let them
remain well-pleased for many hundreds of years. Let others, 123. Thus addressed Mahesvara, the god of gods, told them
who will not be worshipped, find a flaw in the lying -in in the vicinity of Parvati about their food:
chamber. 124. "I have accomplished the food prepared in many
112. Also, (some goddesses) seizing new-born infants will ways. All that is exhausted. And no other (kind of food) is seen
live in houses, fields, lakes and also in gardens. here.
113. Those and others possessing the bodies of those women 125. Tell me what I should today give to you who have
who always weep, will satisfy themselves (by eating) such come (to me). I have especially to give something quite new.
women. 126-127. I shall give you as food which has never been
tasted before by anyone. Below my navel are these two circular
Sivadutl said: long and fruit-like testicles. Even with this food you will have
114-115. O Sankara, you have given them (food) which is great satisfaction."1
despised and which would inflict pain on them. You do not 128. Receiving that great favour all the goddesses saluted
realize that you should give them some special food. O Sankara, Siva. Sarva said these words to them:
please do not give them food which would cause shame to 129-130. "The wealth, beasts, sons, wives and houses etc.
them, and which would cause pain to the beings. of those who perform auspicious deeds without laughing, will
be given to you by me; and also whatever else is in your mind.
Rudra said: Those who by laughing have long teeth (i.e. show their teeth)
116-117a. When, formerly, in Avanti, I (got) Skanda (will) become poor.
shaved, (that is) when the auspicious tonsure-ceremony1 of 131. Therefore, one who is wise, should not indulge in
Kumara (i.e. Skanda) took place, the mothers, having come censuring or laughing (at others). In this world you will be
there, prepared unprecedented food. known as mothers.
117b. Groups of gods came from the world of gods to enjoy 132-133a. The lineage of those men, who, along with their
the food of (i.e. prepared by) the mothers. relatives and kinsmen, prepare (articles from) a lotus, grams,
118-121. At that olden time in their house best gods like and also cakes and sorts of bread with (i.e. having the shape of)
Brahma and Gandharvas, celestial nymphs, Yaksas and testicles, as an offering, is not cut off.
Guhyakas, mountains like Meru and rivers like Ganga, as well 133b-134. A man who has no son, gets a son; he, who desires
1. Vetila—a kind of ghost—particularly a ghost occupying a dead
1. Cui&karman—Ceremony of tonsure. body.
394 Padma Parana 1.31.149—1.32.3 395
wealth, obtains it; he, being handsome, lucky, enjoyer, well- on the ninth, or eighth or fourteenth (day of a month), he
versed in all sciences, is honoured in Brahma's world with (i.e. regains his kingdom, free from enemies, after a year.
being taken in) a vehicle to which swans are yoked. 149-15la. This power endowed with knowledge is called
135. O Sivaduti, thus I have given them food. Does it Sivadiiti. O king, he, who listens to this (eulogy) with great
bring shame to you? Please listen to what I said: devotion, being free from all sins, would obtain the highest
136-142. Be victorious, O goddess, Camunda; victory to salvation. He, who, after having bathed in the water of the
you who snatch away beings. Victory to you who are omni- Puskara (TIrtha), recites this (eulogy), gets all this fruit, and is
present; O goddess Kalaratri, salutation to you. O you honoured in the world of Brahma.
(goddess) endowed with the universal form, O you Virupaksl 151b-152a. That house, in which a written (copy) of this
(of deformed eyes), O you Trilocana, O you Bhlmarupa (i.e. (eulogy) is kept, has no fear of terrible fire or fear due to
of a terrible form), O Siva, Vidya, Mahamaya, Mahodara, thieves etc.
Manojaya, Manodurga, Bhimaksi, Ksubhitaksaya, Mahamari, 152b-154. A wise man, who devoutly worships this remain-
Vicitrangi, O you to whom singing and dancing are dear, O ing in a book-form, has everything desired by him—(even) the
you auspicious one, O Vikarali, Mahakall, Kalika, Papaharini, three worlds with the mobile and the immobile. Many sons are
Pasahasta, Dandahasta, Bhimahasta, Bhayanaka, Camunda, born (i.e. he gets many sons, and also he gets) wealth, grains,
Jvalamanasya, Tiksnadamstra, Mahabala, Sivayanapriya, Devi, and excellent ladies; and also quickly gets gems, horses,
Pretasanagata, Siva, Bhlmaksl, Bhisana, O you goddess, Sarva- elephants and servants. All this will certainly take place in the
bhutabhayankarl, Karali, Vikarali, Mahakall, KaralinI, Kali, house in which this is kept in a manuscript-form.
Karalavikranta., Kalaratri, salutation to you. O you goddes,
salutation to you who hold all weapons and who are saluted by
all gods.

143. Sivaduti, who was thus praised by Paramesthin

Rudra, the great goddess was pleased and said these words: CHAPTER THIRTYTWO
144a. "O lord of gods, ask for a boon which you have in
your mind." Descent of a Holy Place

Rudra said: Bhisma said:

144b. O goddess of a beautiful face, being present every- 1. O you highly intelligent one, tellme, as a result of which
where grant boons to those men who praise you with this deeds the condition of an evil spirit is produced (i.e. as a result
eulogy. of which one turns into an evil spirit after death) ; and also
145-146a. May he, who climbing up this mountain, wor- (tell me) by (doing which) deeds one is freed from here (i.e.
ships you with devotion, have sons, grandsons and pros - this condition of evil spirit).
perity.
146b-147a. He, who hears this eulogy rising from (i.e. Pulastya said:
about) the goddess, becomes free from all sins, may obtain (i.e. 2. O best king, I shall entirely tell you all this, hearing
obtains) the highest bliss. which you will not be deluded.
147b-148. If a king, who has lost his kingdom, being con- 3. I shall tell you by which (deeds) one is reduced to the
trolled and pure, (praises) while observing a fast, (the goddess) condition of a spirit, and by (doing which deeds) one is freed
 1.32.15-26 397
396 Padma Purdna
15. Seeing the deformed, very terrible men of a wicked
from it; (I shall also tell you how) one reaches a terrible hell appearance he, with his heart slightly frightened, remained still.
which is insuperable even to gods. 16. He, of a sweet tongue, then mustered courage and
4. Men who have been reduced to the state of an evil casting off his fear asked them (in sweet words) : "Who are you
spirit are emancipated by conversation with the good, and by and what makes you deformed ?
(listening to) accounts of holy places. 17. Or which deed did you perform by (i.e. as a result of)
5-6. O Bhisma, it is learnt that in olden times there was a which you got this deformity? How are you like this? Which
brahmana, named Prthu, who had fulfilled his vow, who was way are all of you setting on (i.e. where are you going) ?"
well-known everywhere, who was always content, who was
devoted to the study of sacred texts in his house, who always en- The evil spirits said:
gaged in the practice of yoga (deep and abstract meditation) 18. We are always hungry and thirsty, and are enveloped
and who was a knower of yoga. He passed his time in muttering by great grief. We all have lost our understanding, our intellect
prayers and performing sacrifices. and have become confounded.
7. He was endowed with forgiveness and kindness and with 19. We are unable to recognize a direction or an inter
forbearance, and was a knower of truth. He had put his mind mediate direction, nor are we able to recognize the sky, or the
in (i.e. practised) harmlessness, and also he was steady in gentle earth or heaven.
ness (i.e. he was gentle). 20. But it would be (i.e. it is) a pleasure that we have told
8. He was devoted to self-restraint and penance and medi all (this) grief (of ours to you). Now it seems to be the morning
tation; he was engaged in (performing) rites (in honour) of the that the sun is seen rising.
dead ancestors and in rites enjoined by the Vedas. 21. I am Paryusita by name. (This) other one is Sucl-
9. He entertained fear of the other world; he was given to mukha. (This is) Slghraga. (This is) Rohaka and this fifth one
truthful speech; he was devoted to (speaking) sweet words and is Lekhaka.
to honouring guests.
10. He was engaged in performing sacrifices and doing acts The brahmana said:
of charity1; he avoided the pairs (of pleasure, pain etc.); he per 22. How is it possible that those, who have turned into
formed his duties; and busied himself in the study of sacred evil spirits as a result of their deeds have names? For what
texts. reason did you have (these) names?
11. Thus many years passed when the brahmana, residing
in his house, performed acts like these with a desire to conquer The evil spirits said:
(i.e. to go beyond) the worldly existence. 23. I always eat (i.e. ate) dainty food; and would give stale
12. He made up his mind to visit holy places: 'Ishall make food to a brahmana. For this reason my name is Paryusita.
my body wet with the auspicious water of the sacred places.' 24. This one pierced many brahmanas desiring food etc.;
13. At the time of sun-rise, he, having bathed in the for that reason he is regarded as having the name (i.e. he is
Puskara (Tirtha) and become pure, and muttered prayers and named as) Suclmukha.
having saluted (the deities), resorted to the path (i.e. walked 25. O best brahmana, I am (called) Sighraga for the
ahead). reason that when solicited by a hungry brahmana I m oved
14. In a lonely forest, full of thorny trees and void of birds, (away) quickly.
he saw in front of him five very fearful men. 26. This one, through fear of (being requested by) a brah
1. Iffapurta—performing sacrifices and digging wells and doing other mana (to give him food), always ate delicious food on the top of
acts of charity.
398 Padma Parana 1.32.39-49 399

the house (to avoid the brahmana) of whom he was afraid. So he spirit. O you whose wealth is penance, tell me how (a man)
is called Rohaka. does not become an evil spirit.
27. This one is called Lekhaka, the most sinful amongst us, The brahmana said:
who always remained silent, scratching on the ground, when
solicited (by someone for something). 39. A man does not become an evil spirit if he always per
28. Lekhaka walks with (great) difficulty. Rohaka has his forms vows lasting for a day or two days or Kfcchra Cdndrayana
head hung down. Slgharga has become lame. Suclmukha has and other vows.
become (like) a needle. 40. One who, full of compassion for beings, serves (i.e. wor
29. Paryusita's neck is long and he is called pot-bellied. As ships) three, five or one fire everyday does not become an evil
a result of this sin his scrotum and his lips are protruding. spirit.
30. Thus I have told you everything about our mode oflife 41. One who looks equally upon honour and dishonour,
and its cause. If you have a strong desire, then ask (further upon gold and a clod of earth, and upon friend and foe, does
questions). When (thus) asked we shall state (further). not become an evil spirit.
42. One who is always engaged in worshipping deities,
The brahmana said: guests and preceptors and also in worshipping his dead ances
31. All the beings that live on the earth, depend upon tors, does not become an evil spirit.
food. I desire to hear the truth about your food. 43. One who, with faith, offers a sraddha on the fourth day
of a month which falls on a Tuesday in the bright half of a
The evil spirits said: month, does not become an evil spirit.
44. One who has conquered his anger and doubt and is
32. O brahmana, listen to (the description) of our food free from desire and attachment, is given to forgiveness and
condemned by all beings, hearing which you will again and charity, does not become an evil spirit.
again censure us. 45. One, who salutes cows, brahmanas, sacred places,
33. The evil spirits enjoy in those houses where purity is mountains and rivers, and also gods, does not become an evil
ignored (i.e. which are impure) due to phlegm, urine, feces and spirit.
the dirt of the bodies of women.
34. The evil spirits enjoy there (i.e. in those places) where The evil spirits said:
the remnants of food are burnt or scattered or thrown out by 46. O highly intelligent sage, we have heard about various
ladies or which are censured due to fith. duties. Being distressed we are asking you. Tell us (about that)
35. The evil spirits enjoy there (i.e. in those houses) where by (doing) which a man becomes an evil spirit.
there is no sense of shame in the hearts (of the residents), in
which no sacrifices are performed, and which are void of vows. The brahmana said:
36. The evil spirits enjoy in those houses where the elders Ail. If a man, especially a brahmana, dies having eaten
are not respected, and which are dominated by ladies, and (the Sudra's food, (with the food) lying in his belly, he becomes an
inmates of) which are overpowered by anger and greed. evil spirit.
37. O dear, I am ashamed of telling you about my food. It 48. He, who abandons his mother, father or brothers, or
is not possible even to tell you still further. his sister or his son in whom no fault is seen, becomes an evil
38. O you of a firm vow, I am asking you about (i.e. as to spirit.
how to bring about) the cessation of this condition of an evil 49. A man who performs sacrifices for those for whom no
 1.32.61-72 401
400 Padma Purana
61. All the sages, knowing this, absorbed in suspending the
sacrifice should be performed, or who does not perform sacri- breath, remained there for twelve years, meditating upon the
fices for those for whom they should be performed, or who is highest Brahman.
engaged in serving the Sudras, becomes an evil spirit. 62. Brahma, great sages, gods with Indra came there. The
50. A man who takes away a deposit (kept with him), or (great) sages, concealing themselves, told the very difficult res
harms his friends, or is always engaged in cooking for a Sudra, traints :
or is a betrayer of trust (i.e. deceives a person who trusts him), 63. "O brahmanas, invoke Puskara with a prayer. It will
becomes an evil spirit. come near you by your reciting (i.e. if you recite) the three rks
51. A man who kills a brahmana or a cow, who is a thief, (beginning with) Apohistha.
or who drinks liquor, or who violates his teacher's bed (i.e. his 64. It will give you fruit by your muttering the expiatory
teacher's wife), who abducts a virgin or misappropriates a land, prayer".1 At the end of the words (uttered by the sages) all
becomes an evil spirit. brahmanas did like that (i.e. as they were told).
52. He who, having received a gift in common, conceals it 65-66. The brahmanas, who did like that according to the
(for himself), or he who is attached to atheism, is born as an instruction, obtained religious virtue. The brahmanas living in
evil spirit. the south and north censured in the codes of laws and other
brahmanas dwelling in mountains do not deserve an invitation
53. When the best brahmana was speaking like this, there to a Sraddha. O king, for this reason, it (i.e. Puskara) remained
was (produced) a sound of kettle-drums in the sky and a shower in the sky only.
of thousands of flowers discharged by gods fell on the earth. 67. O king, Puskara gives purity (to a person) by bathing
54. Due to the talk of the brahmana and his telling about (in it) on the full moon day of Kartika. It gives religious merit
virtue many aeroplanes of the evil spirits came (there) from all to all including even Brahma.
sides. 68. O king, (persons of) all castes who come there to obtain
55. Therefore, O Gangasuta (i.e. son of Ganga), if you religious merit become equal to brahmanas (even) without
want bliss, then being vigilant, make every effort to converse (the recitation of) a prayer.
with the good. 69. The day on which the Moon is in the lunar mansion
56. In the family of him who recites for a lakh of times this viz. Krttika on the full moon day of Kartika, should be regard
account of the five evil spirits—which is the ornament of all ed as important, and is good for (taking) a bath and (giving in)
virtue—no one is born as an evil spirit. charity.
57. He, who, endowed with devotion, repeatedly listens to 70. When on this day the Moon is in the lunar mansion
it with great faith, is not born as an evil spirit. called Bharani that (day) also is declared to be very auspicious
Bhisma said: by the ascetics.
58. Why is Puskara (Tirtha) said to be (situated) in the 71. That full moon day of Kartika on which the Moon
sky? How is it that the sages, given to virtue, have it here (i.e. enters the mansion called Rohini, that day, O king, is said to be
on the earth) ? Mahakartikl; it is difficult to be had even by gods.
59. Tell me, who am asking through curiosity, all that as 72. Brahma himself has declared these three lunar mansions
to who secures it and (tell me) howit gives fruit when secured?. (to be auspicious) when they fall on Sundays or Thursdays or
Mondays.
Pulastya said:
60. O king, a crore of sages, living in the southern part 1. Aghamarftztia—a prayer repeated by brahmanas: Rgveda X.190.
came to Puskara to bathe; but Puskara went up to the sky.
 402 Padma Pur ana I.32.87b-99 403
13. He, who takes a bath (on one of these days in Puskara), having given up her concealment, stays manifest due to her
obtains greater religious merit than (by performing) an ASva- compassion for beings.
medha sacrifice. Gifts (given on one of these days) and also offer- 87b-88a. At Puskara Brahma has given her, having five
ing of libations to the manes (made on one of these days) become streams (five names viz.) Kanaka, Suprabha, Nanda1, Praci and
inexhaustible. SarasvatI.
74. That combination when the Sun is in the Visakha and 88b-89. On her bank there are very charming holy places
the Moon in the Krttika is called Puskara and very difficult to and temples, which have been resorted to by sages and Siddhas
be had at thePuskaras. from every side. In all these (sacred places etc.) the cause of
75. Those, who take bath at Puskara, which has comedown religious merit is SarasvatI.
(to the earth) from the sky, which is auspicious and which is 90. Gift of gold, dwelling or land made at these holy
sacred to the grandsire (i.e. Brahma), obtain worlds of pros places by men who have bathed (i.e. after having bathed)
perity. causes great prosperity and generates inexhaustible fruit.
76. O great king, I have told you the truth that these 91. The best sages declare that the gift of grains is excel
people will not long for any other religious merit done or undone. lent, and also the gift of oil. That which is given by men at the
77. It is said to be (the best) holy place of all holy places holy places is said to be superior.
here on the earth. O king, no holy place is said to be superior 92. A woman or a man, who, being restrained and having
to this. fixed her or his mind on the holy places would fast unto death
78. Especially on the full moon day of Kartika that auspi with perseverance, enjoys fruit at Brahma's residence as much
cious SarasvatI that removes sins has arrived (here) from that as he desires.
Udumbara forest. 93. All those—the immobile and the mobile—who die in
79-80a. She has filled up (with her water) the holy place her vicinity as a result of the exhaustion of their deeds, get the
resorted to by sages. Not far from it shines the mountain-peak excellent fruit of a sacrifice which is difficult to obtain.
called Nilanjanacaya and dark- blue in colour like a grass-plot. 94. Therefore, men with all their heart should, with great
80b-81. Due to her the peak appears to be the Puskara effort, resort to the great river SarasvatI that gives a charming
high up in the sky full of lofty multitude of clouds in the rainy fruit, gives the reward of religious merit to those whose minds
season. It was full of the fragrance of Kadamba flowers and are afflicted with the grief of birth etc.
decorated with Kutaja and Arjuna flowers. 95. Those who always drink that sacred water there, are
82-83. It remained there as it were to go up to the path of not men but gods dwelling here on the earth.
the Sun. The peak shines (i.e. shone) with beautiful coconuts on 96. That fruit which the brahmanas get by (performing)
all sides. The coconuts were round like the glossy round breasts
sacrifices, (making) gifts, is obtained even by sudras born ac
of ladies full of horripilation. It was adorned all round with the
cording to their innate nature by taking a bath here.
humming swarms of bees.
84-85. It was charming with the notes of cuckoos and full 97. Even great sinners, by the sight of Puskara, being free
of the notes of peacocks. This auspicious river, having auspicious from sins, go to heaven after they cast their body.
water, the daughter of Brahma and very beautiful has risen on 98. By observing a fast at Puskara a man quickly and with
that charming peak; and from that cluster of bamboos that very little effort obtains that fruit which is the fruit of a fire-sacrifice.
great river has flowed towards the north. 99. He, who, in the month of Magha, offers, with devotion
86-8 7a. Not flowing far away from that place she again
flows towards the west. Thereafter that goddess, who was pleased, 1. The reason why she is called Nanda is given in Chapter 18 above.
404 Padma Purdna

and according to his capacity, sesamum to a virtuous brahmana, I.32.114b-124 405

would live in the house of Visnu.
100. That man also, who observes a fast there, bathes and and Ganga towards the north. Then all the gods who had come
eats the five products of a cow, would obtain (i.e. go to) heaven to Puskara, realising the difficult task (she had done) praised
after death. her:
101. Even the thieves who live in its vicinity go to heaven H4b-115. "You are intellect; you are thought; you are
due to its power. There is no doubt about it. LaksmI (i.e. prosperity): you are knowledge; you are faith;you
102-103. Also men following the occupation of sudras, are highest devotion; you are intellect; you are retentive faculty;
who, by fasting for three nights, give money to brahmanas, you are love; you are forbearance; you are success; you are
being endowed with the power due to pious utterances, libation offered to dead ancestors; you are oblation offered to
and being immortal and having four arms, get into a vehicle gods; you are pure thought.
having a lotus-seat and obtain union with Brahman and are not 116. You are twilight, night, lustre, prosperity, retentive
reborn. faculty, and faith. You are sacrificial lore, great knowledge,
104. Garigodbheda is the place where Gaiiga came to see secret knowledge and bright.
and appease Sarasvati, the best river, rising from the sky. 117. You are said to be metaphysics, agriculture, and judi
105-106a. He, who, having gone there, has drunk a cavity- cature. O you of auspicious water, salutation to you who go to
ful pure water (of Gaiiga) resorted to by gods and Siddhas and the ocean.
118a. Salutation to you who liberate (persons) from sins;
also the pure water of Sarasvati, worshipped by groups of Vidya-
dharas, attains to that highest (Brahman). salutation to you, O goddess dear to the world".
118b-l 19. Thus the divine goddess was praised by (the
106b-107a. Looking in the east, Sarasvati said: "O friend gods) intent upon securing their own interest. Thus that goddess
Ganga, you have left me alone. Where are you going? I am Sarasvati, full of all holy places, remained there with all gods,
friendless." facing the east.
107b-l 08a. Ganga, finding her to be weeping and distressed 120. She is to be known as PracI—these are the words of
with grief, came there from the eastern region to see her of Brahma. There is a place named Suddhavata, said to (be sac
afflicted mind. red) to the grandsire (i.e. Brahma).
108b-llla. Seeing the highly virtuous one and having em- 121. Even those, who are great sinners, becoming pure merely
braced the distressed one, and having wiped her eyes Gaiiga by seeing it, obtain the pleasures of the happy persons, in the
said these words at that time: "Oyou glorious one, do not weep. vicinity of Brahma.
O friend, you have done, for the gods, a difficult task, which 122. Those who observe there a fast unto death, being
none else can do. For this reason, O you highly virtuous one, immortal and having no fear from anywhere, go to heaven in
gods have come to see you. Worship them with words and with Brahma's vehicle.
mental and physical acts." 123. Those who have even given very little to the knowers
11 lb-112a. Sarasvati, Brahma's daughter, having duly wor- of Brahman—to those whose thoughts are fixed on the supreme
shipped the best gods, got united with (i.e. mixed with) her spirit—have given a hundred existences (are not to be born for
friend. at least a hundred existences).
112b-l 14a, The confluence of the two between the Jyestha 124. Those men who perform there the purificatory rite
and the Madhyama Puskara is well-known in the world. called Khandasphutita1, reach the world of Brahma and are always
Brahma's daughter (i.e. Sarasvati then flowed) towards the west happy there.
1. Kharidasphutitasarhskara—repairing of dilapidations.
406 Padma Purfina 1.32.138-153a 407

125. The fruit of the worship offered, or prayers muttered 138. A man who having bathed at Aditlrtha, gives even
or sacrifice performed here, which is obtained by men whose little food, would generally obtain (i.e. goto) heaven.
minds are engrossed in devotion to Brahman, is infinite. 139. A man, who, after having bathed there, would offer
126. A person offering a lamp there, gets intellectual vision money with a dish consisting of sesamum and rice and with
and becomes one with the supreme soul. A person, by offering gold, being happy, enjoys in heaven.
incense (there) obtains the place resorted to by Brahma. 140. Praci Sarasvati resides there; what else do men seek?
127. Or what is the use of talking much? Whatever is The fruit of a bath in her (water) leads to satisfaction, and is of
offered at the confluence (of Ganga and Sarasvati) is said to the nature of (the fruit of) penance, sacrifice etc.
give infinite fruit to a person alive or dead. 141. Those men who drink the auspicious (water of) god
128-129a. An unending fruit accrues by taking a bath or dess Praci Sarasvati are not men. They should be known as
muttering prayers or performing a sacrifice there. Having come gods. So said sage Markandeya.
to that place Rama offered a pinda and a sraddha to Dasaratha 142. After having reached river Sarasvati, there is no
as directed by that (sage) Markandeya. (strict) rule about bath. (A person can have it) after having
129b-130a. There is a well with four corners. All men who eaten food or without having eaten food, or by day or at night.
offer pindas there go to heaven (borne) in a car to which swans 143. That sacred place, viz. Pracina is said to be best of
are yoked. all. It is said to destroy the sins of beings, and to be give
130b-131. Brahma, the best among those well-versed in religious virtue.
(performing) sacrifices, performed at that well a sacrifice in 144. Again, those devout persons, who having bathed there,
honour of manes in which excellent gifts were given. Vasus worship Janardana according to their capacity, go to heaven.
should be known as the manes and Rudras as the grandsires. 145. Visnu is the best among gods. So that place where he
132. Similarly Adityas are mentioned as their great resorted to Sarasvati is a great holy place—so said the son of
grandsires. (All these) of the three categories were called and Brahma.
addressed by Brahma: 146. Therefore (i.e. because Visnu resorted to that place),
133 a. "Always remaining here you should accept the offer- Sarasvati, looking upon it as a great and very glorious sacred
ing of pindas etc."
place, remained there waiting for MandakinI (i.e. Ganga).
133b-134. Since what is done for (i.e. offered to) manes for
their maintenance would give unending fruit, the manes and 147-148a. The son of Brahma said, that sacred place is the
the grandsires also are pleased with them. By the libation they best of all sacred places; gods praised Sarasvati that remained
are satisfied and by the offering of pindas they obtain (i.e. go to) there, where they obtained religious merit equal to (that ob-
heaven. tained by resorting to) Ganga.
135. Therefore leaving everything (else) (a man) should 148b-149. Knowing her to be of a melancholy face and of
offer pindas at Pracina. A son by offering {pindas) should please a distressed mind, Brahma created her beautiful friend of spot-
all his manes. less eyes.
136. It is preferred and valued by Praclnesvara, is called 150-151a. Visnu also created LaksmI of eyes like lotuses.
the Aditlrtha (i.e. the best sacred place) and brings about sal Siva (called) Nllakantha, Vrsadhvaja, Vajrapani, who was the
vation even by (merely) being seen. lord of lords, created Sarasvatl's friend, viz. Vajrinl, having the
137. A person merely by touching the water there becomes lustre of an excellent doe.
free from the bondage of birth (and death) ; by bathing in it he 151b-153a. That great river, that divine beauty, being seen
ever becomes the follower of Brahman. by her friends and being very much delighted started to pro-
408 Padma Purdna 1.33.8-19 409

ceed by the command of gods. Then that Sarasvati, regarded span of his life—whether they are) few or many." Thus address-
as the best of all those (friends), turning towards the east, was ed by Mrkandu, the wise sage spoke:
eager to proceed. 8. '"O best sage, the Creator has determined (the span of)
153b-154. Even those beasts who drink the water of PracI your son's life to be six months. Do not grieve. I have told you
Sarasvati go to heaven as the best brahmanas (go to heaven) the truth."
by (performing) sacrifices. PracI Sarasvati at this place should 9. The father, having heard what the sage had said, then
be looked upon as the desire-yielding gem. performed the thread-ceremony of the boy.
155-156. Like it this great river has become the fulfiller of 10. And the father said (to the son): "O son, salute the
desires. Having seen (i.e. flowed towards) the southern direction sages." Thus told by the father, he took delight in saluting
she has gone to the west. She said to Ganga: "Go to the eastern people.
region; forget me not; O goddess, go as you had come." 11. He did not care for the (high) caste or the absence of
it (in the case of persons whom he saluted since) he saluted
(persons belonging to) all castes. (In this way) five years and
twentyfive days rolled by.
12. There were going seven sages along the path. The boy
saw them, and he saluted them all.
CHAPTER THIRTYTHREE 13. The boy having a staff and wearing a munja-girdle was
addressed by them: "Live long". Having spoken thus, they ob
Rama's Visit to Markandeya's Hermitage served (that) the boy (would) be short-lived.
Bhisma said: 14. O king, knowing that his life would be just five days
1. O sage, how was Rama enlightened here by Markan (more), they were frightened. Taking the boy, they went near
deya? How did they meet? When did they meet? Brahma.
2. Whose son was Markandeya? How was the one of great 15. And, O king, leaving (i.e. placing) him there, they
penance born? O great sage, tell me the exact explanation of saluted the grandsire. They gave Brahma information about
his name. (i.e. told Brahma the account of) the boy. Then he saluted
Brahma.
Pulastya said: 16. In the presence of the sages, Brahma said to the boy:
3. I shall tell you about the birth of Markandeya. In the ''Live long". Then all the sages, having heard those words from
old Kalpa there was a well-known sage by name Mrkandu. the grandsire, were pleased.
4. The illustrious (sage), the son of Bhrgu, practised 17. The grandsire, seeing the sages, was amazed and said
penance with his wife. When he was living in a forest, a son was (to them): "Tell me for what purpose this boy has come to me
born to him. and also tell me who is."
5. That boy, superior in virtues, became five years old. At 18. Then, O king, the sages told him everything. "This is
that time a sage saw the boy roaming about in the courtyard. the son of Mrkandu. His life is short. Make him long-lived.
6. Remaining there for a pretty long time, he knew the 19. The sage (Mrkandu) tied a (munjd-) girdle (round) his
future (events in the life of the boy). He was asked by the boy's (waist), gave him whose life was short a sacred thread and a staff
father: "What is the spanof the life of my son? (i.e. the sage Mrkandu performed his thread-ceremony) and
7. Calculate and tell me (the number of) years (of the advised him:
l\
 410 Padma Purana I.33.34b-47a 411
20. 'O boy, salute every person whom you see going about 34b. With you as my son, upholding (i.e. continuing my)
on the earth'. The father said these words to him.
family, I am having an heir.
21. O grandsire, we, who were going on a pilgrimage,
saw, by chance, this boy disposed to saluting (everyone he 35. Go and see the lord of gods, the grandsire, living at
saw). Puskara. When that lord of the worlds is seen (by a man) neither
22. We said to him: O son, live long. How will our words old age nor death (comes to him).
along with (words uttered by) you come true?" 36. Men obtain pleasures, and also prosperity and inex
23. Thus addressed by them, Brahma, the grandsire of the haustible penance. There are three white peaks and three
worlds (said): "This land stands fearless due to true words (be streams.
ing spoken on it)". 37. Similarly there are three (holy places called) Puskara.
We do not know the reason (for this number three) : There is
Brahma said: Kaniyarhsa (Puskara), (there is) Madhyama (Puskara) and there
24. This boy, Markandeya, will have the (span of) life as is Jyestha (Puskara).
I (shall have). (This) best sage is commended by me (to be 38-39. There are also the three white streams called Srnga.
present) at the beginning as well as at the end of a Kalpa. The three viz. Brahma, Visnu and Rudra are always present
in the vicinity of the (three) Puskaras. O great king, there is no
25-26. Thus the sages having got the boy made safe by the other place more auspicious than these. The water there is free
grandsire, sent him to the earth, and proceeded with their from dust, is pure, and is well-known in the three worlds.
pilgrimage. Markandeya went home. When they had left, 40-4la. The blessed (alone) see Puskara, the path to
he said to his father: Brahma's world. (The fruit that) one, who maintains the
27. "Sages, teachers of the Vedas, had taken me to Brahma's sacred fires for full one hundred years, obtains, is equal (to
world. Having made me a long-lived person (i.e. granting me a the fruit that one would get) by giving at Puskara on (just)
long life) and having given me boons, they sent me (home). one full moon day of Kartika.
28-29. (They gave me) this and other things. The cause of 41b-42. O boy, you have, without effort, accomplished
your anxiety has (now) gone. I shall be present continuously at that which I could not do, or what I could not accomplish by
the beginning and also at the end of a Kalpa, as a result of the means of deeds (i.e. rites), viz. you have conquered death that
favour of Brahma, the creator of the worlds and the father (of takes away everyone. There you saw that Brahma, the lord of
all). Being eager I shall (now) go to Puskara to practise penance. gods and the grandsire of all the worlds.
30-31. There I shall wait upon the grandsire, the lord of
43. There is no other mortal on the earth who can be
gods. I shall please Brahma, who fulfils all desires, who destroys
compared to you, who, being just five years old, have pleased
all enemies, who gives all pleasures, who is the highest object
of Indraand others and who is the grandsire of all the worlds." me.
32-33a. Having heard the words of Markandeya, the best 44. As a result of my boon you will obtain the resemblance
sage Mrkandu was extremely pleased. Being relaxed in a mo- of a long-lived one (i.e. you will live a very long life); there is
ment, and mustering courage with a good (i.e. strong) mind, no doubt about it; for such is my blessing.
he said these words: 45-47a. All they (i.e. all people will) say to you: 'Go to the
worlds liked by you.'" A hermitage was (then) set up by
33b-34a. "Today my existence is fruitful and my life has
Mrkandu's son, who had thus obtained (his father's) favour. It
proved to be well-lived, since I have seen the grandsire, the
is (called) Markandeya's Hermitage. One would get the fruit
creator of all worlds.
of Vdjapeya(-sacrifice) by bathing there and by (thus) purifying
 1.33.58-71 a 413

412 Padma Purdna

58. O Raghava, go there; and come back again.

(oneself). A man (who bathes there) becomes purified from all Saying 'All right' Rama too decided to go (there).
his sins and lives a long life. 59. Having approached Rksavan and Vidisa city, and
having crossed (the river) CarmanvatI, he reached Yajfla-
Pulastya said: parvata.
47b-49a. Similarly I shall narrate to you another old 60. Having crossed it speedily, he arrived at the
historical account as to how Rama brought about the sacred Madhyama Puskara. He fully gratified the manes and gods with
place, viz. Puskara. Rama, having come from Citrakuta with (libation of) water.
Sita and Laksmana, to Atri's hermitage, asked the best sage. 61. After Rama had finished his bath, he, the intelligent
one, saw the best sage, viz. Markanda, arriving (there) with
Rama said: his disciples.
49b-50. O revered saint of a good vow, tell me which are 62. Having gone facing (i.e. to) him, and having respect
the auspicious sacred places or which is the sacred place, going fully saluted him he asked him: "O lord, in which direction is
where, a man is not separated from his relatives? the well called Aviyogada (i.e. that brings about union) ?
51. I am being tormented by the three, viz. this residence 63. I am Dasaratha's son, known by people by the
in the forest, the death of King (Dasaratha) and the separation name Rama. By Atri's instruction I have come here to see that
from Bharata. Saubhagya-vapi.
64. May the revered one tell me about the place and the
52. The best brahmana (i.e. Atri), having heard the words two wells." Thus addressed by Rama, Markanda replied:
uttered by Rama, and having thought for a very long time, said
these words: Markandeya said:
65. Well, O Raghava, well-being to you; you have done a
Atri said: meritorious deed, since, now, while on a pilgrimage to sacred
53. O you here, the perpetuator of the Raghu-family, you places, you have come here.
have asked well. My father has fashioned the well-known 66-67a. Come, come along, see that Aviyogada vapl (i.e.
sacred place, viz. Puskara. the well bringing about union). Here union with all (one's
54. (He has also fashioned) the two well-known mountains kinsmen) —residing in the other or this world and living or
Maryada and Yajfia. Between them there are three wells dead—takes place.
(called) Jyestha, Madhyama and Kanisthaka. 67b-68. O king, at that time, Rama, the elder brother of
55. Go to them and gratify Dasaratha by offering him a Laksmana, having heard these words of the best sage, remem-
pinda. It is the best among the holy places and the best place bered king Dasaratha, Bharata with Satrughna, and other
of pilgrimage. citizens also.
56. O you, perpetuator of the Raghu-family, there is 69-70a. When he was thinking like this, the evening-time
a well, containing good water, called Aviyoga. O you descendant came on. Rama, having offered the evening prayer with the
of Raghu, there is also another well containing good water sages, slept there that night with his brother and wife.
called Saubhagya-kupa. 7Ob-71a. At the end of the night and after his sleep was
57. If pindas are offered into these (wells), the manes over Rama verily remained in Ayodhya with his father, mother
obtain salvation till the time of the destruction of beings. This and others.
(is what) the grandsire said.
414 Padma Purana 1.33.88-99 415

71b-72. When his auspicious marriage took place, he was reported to Rama. Rama bathed in the Yoga-vapl and looked
seated there along with his wife and many relatives and was after the sages.
surrounded by sages. Laksmana also saw him exactly like that 88. All the sages that were invited by Rama arrived when
i.e. along with Slta. the sun moved on from the mid-day and when it was eighth
73. In the morning he told all that to the sages. The sages muhurta1 of the day.
also said: "O best among the Raghus, it is true. 89-90a. Janaka's daughter, Vaidehi) (i.e. Slta), having
74. Sraddha is said to be essential on having the sight of seen the sages that arrived there, being abashed, left Rama's
the dead. The manes have a longing for prosperity and they vicinity and with her eyes blooming with amazement, and re-
desire food. flecting and trembling, she remained somewhere else.
75-76. O Raghava, they appear before a devout person in 90b. The brahmanas, who had come there at the time of
(his) dream. O Raghava, surely for fourteen years you will not the sraddha, did not know this.
have separation from your brother, father and Bharata. O 91. Rama fed the brahmanas according to the proper pro-
hero, perform a Sraddha (in honour) of King Dasaratha. cedure (and) as prescribed in the Smrtis; he performed all the
77-78. All these sages, your devotees, are impatiently wait- auspicious rites that were prescribed (in the Vedas).
ing for the exact moment (i.e. for the invitation). Six best 92-93. He also performed the rite as prescribed in the
brahmanas are present at the Sraddha: I myself (i.e. Markan- Puranas after (having performed) the sacrifice in honour of the
deya), Jamadagni, Bharadvaja, Lomas'a, Devarata and Samika. Visvedevas. When the priests had eaten (the food), and when
O mighty one, fetch the requisites. they were dismissed after the pindas had been offered in due
79. The chief (things are) : Ingudi, an oil-cake with badaras order and after gifts had been given to them according to
and amalakas; ripe coconuts, roots of various kinds. (Rama's) capacity, and when the chief brahmanas had left,
80. O you of a good vow, satisfy the brahmanas with musk, Rama said these words to his beloved.
and flesh and various kinds of grains, and by offering a Sraddha. 94-95. "O you of charming eyebrows, why, did you dis-
81. He, who, being restrained and having come to the appear (i.e. go away) when you saw that the sages had come
Puskara-forest, and having controlled his diet, satisfies his manes here? Tell me all the true reason for this. Do not delay. There
(with a hdddha), would get the fruit of a horse-sacrifice. must be some reason for this. Do not hide it from me. O you
82. O Rama, we arc (now) going to Jyestha Puskara to of bright smile, I swear you by my life and that of Laksmana
have a bath (there)." O king, speaking thus to Rama all the also."
sages went (to Jyestha Puskara). 96. Thus addressed by her husband at that time, Slta re-
83-84. Rama said to Laksmana: "Bring me a deer fit for a mained with her face hung down through shame. Shedding
sacrifice. Also bring a hare with bright eyes, black vegetable, tears, she said (these) words to Rama:
jambiras, and various important roots, as well as ripe kapitthas 97-98. "O lord, listen to what kind of miracle I saw here.
and whichever other fruits (you can get) at (i.e. for) the Sraddha. O Rama, the lord of kings (i.e. Dasaratha) being thought of by
85. This should be (done) quickly, O Laksmana." you, came here with all ornaments (on his person). Two more
Laksmana did all that according to the instruction of Rama. persons also, (adorned) like that (came there). O you descendant
86. Having brought badaras, ingudis, vegetables and various of Raghu, they were united with the bodies of the brahmanas.
roots, Rama made a great heap of them. 99. On the bodies of the brahmanas I saw the manes. See-
87. Having cooked and made ready (the food), Janaki
1. Kutapaka Kala—eighth muhnrta of the day.
416 Padma Pur&na
1.33.114b-128 417
ing them and (overcome) with bashfulness, I went away from
your vicinity. eastern region of Puskara, he heard the words uttered by a
100-101 a. You fed the brahmanns, you performed the divine envoy:
Srdddha according to the proper procedure. O you killer of the 114b-l 15. "O Raghava, well-being to you; this is a holy
heroes of the enemy, how should I, clad in bark-garments and place access to which is difficult. O hero, remaining here, bring
deer-hide, move before the king? I have told you the truth. religious merit to yourself. You have to carry out the mission of
101b-102. Kaikeyi had taken away all the silken garments. gods. You have to kill the enemies of gods."
Since then I, clad in tattered garments, and knowing that I 116. Then the hero, with his mind pleased, said (these)
have to resort to (i.e. live in) a forest, I do not (i.e. did not) say words to Laksmana: "O son of Sumitra, I have been favoured
anything, so that you should not be unhappy. by Brahma, the lord of gods.
103-104. I am neither thinking of (my) mother or (of my) 117. O Laksmana, putting up a hermitage here, I desire
father, O conqueror. O lord, O Rama, I swear by your feet that to observe an excellent vow, purifying my body for a month."
I pass my days repeatedly and incessantly thinking as to when 118-119a. When Laksmana said, "All right", Rama com-
this residence in the forest will come to an end. pleted the vow, and gratified, according to the proper rites, the
105-107. How should I, with my own hand give (i.e. serve) grandsires by means of offering pindas, giving gifts and perform-
the king (with) food which even a servant of servants would not ing Sraddhas there i.e. at Puskara.
enjoy? How would I, who was formerly seen by the king adorn- 119b-121a. At the (three) Puskaras there is the river
ed with all ornaments, and who had fanned him with a fly pleasing the manes and having the five streams viz. Kanaka,
flapper in my hand, (now) like this (i.e. reduced to such a con- Suprabha, Nanda, Praci and Sarasvati. Rama having daily
dition) dare give (him i.e. serve him with food) ? How should I, worshipped first his father and then other manes said (these)
with my body smeared with perspiration and dirt, see the king words to Laksmana:
(now) ? 121b-122. "Come on, O Laksmana, quickly bring water
108-109a. It is elear that he, emancipated by you, his son, from Puskara. Having washed (my) feet sleep on the bed.
has reached heaven. Seeing me, an innocent unhappy young When the night will come to an end (i.e. in the morning) we
lady, being distressed in the forest, the king would have been shall proceed towards the southern ditection.
pained; so I concealed myself. 123. But Laksmana said (these) words: "Let Slta bring the
109b-110a. O Rama you are like my (own) life; so nothing water. I shall not always act as your servant, O Rama.
is to be concealed from you. This being the truth I touch your 124. She is (more) strong and stout (than) even I (am).
feet (i.e. I swear by your feet that this is the truth)". Tell me now, what You will do with a wife like this.
HOb-111. Hearing those (words of Slta), Rama was 125. Will this one, dear to you, follow you when you die?
pleased. He put that sweet-speaking beloved (of his) on his lap You have always been protecting this very stout (lady).
and embraced her closely and respectfully. The two heroes (i.e.
126. O best of the Raghus, she, being delighted, torments
Rama and Laksmana) then took food and after (they had eaten)
me (i.e. she takes delight in tormenting me); O Rama, you too
Sita took food.
trouble me. In the sequel there is a loss.
112. She and the two descendants of Raghu (i.e. Rama
and Laksmana) remained there like that. When the sun rose, 127. For you I am always putting up with thirst and hunger.
they decided to go. There is no doubt about it. Listen further:
113-114a. When Rama walked towards the west for two 128. The wise say that nobody—the wife, the son—goes
Krosas upto the Jyestha Puskara, and when he stood in the after a dead person. Nor even wealth goes (after a dead
person).
 418 1.33.145-154 419
Padma Purdna
left) Ayodhya with me? (Why did you say) 'Rama, I shall stay
129. With a desire to do what was dear to Kaikeyi, your in the forest with you for fourteen years but not even in
father put you, O Rama, into the forest and (then he) died heaven without you; O best among men, I shall meet the same
leaving the kingdom free from any source of vexation. fate as you.
130. That Kaikeyi, (this) wealth and all (his) relatives re
145. O Raghava, (please) do me afavour; take me too (with
mained here (i.e. on the earth only). The great king all alone
went his way. you).' Then, O you killer of enemies, how are you remaining
131. I think Sita will certainly not accompany you. Tell (i.e. leaving me) halfway?"
me now, O Raghava, what will you do with her?" 146. However, Laksmana said to Rama: "I shall not go to
132. Having heard (these) words of Laksmana, which he the forest again". Seeing Laksmana stationary (i.e. not making
had never heard before, Raghava remained dejected; so also amove), Rama said (these) words:
Sita of a charming face. 147-148. "O Laksmana, follow me, or I shall (all) alone go
133-1-34. Sita did whatever was told by Laksmana. The to forest. This Sita will be second to me (i.e. will accompany
two lotus-eyed heroes, having bathed at Puskara and having me)." Thus addressed by Rama, Laksmana accepted (i.e.
eaten (food there) and having passed the night there, decided agreed to) Rama's words, and got up. The two tormentors of
to leave that place. (Rama said to Laksmana) : "O son of enemies (i.e. Rama and Laksmana) reached the boundary of
Sumitra, come on, get up. We shall proceed to southern dire- the sacred place, the Maryada. mountain.
ction." 149-151. Rama, having gained the virtuous feeling 1 and
135. Laksmana said: "O Rama, I shall in no case go (with having cast off the feelings of great activity and ignorance, join-
you). O you lotus-eyed one, go with this your wife. ing the palms of his hand, and with his body horripilated, hav-
136. O Raghava, I shall not go to any other forest, ing made a respectful obeisance by the prostration of the eight
nor shall I go to Ayodhya. For fourteen years I shall stay in limbs of his body to Ajagandha, the trident-holder, the god with
this forest (only). three eyes, the god of gods, and remaining restrained, glorified
137. If you will not go (i.e. if you do not want to go) to Sankara, dear to Parvati. He regarded the god, the lord of gods,
Ayodhya without me, then O king, O lord, (please) come this as the cause of the worlds.
way.
138. If till that time I shall survive then I shall go to (our) Rama said:
father's city (with you). I shall practise penance (here). What 152. "I seek the refuge of that Sankara, who affords protec
will you (i.e. what have you to) do with me? tion, who has fashioned this entire mobile and immobile world
139. O dear one, go; a happy journey to you. Let there be and who is the doer of (all) deeds and who gives pleasure and
no obstructions in your journey. I shall see you, the lotus-eyed pain, and who, at the time of the end (of the world), is also the
one, when you will again come with your wife. cause of the destruction of the world.
140. O king, in Ayodhya there is the kingdom that has 153. I seek the refuge of that Sankara, who affords protec
come down from our grand-father and father. Satrughna and tion, and who held on his head, like a garland of unsteady
Bharata obey your orders. flowers, Ganga with her water at once pure, charming and roll
141-142. I am against you, especially as far as the residence ing, and having fearful waves, falling from the sky.
in the forest is concerned. O you tormentor of enemies, I am 154. I seek the refuge of that Sankara, who affords protec
unable to work incessantly day and night. O dear one, go as you tion, and sustained by whose lotus-like foot the peak of the
please." Rama said to Laksmana, who was speaking thus:
143-144. "How (is it that) you formerly went out of (i.e. 1. Sdttvika bhava etc. see chapter 2 above.
 420 1.33.162-171 421
Padtna Purdna
Kailasa-mountain, when tossed by Ravana resembling the peak 162. I seek the refuge of that Saiikara, who affords protec
of the Kailasa-mountain, became steady. tion, who, having mounted upon a strong bull white like a
155. I seek the refuge of Sankara, who affords protection, conch-shell, a Kunda flower and the moon, and (who) being
and who on many occasions destroyed the sons of Danu and followed by the daughter of the lord of mountains, moves in the
who united with (i.e. granted) boons to the groups of Vidya - sky decorated with the clouds at the dissolution of the world.
dharas and serpents and the best sages eating (i.e. subsisting 163. I seek the refuge of Sankara, who affords protection,
on) fruits and roots. who vehemently protected the tranquil sage, humble with
156. I seek the refuge of Sarikara, who affords protection, devotion, intent on praising (Sarikara), that was being taken
and whoinDaksa's sacrifice destroyed Bhaga's 1 eyes and knock
back by those terrible and very fearful men bent upon the appli
ed out Pusan's rows of teeth, and who paralysed Indra's hand
holding the thunderbolt. cation of restraints.
164. I seek the refuge of that Sarikara, who affords protec
157. I seek the refuge of that Sankara, who affords protec
tion, and by resorting to whom men who have committed sins, tion, and who, the god, forcibly cut off the fifth head of Brahma
whose minds are attached to sensual pleasures, and who are not resembling a fresh lotus in the presence of gods with the nail-
endowed with qualities of learning, following understanding, be tip of his lotus-like right hand.
come enjoyers of happiness. 165 I seek the refuge of that Sankara, who affords protec-
158. I seek the refuge of that Sankara, who affords protec tion, and having saluted the feet of whom, the granter of boons,
tion, and whose lustre resembles that of a crore of moons and with devotion, and having praised whom with chaste words, the
suns, who is held in awe, by the best demons and gods and who careful, blazing sun, removes the darkness with his rays.
drank the exceedingly burning Kalakuta. 166. (O god) those stupid men of impure minds, who, due
159. I seek the refuge of that Sankara, who affords protec to their close attachment to grandeur, pride and trade, do not
tion, and who, the revered great lord, many times would grant recognise you to be the lord of the best gods and of this mobile
(i.e. has granted) a boon to Brahma, Indra, Rudra, Maruts and and immobile world, (later) experience tortures of hell.
Skanda and who also took out Nandi from the jaws of death. 167. To Rama, who was praising (Siva) with these words,
160. I seek the refuge of that Sahkara, who affords protec
Vrsadhvaja the trident-holder, being glad and with his mind
tion, who was propitiated (by Parvati) by means of the Dhuma-
pleased said (these) words:
vrata involving a severe penance in Himalaya's bower, which
was even mentally inaccessible; and who, the great-souled one,
Rudra said:
told Bhrgu (the lore of) bringing back (a being) to life.
161. I seek the refuge of that Sankara, who was worshipped 168. I am pleased; well-being to you; you are born in a
by various mighty lords of his attendants having faces like those pure family. You are god, who has taken up a human form and
of elephants and cats and destroying Daksa's sacrifice and (who are adorable to the world.
was) also (worshipped) by the groups of gods along with the 169-171. With you as their lord, gods will enjoy happiness
regents of quarters. for a long time. Those men on the earth who will see you hav-
ing returned to Ayodhya after fourteen years have elapsed, will
1. Bhaga—according to a later legend his eyes were destroyed by be happy here (i.e. in this world) and will also have an unend-
Rudra.
Pusan—In the Brdhmapas, he is represented as having lost his teeth and ing residence in heaven. Gome back to the city (of Ayodhya)
feeling on a kind of gruel (See e.g. KauSttaki Brihrnajia—VI.13), whence he after having done a great mission for the gods.
is called Karambhad.
Rama also, saying 'All right', quickly left.
422 Padma Purana 1.33.184-185 423

172. Having reached the Indramarga river and having tied Reva. (Then) the descendant of Kakutstha1 (i.e. Rama) with his
the long tresses of hair twisted on the top of his head he said to younger brother and Slta bathed (there).
Laksmana: "Give this bow to me." 184. Having gratified his manes and deities with water, and
173. Hearing those words of Rama, Laksmana said to SIta: having repeatedly looked up, at the Sun and (other) deities, he
"O revered lady, why has Rama abandoned me without any remained in abstract meditation.
reason? 185. Rama who had bathed (there) shone with Slta and
174. I do not know the fault for which the great-armed one Laksmana like lord Siva with ParvatI and Skanda.
has forsaken me. Rama has abandoned me. I shall certainly give
up my life.
175. There is no use of this life to me? Fie upon me who
am a disgrace to the family, and who, a sinner have thus anger
ed my elder brother.
176. When the great-souled one has had a bad opinion
about me which worlds shall I go to?" Putting both his hands
on his face, he, with his throat (choked) with tears, said this
(i.e. these words):
177. "I (shall) not harm Rama by means of deed, thought
or speech. O revered lady, I have touched your feet. I have no
other course."
178. Then Slta said to Rama: "Why have you forsaken
your younger brother? Give up harshness to young Laksmana,
bestower of prosperity".
179. Then Rama said to Slta: "I shall not forsake Laks
mana; O dear one, I have not given up thinking about Laks
mana even in a dream.
180. I have formerly heard about the working of this holy
place. In this place all people are really intent upon self-interest.
181. They do not care for one another, nor do they listen
to words beneficial to themselves. Sons do not (care to) listen to
the words of their father, nor do fathers (care to) listen to the
words of their sons.
182. Also disciples do not (care to) listen to the words of
their preceptor nor preceptor to those of disciples. Love always
depends upon money. No one is dear to anyone (else)." 1. Kakutstha—descendant of Kakutstha.
Kakutstha is an epithet of Purafijaya, a king of the solar race. See
183. While talking like this only, he reached the great river Raghuvamfa 6.71.

.
 Padma Purana
CONTENTS

Shrila Vyasadeva
PADMA-PURANA: SECTION I: SRSTIKHANDA (Contd.)
Part II
34. The Gift of Brahmanda 425
35. The Killing of a Sudra Ascetic 460
Shrishtikhanda 36.
37.
Conversation between Rama and Agastya
Rama's Abstaining from the Performance of
468

Rajasuya 478
38. The Installation of the Image of Vamana 490
39. The Birth of the Lotus , 505
40. The Army of Demons 517
41. The Rise of the Lotus and the War between
Gods and Demons 532
42. Taraka's Victory in the War between Gods and
Demons 556
43. Gauri's Marriage 565
44. The Birth of Kumara and the Death of Taraka 605
45. The Manifestation of Narasimha 623
46. Purificatory Rites of a Brahmana 636
47. The Birth of Garuda 655
48. Importance of Bull (and Cow) 669
49. Good Conduct 685
50. The Account of the Five 696
51. The S tory of a Faithful Wife 723
52. On Women's Conduct 730
53. Non-covetousness of a Siidra 740
54. The Rape of Ahalya 746
55. The Birth of Lauhitya 750
56. The Account of the Five 755
57. In Praise of (Digging a) Tank etc. 759
58. In Praise of Planting Trees etc. 762
 Contents

59. In Praise of Rudraksa 767

60. In Praise of TulasI 785
61. Glorification of TulasI 798
62. In Praise of the Ganga 801 ABBREVIATIONS
63. A Hymn to Ganapati 812
64. Another Hymn to Ganapati 814
Common and self-evident abbreviations such as Ch(s) —
65. The Slaying of Kalakeya 816
Chapter(s), p —page, pp—pages, V—Verse, W—Verses,
66. The Slaying of Kaleya 825
Ftn—footnote, Hist. Ind. Philo.—History of Indian Philosophy
67. The Slaying of Bala and Namuci 827
are not included in this list.
68. The Slaying of Muci 831
69. The Slaying of Tareya 831
70. Devantaka, Durdharsa and Durmukha Slain 833 ABORI Annals of the Bhandarkar Oriental Research Institute,
71. The Second Namuci Slain 835 Poona
72. The Slaying of Madhu 837 AGP S. M. Ali's The Geography of Purdnas, PPH, New
73. The Slaying of Vrtra 840 Delhi, 1973
74. The Slaying of Tripura's Son 843 AIHT Ancient Indian Historical Tradition, F. E. Pargiter,
75. The Hymn of Victory at the End of War between Motilal Banarsidass (MLBD), Delhi
Gods and Demons 846 AITM Ancient Indian Tradition and Mythology Series, MLBD,
76. The Exposition of Merit 854 Delhi
77. The Vow of SaptamI in Honour of the Sun 866 AP Agni Purdna, Guru Mandal Edition (GM), Cal-
78. The Pacification of the Sun 875 cutta, 1957
79. The Story of Bhadresvara 880 Arch.S.Rep. Archaeological Survey Report
80. The Worship of the Moon 884 AV Atharva Veda, Svadhyaya Mandal, Aundh
81. The Birth of Bhauma and His Worship 886 Bd. P. Brahmanda Purdna, MLBD, Delhi 1973
82. The Worship of the Planets 891 BG Bhagavadgitd
Bh. P. BhdgavataPurdna, Bhagavat Vidyapeeth, Ahmedabad
Br. Brdhmana (preceded by name such as Satapatha)
BS. P. Bhavisya Purdna, Vishnu Shastri Bapat, Wai
BV. P. Brahma Vaivarta Purdna, GM, 1955-57
CG Caturvarga Cintdmani by Hemadri
CVS Carana Vyuha Sutra bySaunaka, Com. by Mahidasa
DB Devi Bhdgavata, GM, 1960-61
De or The Geographical Dictionary of Ancient and Media-
GDAMI eval India, N. L.De, Oriental Reprint, Delhi, 1971
Dh- S. Dharma Sutra (preceded by the author's name
such as Gautama)
ERE Encyclopaedia of Religion and Ethics by Hastings
Gp Garuda Purdna, ed. R. S. Bhattacharya, Chow-
khamba, Varanasi, 1964
I
CHAPTER THIRTYFOUR

The Gift of Brahmanda

Bhlsma said:
1. Please tell me when revered Brahma, the creator of the
worlds, commenced to perform a sacrifice with the requisites.
2. Who were the priests that he employed at the sacrifice ?
What sacrificial fees did the great-souled one pay them?
3. (Please) tell me as it happened, as it took place; there is
a great curiosity in me to know about the sacrifice of (i.e. per
formed by) Brahma.
Pulastya said:
4. I have already told you that he having created the (ten)
lords of created beings said to Svayambhuva Manu, "Fashion
the creation".
5. He himself, having gone to Puskara, and having collect
ed the minute details about the sacrifice, and having brought
the materials, lived in the fire-chamber.
6. (At the sacrifice) Gandharvas continually sang (songs)
and the hosts of celestial nymphs danced. (There were) the four
performing priests, viz. Brahma, Udgatr, Hotr and Adhvaryu.
7. He himself also appointed three attendants to each of
them. (The first group consisted of) Brahma, Brahmanacchamsi,
Potr and Agmdhra1.
8. This group of four was metaphysics, all lores and Vedic
lore (combined). The second group consisted of Udgatr,
Pratyudgatr, Pratihartr and Subrahmanya.

1. Brahma—One of the four priests employed at a Soma-sacrifice.

Brahmanacchamsi—A brahmana in the second stage ( between brahmana-
matrai.e. a brahmana only by birth and srotriya).
Potr—One of the sixteen officiating priests at a sacrifice; assistant of the
priest called Brahman.
Agnidhra—The priest who kindles fire.
 426 Padma Purana 427
1.34.17-29
9-10. This second group of four belonged to (i.e. was led 17. There (i.e. at the sacrifice) Brhaspati was the Nestr-
by) Udgatr1. The third group consisted of Hotr2, Maitravaruna, priest and Samsapayana was the Unnetr-priest. Dharma was the
Acchavaka and Grava. The fourth group consisted of: Adh- Sadasya-priest; he was assisted by his sons and grandsons.
varyu, Pratisthatr, Nestr and Unnetr.3 18-20. Others that were appointed as Sama-singers and
11. O you son of Santanu, this is said to be the fourth Adhvaryus were Bharadvaja, Samlka, Purukutsa, Yugandhara,
group. Those who have pondered over the Vedas have recom Enaka, TIrnaka, Kesa and Kutapa, also Garga and Veda-
mended these sixteen priests. siras. Similarly Kanva and others, and also Markanda and
12. The self-born one has created three hundred and sixty Gandi were present there with their sons, grandsons, disciples
sacrifices. They (the authorities) say that these brahmanas are and relatives. They carefully worked there day and night.
always (employed) at these sacrifices. 21. (Thus) when one Manu-period passed (i.e. at the end
13. Some also desire (i.e. recommend) a superintending of one full Manu-period) the ablution at the (completion of
priest, a group of three samans and the Adhvaryu also. He the) sacrifice took place. As the fee the (region of the) eastern
made Narada the Brahma-priest; he appointed Gautama as the direction was given to Brahma and (the region of) the southern
Brahmanacchamsl-priest; direction was given to Hotr.
14. He (appointed) Devagarbha as the Potr-priest and 22. The (region of) the west was given to Adhvaryu, and
Devala as the Agnldhra-priest. Angiras was the Udgatr-priest (the region of) the north to Udgatr. Brahma gave all the worlds
and Pulaha the Pratyudgatr-priest. as the (sacrificial) fee to them.
15. Narayana was the Pratihartr-priest and Atri was said 23. For the successful accomplishment of the sacrifice a
to be the Subrahmanya-priest. In that sacrifice Bhrgu was the hundred cows should be given to a wise man. Eight (cows)
Hotr-priest, Vasistha the Maitravaruna-priest. should be given to the performing priests or more than forty
16. Kratu was the Acchavaka-priest and Cyavana was the
also (may be given).
Grava-priest. Pulastya (i.e. I) was the Adhvaryu-priest and
Sibi was the Pratisthatr-priest. 24. Gift of twentyfour cows is recommended for those of
the second rank. Also sixteen auspicious cows should be given
17. Udgatr—One of the four chief priests at a sacrifice; he chants the to the priests of the third rank.
hymns of the Samaveda. Pratyudgata, Pratiharta and Subrahmanya are his 25. Similarly other twelve cows etc. should be caused to be
three assistants.
18. Hotr—A sacrificial priest, especially one who recites the prayers of the
given to Agnldhras etc. The same number of villages, maids and
Rgveda at a sacrifice. small cattle (should be given).
Maitravaruna—One of the sixteen officiating priests at a sacrifice. 26. At the bathing at the completion of a sacrifice a feast
Acchavaka—The invoker or inviter; a priest who is employed at Soma- to one thousand (brahmanas) should be given. The self-born
sacrifices and is a co-ordinator of Hotr. has said that the sacrificer should give all his wealth (to brah
Gravastut—One of the sixteen priests called after the hymn (Rgveda manas).
X.94) addressed to the Soma stones.
3. Adhvaryu: One of the priests at a sacrifice. His duties are: to mea 27. Gift according to the desire of the sacrificer is recom
sure the ground, to build the altar, to prepare the sacrificial vessels, to fetch mended to the Adhvaryus and the superintending priests. Brahma
wood and water, to light the fire, to bring the animal and immolate it. called Visnu and said to him gladly:
While engaged in these duties he repeated hymns from the Yajurveda. 28. "O you of good vow, having propitiated Savitrl, bring
Pratisthatr—Adhvaryu's assistant.
Nestr—One of the chief officiating priests at a Soma-sacrifice; he leads her here. That (goddess) of an auspicious face, will not be
forward the wife of the sacrificer and prepares Sura. angry on seeing you (i.e. when she will see you).
Unne{r—The priest who pours Soma into the receptacles. 29. You, using pleasing, courteous and especially logical
speech, always speak sweetly. Your tongue oozes nectar.
 428 Padma Purina 1.34.45-56
429
30. No one who would not do what you tell is (to be) seen 45. In godhead (i.e. when she is born as a goddess),
in the world. Going with Gandharvas, bring my beloved she
(here). has a divine body, and (when born) as a human being she has a
31. The good lady, propitiated by you, will certainly come. human form. With you as her companion, she has been prac
You should not delay. O Madhava, go quickly. Do not tarry. tising the vow of matrimonial relation for a long time.
32. Auspicious LaksmI should go before you to Savitri's 46. O lord, tell me what I have to do in this matter."
residence. Follow her path, and pacify my beloved.
33. O goddess (LaksmI), Savitri does not desire to do any Visnu said:
thing all alone, which is not liked by you. O beautiful lady, she The end of the sacrifice has come. I have been sent to your
always behaves (by) seeing your face (i.e. as you desire). vicinity (i.e. to you, by Brahma).
34. Such and many other sweet words should be spoken to 47. (He told me:) "Bring Savitri quickly; she would bathe
the goddess, so that she would be soon pleased." •with me." (Therefore) O goddess, come on quickly. Go there
35. When Visnu was addressed like this by Brahma, the happily.
creator of the worlds, he quickly went to that place where 48. Going there, see your husband followed by all gods.
Savitrl remained.
36. (When she saw) even from a distance Visnu coming LaksmI said:
with his wife, she quickly got up, and was saluted by Visnu. O noble lady, get up quickly, go where the grandsire is.
37. "My salutation to you, O chief goddess; my salutation 49. I shall not go without you. I have touched (i.e. I am
to you, O wife of Brahma, for every person gets absolved of sin touching) your feet.
(only) after he salutes you. Getting up, the generous one held her hand in (i.e. with) her
38. You are loyal to your husband; you are illustrious. right hand.
You are in the heart of Brahma. Thinking of you day and night, 50. The grandsire (i.e.) god (Brahma) seeing that Savitri
he desires your favour. was getting late, said these words to Mahadeva, who was near
39. You (may) even ask this your dear good friend him:
LaksmI, the daughter of Bhrgu. O you of beautiful eyes, if (you 51. "O you destroyer of the demons, go with this Parvati.
feel), trust these words." Let Gaurl go before you, and O Sankara, you go after her.
40-42. Speaking thus, Sauri (i.e. Visnu) then touched with 52-53. Having advised her, bring her (here). Act in such
both his hands the two feet of Savitrl saying: "Pardon me, O a way that she comes quickly." That couple viz. Parvati and
goddess, salutation to you, O you venerable to the world and Siva, thus addressed and instructed (by Brahma), went and
the mother of the world." Withdrawing her feet, the goddess spoke to Brahma's beloved (i.e. Savitrl): "O you loyal wife, you
holding with her hand the hands of Visnu, said to him: "O have to do a lot of work there.
Acyuta, I have forgiven everything. O son, this LaksmI will 54. O you of a charming face, ask this beautiful Parvati,
always live in your heart. the daughter of the (Himalaya) Mountain or this Laksmi of
43. She will never have attachment for anyone else but you. broad eyes or this Indrani.
This one, born of Bhrgu's wife, is your good-vowed wife. 55. Or, O goddess, ask them whom you trust. Salutation to
you." She gave a blessing to the trident-holder, the god of
44. By the effort of gods and demons she was again born gods:
of the ocean. She would incarnate where you, the revered one,
would (take birth). 56. "O Sankara, O you handsome one in the three worlds,
Gaurl will remain on (i.e. occupy) half of your body. O god,
you will look graceful on account of her.
430 Padma Purana 1.34.70-82 431

57-58. O killer of enemies, the entire world is enjoying 70. Having firmly and respectfully embraced her at the
happiness due to you." Gaurl held the left hand, and Laksmi throat, she consoled Gayatri (thus) pressed (i.e. embraced by
the right hand of Savitri, the beloved of Brahma, who was her) : "This my husband is honourable.
speaking thus. Saluting that goddess, Sankara said these words: 71. You should obey his words (i.e. command). A husband
59. "Come on, come, O illustrious one, go to that place, O is the master of the life of women. Formerly, at the time of
you beautiful lady, where your husband is (waiting). For women creation revered Brahma has said:
husband is the highest resort.
72. 'For women no separate sacrifice or vow or fast (is en
60. Due to (this) great persistence (of us) please show
joined). A woman should do, without censure, whatever her
regard (for us), and go. O goddess, this Laksmi and this
husband tells her.
Parvati are standing before you.
73. She, who censures or scandalizes her husband or sister
61. By (honouring) the words of these two and of us two
or wails, goes to hell.
(i.e. of Visnu and Siva), O you of a charming face (please
74. That woman, who observes the vow (involving a) fast
come). O you beloved of Brahma, the sacrifice is not being
even while her husband is alive cuts off her husband's life, and
performed to insult you.
desires (i.e. goes to) hell after death.'
62. Requested by us, O goddess, please go there gladly." 75. O you good lady, realising this, you should not do any
Gaurl spoke: thing not liked by your husband. You should never resort to
right side of his body.
O goddess, you yourself always say that I am dear to you. 76. (For) in all deeds (i.e. rites he has performed) I have
63. Laksmi also has held your right hand; I too have held resorted to his right side. O you good lady, you should come
(your left hand). O you illustrious one, come to that place (and resort) to his left side, and Narada and Puskara will be
where your husband is (waiting). by his side.
64-65. Then keeping her between themselves the two (i.e. 77. There are other places for Brahma (i.e. Brahma resides
Laksmi and Parvati) took her. Visnu, Rudra and other gods at other places) and (there are) his temples also. I, looking
like Sakra led them, and also Gandharvas, celestial nymphs and beautiful, (shall) obtain them, till the creation is fashioned.
the three worlds with the mobile and the immobile. That god- 78. There is no doubt that you and I should stay by the
dess Savitri, Brahma's beloved, came there (i.e. to the place of side of Brahma at Puskara. You should resort to his left side.
the sacrifice). 79. With (i.e. following) this advice stay happily with me."
66. Seeing Savitri, of a beautiful face, the grandsire of all Gayatri said:
the worlds with Gayatri, said these words to her:
67. "This goddess (Gayatri) is (your) servant; and I am Following your advice, I shall do so.
obedient to you. O you beautiful lady, order what I should do 80. I shall obey your order only. You are my friend (and
for you." are) like my life (to me). O goddess, I am younger to you;
68. When that goddess was thus addressed by the self-born please always protect me.
god Brahma himself, she, with her face hung down through 81. Then Brahma, the god of gods, after having bathed at
bashfulness, did not say anything. Puskara with Visnu, granted boons to all gods.
69. Directed by Brahma, goddess Gayatri fell at (her) feet. 82. He made Indra the lord of gods; the Sun the lord of
(She said:) "O goddess, I have offended you; (please) pardon luminaries; similarly (he made) the Moon the lord of the stars;
me; my salutation to you." and Varuna the lord of liquids.
 432 Padma PurOna 1.34.97-102 433

83. (He made) Daksa the lord of Prajapatis, and (made) Visuddhakarman (i.e. of pure deeds), to Samastavisvartihara
the Ocean the lord of rivers. (He made) Kubera the lord of (i.e. he who removes all the sufferings of the entire universe),
wealth and demons. to Sambhu, to Samastasuryanilatigmatejasa (i.e. having scorch-
84. (He made) the trident-holder (i.e. Siva) the lord of all ing lustre of all the suns and fires) ; my salutation to Vidya-
beings and attendants. (He made) Manu the lord of human vitata (i.e. spread out with knowledge), to Cakrin (i.e. having
beings and Garuda the lord of birds. a disc) ; I ever salute Samastadhisthanakrt (who abides in every
85-86. (He made) Vasistha the lord of sages and the Sun mind).
the lord of planets. Granting all these (positions), the grandsire, 97. I always salute you, O Anadideva (i.e. beginningless
the lord of lords, respectfully said to Visnu and Sankara: "At all god), O Acyutasekharaprabhu (i.e. he, who, being the lord, is
sacred places on the earth, you will be most adored. at the top of all gods like Visnu), O Bhavyudbhava-bhiitapati
87a. No sacred place will have religious merit in your (i.e. the lord of the future, present and past objects), O Mahes-
absence. vara (i.e. great lord). I always salute you, O Mahatpati (i.e.
87b-88a. That sacred place where the Phallus or image is mighty lord), O Sarvapati (i.e. lord of all), O Jagatpati (i.e.
seen is auspicious, and gives all the fruit. the lord of the worlds), O Bhuvanapati (i.e. lord of the world).
88b-8 9a. Where can there be a fear of disease to those 98-99. O Yajftesa (i.e. lord of the sacrifices), O Narayana,
men, who worship you with me being prominent, with gifts? O Visnu (i.e. victorious), O Sankara, O Ksitisa (i.e. lord of the
89b-90a. Listen to the fruit that will be obtained in those earth), O Visvesvara (i.e. lord of everything), O Visvalocana
countries where your festivals like your worship etc., and also (i.e. seeing everything), O Sasankasuryacyuta-vlravisvamurti
rites in your honour will take place. (i.e. from whom all forms like the moon, the sun, Visnu,
90b-91. There will be no mental pains, no bodily pains, no the heroes proceeded), O Amrtamurta (i.e. of an immortal
calamities, no fear of hunger, no separation from one's dear form),O Avyaya (i.e. the immutable one), O Jvalahutasar-
ones, and no contact with those that are not desired (i.e. liked); ciniruddhamandala-pradesa (i.e. who has confined the global
there will be no eye-disease, no pain of veins, no pain due to region to the flames of blazing fire), O Narayana, O Visvato-
(excess of) bilious humour, no fistula. mukha (i.e. having faces on all sides), O Samastadevartihara
92-94a. There will be no fear of employment of magical (i.e. remover of the afflictions of all gods), O Amrta (i.e. the
spells for malevolent purpose, no cholera. There will be pros- immortal one), O Avyaya (i.e. the immutable one), O lord,
perity though not longed for; there will be proper and excellent protect me who am seeking your refuge.
thoughts. There will be absence of disease everywhere, and the
100. O supreme lord, I see many faces of you; my saluta
wealth in the form of beings will be long-lived. There will be no
untimely death and the cows will not yield small (quantities of) tion to you who are the ancient asylum of sacrifice; my saluta
milk. The trees will not have fruits out of season, and there will tion to Brahma, the lord and the origin of the worlds; my salu
not be the slightest fear of portents." tation to you, the great grandsire.
94b. Hearing this, Visnu, then engaged himself in praising 101. Why are you, the lord of great gods, at times served
(i.e. began to praise) Brahma. by many beings purified by all that knowledge after having
wandered in the cycle of the mundane existence? I salute you.
Visnu said: 102. One who knows you to be superior to Prakrti, is the
95-96. My salutation to Ananta (i.e. the endless one), to greatest among those who know (everything). You deserve to
Visuddhacetas (i.e. of a pure heart), to Svarupampa (i.e. of a be known very much among the virtuous ones. Your form is
lovely form), to Sahasrabahu (i.e. having a thousand arms), to extensive and (at the same time) subtle.
434 Padma Purdna 1.34.112-122 435

103. How is it that you have a good speed and you do good 112. O endless one, accept this praise of me, (who am)
deeds, even though you have no organs like (that of) speech, especially your devotee, who am endowed with concentration,
hands and feet? How are you, who, in spite of your senses being who have a pure heart and who mentally follow your true state.
placed in the mundane existence, are the best god, to be known? 113. O revered one, my salutation to you, who always
104. Incorporeal things are not had (i.e. known) from live in my heart. O ancient lord, I always salute you. Thus, O
corporeal objects; but your highest form is known as having you knowing every condition, I have expressly praised you.
four faces by the sacrificers having pure thought like gods, and 114. We (entertain) fear due to our moving in the cycle
cutting off the (bonds of the) mundane existence. of worldly existence. Please protect us.
105. Since, O you who take wonderful forms, even the Brahma said:
gods and others do not know your form, O mighty one, a man
115. O Kesava, you are omniscient, there is no doubt. You
should propitiate the old and the foremost god seated on the
are a heap of intellect (i.e. you are very intelligent). You will
lotus-seat during the lord's incaration.
always be the first to be adored by gods.
106. Even a man with a pure heart does not know the truth
about you and the origin of (you) the creator of the universe. 116. After Narayana (i.e. Visnu), Rudra, bending down,
How then can I know you the ancient (god), the first (one) praised with devotion, Virifici (i.e. Brahma) born from the
and pure with penance ? lotus:
107. The lotus-seated one is known as the father (i.e. the
117. "(My) salutation to you, O Kamalapatraksa (i.e.
creator) ; that this (i.e. he) is conceived to be so is again and
having eyes like lotus-leaves); (my) salutation to you, O Padma-
again known from the Purana. O lord, a man having no
janman (i.e. born from a lotus); (my) salutation to you, O
penance to his credit does (i.e. can) not know you, the mighty
Surasuraguru (i.e. best among gods and demons), OKarin (i.e.
one.
creator), O Paramatman (i.e. highest soul).
108. O god, those fools, without (i.e. not knowing) the 118. O Sarvadevesa (i.e. lord of all gods), (my) salutation
Vedas, divide their thoughts (i.e. apply their mind) and desire to you; O Mohanasana (destroyer of delusion), (my) salutation
to make known you who (in fact) should be made known by (to you) who remain in Visnu's navel (and) who are born in a
excellent (gods) like us. lotus-seat.
109. Even though they are generous-hearted, they have no 119. (My) salutation to you, O Vidrumaraktanga (i.e.
knowledge and after many existences having discriminating whose body resembles coral), who look handsome with (tender)
mind due to the (study of) Vedas and intent upon Brahma, a hands like foliage. I have sought your refuge; protect me from
man does not get the birth of a man or of the lord of gods or moving (in this cycle) of worldly existence.
Gandharvas; he would be Siva (i.e. get final beatitude). 120-121. O you grandsire, formerly having seen a full-blown
110. You, being very subtle, are not of the form of Visnu; lotus, resembling the shape of a dark cloud, and of red colour,
you are gross (also); you are the master of realisation. O god, and with leaves and filaments, and having many leaves, and
though gross, you are subtle. You are easy to be obtained. Those spotless and not known before, you sat in it andbrought forth this
who do deeds outside you (i.e. prohibited by you) fall into hell. creation.
111. A man with his original nature expanded is released 122. Leaving (i.e. without) you there is no protection from
by the original elements like the moon, the sun, the fire, the any other (source); my salutation to you, O adorable to the
wind and the earth possessing their respective forms, when you, world. I am scorched by the curse of Savitri. My genital organ
the wonderful one, remain in your original form. has fallen on the ground.
 1.34.133-142 437
436 Padma Parana
133. (I am called) Rgvedl at Dvaravatl. (I am called)
123. Appease me now. Protect me along with my life. May
Bhuvanadhipa (i.e. the lord of the worlds) at Vaidisa. (I am
Brahma protect my feet. May Kamalasana protect my shanks.
called) Pundarikaksa (i.e. having lotus-like eyes) at Paundraka.
124. May Viriflci protect my waist. May Srstikrt (i.e. the
(I am called) Pingaksa (i.e. having tawny eyes) at Hastina-
creator) protect my organ of generation. May Padmanibha (i.e.
pura.
one resembling a lotus) protect my navel. May Caturanana (i.e.
134. I am called Vijaya at Jayanti. (I am called) Jayanta
one with four faces) protect my belly.
at Puskaravata. I am Padmahasta (i.e. having lotus-hands) at
125. May Visvasrk (i.e. the creator of the universe) protect Ugra. (lam) Tamonuda (i.e. remover of darkness) at Tamo-
my chest. May Padmaja (i.e. born from the lotus) protect my
nandi.
heart. My Savitripati (i.e. the husband of Savitrl) protect my
135. (I amcalled) Jayanandin at Ahichanna. (lamcalled)
throat. May Hrsikesa protect my mouth.
Janapriya (i.e. dear to people) at the city of Kaflcl. (I am called)
126-127a. May Padmavarna (i.e. whose complexion is likea Brahma at Patallputra. I am called Muni at Rsikunda.
lotus) protect my eyes. May Paramatma (i.e. the highest soul)
136. (I am called) Mukunda at Mahitara. (I am called)
protect my head." Thus having assigned the different parts of the
Subhakara (i.e. of an auspicious form) at Kamarupa. (I am
body to deity, viz. Brahma (while uttering) the epithets of the
called) Sivapriya at Varanasi.
lord, Sankara, who brings about the well-being, said: "Salut-
137. Similarly (I am called) Visnu at Mallikaksa; and
ation to you, O Brahma, O revered one", and ceased.
Bhargava at Mahendra. I am called Sthavirakara (i.e. of an
127b-128a. Then Brahma, who was pleased, said these ancient form) at Gonarda. (I amcalled) Pitamaha (i.e. grand-
words to Siva: "Which desire of you should I fulfil today? Ask sire) at Ujjayinl.
me for whatever you desire."
138. (I am called) Mahabodhi at Kausambi. (I am called)
Rudra said: Raghava at Ayodhya. (I am called) Munlndra (i.e. the best
sage) at Citrakuta. (I am called) Varaha on the Vindhya
128b-130. O lord, if you are pleased with me, and if you
mountain.
(will) grant me boons, then tell me one thing, O lord: In which
139. (I am called) Paramesthin at Gangadvara. (I am
place do you reside? In which places do the brahmanas always
called) Saiikara on the Himalaya (mountain). (I am called)
see (i.e. find) you? By which name does that place shine on the
Srucahasta (i.e. having a wooden ladle in his hand) at Devika,
surface of the earth? O lord of all, tell that tome who am devoted
and Sruvahasta (i.e. having a sacrificial ladle in his hand) at
to you.
Caturvata.
Brahma said: 140. (I am called) Padmapani (i.e. having a lotus in his
hand) at Vrndavana; and (I am called) Kusahasta (having
131. Iresideas (i.e. I am called) Surasrestha (i.e. best of the darbha grass in his band) at Naimisa. (I am called) Gopin-
gods) at Puskara. (I am called) Caturmukha (i.e. having four dra (i.e. lord of the cowherdesses) at Goplaksa; and (I am
faces). (I am called) Devagarbha (i.e. containing all gods) called) Sacandra (having the moon) at the bank of Yamuna.
at Kanyakubja. (I am called) Pitamaha (i.e. grandsire) at
141. (I am called) Padmatanu at (the bank of) the Bhagl-
Bhrgukaksa.
rathi. (I am called) Jalananda at Jalandhara. (I am called)
132. (I am called) Srstikarta (i.e. the creator) at Kaveri. Madraksa in Konkana. (I am called )Kanakapriya (i.e. to whom
(lam called) Brhaspati at Nandipuri. (I am called) Padma - gold is dear) at Kampilya.
janma (i.e. born from the lotus) at Prabhasa. (I am called) 142. (I am called) Annadata (i.e. giver of food) atVenkata
Surapriya (i.e. dear to gods) atVanarl.
 Padma Parana 1.34.155-167 439
438
Vasuki in Patala. (I am called) Padmadhyaksa atKedara, and
and Sambhu at Kratusthala. I am Pulastya in Lanka and
Suratapriya (i.e. playful) at Kusmanda.
Hamsavahana (i.e. having swans as his carriers)inKaimira.
155. (I am called) Subhanga at Kundavapi and Taksaka
143. lam (called) Vasistha at Arbuda. I am (called)
at Sarani. (I am called) Papaha at Aksota and Sudarsana at
Narada at Utpalavata. I am (called) Srutidata (i.e. the giver
Ambika.
of scriptures) at Melaka. I am (called) Yadasampati (i.e. the
156. (I am called) Mahavira at Varada and Durganasana
lord of the aquatic animals) atPrapata.
(i.e. destroyer of difficulties) at Kantara. (I am called) Ananta
144. I am Samaveda at a sacrifice. I am (called) Madhur-
at Parnata, and Divakara at Prakasa.
apriya at Madhura. I am Yajfiabhoktr (i.e. enjoyer of sacrifices)
157. (I am called) Padmanabha at Viraja and Svarudra
at Aihkota. (I am called) Surapriya (i.e. dear to the gods) at
at Vrkasthala. Also (I am called) Markanda at Vataka and
Brahmavada.
Mrgaketana at Vahinl.
145. (I am called) Narayana in Gomanta and Dvijapriya
158-159a. (I am called) Padmagrha at Padmavati and
(i.e. dear to brahmanas) at Mayapurl. (lamcalled) Duradharsa
Padmaketana at Gagana. I have (thus) narrated to you one
(i.e. unassailable) at Rsiveda and Suramardana at Deva.
hundred and eight places, where, O destroyer of Tripura, I am
146. (I am called) Maharupa at Vijaya, and Svarupa at
present for all the three times when Sandhya. is offered (i.e.
Rastravardhana. (I am called) Rasapriya at Sakambhari.
I am always present).
147. I am called Gopala at Pindaraka. I am called Anga-
159b-160a. A devout man, who sees (i.e. visits) even one
vardhana at Samkhoddhara. (I am called) Prajadhyaksa (i.e. of these (places), reaches Brahma's place and enjoys for many
lord of the beings) at Kadambaka. (I am called) Devadhyaksa years.
(i.e. lord of gods) at Samasthala.
160b-161a. All that sin, committed mentally or in speech
148. (I am called) Gangadhara at Bhadrapitha. (I am or with the body, perishes. No doubt should be raised in this
called) Jalasapi at Arbuda. I am Tripuradhisa (i.e. lord of the matter.
three cities) at Tryambaka and Trilocana (i.e. having three
161b-162a. A man who, after visiting these, seesme (there),
eyes) at Sriparvata. enjoys salvation, and remains where I stay.
149. (I am called) Mahadeva at Padmapura andVaidhasa 162b-163a. The highest god is immediately reached by him
at Kapala. (I am called) Sauri at Srngiverapura, and Cakrap- by means of offering flowers, incense, and gratifying the
anika at Naimisa. brahmanas, and also by means of concentrated meditation.
150. (I am called) Vimpaksa (i.e. of deformed eyes) at 163b-164a. The fruit of his religious merit is superior, and
Dandapurl, and Gautama at Dhutapataka. (I am called) Ham- in the end he gets the fruit (in the form) of salvation. He in-
sanatha at Malyavan, and Dvijendra at Valika. stantly reaches Brahma's world and stays there.
151. (I am called) Devanatha atlndrapurl, and Purandara 164b-165. He, with great penance (to his credit), would
at Dyutapa. (I am called) Harhsavaha atLamba, and Garuda- become a god among those belonging to Brahma1; and all his sins
priya (i.e. dear to Garuda) at Canda. committed intentionally or unintentionally like a brahmana's
152. (I am called) Mahayajna at Mahodaya; and Padma- murder perish at that moment only.
varna at Siddhismara. (I am called) Padmabodhana at Vibha. 166-167. He, who, in this world has become poor or is
153. (I am called) Linga in Devadaruvana. (I am called) deprived of his kingdom, goes to these places and sees me (i.e.
visits temples built in reverence to me) with concentration, and
Vinayaka at Mahapatti. (I am called) Tryambaka at Matrkas-
thana. (I am called) Kuladhipa at Alaka. 1. Vairaja=belonging toBrahman.
154. (I am called) Gonarda at Trikuta; and similarly
440 Padtna Purina 1.34.181-196 441
having offered worship (to me) and having bathed, makes, nied by Laksmi, gives him boons. (O Sankara) there is nodoubt
offering (of Srdddha) to the manes and offers pindas (to them) that you, with Uma, are fed when he feeds a third couple.
is quickly freed from grief. 181-182a. And in the family of that woman, who devoutly
168-169a. He would become a sovereign emperor. There is offers food to maidens, an unfortunate barren woman is never
no doubt about this. Kingdoms, good fortune, wealth, grains, born. Also a woman giving birth only to girls or one who is not
excellent women of various kinds are his (i.e. are got by him) dear to her husband (is never born in her family).
who has undertaken a pilgrimage to Puskara. 182b-183. Therefore, O Bhisma, men desiring (anything)
169b-l 70. He who executes or gets executed this pilgrimage either in the next or in this world should always give (food)
or hears about it, becomes free from all sins; also a man, who that is not bitter and that is free from oil.
knows he had a union with a woman with whom union is for- 184. Food that is sour or salt should never be eaten by
women. The food should be of five types and should be well-
bidden (becomes free from that sin).
dressed (i.e. should have all the tastes).
171. A man who has missed the Vedic rites for many years
185-186a. Cakes well-fried in ghee and (accompanied)
would obtain the purity due to recitation of the Vedas, by with profuse milk (should be eaten)and sikharini (i.e. a dish of
undertaking this pilgrimage just once. curds and sugar with spices) with curds and milk should be
172. O Sankara, what is the use of talking much in this drunk. It gives delight to men and is very much liked by
matter? By it (i.e. by visiting Puskara) that which is unobtain women.
able is obtained and the sin too perishes. 186b-187a. Wealth, grains, men and hundreds of women
173-174. It is equal to the fruit of all sacrifices; it gives the and also breads and cakes are had by (eating) it.
fruit of (a visit to) all sacred places; all Vedas are accomplished 187b-188a. (In the family) there is no fever, there is no
by him who has offered Sandhya at Puskara and waited upon tormentation, no grief, no separation. He emancipates twentyone
Savitri with water of Puskara offered by his wife. generations of his family.
175-176. Having brought that auspicious water in an ex- 188b-190a. The family of her who gives a fried cake, be-
cellent clay-pitcher1 he should offer Sandhya in the evening with comes full of relatives, sons and innumerable maids and servants.
concentration and with controlled breath. O Hara, today hear The entire family of him, who offers a baked cake, prospers with
from me, what religious merit accrues to a man on having offered sons and grandsons for a long time.
that (Sandhya). 190b-191a. The daughters of those young women who give
177. By (doing) that Sandhya is well-worshipped (i.e. well- .Ukharini have sons, and their family is full of brothers.
offered) for twelve years (i.e. doing it is as good as offering 191b-192. Her family with all desired things accomplish-
Sandhya for twelve years). By bathing there one gets the fruit ed, is delighted by offering sweetmeats. This is what the creator
of an aivamedha (-sacrifice), and by making offerings there has said. O Siva, the same food is recommended for young girls
the religious merit is ten-fold. eight years old.
178-179. The fruit of fasting too is endless, O sinless one. 193. O Siva, she who gives food to a thousand persons, is
One who offers food to a couple in front of Savitri, feeds me by fortunate, pious, has sons, and is endowed with wealth and pro-
that. There is no doubt about it. He who offers food to a second sperity, for existence after existence (i.e. many existences).
couple, feeds Kesava. 194-196. Sweetened cakes also are meritorious. One should
180. He (i.e. Kesava), the granter of boons, accompa- cause to give food mixing it with Khandari made from corn
obtainable in autumn and with grape-juice as the (ingredient),
1. Bhrngara is a pitcher of a particular type. and mixed with jaggery-pieces. One should also give drinks
442 Padma Purdna 1.34.208-221 443
and articles of food to brahmana women; in the same way (one 208-209a. If it is seen being given it never leads to any-
should give) woollen garments and garments fit for (being worn) body's satisfaction. If one brahmana is fed in the house a crorc
in the rainy season and whichever drinks are suitable. of brahmanas are fed (i.e. feeding one brahmana in the house
197. One should worship (women) according to the proper amounts to feeding a crore of brahmanas). There is no doub t
procedure by giving them money and bodices. One should be about this. The statement made in the Puranas is true.
smear their bodies with saffron and adorn them with wreaths 209b. One should never test a brahmana at a sacred place.
and garlands. 210-211. Manu has said that a brahmana who comes with
198. One should give (them) shoes for their feet, and also a a desire for food should be fed. The sages have recommended an
coconut; should give them collyrium (to be put into) their eyes offering of pindas with (i.e. made of) flour of barley first fried
and place red lead on their heads. and then ground, and with cakes of wheaten flour or with milk
199. Having given them jaggery and tasty, soft fruits desired or with oil cakes or nuts of ingudi tree. Men with devotion
by them and vessels into their hands, one should salute them should always make offerings with oil (and) oil cakes.
and dismiss them. 212. Men should perform a iraddha there without offering
200. After that one should eat along with one's relatives and invocation. Vultures or crows do not take away offerings
and children; or rather there is no accomplishment (without made to manes of the deceased ancestors on being seen.
all this). One should give gifts (and) vessels at a sacred place. 213. That is called a hdddha offered at a sacred place and
201a. (One should say:) 'I shall make offerings on going it satisfies the manes. It should be performe d with great care.
home; O god, being pleased, favour me.' The cause for it is devotion alone.
201b-202. In the same way, after having come (back) to 214. The manes are pleased with devotion; and (when)
one's own residence, one should duly offer a Srdddha to the pleased, they direct (i.e. fulfil) desires. They satisfy desires for
manes with tbe offering of pindas. The manes become pleased sons, grandsons, wealth, grains and other desires as mentally
with him (and remain so) for the (entire) day of Brahma. entertained.
203. The religious merit obtained by those who give gifts 215-216. The grandsire, being propitiated with devotion
at their residence is eight times more than that obtained by (is) pleased (and) gives (desired objects) to men. Men, after
giving at a sacred place. And the low ones do not see the having reached the sacred place, should always perform a
Srdddha performed by brahmanas (at the residence). srdddha at a proper or improper time. They should bathe
204. A Srdddha performed in honour of the manes secretly (there) and offer oblations to the manes. They should also offer
in a (well-) guarded house is desirable. If it is struck (i.e. pindas, since it is very dear to the manes.
spoilt) by the sight of a mean person it does not reach the 217. The manes, full of great hope, and desiring (oblation
manes. of) water, observe the man born in their family, who has come
205. Therefore one should, with all care, get performed a to the sacred place.
iraddha secretly. It is said to satisfy the manes. This is told by 218. (Therefore) men should not delay (the offering), nor
the self-born himself. cause an impediment. They will always have (a) continuous
206. That rite which involves greater devotion to Gauri (line of) descendants.
(and so is superior), is said to be a familiar rite. The mental 219. Manes give sons. They desire the prosperity (of their
one is (called) RajasI and gives fame to people. descendants) and iraddha. Therefore, they never cut off the
207. One who desires one's own good should always give line of descendants.
secret gifts (i.e. give gifts secretly). If cooked food is given on 220-221. For this reason (only), formerly the self-born one
the earth it is seen by people. has himself recommended srdddha, which brahmanas devoted
444 Padma Purana
I.34.232b-246 445
to their manes should perform at a sacred place or in their
houses on Sarhkranti (i.e. passage of the sun from one zodiacal 232b-233a. The fruit which a man obtains by duly perform-
sign into another), on an eclipse (-day), on the equinoctial and ing rites at different sacred places is obtained by one by merely
solstitial points or when the star on which a person is born is looking at Puskara.
suppressed.1 233b-234a. On the surface of the earth there are ten
222-223. Formerly Svayambhuva declared these to be the thousand crores of sacred places. O you descendant of Kuru,
occasions of a Sraddha. When a Sraddha is performed, there is they are (said to be) in the vicinity of Puskara (i.e. are present
no bodily harm to a person; all bad deeds done by the son go at Puskara).
away; and also there is no harm from the planets (turning evil) 234b-236. There is no doubt that those who die at Puskara
or thieves or kings. will go to Brahma's world for as long as the mountains and the
224. (The effects of) all evil deeds perish, and (the son) oceans stand (on the earth). The effect of all the evil deeds
obtains (i.e. goes to) a happy condition. There is no doubt about done (by a man) during thousands of existence, and from
this; since (these) are the words ofPrajapati (himself). birth to death (during this existence) is completely burnt after
225. The three Puskaras are said (to be meritorious) having bathed in Puskara. Puskara is a sacred place to which
during the Krta age, Naimisa is said (to be meritorious) during access is not easy. It destroys all sins.
the Treta age, Kuruksetra is said to be so during the Dvapara
age and one should resort to Ganga during the Kali age. 237. O king, now hear from me about the sacrifice in
226-227a. Residence at Puskara is difficult to be had; honour of the god of gods, which destroys the five sins and
penance at Puskara is not easily had. (The effects of) sins which gives Brahmanic power, sons and wealth.
committed elsewhere are diminished at Puskara; but the (effects 238-239a. Wealth, full (span of) life, sons and happiness
of) sin committed at (this) sacred place are not removed at instantly come to that man who is oppressed with poverty,
any other place. diseases, leprosy etc., who has no wealth or no son (if he visits
227b-229a. O Bharata, who, with the palms of his hands Puskara).
joined, remembers Puskaras in the evening and in the morning, 239b-243. He, who sees the image of Brahma, the highest
has (indeed) bathed at all the sacred places. Having bathed at god, the unborn one, conceived by prayers, along with (those)
Puskara in the evening and in the morning ( i.e. one who has of the regents of quarters drawn in a circle, duly worshipped
bathed at Puskara in the evening and in the morning), obtains with Navanabha; or he, who worships (the image of) Brahma
(the fruit of) all sacrifices, and goes to the world of Brahma. in the month of Kartika, especially on the full moon day, or
229b-230. He who continuously stays at Puskara for twelve duly worships (the image) on all full moon days, or he, who, O
years, twelve days, a month or half a month would reach the you of mighty arms, O king, sees (the image of the) mighty god
highest station. Brahma's world stands above all the (other) worshipped by his preceptor on a Sankranti-day or (a day
worlds. auspicious due to the position) of the moon or the sun, gets
231-232a. He who desires to go to Puskara should resort satisfaction instantly and his sins are destroyed. O lord of men,
to it. He who bathes in Puskara with other people or singly, he is honoured by gods here (i.e. in this world).
gets the fruit (of the bath which is) a crore times more. 244. For one year, the preceptor should test the brahmana,
ksatriya and vaisya devotees by birth and rites like those of
1. Visuva—The first point of Aries or Libra into which the sun enters at purification etc.
the vernal or autumnal equinox.
Ayana—Equinoctial and solstitial points. 245-246. Knowing him to be suitable he should understand
Janmarksa—The star under which a person is born. him accurately. They (i.e. the devotees) too, being devout,
should, for one year, be attached to the preceptor as (they
446 Padma Purana 1.34.260-269 447

would be) to Visnu; and then at the end of the year they should falls behind, all the gods turn their faces away. When it has
propitiate the preceptor. fallen in the northern direction, success may or may not be
247-249a. 'Instruct us, O revered sir, in such a way that had. If it has fallen in the southern direction the teacher would
we would cross the ocean of worldly existence by means of die. There is no doubt about it. Seeing the inauspicious (omen)
your favour, meditation on the highest Brahman, worship of he should sleep on the (bare) ground near the lord of lords.
Virifici (i.e. Brahma), muttering prayers to the thousand-headed 260. The wise ones, seeing dreams, should tell them before
(god i.e. Visnu), Mandala brahmana and by means of medita- (i.e. to) the teacher. Then the great teacher should note the
tion; we especially long for the prosperity of the Vedas; (please) auspicious and inauspicious (omens).
favour (us)'. 261. The preceptor, having bathed on the full-moon day
249b-252. The intelligent preceptor who is thus requested should go to a temple and draw a circle on the ground prepared
by them at that time should duly worship Brahma and Visnu (for that purpose).
first. On the fourteenth day (of the lunar fortnight) of (the 262-263. Having duly marked the ground with various
month of) Kartika they (i.e. devotees) with their eyes blind- signs, he should draw there a lotus with sixteen or nine or eight
folded should be made to sleep (?). Then they, having got up petals. The wise (preceptor) should show it to the disciples.
before sunrise and taking the posture known as padmasana,1 and He should carefully cover their eyes with a white piece of cloth.
meditating upon the main image of the preceptor in the Sahasrara2 264-265a. He should bring in the disciples with flowers in
with a white garment and a sacred thread, and white flowers their hands, in an alphabetical order. When the wise one would
and cloth, and with white sandal (applied over the body) fashion the Navanabha circle with colours, he should worship
should go out (of the village) to a river and perform the daily Indra preceded (i.e. accompanied) by IndranI in the east.
routine carefully. 265b. The king should, like that, also worship Agni along
253-254. The preceptor should give them a toothbrush with the regents of the quarters.
made from the Ksira-tree; going to a river flowing seawards 266. He should worship Yama in the southern direction,
they should chew it; or having gone to some other tank, or even and Nirrti in the south-east direction, and Varuna in the
in the house (itself), they should chew it consecrated with the western direction and Vayu in the north-west direction.
prayer addressed to the highest lord. 267. Keeping (the image of) Kubera in the northern direc
255. Having consecrated it seven times with the sacred tion he should place (the image of) Rudra in the north-east
prayer'Apohistha', and with 'Devasya tva', and 'Ayunjana...' direction. He should put the water-pot in the east and the
he should put it in his hand. wooden ladle in the south.
256-257a. Washing it with the prayer 'Iravatya....' he 268. He should place (the image of) Brahman in the west
should put it into the mouth, and chewing it, should throw it and the sacrificial ladle in the north. He should place the
away and note if it has fallen in front, behind him, or in an ascetic's seat in the south-east and the wooden sandals in the
intermediate direction. south-west.
257b-259. When it falls in front, the deity is obtained (i.e. 269. He should put the yogapafta1 and a small pitcher2 in
reached), and the prayers are fruitful. When the toothbrush
1. Padmasana—A particular posture in religious meditation in which the 1. Yogapatta—A cloth thrown over the back and knee of an ascetic
left foot is placed at the root of the thigh and the right foot on the left thigh. during abstract meditation.
2. Sahasrara—One of the mystic centres of spiritual energy, located on the 2. Galantika—A small water-jar with a hole in the bottom from which the
top of the brain and like a thousand-petalled lotus in shape according to the
teachers of Kundalini Yoga and Tantra. water drops upon the object of worship.
448 Padma Purdna 1.34.281-291 449

north-east direction. Visnu should be worshipped in the east and He should bathe a man desiring victory over (i.e. to overcome)
Sankara in the south. death with (water poured from) the pitcher sacred to Yama.
270. God Ravi (i.e. the image of the Sun) should be 281. Bath with water from the pitcher sacred to Nirrti, is
worshipped in the west, and the sages in the north. Brahma laid down for the destruction of the wicked. He should bathe a
himself should be put in the centre and Savitri to his sou th. man with (the water poured from) the pitcher sacred to
Varuna, for the quick destruction of sins.
271-273a. (The image of) lotus-eyed Gayatri should be 282. He should bathe a man, who desires health, with
placed in the north. Having placed Rgveda in the east and (water from) the pitcher placed in the north-west direction
Yajurveda in the south, and also Samaveda in the west and (and sacred to Vayu). Bath with (water from the pitcher)
Atharvaveda in the north, he should put Itihasa -Puranas, sacred to Kubera is laid down for him who desires wealth.
metrics, astronomy, Dharma-sastras and other (lores) in the
283-284a. Bath with (water from) the pitcher sacred to
eastern and other directions.
Rudra is (laid down) for him who desires knowledge. These
273b-274. Having worshipped Bala(rama) on the eastern are the pitchers (sacred to) the regents of quarters. A man
petal, he should worship Pradyumna on the southern petal, who bathes with water from each of these pitchers becomes
Aniruddha on the western petal and Vasudeva (i.e. Krsna) on free from all faults and instantly becomes a king like Brahma.
the northern one. He should worship Vamadeva on the eastern 284b-285a. Or he should duly worship the regents of all
(petal) and Siva on the southern one. the quarters one by one with water from the pitchers by utter -
275. He should place Isana (i.e. Visnu) on the western ing the names of everyone of them.
petal and the supreme spirit (i.e. Brahman) on the northern 285b-287a. Having thus worshipped the deities—the re-
petal. Aghora (i.e. one of Siva's forms) should be worshipped gents of the quarters—he, with a pleased mind, bring in the
on all sides. This is the worship (to be offered to the deities) disciples with their eyes blind-folded, after having tested them.
in the circle. Burning (the sins of) them with (the power of) Agni with
276. He should worship Bhaskara in the east, Divakara in sustained breath, he should shake them (i.e. make them alert)
the south, Prabhakara in the west and the lord of planets in with Vayu, and making them corpulent with Soma, he should
the north. then make them hear (i.e. tell them) the usual practices.
277-278. Having thus worshipped Brahma, the highest 287b-288. A man should not censure brahmanas, gods,
lord, according to the proper procedure and having duly placed Visnu and Brahma, and also Indra, Aditya, Agni and regents
eight pitchers in the circle in various directions, he should keep of quarters and planets; also his preceptor, a brahmana, or a
the ninth pitcher—the one intended for Brahma in the centre. superior sage who has been formerly initiated.
He (i.e. the preceptor) should bathe him, who desires salvation, 289-290. Having thus made him hear (i.e. having thus
with (the water poured from) the Brahma -pitcher. told him) the usual practices, he should make him perform
a sacrifice. 'Om, (my) salutation to revered Brahman of all
279. O king, he should bathe him, who desires wealth, forms. Hum, Phat, Svaha.'. With (this) sacred text of sixteen
with (the water poured from) the pitcher meant for Visnu. letters he should make offerings into the blazing fire. He should
He should bathe him, who desires kingdom, with (the water offer into this fire all offerings made at the time of the rite of
poured from) the pitcher sacred to Indra. conception etc.
280. He should bathe him, who desires wealth and valour, 291. The initiated one (performing the sacrifice) should,
with the water (poured from) the pitcher intended for Agni. at the end of the sacrifice (and) in the vici nity of the god of
 450 Padma Purana 1.34.303-314 451

gods, cause the sacrificial fee to be given to the teacher to the 303. The scriptures say that he who knows it correctly, he
accompaniment of the three Vyahrtis 1 (i.e. the mystic who sees the circle (in which the pitchers are placed), and he
utterances). who would listen to this (account), all they are freed (from the
292. The wise one should cause to give (i.e. offer) mundane existence).
elephants, horses, vehicles and carts, gold, grains etc. to the 304-305a. Hereafter I shall tell you this excellent secret,
preceptor. O king, to the middle preceptor (i.e. the preceptor with (the help of) which men can have wealth, steadiness,
second in order) he should give mediocre ones (i.e. the elephants satisfaction and nourishment; and with (the help of) which, O
etc. of the second grade). king, all the planets become agreeable.
293-294a. To the next one he should give a couple (of 305b-306. Selecting first, a Sunday with the Hasta (cons-
cows etc.) along with gold. It is not possible to describe the tellation in union with the Moon), he should thereafter
religious merit produced when this is done even for hundreds devoutly pass seven such Sundays eating once a day. When
of years (i.e. even if the description continues for hundreds of thus the seventh Sunday is over (i.e. on the seventh Sunday)he
years). should feed brahmanas.
294b-296a. He who, being initiated first, listens to the 307-308a. A man should fashion with care a golden
Padma (Purana), has muttered all the Vedas, the Puranas, image of the Sun, should cover it with a pair of red garments,
all the sacred texts in totality, at the holy place of Puskara, or and should place in a copper vessel the umbrella and wooden
at Prayaga or Sindhusagara, or Devahrada, or Kuruksetra or sandals and shoes to be presented (to a brahmana).
particularly at Varanasl. 308b-309a. Having bathed it with clarified butter he should
296b-298a. He, having seen (i.e. who sees) the grandsire cause it to be given to a brahmana with full form (i.e. not
residing at Puskara, gets the fruit that is equal to hundred having a deformed body), and especially to a brahmana, well-
times the fruit obtained by those who mutter sacred texts on versed in (the performance of) rites.
(days of) equinoctial points and eclipses. If he entertains 309b-310a. If this is done, its fruit is excellent health, and
many desires (they are satisfied) if he, having been initiated, also wealth, prosperity and the acquisition of everything. Such
worships (the deity) and listens to the Purana. is the rite as described in the Puranas.
298b-300. O king, even gods, having practised penance, 310b. It is not inconsistent, and gives peace and satisfaction
meditate and say: 'When shall I get birth (i.e. when shall I be to men.
born) in Bharata? When shall we be initiated and listen to the 311. Similarly a wise man should select a Monday when
Padma (Purana)? When shall we, having put the Padma of Citra is (in union with the Moon); he, eating (only) at night,
the sixteen essences on our bodies, go to the highest place, should carefully pass eight Mondays (in this way).
having gone to whieh, there will be no rebirth ?' 312. On every Monday wise brahmanas should be fed (by
301-302. The gods speak like this and think (like this). O him). When the ninth Monday is over (i.e. on the ninth
king, (they also say:) 'When shall we see the sacrifice of Monday) he should feed brahmanas.
Brahma on the full moon day of Kartika?'. O you best of the
Kurus, I have thus told you the sacred precept of the gods, 313. He should give them pairs of garments, and should
Gandharvas and Yaksas, for it is always excellent. also cause (the image of) Soma, placed in a pot of bell metal
full with milk, to be given.
I. Vyabrti—The mystic utterances. They are three, viz. Bhuh, Bhuvah 314. Similarly an umbrella, two wooden sandals with
and Svah as mentioned here, or seven. They are preceded by the utterance shoes should be given to a brahmana, especially to one of a
of'Om'. perfect body (i.e. whose body is not deformed).
 1.34.329-339 453
452 Padma Purana
(good) health from Bhaskara (i.e. the Sun). One should
315. He should similarly worship Aiigaraka (i.e. Mars) on desire wealth from Hutasana (i.e. Fire), and position from
(the union of) Svati (with the Moon) and pass eight Tuesdays Janardana (i.e. Visnu). One should seek Vedic (i.e. sacred
by eating only at night till (on the last Tuesday) brahmanas knowledge), giving peace to all beings, from the grandsire.
are fed.
Bhisma said:
316. He should cause to give golden image of Mars placed
329. The sacrifice which you described as giving great fruit
in a copper-vessel to a brahmana having a complete (i.e. not
to the sacrificers, cannot be obtained (i.e. performed) by others
deformed) body.
due to the short span of life.
317. A wise man should pass seven days in the order of
330. O best of the sages, tell me about the auspicious vow,
the constellations by eating only at night, and on the eighth
practised with little effort by observing fasts during a year, and
should cause to give golden horses (to a brahmana).
giving a great fruit.
318. He should perform the fire-rites (i.e. the sacrifices)
according to the procedure as seen (in the religious texts). O Pulastya said:
king, listen to what would happen when this is done. 331. O great king, for this reason only, king Sveta of great
319-320. All unfavourable planets become agreeable; all fame, very much oppressed with hunger, put a question to
diseases vanish and deities are pleased. The serpents, and manes Vasistha.
that are satisfied (by him) do not act against him. The wicked 332. In the country named Ilavrta there was a very power
dreams of those who listen to or recite (the text), vanish. ful king named Sveta. He conquered the entire earth with the
321-322a. If Bhauma (i.e. Mars), the son of Ravi (i.e. seven islands and cities.
Saturn), Bhaskara (i.e. the Sun), and Ketu stand atop and are 333-334a. Vasistha, the son of Brahma, was his family-
terrible and cause trouble, they become auspicious when this is priest. That best king, who was greatly religious, having (i.e.
just done. who had) conquered (the earth), once said these words to
322b-323a. O king, all the planets become favourable to Vasistha, the best among those who muttered the sacred prayers.
him and grant him peace who, full of devotion, always observes
this (vow); not otherwise. Sveta said:
323b-324. He should place (the image of) Sanaiscara (i.e. 334b-336. O revered sir, I strongly desire to perform a
Saturn), Rahu and Ketu in an iron pot. He should get (the thousand horse-sacrifices, and to give gold and gems to
images of) these fashioned with iron and should cause them to brahmanas. O preceptor, I do not wish to give the gift of food
be given to brahmanas; and to please these (brahmanas) a pair on the earth. It is no use giving food, O master, when I gave
of black garments should be given. gold as a gift; I never gave food as a gift taking it to be a non-
325-326. Those who desire peace, wealth and victory entity (i.e. of no avail).
should give golden (images of) cows. At the culmination of
337-338a. That king Sveta, of great fame, gave red gar-
the vow the golden images of these planets should be given by
ments, ornaments, villages and cities to brahmanas; but that
those who desire peace. O king, at the end of the vow food king never gave food and water (to brahmanas).
should be served to brahmanas. Similarly gifts according to 338b-339. Then, O best bing, that king having performed
one's capacity should also be given to please (i.e. pacify) the many horse-sacrifices went to heaven conquered (i.e. obtained)
planets. by religious merit after having practised penance (for three
327-328. O lord of kings, he would fulfil all his desires with
little effort. One should seek knowledge from Sankara, and
454 Padma Purana I.34.353b-366 455

arbudas (i.e. three hundred million years). Adorned with all Vasistha said:
ornaments he lived in the world of Brahman. 353b-354- There is a cause for this about which there is no
340-341. The celestial nymphs danced there and the doubt. O best among men, listen to it as it is being told by me
Siddha-women sang (songs). Both Tumburu and Narada, who to you. In the former Kalpa there was a king known as Vinl-
were very intelligent, always arrived there and sang (there). tasva.
Sages, with penance (to their credit), praised him, who had 355-356. That king commenced to perform an excellent
performed many sacrifices, with prayers from the Vedas. horse-sacrifice. At the end of the sacrifice he gave cows and
342. The body of the great-souled king, who was endowed horses to the best brahmanas as asked by them; but he did not
with such grandeur, was oppressed with hunger, and parti give them food looking upon it as insignificant; as you (regard-
cularly with thirst. ed gift of food unimportant). Then after a long time he ex-
343. That best king oppressed by that (strong) hunger, pired on the bank of Ganga.
left heaven in an aeroplane, and came to the mountain Rksa. 357. That king Vinitasva became a sovereign emperor in
344. He came to that great forest where formerly his body Mayapuri. O lord, like you he too went to heaven.
was burnt. There the king took the bones (of his body) and 358. O king, he too, oppressed with hunger like you came
remained licking them. in a bright aeroplane resembling the sun in colour, to the Nila
345-346a. The king again got into his aeroplane and went mountain on the bank of the river Ganga on the earth.
to heaven. After a long time the king, of a praiseworthy vow, 359-361a. There, on the bank of Jahnavi, he saw his own
was seen licking his own bones (i.e. the bones of his body in the body and his priest by name Brahmana, performing a sacrifice.
former existence) by his family-priest Vasistha. O king, seeing him, he too again asked him the reason for his
346b-347. He said to the king: "O lord of kings, O king, hunger. The priest said to him:
why are you eating (i.e. licking) your own bones?" King Sveta 361b-363a. "O best person, O king, quickly give a cow
thus addressed by the great sage Vasistha, said these words to made of sesamum, and a cow made of ghee, and also of water, an
the sage: (actual) cow and a liquid one, by (giving) which you will be
348. "O revered sir, I am oppressed with thirst and hunger. free from thirst and hunger, and will enjoy in heaven as long as
O best sage, formerly I never gave food (to anyone); therefore the sun and the moon shine (in the sky)."
hunger is excessively oppressing me." 363b-364a. Thus addressed, the king again asked him this
349. Thus addressed by the king, the great sage Vasistha, (question): "Tell me the conditions (i.e. the attributes) of the
best among sages, again said these words to the king: cow of sesamum. I will fashion one accordingly and give it."
350-352a. "Olord of kings, what can I do for you especially 364b-365. The priest said (in reply): "O king, listen to the
(when you are so) hungry? A thing that is not given to anyone sacred injunction about the cow of sesamum: The cow should
does not serve a person. A man gets enjoyments by giving gems be fashioned out of sesamum measuring sixteen adhakas1, and
and gold (to others). By giving food he shines with all desires the calf (should be fashioned) out of sesamum measuring four
(i.e. all his desires are fulfilled); (but) O king, you did not give (adhakas). The feet (of the cow) should be of sugarcanes and
that (i.e. food) taking it to be little (i.e. insignificant)." the bright teeth of flowers.
366. The nose should be made of sandal and the tongue
Svetasaid: should be made of jaggery. For the tail a garland should be used,
352b-353a. O preceptor, tell me how that which is not and the cow should have a bell as her ornament.
given is compensated. By your favour (i.e. favour me and) tell 1. Atfhaka—A measure of grains, the fourth of a dropa.
me who am asking you, O Vasistha.
456 Padma Parana 1.34.382-394 457

367. He should fashion the cow like this; she should have silver all round, endowed with gems and (forms of) the Sun and
golden horns, silver hoofs and udders of bronze like the cow as the Moon, a devout man should cause it to be given to his pre-
told previously1. ceptor-priest on the twelfth day in (i.e. of) Kartika or on the
368-369. O king, having fashioned her like this, he should fifteenth day of Kartika only, and not in any other way.
quickly cause it to be given to a brahmana, after having sancti- 382. O king, all beings that lie within the 'Egg of Brahman'
fied it with sacred texts. He should cause the auspicious cow, are (i.e. must be said to be) given by him. I have told you (this)
remaining (i.e. placed) on a black deer-hide, covered with in brief.
clothes, tied with a thread, (adorned) with five gems, endowed 383. O king, all that fruit of the performance of sacrifices,
with all herbs, to be given (to a brahmana). accomplished with excellent gifts, which is obtained by a sacri-
370-371. (He should pray to the cow as:) 'O sesamum- ficer, is obtained by the gift of a portion of the 'Egg', especially
cow, let me instantly have food, drink and all (kinds of) liquids. (i.e. more so) by the gift of the (entire) 'Egg of Brahman.'
O you, who are presented to a brahmana, satisfy our desires. I 384. A man, who again gives this (form of the) entire "Egg
am, O goddess, taking (to) you with devotion, especially for of Brahman', has (i.e. should be said to have) muttered prayers,
(the good of) my family. Satisfy all my desires. Salutation to offered oblations, given gifts and narrated (the account)."
you, O sesaraum-cow.'
372- O best king, the sesamum-cow presented with this The king said:
procedure, satisfies all desires. There is no doubt about this. 385-386. O innocent brahmana, one would be obtaining
373. The cow of water is fashioned with pitchers only salvation by performing the rite of the gift of the 'Egg of Brah-
(i.e. pitchers are filled with water). When she is duly presented, man.' Tell me about the time, region and the sacred place for
she instantly satisfies all desires. it (i.e. tell me when and where it should be performed); (so
374. Similarly if a hundred cows are given following the that) by doing it I shall get all the fruit, and shall soon get rid
rule (of the vow) of the full-moon day, Savitri would satisfy all of this contemptible condition.
one's desires here (i.e. in this world) as well as in heaven.
375. Similarly the cow made of ghee presented like this Vasisfha said:
according to the proper procedure by the wise men, satisfies all 387. O king, having heard this, the brahmana priest got
desires and would give lustre. fashioned the Egg of Brahman out of gold and all (other)
376. Similarly, O king, the cow of liquids given in the metals.
month of Kartika, would satisfy all one's desires and would 388-390. He fashioned that lotus (-seat) of Brahman with a
always give good position. thousand niskas. In it (he placed the image of) Brahma adorned
377. I have told you in brief this very extensive (account). with rubies, Savitri, Gayatrl, sages and ascetics. In front of
It is described by Brahma, the doer of all actions, to give (the image of) Brahma he put the golden images of all sons of
unending fruit. Brahma like Narada and all gods like Indra. There should also
378-379. O best king, if a person is oppressed with thirst or be the image of the eternal lord in the form of the boar along
hunger he should give this gift in Kartika. Give first, O king, with Laksml.
O lord, the 'Egg of Brahman', full of everything, having beings 391-394. For his decoration he should use green emeralds.
and gems and herbs, also full of gods, demons and Yaksas. The wise one should adorn it with the gems called gomeda1. The
380-381. Fashioning all this (and the egg covered) with (form of) Moon should be decorated with pearls and (that of)
1. Gomeda—A gem brought from the Himalayas and Indus, described
as oi lour different colours: white, pale-yellow, red and dark-blue.
1. PQrvadhenuvidhanatah... (see Chapter 21 above).
458 Padma Purdna 1.34.405-418 459

the Sun with diamonds. He should also cause golden (forms) of brahmanas) with the family-priest in the fore (i.e. headed by
planets to be given. ( If silver is used) its quantity should be seven the family-priest with these words:)
times that of gold; similarly the quantity of copper should be 405-407. 'O brahmanas, being pleased you should favour
seven times that of silver. The quantity of bronze that may be (me) with a friendly attitude, and a kind disposition. I have
used should be seven times that of copper. The quantity of tin again been more purified. Due to your devotion the grandsire
(if used for forming the images) should be seven times that of himself is pleased. Mayjanardanabe pleased with (this) gift of
bronze. O king, the quantity of lead should be seven times that Brahmanda. And also, O best brahmanas, may the Pinaka-
of tin, and the quantity of iron should be seven times that of holding god and Sakra, the lord of gods, be pleased by (my)
lead. meditation on them.'
395-396. In accordance with this number he should get 408-409. Having thus praised the brahmanas, who had
fashioned by skilled artisans seven islands, seven seas and seven mastered the Vedas, the king in a moment, duly presented the
principal mountains1. He should get fashioned the trees and Brahmanda to his preceptor. Then with all his desires satisfied
beings with silver; and he should get fashioned the forests and the king went to heaven.
beasts with gold. 410. That priest shared that (Brahmanda) with (the other)
397. The wise ones should duly get fashioned trees, plants, brahmanas (i.e.) he too gave (portions of) it to other brahma-
thickets, grass, leaves and creepers and should present them at a nas, O king. There should not be only one recipient of Brahma-
holy place. nda or the gift of land.
398-399a. At the time of the lunar or the solar eclipse he 411-412. If only one man receives it he commits a sin—
should present these things at these sacred places: Kuruksetra, brahmanacide—there is no doubt about it. This is witnessed by
Gaya, Praygga, Amarakantaka, Dvaravati, Prabhasa, Gariga- all. One should proclaim and give. Those also who see (the gift)
dvara and Puskara. being given are purified. Merely by seeing it, they are liberated.
399b-400. O lord of kings, all this should be given on all There is no doubt about this.
the openings of days, during the summer and the winter solstice.
It is very meritorious on days of portents and especially on 413-414. (On the day) which is called Bhima-dvadasI, he
equinoctial points. He should entertain no doubt about this. should make (offerings of) gold, water and deer-hide. Let them
401-403a. Appointing a brahmana who is handsome and (i.e. people) see these. When seen by them they easily get the
fruit of the rite, and get (i.e. go to) the same world as the
endowed with five qualities as the chief of the fire-chamber, and
performer (of the rite). O king, cows should always be saluted
having honoured him with his wife, and making him the chief
with this sacred prayer:
priest, and in the same way, having invited other brahmanas
with twentyfour qualities, along with their wives, he should give 415. ' (My) repeated salutation to the prosperous cows that
them rings and ear-rings. have descended from Surabhi. (My) repeated salutation to
403b-404. Having honoured them thus and having placed the pure daughters of Brahman.'
himself before them, and having again and again saluted 416-417a. One would obtain the fruit of the gift of cows
with the eight parts of his body touching the ground, he, with (merely) by remembering this sacred prayer. Therefore, O
the palms of his hands joined in obeisance, (should praise the king, you too will obtain the fruit of the gift of cows, especially
on the full-moon day of Kartika, at the excellent holy place,
1. Kulaparvata—These principal mountains are seven in number. Their
viz. Puskara.
names are: Mahendra, Malaya, Sahya, Sukitmat, Rksa, Vindhya and Pari- 417b-418. Whatever sin is of (i.e. committed by) a woman
yatra. or a man, all that (sin) completely perishes by merely having a
460 Padma PurSna
I.35.9b-21 461
bath at Puskara. O descendant of Bharata, whichever sacred
places there are on the earth right from the sea, they go to Pulastya said:
(i.e. merge into) Puskara, especially on the full-moon day of 9b-10a. O king, formerly this old episode was narrated to
Kartika. Rama by the great-souled Agastya. I shall now tell it to you.

Bhisma said:
lOb-lla. In which family was Rama, the best king, to
whom Agastya narrated the old episode, born?

CHAPTER THIRTYFIVE Pulastya said:

llb-12a. The very mighty (hero) named Rama was born
The Killing of a Sudra Ascetic in the family of Raghu. He did the mission of gods: he killed
Ravana in Lanka.
Bhisma said: I2b-13a. (Once) sages came to the house of him who had
1. The revered one has told (me) everything based on the settled (himself) as (the king) of the kingdom of the world.
Purana; and also (has narrated to me) how (king) Sveta pre The great-souled (sages) arrived atRaghava's residence.
sented Brahmanda to his preceptor. 13b-14a. The doorkeeper, at the bidding of Agastya,
2. Hearing this curiosity has arisen (in me) as to how, O immediately informed Rama that the sages had come (to see
brahmana, he licked (his own) bones in the absence of (i.e. as him).
a result of his non-gifting of) food. 14b-16a. Seeing Rama, like the full moon that had risen
3. I desire to hear that; I also desire to hear about other (he said:) "O son of Kausalya, well-being to you. The night (has
kings on the earth who reached heaven due to (i.e. as a result ended and) an auspicious dawn has broken. O king, O descen-
of) giving food; for sacrifices are based on food. dant of Raghu, to see your prosperity Agastya has today come
4. How is it that the great-souled Sveta lost his good sense with sages. He is waiting at the door."
with the result that he neither gave food to the sages nor showed 16b-17. Hearing that the sages, resembling the sun in
it to them. lustre, had arrived, Rama said (these) words to the doorkeeper:
5. Ah, just see the greatness of food. The fruit of the food "Quickly bring them in. Why have you detained the best
that is given here is enjoyed by men in heaven; and (due to it) sages at the door?"
one would have unending (residence in) heaven. 18. At these words of Rama the doorkeeper gladly ushered
6. The prominent brahmanas have declared the gift of them in. Seeing the sages who had arrived, Rama, with his
food as great. Due to the gift of food the lord of gods enjoys the hands joined in obeisance, spoke (words of greeting to them).
three worlds. 19-20. Rama, having humbly saluted them made them sit
7. All best brahmanas call him Satakratu. Due to that (i.e. on (i.e. offered them) seats. The best sages sat all around on
the gift of food) the lord of the gods has attained that position. golden, variegated, well-spread, comfortable seats, covered with
Kusa-grass. The family-priest offered them water for washing
8-9a. He went to heaven because of having given food. All
their feet, for rinsing their mouths and a respectful offering.
(this) I have heard from you. If something else has formerly 21. Rama enquired after the health and welfare of all the
taken place I desire to hear that too again; so, O highly intelli- sages. The great sages, well-versed in the Vedas said these
gent one, now tell me about it. words:
462 Padma Purdna 1.35.36-49 463

22. "O you Raghu's descendant of mighty arms, welfare to 36-37. He uttered many sentences with words full of affec-
you everywhere. Luckily we are seeing you happy with your tion: "O son, what wicked deed had I done in my previous
enemies killed. existence, that I am seeing you, my only son, a child, who has
23. O best of Raghus, the extremely vicious Ravana, the not even attained youth and has just lived for five years, dead?
villain, kidnapped Sita, your wife. He was killed by her vigour 38. O son, you have died prematurely (only) to cause me
only. grief. Without doing the obsequial rites you have gone to
24. O Rama, you all alone killed him in a battle. No other Yama's residence.
person is (seen) who would do the deed that you did 39-40. (Indeed) Rama's wicked deed is evident that death
25. We had come here to talk to you; and now, on seeing has come to you. When I die with my wife the sin of killing a
you, we all the ascetics, are purified, O lord of kings. child, a brahmana, and a woman will accrue to Rama; there is
26. You have today wiped the tears (of the world) by no doubt about it." Raghava listened to all that accompanied
killing Ravana (i.e.) by giving this auspicious gift of fearless by (i.e. causing) grief.
ness to the world, O hero. 41. Rama said (these) words to Vasistha who was sending
27. O Raghava, we are glad due to this victory of yours, O the brahmana back: "When this is the state (of things) what
you of unlimited valour. Now that we have seen and talked to should I do today?
you, we shall go to our respective hermitages. 42. I shall sacrifice my life or fall from a mountain. How
28. O you tormentor of the enemies, I had given Indra's shall I get purity (i.e. feel innocent) after I have heard the
bow and two inexhaustible quivers and an armour to you when brahmana's words?"
you had (formerly) entered the forest. 43. Narada who was there in Vasistha's proximity, told the
29. O you descendant of Raghu, (please) visit my hermit dejected Rama the words he had heard in the vicinity of (i.e.
age again." Saying so all the sages disappeared. from) the sages:
30. When the chief sages had left, Rama, the best among 44-45. ''O Rama, listen (how) at the right time the child's
the supporters of righteousness, thought about the work (the death has taken place. O Rama, formerly in Krtayuga,
sages wanted to assign to him. He said to himself:) everywhere there was the superiority of brahmanas. No non-
31. "What could be the mission (for which) the sage said to brahmana, O Raghava, even practised penance. All (men) then
me: 'O you descendant of Raghu, please come to my hermitage were immortal and long-lived.
again ?' I must certainly go to Agastya. 46. Again in Tretayuga brahmanas and ksatriyas be
32a. I must hear (what the) secret (intention) of the gods came superior. In Dviiparayuga their sin entered vaisyas and
is, and the mission that he would tell (me to do)." sudras.
32b-33. Rama, of unlimited lustre, thought like this: "I 47. Thus falsehood that was continuously resorted to,
shall surely perform my duty; for duty is the highest recourse." again came up (i.e. became effective). Three feet (i.e. three
He ruled for ten thousand years. quarters) of unrighteousness and (only) one foot (i.e. quarter)
34. That great-souled Rama, who gave gifts, performed of righteousness appeared there.
sacrifices and protected his people, passed (this period just) like 48. Then there were many casteless persons led by brah
a year. manas. Then again the second foot (i.e. quarter) of righteous
ness came (up).
35. On this very day an old brahmana villager bringing
49. In that (yuga) called Dvapara, penance entered (i.e.
with him his dead son, came to the door of (the residence of)
went to) vaisyas. The unrighteousness of the three yugas stood
Rama. against righteousness.
464 Padma Purana I.35.64b-76 465

50. O best man, then when the last yuga called Kali came, 64b-65. He, the well-composed one, leaving the two heroes
(both) unrighteousness and falsehood increased. Laksmana and Bharata in the city, and taking his bow and
51-52a. In (this) Kaliyuga practice of penance will be two quivers as well as his very powerful sword, looking for
(found) in the persons born as sudras. O king, a siidra, the (the culprit) quickly went towards the west.
tormentor of his enemies, and of a wicked mind, is practising a 66-67. Then he went to the north which was resorted to
very severe penance at the border of your country. He killed by the Himalaya (mountain). Then the king went in all parts
the child. of the eastern direction (where people followed) good practices
52b-53. O best of kings, a king, in whose kingdom or and which was spotless like a mirror. Then the descendant of
(capital-)city, a wicked person does an unrighteous thing unfit Raghu traversed the south.
to be done, instantly goes to hell (and stays there) till deluge. 68-69a. On the northern side of a mountain he saw a very
54-55a. The king takes the fourth portion of his sin. So, O big lake. In it Raghava saw a terrible sage hanging upside down,
best among men, you go to that (part of) your country where practising very great (i.e. severe) penance.
you will see a wicked deed (being committed). Make an effort 69b-70a. Raghava, the descendant of Kakutstha 1 , approa-
(to stop it). ched the ascetic practising penance, and said (these) words: "O
55b-56a. O best of men, by (doing) this your religious you having lustre like a god, you are lucky.
merit and might will increase, and also (the span of) this 70b-71. O you of a firm resolve, in which caste does this
child's life." penance prosper (i.e. to which caste do you, performing this
56b-57a. Thus addressed by Narada, the descendant of severe panance, belong)? I am Rama, Dasaratha's son, (who
Raghu, who was astonished, obtained incomparable joy, and am) asking you through curiosity. Which object do you have in
said these (words) to Laksmana: mind: heaven or some other world?
57b-59a. "O dear Laksmana, go to the best brahmana and 72-73a. O ascetic, I desire to hear (i.e. to know) why you
console him. Get the boy's body placed in a trough containing are practising penance. Are you a brahmana? Well-being to you.
oil. O dear one, using abundant perfumes and fragrant oils do Or are you an invincible ksatriya? Or are you a vaisya i.e.
that by which (the body of) the boy does not decay. belonging to the third caste? Or are you a sudra? Tell (me) the
59b-60a. Do that by whieh the body of the boy, who has truth.
not done any deed of distress, would be preserved, and by which 73b-74. Penance is full of truth (and) is always (useful)
there would be no mishap or decomposition." in obtaining heaven. Penance is Sattvikaand Rajasa and it (i.e.
60b-61a. Having thus ordered Sumitra's son Luksmana of Sattvika) is of the nature of truth. It is the cause of (i.e. leads
good marks he, of great fame, mentally thought of the Puspaka to) helping the world, and is created by Viriftci.
aeroplane and ordered it, "Come (here)". 75. The Raudra (i.e. terrible) penance springs from
61b-63a. Knowing the internal thought (of Rama) that ksatriya's lustre, and is called Rajasa. That which is (used) for
aeroplane, decorated with gold and moving according to (the the destruction of others is called Asura.
occupant's) desire came near Rama in a short time. He (i.e. the 76. He who conceals one by one the parts of his body smeared
presiding deity of the aeroplane) joined the palms of his hands with blood, or he who practises penance to conquer the five fires 2
as a mark of humility and said: "O king, (here) I am. This
servant, O you of mighty arms, stands before you."
1. Kakutstha—See note on 1.33.183.
63b-64a. Having heard, for a long time, the words (of the 2. Pancagni-sadhana—A form of self-mortification in which the ascetic
presiding deity) of the plane, the king saluted those great sages, sits with four fires burning in the four quarters around him with the sun, the
and got into it. fifth fire, overhead.
466 Padma Purina 467
I.35.90b-100
or (tries to) accomplish perfection or conquer death (belongs take (i.e. choose) whichever boon you like. By your deed this
to the Asura category). siidra has physically gone to heaven."
77. This your disposition is Asura; and I do not think you 90b-91a. Hearing (these) words of the gods, Raghava who
are a brahmana. If you speak the truth you will accomplish was well-composed, and who had joined his palms in obeisance,
perfection; if yon tell a lie you will nol live."
said these words to Indra, the thousand-eyed (god) :
78. Having heard those words of Rama, who hao. never 91b-92. "If gods are pleased with me, if I deserve a (grant
done any harmful deed, the ascetic remained hung upside down of) boon, if they are happy with my deed, then let this brah-
like that (i.e. before) and said: mana-boy come to life (again). This is the best boon desired
79. ''O best king, welcome to you. O Raghava, you are seen by me from you.
after a long time. O innocent one, I am your son, and you are 93-94. Due to my fault this boy, the son of a brahmana,
my father. has met with an untimely death. He has been takei. by Death
80-82. Or this is not so; for the king is the father of all (his to Yama's abode. Revive him, well-being to you, I should not
subjects). O king, such as you are, you deserve to be honoured. prove to be a liar to my preceptor. I have given a promi se to
We are practising penance in your country. In it (you have) a the brahmana: I shall bring back your son to life.
share which is formerly produced (i.e. fixed) by the self-born. 95. O gods, let this boy live by having the full span of my
O Rama, we are not lucky. You are lucky, O king, in whose life, or half a portion or a quarter portion of (the span of) my
country the ascetics desire perfection like this. O Raghava, life".
obtain prosperity with (i.e. as the the fruit of) my penance. 96. Hearing those words of Raghava, the best gods who
83-84. As to what you said (as to the question that you were pleased and were full of affection, said to the great-souled
asked, viz.) 'in which caste (are you born and) are practising one:
your penance' (I would say:) I am born in a Judra family; and 97-98. "O descendant of Kakutstha, give up your anxiety;
have resorted to a severe penance. O Rama, of a good vow, I the only son of the brahmana has regained his life and is united
desire tohavegodhood with my body (i.e. I want to be a god, with his relatives. O descendant of Kakutstha, the boy suddenly
without casting off this body). O king, I am not telling a lie became united with (i.e. regained his) life, (just) at the moment
with a desire to conquer (i.e. go to) the world of gods. when this siidra was destroyed by you.
85-86a. O descendant of Kakutstha, know me to be a 99-100. Obtain welfare; well-being to you; O you tormen-
sudra, Sambiika, by name." When he was thus talking, Rama, tor of your enemies, we (now) go (back). We shall see the
the descendant of Kakutstha, took out from the sheath, a spot- great sage (viz. Agastya)in Agastya's hermitage". Having pro-
less sword, and cut off his head.
mised the gods with the words 'All right', the descendant of
86b-88a. When the Sudra was killed, gods with Indra, led Raghu got into the Puspaka aeroplane decorated with gold.
by Agni, repeatedly praised Rama (saying), 'Well (done, well
done)'; and a very fragrant shower of flowers discharged by the
gods from the sky, scattered all around Raghava.
88b. The gods, very much pleased, said these words to
Rama, the best among those who knew (the meaning of)
sentence.
89-90a. "O you descendant of Raghu, O you good one, you
have done this mission of the gods. O Rama of a great vow,
 1.36.14-25 469
468 Padma Parana
14. As at the rise of the sun snow melts, in the same way
CHAPTER THIRTYSIX (by seeing him) all the grief that has come to me will comple
tely come to an end.'
Conversation between Rama and Agastya 15. The revered sage Agastya too, seeing the gods who
had come there, and being very well pleased offered them a
Pulastya said: respectful offering and worshipped them.
1. Then the gods went by many aeroplanes. Rama too 16. They too, having talked to the great sage, and being
quickly went to the penance-grove of Agastya. delighted went to heaven with their followers.
2. (He thought:) 'The revered one, who had formerly 17. When they had left, the descendant of Kakutstha
come to see me in my assembly, had told me to go to him again. (i.e. Rama) got down from Puspaka and went to salute the
3. So by the order of gods and for their work I shall go best sage Agastya.
and see that great sage, honoured by gods and demons.
The king (i.e. Rama) said:
4. And the best one will advise me so that I shall never
again be unhappy in this mortal world. 18. O best sage, I am Dasaratha's son. I have come to
5. My father is Dasaratha and Kausalya is my mother. salute you. (Please) look at me with a pleasing eye (i.e. favour
I am born in the solar family. Still I am so much unhappy ! me).
6. I had to stay in the forest with my wife and younger 19. By seeing you my sins will be shaken off. There is no
brother at the time (when I should have enjoyed) the kingdom. doubt (about it).
My wife also was abducted by Ravana.
20. Saying this much and saluting the sage again and again,
7-8a. I met Sita after having crossed the excellent ocean
without anybody's help and having besieged that city (of he (enquired after) the welfare of the servants, the beasts and
Lanka) and having destroyed his (i.e. Ravana's) family. I his son (andsaid:) "After having killed the siidra (viz. Sambuka)
abandoned her in front of the gods. I have come here to see (you) the revered one."
8b-9. They (then) told me that she was pure, so I, full of Agastya said:
love, brought her home; but (again) forsook heron account of
21-22. O you best among the Raghus, O you highly lust-
(an adverse) public opinion. That respectable lady is living
rous one, (please) accept the respectful offering meant for you.
in a forest, (while) I am living in the city.
O best among the Raghus, O you who are adorable to the
10. I am born in the best family; I am best among the world, O you eternal one, welcome to you. O descendant of
archers; I am suffering from the worst misery; (yet) my heart is Kakutstha, your visit has purified me along with the sages. O
not rent. you killer of enemies, due to my good luck, you have come
11. Surely the creator has created me with an adamantine here.
essence. Now following the instruction of a brahmana, I wander 23. You are always very much respected due to your many
over the surface of the earth. excellent qualities. Therefore you deserve to be honoured. You
12. Obeying the words of gods, I have destroyed this sinful have always remained in my heart.
sudra who was practising penance. Again my life has stood 24. The gods also proclaim that you, the killer of the sudra,
still in my heart (i.e. I am very uneasy). have come. You have righteously brought the brahmana's son
13. I (shall now)see the adorable sage, engaged in the well- back to life.
being of this world, so that by seeing him my grief will soon 25. O Raghava, (please) live with me. O you highly in-
come to an end.
470 Padma Purdna 1.36.38-49 471
telligent one, you will go to Ayodhya in the Puspaka (next) 38. O Rama, then protect this brahmana especially when
morning. he is also an ascetic. Therefore I shall duly give (the gift).
26. O Raghava, O gentle one, O king of kings, (please) (Please) accept it, O king.
accept this divine ornament well fashioned by Visvakarman of Rama said:
a divine body and shining with its own lustre.
39. O brahmana, please tell me how should a wise ksat
27. Do what is agreeable to me. It is said that great fruit riya accept what is offered by a brahmana.
accrues (to a person) when what is obtained is again given
(by him). Agastya said:
28. You are capable of protecting the best gods including 40. O Rama, in the old Krtayuga, that had become one
Indra. Therefore I shall duly offer (this to you). O best of men, with Brahman, all the beings were without aking: (only)Indra
(please) accept it. was (the king) of gods.
29. Then the great warrior of mighty arms (i.e. very 41-42. Those beings went to the great lord of gods for
powerful) among the Iksvakus, remembering his duty, with the (securing) aking. (They said to him:) "Gods have a king viz.
palms of his hands joined in obeisance, said: Satakratu (i.e. Indra), the gods of gods. O lord of the worlds,
30. "O revered sir, accepting a gift from you is censurable for our well-being make (someone) our king, offering worship
on my part. O brahmana, how can a wise ksatriya accept a gift to whom men enjoy the earth."
given by a brahmana? Please tell (i.e. explain) it to me. 43. Then Brahma, the greatest among gods, called the
31. I have sons, I am a householder and I am capable regents of the quarters with Indra, and said to all of them:
(of securing such gifts), O great sage. "Bestow here a part of your lustre."
44. Then the regents of the quarters (each) gave a quarter
32. I am not overcome with a calamity. (Then) how can
of their lustre. Due to that Brahma became inexhaustible (in
I accept this gift? My wife has deceased long back: and I have
lustre), and from (i.e. due to) him the king also became inexhau
not (taken to) another wife.
stible (in lustre).
33-34a. Here (i.e. if I accept the gift), I shall merely 45. Then Brahma bestowed the portion (s) of the lustre of
commit an offence. There is no doubt about it. If a ksatriya the regents of the quarters upon men. Due to that a king is
accepts a gift when he is reduced to a miserable condition, he skilled in (looking after) the welfare of these beings.
does not incur sin. Manu is the authority in this matter. 46. Due to the portion (received) from Indra, the king
34b-35. Manu has said that old parents, a virtuous wife, should order all; and on account of Varuna's portion (that he
a young son should be taken care of (by a man) even by doing has in him) he nourishes all men.
a hundred evil deeds. (So) O brahmana sage, I shall not accept 47. The king directs (i.e. gives) wealth by means of the
the gift offered by you. portion of Kubera (that he has in him); and the king governs
36. O you bonoured by gods, (please) do not be angry his subjects with the portion of Yama that (he has) in him.
with me." 48. O best of Raghus, when such is the case, you are the
lord of men due to Indra's portion (that you have in you). O
Agastya said: lord, (please) accept the ornament to protect me.
37- O king, there is nothing wrong if kings accept a gift 49. Then Rama accepted from the hand of the great-
offered to them. O Raghava, you are able to protect even the souled sage, the divine, bright ornament blazing like the sun.
three worlds.
 Padma Parana I.36.63b-79 473
472
50-53a. Raghava, the killer of the heroes of enemies for a 63b-64a. With a desire to practise excellent penance in
long time examined the ornament and thought again and again, that manless forest I went to the forest to enter it, O gentle one.
and seeing that it had many bright pearls (big) like the 64b-65a. The centre of the forest was always full of roots
amalaka-fruits, and it was inlaid with gold, and was well-knit, and fruits, vegetables of various shapes, and good groves of
well-divided and well-fashioned with diamonds, corals, sapphires, many forms.
rubies, gomedhas1, Lapis Lazuli and topaz, by Visvakarman, he 65b-67a. In the middle of the forest I saw a wonder, viz. a
was pleased and again thought thus: very beautiful lake five yojanas in length, abounding in swans,
53b-54. 'I have never (before) seen such gems inlaid for ducks and adorned with ruddy geese, crowded with large tortoises
beauty and worth the price of the earth. I have not seen them and full of the rows of cranes.
even in Bibhisana's Lanka.' 67b-68. Formerly I had gone near the lake to practise
55. Thinking like this mentally (i.e. in his mind), Raghava penance. O best of men, having gone near the auspicious region
again began to ask the sage about the acquisition of the divine free from all kinds of violence, I stayed there for one summer
(ornament): night.
56. "O brahmana, it is very wonderful, and not obtainable 69-70a. Having again got up in the morning, I went to that
(even) to kings; how did the revered one obtain it? Wherefrom lake; and not far from the lake I saw a dead body not at all
did you obtain it? Who has fashioned it? touched by decrepitude and lying with great loveliness.
57-58a. O you highly intelligent one, I ask you only through 70b-73a. O Raghava, (I stood) for a while thinking about
curiosity. If the middle portion of the palm of the hand is it: 'There is no being on the bank of this lake; or who is (i.e.
illuminated when the gem is put on the palm, then one should can be) this excellent god? Or can this be (the body of) a sage
know it to be of the lowest (quality), and it is condemned in all or a king? But where can there be such a sage or a king (near
treatises. about)? Or how can there be the possibility (of the dead body
being that) of a prince here? If the person died the previous
58b-59. O best of sages, that which illumines the directions,
day or night or in the morning, I must certainly know the vital
is mediocre. That is said to be the best having three rays shooting
part played by the lake (in bringing about the death).'
up. These are said to be of the best kind by the sages.
73b-74. O best of the Raghus, while I thus stood thinking,
60. The revered one is a treasure of many divine marvels." in a short while I saw before me a very big divine aeroplane
When the descendant of Kakutstha was speaking like this, the looking wonderful, to which swans were yoked and which had
sage said (these) words: the speed of mind.
75. In the aeroplane a thousand celestial nymphs and an
Agastya said: equal number of Gandharvas were amusing an excellent man.
61. O Rama, listen to the great ancient account of what 76-77a. (Some) were singing divine songs, others were
formerly took place in Tretayuga, when Dvapara was about playing on the musical instruments. O you perpetuator of
to set in, and what I saw in a forest. Raghu's family, I saw a man getting down from the aeroplane
62-63a. O descendant of Raghu, O you of mighty arms, and eating, after having bathed, the flesh of (that) dead body.
know (i.e. listen to) the great wonder. Formerly in Treta- 77b-78a. Then having eaten a very large (quantity) of the
yuga there was a very extensive forest, measuring a hundred flesh to the satisfaction of his desire, he quickly got down into
yojanas on all sides, and without beasts and tigers. the lake and then again went up to heaven.
78b-79. (I said to) him who resembled a god, and who was
1. Gomedha—Same as gomeda, for which see note on 1.34.391. endowed with great loveliness: "O you resident of heaven, O you
474 Padtna Purana 1.36.93-105 475

magnanimous one, I (would like to) ask you: <cHow is it that practised penance for ten thousand years in the great forest, I
your food is (so) condemnable while your position is (so) excel- reached an auspicious residence, viz. the healthy world of
lent? Brahma.
80. If it is not a secret, you may (please) tell it to me 93. O best of brahmanas, hunger and thirst tormented me
today. I have a desire to hear what important words they are even when I was in heaven; and my organs of sense were very
(i.e. what important things you have to say). much afflicted.
81. Who are you? (Please) speak (and remove) my doubt. 94-95. Then I said to the grandsire, the greatest in the three
O gentle one, why do you eat this censured food? Where do worlds: 'O revered sir, this heaven is free from hunger and thirst.
you stay? Of what deed (of mine) is this the result that I am having (i.e.
82. Whose lordly condition is created as (i.e. transformed am oppressed by) hunger and thirst? O respectable grandsire,
into) a dead body (i.e. who was the mighty person that is tell me what food I should eat.'
transformed into a dead body) ? How is it that (you are 96. Then, O great sage, the grandsire having thought for
enjoying) condemned food? I desire to hear the truth." a long time said (these) words to me: 'You have no other food
83. Hearing (these) words of (i.e. uttered by) me, O than that produced from your own body.
Rama, best among the good, the resident of heaven, replied 97. You always eat your own flesh. While you were prac
with the palms of his hands joined in obeisance, O descendant tising excellent penance you have nourished your body.
of Raghu: 98-99. O Sveta, note that nothing that is not given springs
84. "Today hear, how this, caused by pleasure and pain, up (i.e. the fruit of what is given only is obtained by human
happened in my case. O brahmana, desire is difficult to be beings) on the earth. Formerly you never even gave anything
resisted; hear (the reply to) what you ask. as alms to a (human) being pressing (you i.e. entreating you)
85. Formerly there was a king of the Vidarbha country. for it; in your house also you never gave anything to a guest
He, of great fame, was my father known in the three worlds as (even) through a mistake (or) ignorance. Therefore hunger and
Vasudeva and was religious. thirst are oppressing you now even though you are staying in
86. O brahmana, he had sons born from two wives. I (the heaven.
elder one) was known as Sveta, and the younger one was 100. O best king, you eat your own body well-nourished
Suratha. with (different kinds of) food. That would give you satisfaction.'
101-102. Thus addressed (by Brahma), I said to god Brahma:
87. When the father expired, the citizens consecrated me
'O lord, when I would have eaten my body, I would not have
(as the king). There I ruled and was well-settled in righteous any food, except boiled rice, that would satiate my hunger. I
ness. shall eat my body till it is exhausted. Nothing agreeable comes
88. As I was ruling over the kingdom and protecting my to me.'
subjects in this way, many thousand years passed. 103. Then Brahma again said to me:'I have made your
89. O best of brahmanas, that I (i.e. I who lived like body inexhaustible. O Sveta, day by day your dead body (of
that), due to indifference to the world, as a result of some cause, the previous existence) will be (more and more) fat.
thought of dying and went to the penance-grove. 104-105. O king, till hundred years are over, eat your own
90. That I (i.e. who thought...etc.) entered this very flesh. When the revered Agastya, of great penance and very
charming forest, free from birds, (and came) near this lake inaccessible comes to the Svetaranya, you will be free from the
only. calamity; for he is able to protect (i.e. free) gods and demons
91-92. Having placed Suratha on the throne as the king, I including even Indra.
having come to this lake, practised a very severe penance. Having
476 Padma Purana
1.36.120-131 477
106. Then what about this censurable food of you (i.e. he
will easily make you get rid of this censurable food) ? That great- me: "O sage, how can I falsify the the words of Brahma. None
souledone (i.e. Agastya) has well accomplished a great mission else but the pitcher-born son of Maitra-Varuna will save me.
of the gods. 120-12la. O brahmana, even without being asked by me
107. Having rendered the ocean waterless (i.e. having Brahma has told me thus." I said to that Sveta, who was
emptied the ocean) he destroyed the demons. He also stopped speaking thus: "Through your good luck, you have seen me,
Vindhya who was growing due to his hatred for the Sun. who have come here. There is no doubt about it (i.e. about
108. And he also made this dangling earth settled (i.e. your good luck)."
steady) with heaviness. The southern direction had gone to the 121b-122a. Then that resident of heaven, having recognised
heaven, and the three worlds were in distress. me, fell (i.e. prostrated himself) on the earth like a staff.Raising
him I then said to him: "What can I do for you ?"
109-110. Having gone to him with the gods I sent him to
the southern direction. O magnanimous one, I said, make the The king said:
earth well-poised with heaviness (i.e. by making it heavy). O
lord of kings, the sage remaining (there) made the entire earth 122b-123a. O brahmana, today protect me from this wicked
even. It is seen like that even now.' deed of eating this abominable food, so that by what you will do
I shall have inexhaustible heaven (i.e. live in heaven eternally).
111. That I (i.e. I who was told like that) having heard
the words of the revered lord of gods, am eating this condemn-
123b-124. Then the king, adorable to the world, gave me
able food, this excellent body of mine.
(this) gift. "You may (please) favour me. (Please) accept this gift.
112. Today a hundred years have completed (since) I (have O best and gentle brahmana, this ornament (I am giving you)
been eating) this censurable food. O brahmana, it is not getting for my protection.
exhausted, and I am fully satisfied. 125-127a. O brahmana-sage, accept it. Please favour me.
113. I, who am tormented by this calamity, am thinking O brahmana, I offer you these cows, this gold, wealth with
about the sage day and night. 'When will that sage appear before garments, articles of food and this ornament satisfying all desires
me in (this) forest?* and also (giving) all pleasures. O brahmana sage, please
favour and protect me."
114-115a. Thinking thus I have passed a hundred years.
O brahmana, that Agastya (alone) will certainly be my refuge.
Agastya said:
No other brahmana than the pitcher-born (Agastya) will be
my refuge." 127b-128a. O descendant of Raghu, having heard the words
115b-116. O Rama, hearing these words (of Sveta), and of the resident of heaven full of pain and pleasure, I made up
seeing censurable food, I, who was full of great compassion, my mind to save him and not through greed.
thought: 'I shall make that king, going to heaven, an enjoyer 128b-130a. When I accepted the ornament, and when it
of nectar and shall put an end to his abominable food'. was in my hand, the former human body of the king was no
more. When the body was destroyed, the royal sage, instructed
117. And I said to him: "What will Agastya do? I shall by me, went in the aeroplane to heaven with great joy.
destroy this censurable food of yours, O you highly intelligent 130b-131. He, comparable to Sakra, gave this auspicious
one. ornament to me. For that reason, O Kakutstha, he, of wonder-
118-119. Ask your mind for the desired object; (for) the ful deeds, gave me the ornament. Then Sveta, the king of
mind is highly agreeable." Then that resident of heaven said to Vidarbha became free from sins.
478 Padma Parana 1.37.11-24 479

scrupulous (about using) the rod. If you do so, then you will have
CHAPTER THIRTYSEVEN
great religious merit in this world."
Rama's Abstaining from the Performance of Rdjasuya 11. Thus having very much advised his son with perfect
concentration and being happy, Manu went to the world of
Pulastya said: Brahma.
1. The descendant of Raghu, having heard those most 12. He (i.e. Iksvaku) became anxious (with the thought):
wonderful words, asked Agastya again, prompted by the im 'How shall I generate sons?' As a result of various deeds he
portance of the ornament and through amazement. became united with (i.e. he had) many sons.
13. He gratified his dead ancestors with (i.e. by giving
Rama said: birth to) (his) sons resembling sons of gods. Best among them
was the youngest.
2. (Tell me) O revered sir, (about) the fearful forest where 14-15a. He was brave, had mastered the lores and was
the Vidarbha-king Sveta practised penance. Tell me how the important as he was honoured by people. Foreseeing that (for
wonderful thing took place there. committing a grave sin) the rod in future will fall on his
3. Tell me how, (when) the fearful forest was desolate person (i.e. on him), the intelligent father named him Danda.
and void of beasts the king entered it to practise penance, O 15b-16. Seeing that terrible blemish of the son, O
great sage. Raghava, the lord gave him kingdom between Vindhya and
4. Tell me how it was manlessfor a hundred yojanas around Nila (mountains). That Danda became the king there on the
and how and on what business you entered it. beautiful top of the mountain.
1 7. Similarly he fashioned a matchless city for his residence;
Agastya said: and he himself named the city Madhumatta.
18-19a. Thus endowed with (i.e. possessing) that region
5. Formerly in Krtayuga there lived Manu, the king who the brave (Danda) lived there. Thus the king with (the help of)
wielded the rod (as a symbol of judicial authority and punish his priests governed that kingdom, full of subjects that were very
ment). His son was Iksvaku by name, whose lustre was much pleased, as the king of gods (i.e. Indra) ruled in heaven.
unlimited. 19b-20a. O descendant of Kakutstha, the righteous-minded
6. (Manu) installed him, the elder son, on the throne on Danda governed the kingdom, free from any source of vexation
(i.e. of) the earth with the consent (of all) and said to him: for many groups of myriads of years.
"Be the king of royal families on the earth." 20b-21a. Some time during the charming month of Caitra,
7. O Raghava, the son promised to the father to do so. the king approached the beautiful hermitage of Sukra.
Then being highly pleased, he again said to him: 21b-23. There he saw Sukra's daughter of matchless beauty
8. "I am pleased with your very generous deeds. There is on the earth, who was wandering in the forest. Seeing her tall
no doubt about it. Protect the subjects with the rod. The rod and stout, being in (the prime of) youth, with moon-like face,
(should not be used) without (proper) reason. beautiful, of a fine nose, charming in all limbs, with stout and
raised breasts, slim in the waist and big (in size), he was pleased.
9. That rod (i.e. punishment), which is inflicted upon the
24. Seeing her who had put on (only) one garment, who
culprits by men here (i.e. in this world), being duly freed (from
was (all) alone, and who was in her first (i.e. prime) youth, he
any blemish) takes the king to heaven.
naturally became tormented by love.
10. Therefore, O (my) son, O you of mighty arms, be
480 Padma Purdna 1.37.41-53 481

25-26. Approaching the well-reposed unmarried girl he He pressed her body with his body and put his mouth into hers
said (these) words to her: "O you lady of beautiful buttocks (i.e. (i.e. kissed her) and started copulating freely with her who was
0 you beautiful lady), wherefromdo you come? Whose daughter trembling (with fear).
are you, O beautiful lady? I am tormented by love, therefore 41. Having wrought that very dreadful and fearful mis
1 am asking (you), O you beautiful lady. O charming lady, chief, Danda quickly went to his city like an intoxicated
merely on seeing you, my heart is snatched by you. elephant.
27. Know me to be dead if I do not get to enjoy this your 42. That daughter of Bhargava (i.e. Araja), helpless,
beautiful face which attracts the hearts of sages. dejected and weeping, waited, (there) not far away from the
28. My life is taken away by you; O beautiful lady, revive hermitage, for her father, honoured by gods.
me. O you charming lady, I am your servant. Accept me who 43. That royal sage of great lustre, oppressed with hunger,
am your devotee." and surrounded by his disciples, returned, after having bathed,
29. When the king, intoxicated by the passion of love, was to his hermitage.
thus talking, the daughter of Sukra politely spoke to him: 44. He saw the helpless Araja with an overflow of menstrual
30. ''Know me to be the daughter of Bhargava, i.e. Sukraof discharge (i.e. bleeding profusely) resembling the subjugated
pious deeds. (I am) Araja by name and the eldest daughter of moonlight in union with the clouds.
(Sukra) living in the hermitage. 45. The great-souled one, being oppressed with hunger,
31. O best king, my father is Sukra, and you are the dis was very much angry. Burning the three worlds as it were
ciple of that great-souled one. So, O king's son, I am your spiri (with his anger) he said to his disciples:
tual sister.
46-47. "See the terrible calamity, resembling the blazing
32. O king, please do not utter such words. You should
flame of fire, of (i.e. brought about by) the perverse and short-
(in fact) protect me from other very wicked men.
sighted Danda, due to which (calamity), he along with his
33-34. My father is irascible and (when) angered will
followers, will meet with a disaster. There is no doubt about
reduce you to ashes. Or (if) in view of the customary laws laid
it. He has here touched the flame of a blazing fire.
down for a king you (desire) to have union with me per force, ask
my father through a prescribed course of conduct. O best king, 48. Since the wicked-minded one committed such a terri
request my father of a great lustre. ble sin, therefore he will get the worst shower of dust.
35. Otherwise you will certainly meet with a great terrible 49. The wicked king, who has done a sinful deed, will,
grief. When my father is angry he would burn (even) the three along with his country (-men) and servants, and army and
worlds." vehicles, meet with destruction.
36. Hearing these inauspicious and very fearful and terrible 50. May Indra agitate with great shower of dust (i.e. dust-
words from (i.e. of) her, Danda, who was intoxicated by passion, storm) the wicked king's region, up to a range of hundred yojanas
said again with his head hung down: on all sides.
37-38. "O you beautiful lady, favour me who am mad with 51. All mobile and immobile beings that are here (i.e. in
lust. O you beautiful lady, you have arrested my life; it will his country) will soon perish due to the shower of dust (i.e. the
(now) perish. Let there be hostility or let me be even killed dust-storm).
very (mercilessly) after I obtain you. O you timid one, resort 52. For seven nights there will be an unexpected shower
to me—your devotee. I have great attachment for you." (i.e. storm) of dust in (the area over which) Danda's kingdom—
39-40. Speaking thus, the king forcibly seized the girl with including forests and hermitages—extends."
one hand, and snatched off her garments with the other (hand). 53. Bhargava, who was inflamed with anger, saying these
482 Padma Purdna 1.37.68-80 483
words to the inmates of the hermitage, told them to stay at the 68. (They decided:) Lotus-eyed Rama is the king of all
end of (i.e. outside) the country. the world. We shall quickly approach him and (seekhis verdict
54. When Usanas said (this much), the people living in as) to whom this residence belongs.
the hermitage quickly made their abode outside that region. 69-70. The angry and intolerant vulture and owl approach-
55-56. Having spoken these words to the sages, he spoke ed (Rama). Having quickly approached Rama, the two, with
these words to Araja: "O you of very wicked mind, being well- their minds agitated with dissension, and hating each other,
composed live in here. This hermitage, shining charmingly, touched Rama's feet. Seeing the best of the descendants ofRaghu
extends supto a hundred yojanas. O Araja, remain here without the vulture said (these) words:
menstrual discharge for a period of one hundred years." 71. "In may opinion you are the best among gods and
57. Hearing the order of the brahmana-sage, Bhargavi, demons. You, who are highly intelligent, are superior to Brhas-
being extremely grieved said to Bhargava, her father: "All right."
pati and Sukra (in intelligence).
58. Saying so Bhargava shifted his residence to somewhere 72. You know the higher and lower among the beings and
else. Within a week the region was reduced to ashes as was are like another Indra in the mortal world. Like the Sun you
said by (the sage), the expounder of the Vedas. are difficult to look at. In dignity you are like Himalaya.
59-60. O kind Rama, therefore, Danda's region of the
Vindhya mountain was cursed by Usanas (i.e. Bhargava) when 73. In gravity you are the ocean. You are Yama, the regent
that offence was committed (by Danda). Since then (that of the quarter. In forgiveness you are like the earth, in quickness
region) is called Dandakaranya, O descendant of Kakutstha. you resemble the wind.
O Raghava, I have told you all this that you ask (i.e. have 74. You are the lord, endowed with everything; O Raghava,
asked) me. you are of the nature of Visnu. You are intolerant, difficult to
61-62. O hero, the time for offering the evening prayer conquer, victorious and are the master of the science of the use
is passing away. O best among men, O Rama, these great of all missiles.
sages, with their pitchers full (of water), are, after offering 75-77a. O best among men, O lord of gods, (please) listen
libations of water, worshipping the Sun, everywhere; all the to my request. O lord, I have, with the might of my arms,
sages (have offered prayers) with the eulogies composed by formerly constructed my residence. The owl snatches it off. O
Brahma etc. and learnt by heart by them. king, (it is too much whenhe does so) especially in yourpresence.
63a. O Rama, the Sun has set. Go and sip water. O king, he disobeys your order. Rama, inflict capital punish-
ment on him."
63b-64a. Obeying the words of the sage, Rama, the des- 77b. When the vulture said like this, the owl said (these)
cendant ofRaghu, proceeded to that auspicious lake to offer his words:
evening prayer. 78-79. "O lord, O king, (please) listen with concentration
64b-66. A vulture and an owl had been living for years to my request. O Rama, the king is born (with portions) from
together, in the charming forest-region, adorned with trees the Moon (Soma), Sakra, the Sun, Kubera and also Yama.
rendered auspicious by a river, having, a big mountain, adorned There is little in him that is human; and you are said to be full
with hundreds of cuckoos, having parks (resounding with) the of all gods and are devoted to Narayana.
cries of various birds, full of many beasts, crowded with lions 80. O king, your being Soma (i.e. your having the portion
and tigers, and full of many brahmanas. of Soma in you) consists in that after a proper thought is given
67. The vulture of a wicked resolution, fought with the owl to what should be done you protect the beings from miseries;
claiming the owl's residence to be his (vulture's) own. for you dispel darkness (i.e. ignorance).
484 Padma Parana I.37.95b-109 485

81. In the event of an offence, you, due to the rod (i.e. Dasaratha. They were wise, magnanimous, and were well-versed
punishment) remove the fear of the subjects from the wicked in all sciences; and also they were very calm, were of a high
and since you are a donor, a striker and a protector, therefore descent, and were proficient in politics and (in giving) counsel.
you are Indra. 95b-97a. Having called them and having got down from
Puspaka, the best of the Raghus asked the vulture and the owl
82. You are unassailable among all beings. You are said to
who were quarreling: "O vulture, tell me in truth for how many
be fire on account of your lustre. O Rama, you are Bhaskara
years you have made (i.e. have been living in) that residence?
(i.e. the Sun) as you repeatedly torment the wicked.
I am curious to know it."
83. You are evidently comparable to the lord of wealth
97b-98. Hearing this, the vulture spoke to Rama, who
(i.e. Kubera) or (rather) you are superior to Kubera. O you
remained there: "O Rama, my house has stood since the time
best ofkings, your wife Sri (i.e. Laksmi) always rests in your
this earth was filled with lofty men having many arms."
mind.
84-85. On account of your having Kubera's treasure, you 99. The owl said to Rama: "This residence belongs to me
are Kubera; you are equal to (i.e. look equally upon) the O king, since the time the earth was adorned with trees."
immobile and the mobile beings; and O Raghava, you look 100-101 a. Hearing this, Rama spoke to the members of the
(equally) on your enemy as well as your friend. You always rule assembly: "That is no assembly where old men are not present;
according to the law, by following (i.e. by paying regard to) they are not old, who do not tell about moral virtue; that is not
usage and methods. moral virtue which has no (element of) truth; that is not truth
86. Death, O Rama, is said (to come) to him, with whom which approaches deceit.
you are angry; therefore, O king, your praise is sung and you 101b-102a. All those members of the assembly who, after
are known as Yama. having gone to (i.e. attended) the assembly, sit silent, brooding
87. O best king, your manly disposition is solely devoted (on something else) and do not speak out what is proper for
to compassion. You are full of pity for all. the occasion, are liars.
88. The king is the strength of the weak and the helpless. He 102b-103. A thousand nooses of Varuna bind that man
is the sight of those who have no eyes; he is the intellect of those who does not say wise things through passion, through anger
who have no thoughts. through fear. One noose out of those (nooses) gets untied after
89. You are even our lord; (please) listen, O you righteous one year is over.
one. You should think as do the birds. 104a. Therefore, one who knows the truth should speak it
properly."
90. You should appoint him, who is our protector, as the
lord of birds. O lord, when you are nearby, let us not be without 104b. Hearing this the ministers then said to Rama: 105. "O
a lord. you highly intelligent one, the owl seems to be the proper
91. Formerly you yourself have created the aggregate of (owner of the residence), and not the vulture. O great king,
living beings of four kinds. O king, this vulture, who has entered you are the authority, for the king is the greatest resort.
(i.e. taken unlawful possession of) my residence, troubles me. 106-107a. All the subjects have the king as their foundation.
92a. O best of men, you rule among gods and human beings." He is the eternal virtue. Those men whom the king rules, do
not suffer. Such best men are spared by Yama."
92b-93. Having heard this Rama called his ministers—
Visti, Jayanta, Vijaya, Siddhartha, Rastravardhana, Asoka, 107b. Hearing the words of his ministers, Rama said:
Dharmapala, Sumantra and Mahabala. 108-109. " (Please) listen to the old account which has been
94-95a. These were the ministers of Rama and also King
486 Padma Purana I.37.123-138a 487
narrated (often) and which I shall (now) tell you. At that time 123-124. O you of great lustre, having offered Brahma-
(i.e. in the beginning) all these three worlds with the heaven, datta water for washing his feet and respectful offering he
the moon, the sun, the stars, the mountains, the earth, the trees, himself made (arrangements) for his meal. Having entered the
the ocean, the mobile and the immobile, were one as though it house of the great-souled one for food, he, seeing a lady with full
were one sky. (i e plump) breasts, touched them with his hand.
110-111. The reborn (?) entered, with Laksmi, the belly of 125. Then the angry sage gave a very cruel curse: O you
Visnu. Having arrested her the great-lustred and self-possessed fool, be a vulture.
one, having entered the ocean, slept there for many hundred 126-I28a. Then the king said to the sage: "O glorious one,
years. When Visnu had (thus) slept, Brahma entered his favour me (so that) there will be freedom from curse (i.e. I
belly. shall be free from your curse)." O king, the kind (sage) having
112. Knowing him to be multi-streamed, the great one heard his words, again said (to him) : "In Raghu's family, Rama
possessed of superhuman powers entered him. From the navel of great fame and having eyes like lotuses will be born as the
of Visnu arose a lotus decorated with gold. (most) illustrious among the Iksvakus. Seen by him, you will be
113-114. Then the great lord Brahma possessed of super- free from sins, O best among men."
human power having come out of (Visnu's belly), desiring to 128b-129. Hearing that Rama saw him and he became a
create the earth, the wind, mountains and trees, the one of great king. Then quickly giving up his vulture-form, and besmeared
penance created (all these) and all beings in between them, with divine sandal, he, a man of divine form, said to that
(and also) human beings, creeping animals, viviparous animals, king:
and egg-born animals. 130-131 "O Raghava, well-versed in piety, well (done).
115-116. From his body sprang up Kaifabha with Madhu. Due to your favour I have been freed from a terrible hell. You
The two very powerful and fearful demons, who had obtained have made me free from sins. I have given up the vulture-form."
boons, seeing the creator, got angry, and O king, they ran to Then the king in a human form said to the owl: "O you owl,
the self-born one to eat him. conversant with piety, enter your own house.
117-118. Seeing them all the beings got out separately (i.e. 132-134. After having offered evening prayers I shall go
one by one). Being eulogised by Brahma, Visnu killed Madhu to the place where that sage (Agastya) is." Then having sipped
and Kaitabha, and for the stability of the earth, augmented it water, and offered the evening prayers, Rama entered the her-
with their marrow (meda). The earth, having the odour of (their) mitage of the pitcher-born, great-souled (sage). Agastya res-
marrow, came to be called Medini since then. pectfully brought for his meal excellent fruits and roots and
119. Therefore the vulture is a liar; the sinner is claiming tasty vegetables. That best among men (i.e. Rama) ate that
other's residence as his own. The wicked one must be punished. food resembling nectar.
There is no doubt about it." 135-136. Pleased and fully satisfied he lived (there) that
120. Then an unembodied voice spoke from the sky: "O night. Getting up at day-break, and having performed the daily
rites, the best of the Raghus went to the sage (to get his leave)
Rama, do not kill the vulture who was burnt by the power of
to go, O you subduer of enemies. Having saluted the great sage
penance. born from a pitcher, Rama said to him:
121-122. O lord of men, this lord of beings was formerly
137-138a. "O brahmana, I take my leave of you. I am
burnt by Gautama. His name is Brahmadatta. He, a brave one, leaving. (Please) allow me (to go). O great sage, by seeing you
of a true vow and pure, having gone to the house of the I am blessed; I am favoured (by you). Luckily due to you I
brahmana-sage, begged him for food. O best king, he enjoyed shall have my soul purified."
it for a full hundred years.
 I.37.153-166a 489
488 Padma Parana
had come (there) embraced them and said these words to
138b-139a, When Rama was speaking thus the sage, the them:
treasure of penance, being very much pleased and with tears in 153. "I have properly carried out the excellent mission of
his eyes, said to him of a wonderful appearance: the brahmana. O descendants of Raghu, hereafter I wish to do
139b-140a. "O Rama these auspicious words uttered by you (something) which is the cause of (i.e. which would lead to)
are extremely wonderful. What you said, O descendant of religious merit.
Raghu, will purify all beings. 154. With you who are my (very) souls I desire to perform
l40b-142. O Rama, those who look at you even fora short the excellent Rajasuya sacrifice in (i.e. by) which eternal merit
while with friendly eyes are purified by eulogies: so say the (is obtained).
gods; and those beings on the earth, who look at you with 155-156. Formerly, Brahma, the creator, living at Puskara,
fearful eyes are instantly killed by Brahma's rod (of chastisement) performed three hundred and sixty sacrifices. Soma, the knower
and go to hell. O best of Raghus, you are like this. You are the of piety, having performed the Rajasuya sacrifices, obtained an
purifier of all human beings. excellent famous position in all the worlds.
143-145a. O Raghava, those who describe you (i.e. your 157. Mitra, the destroyer of enemies, having performed the
merits) will attain perfect success. Go safely, without any fear Rajasuya at a very auspicious time, became Varuna.
from anywhere, along the path free from any danger. Govern 158a. Terefore, you two, having given a thought to this act,
your kingdom righteously. You are the refuge of (all) the tell me (your opinion) about it."
worlds." Thus addressed by the sage, the king (i.e. Rama), with
the palms of his hands joined in obeisance, saluted Agastya, the Bharata said:
best sage. 158b-160. O Righteous one, you are the highest Dharma.
145b-146a. Having saluted the best sage and (others) All the earth is supported by you, O you of mighty arms. O you
of unlimited valour, (your)fame is great. All the kings look up
superior in penance, he, unbewildered, got into the Puspaka, \ to you as the great-souled gods look up to the Creator. O lord
decorated with gold. of the world, similarly we also (look up to you). O you highly
146b-148a. The groups of sages on all sides honoured him, intelligent one, O king, the subjects also look upon you as their
who was leaving, with blessings as gods honour Indra. When it father.
was half a day (after having left Agastya's hermitage i.e. after 161-162a. O Raghava, here, on this earth, you have be-
travelling for half a day), Rama who knew everything, reached eome the shelter of beings. You who are like this (i.e. as descri-
Ayodhya and went to his private chamber on foot. bed), O tormentor of enemies, (should) not perform such a
148b-149a. Then having dismissed the charming, Puspaka, sacrifice; since due to it the destruction of all the beings on the
taken (anywhere) at will, the king, the descendant of Kakut- earth appears (imminent).
stha, having come out of the private chamber, said these words 162b-164a. O best of kings, O lord of men, it is heard that
to the door-keepers: in the Tarakamaya war a great battle took place between Soma
and the Stars. Soma bad taken away, through lust.Tara, the wife
149b-150a. "Go quickly to Laksmana and Bharata. Tell
of Brhaspati.Then a great battle took place, which destroyed
them about my arrival, and bring them (here) ; do not delay."
gods and demons.
150b-151. The door-keepers, having heard (these) words
164b-166a. O best king, when the sacrifice performed by
of Rama, of unimpaired deeds, went to the two youths, and
Varuna was over, all the aquatic animals like the fish and the
having invited them, reported to Raghava. The door-keepers tortoises perished. O Raghava, at the end of the Rajasuya
had brought the two youths as per Rama's order.
152. Rama, seeing beloved Bharata and Laksmana, who
490 Padtna Purdna
I.38.4b-20a 491
sacrifice performed by HariScandra, a great and terrible battle, 4b-5. When he is ruling the kingdom, trees are abundant
Adibaka1, took place which destroyed the entire world. and full of juice and satisfy all desires; there are various garments
166b-167a. All the beings that were in the earth turned (easily available) ; the earth has (on it) exuberant growth (of
into animals walking horizontally. It is heard that (even) divine corn etc.) ; great-souled men have no rivals.
kings perished in the Rajasuya sacrifice. 6. He has done a (good) deed for gods, since he easily
167b-168a. O you best among men, O king, such as you destroyed Ravana, who was a nuisance to the world, along with
are, having carefully thought about the well-being of beings, his sons and ministers.
(please) practise auspicious and complete piety.
7. O best brahmana, he thought of practising full virtue
168b-169. Having heard Bharata's words, Rama respect- (i.e. practising virtue fully). O sage, I desire to hear his full
fully said; "O you knower of Dharma, O you killer of enemies, life.
I am pleased with these words (uttered) byyou. O you who are
Pulastya spoke:
devoted to righteousness, I have taken away my mind (i.e. have
refrained) from (performing) the Rajasuya sacrifice. 8. O king, listen with concentration to what Rama did
170-171. I shall practise complete virtue and will install after he established himself on the path of virtue.
the (image of) Vamana at Kanyakubja. O great hero, that fame 9-13a. He remembered that lord of demons (viz.
of mine (i.e. my fame due to that will) have gone to heaven, Bibhisana): 'How will the demon viz. Bibhisana, well-establish-
as Ganga (bacame famous) due to Bhaglratha. There is no doubt ed in Lanka, be governing (his kingdom) ? Hostility with gods
about it. is a sign of destruction. I have given him that kingdom (last-
ing) till the time of the moon and the sun (i.e. as long as the
moon and the sun shine in the sky). If he does not perish, I
shall have eternal and stable fame. Here (i.e. in the world)
Ravana practised penance for his own destruction. That most
CHAPTER THIRTYEIGHT sinful (demon) has now been destroyed as a mission of gods.
The Installation of the Image of Vamana Therefore now I should myself go and look for Bibhisana. I
should advise him what is good for him so that he would remain
Bhlsma said: (there) permanently'.
1. O brahmana-sage, how did Rama install (the image of) 13b-14a. When Rama of unlimited lustre was thinking 1
Vamana at Kanyakubja? Where did he get him (i.e. the like this, Bharata came (there). Seeing Rama he said this (i.e.
image) ? Tell me (all this) in detail. these words) :
2. O revered one, similarly the sweet words with which 14b-15a. "O lord, O best among men, what are you think-
you described Rama, gave pleasure to my ears. ing about? If it is not a secret about your mission for gods, or
3-4a. People look at Rama with love and affection. Rama, about a deed on the earth or about your own undertaking, then
tell (it to) me."
who knows virtue, who is grateful, who is firm in mind and who
is well-composed, rules over the entire world righteously. 15b-20a. Raghava said (these) words to Bharata who was
speaking thus and standing there and contemplating: "There
1 Adibaka _ According to Monier-Williams a eombat fought by the
is nothing that is secret for you (i.e. I hide nothing from you) •
birds Adi and Baea (into which Vasis{ha and Visvamitra had been trans-
formed respectively).
1. Gintayatah—see 'Sasmara' in 9 (a) above.
 492 Padma Purana 1.38.29-45
493
You are my external life; so also is Laksmana of great 29. Here we had a great fight with that vile, accursed
fame. There is nothing that I have which should not be Kabandha. Slta remained in Ravana's house.
known by you (two). Take this to be the truth. This is my 30-31 a. "On the excellent mountain Rsyamuka lives a
great anxiety as to how Bibhisana, for whose well-being I monkey named Sugriva. He will help you. With your younger
destroyed Ravana, behaves with gods. Therefore I shall go to brother (Laksmana) go to Pampa. Having reached the lake
Lanka where that Bibhlsana resides. Having seen that city and Pampa. go to the female ascetic Sabarl."
having told the demon what ought to be done, and also having 31b. Rama who was thus told, was sad and had no hope
seen the entire earth and Sugriva, the lord of monkeys, as well as for life.
having seen Satrughna, the great king and my brothers' sons on 32-33a. "O hero, this is that pond of lotuses at (i.e. by the
all sides (I shall come back)." side of) which Laksmana said to me: CO best among men, O
20b-21a. When the descendant of Kakutstha (i.e. Rama) destroyer of enemies, do not grieve. When I am your obedient
was speaking like this, Bharata who was standing in front of servant you will (re)gain Slta.'
him, said (these) words to Raghava: "I shall accompany you". 33b. Here I spent the months of the rainy season like a
21b. "O you of mighty arms, let it be so. Let Laksmana hundred years.
stay here."
34-35. O you tormentor of the enemies, here only I killed
22. Speaking like this to Bharata, Rama said to Laksmana Valin for Sugriva. O hero, this Kiskindha, maintained by
(who was to remain) in the city: "O brave one, till we two Valin, where that virtuous lord of the monkeys, viz. Sugriva,
come back you have to protect (the subjects)." lives for a hundred years with the monkeys, is seen (now)."
23. Having thus instructed Laksmana, and having thought 36-37a. Then the two heroes, Bharata and Rama, just went
of the Puspaka, he, who enhanced the joy of Kausalya, got into the city. Seeing the two brothers that had arrived (there,
into the plane. Sugriva) having saluted them, said these words:
24-26a. Puspaka then reached that region from where it 37b. "O brave ones, where are you proceeding? What
was the Gandhara country (from where the Gandhara country mission are you undertaking?"
started). Having seen Bharata's sons, and having observed 38-42. Making them seated (i.e. offering them seats) he
the behaviour of the world they went to the eastern direction made a respectful offering to them. When thus the most
where (there were) the two sons of Laksmana. The two descen- righteous descendant of Raghu sat there in the court, Angada,
dants of Raghu (viz. Rama and Bharata), having stayed in those Hanuman, Nala, Nila and Patala, and also Gaja, Gavaksa,
cities for six nights went in the plane towards the southern Gavaya and the very famous Panasa, the priests and ministers,
direction. astrologer Dadhivakraka, and Nila, Satabali, Mainda, Dvivida,
26b-27. Having paid homage to Prayaga, the place of the Gandhamadana, Virabahu, Subahu, Virasena, Vinayaka,
confluence of Gahga and Yamuna, resorted to by sages, and Kutnuda—lustrous like the sun, Susena—the chief of the herd
having paid obeisance to Bharadvaja, the two went to Atri's of monkeys, Rsabha, Vinata and Gava of a terrible valour, and
hermitage. Having conversed with the sages there, they went to also the king of the bears, Dhumra came there with their armies.
Janasthana. 43-44a. All the inmates of the harem, also Ruma, Tara,
similarly (ladies in) Aiigada's harem and other female atten-
Rama said: dants having incomparable joy, said: "Fine, fine".
28. Formerly the wicked Ravana kidnapped here, Sita, 44b-45. The magnanimous monkeys with Sugriva, also the
after having killed the vulture Jatayus, who was the friend of very fortunate female monkeys like Tara, having seen Rama,
our father. ■with throats (choked) with tears, saluted and said to him:
494 Padma Purana 495
I.38.59-70b
46-47. "O lord, where is that respectable lady whom you me and the mission of the kinsmen will be done;' but, O you
had, after having totally vanquished Ravana, got purified in killer of enemies, he did not appear before me.
fire before my father and the lord of Uma (i.e. Siva), and 59. O Raghava, on the fourth day I became angry. I
whom you had brought to this city? I am not seeing her be- stretched my bow and held the divine missile in my hand.
fore you. O you descendant of Raghu, you do not look charm-
60. Seeing me (angry, the ocean) seeking shelter resorted
ing without her.
to Laksmana. I was pacified by Sugriva (with the words) : 'O
48-49a. Nor does that chaste lady (look charming) with- Raghava, pardon him'.
out you. Where indeed is that Janaki (now)? I do not know 61-62. Then the arrow discharged by me went off (and fell
your having any other wife. You do not look charming without in) to the Maru country. Then the ocean-king, being very
(your) wife, as the pair of the Kraufica birds or that of the modest, said to me: 'O Rama, O best of men, build abridge
Cakravaka birds (does not look charming without either of the and go to Lanka (along it), (thus) crossing the great ocean
mates, i.e. one of the two is not charming)". full of water'.
49b-51. Lotus-eyed Rama, the best among speakers said to 63. I have built this bridge on the ocean, the abode of
Tara, having her face like the moon (and) who was speaking Varuna. Within three days it was (i.e. its construction was)
like this: "O you of fine teeth, O you of broad eyes3 it is difficult completed by the best monkeys.
to resist destiny (Kala) .1 Know that all this mobile and immo-
bile world is fashioned by destiny." Having dismissed all those 64. On the first day they constructed (its part of the length
ladies, Sugriva stood before (Rama). of) fourteen Tojanas. On the second day, they constructed (its
52. Sugriva said: "O lords of men, tell me quickly about part of the length of) thirtysix Tojanas, and on the third day
that mission also for which you have come here. It is time to do (they constructed its part of the length of) half a hundred (i.e.
fifty) Tojanas.
what should be done."
53-54a. Bharata, urged by Rama, told Sugriva, who was 65. This (i.e. here) is seen that Lanka with golden
speaking like this, about Rama's going to Lanka. Sugriva said ramparts and portals. Here a great siege was laid by the best
to them, "With you I shall go to the city (of Lanka) to see the monkeys.
demon Bibhlsana, O lord." 66. On the fourteenth day of the bright half of Caitra a
54b. Thus addressed by Sugriva, Rama said, "Go (i.e. great battle took place here. (This is the place) where on the
accompany us)." eighteenth day that Ravana was killed.
55. The three, viz. Sugriva and the two Raghavas got into 67. Here Prahasta, the best among the demons, was killed
the Puspaka. Just then the plane reached the other shore of the by Nlla. Here Dhumraksa was killed by Hanumat.
ocean. 68. (Here) the maganimous Sugriva killed Mahodara and
56-57. Rama said to Bharata, "With four ministers, Atikaya. Here Kumbhakarna was killed by me and Indrajit by
Bibblsana the lord of demons, saw me here to save (i.e. so that Laksmana.
I should save) his life. Then he was consecrated by Laksmana 69-70a. I also killed here Ravana, the best demon. Here
on the throne of Lanka; and here, on the other shore of the arrived Brahma, the grandsire of the worlds to talk (to me),
ocean I lived for three days. and also the trident-holder, the bull-bannered (Siva) along
58. (I thought): 'He (i.e. the ocean) will appear before with Parvati.
70b. (Here) also (came) the hosts of gods led by the
1. Kalo hi... an oft-repeated saying in the Sanskrit language. great Indra with Gandharvas and Kinnaras.
496 Padma Purdna I.38.86b-100 497

who has come here. Formerly, having killed his enemy, the
71. The great king, my father, surrounded by groups of
celestial nymphs and of Vidyadharas, also arrived from heaven. sinner, the nuisance to the three worlds (viz. Ravana), Rama
72. In the presence of all of them, I desiring SIta's purifi gave this city of Lanka to me.
cation, told her (to enter fire) ; she entered fire and was 86b-87a. (O Rama), all this—this city, these wives, these
purified. sons and (even) I (myself) —is given (to you). Let it be with
73-74. She was seen by the rulers of Lanka, gods and was you eternally."
accepted by me at the behest of my father. Then my father 87b-88. Then all the subjects, and all those who were the
also said to me: 'O son, go to Ayodhya. O Raghava, I do not residents of Lanka, being full of curiosity, came there to see
very much like heaven without you. O son, you have emanci- Raghava. They said to Bibhisana: "O lord, show us Rama".
pated me; I have reached Indra's world.' 89-90. They were told (i.e. introduced) to Rama by
75. The king (i.e. Daiaratha) also said to Laksamana: 'O Bibhisana. Bharata, directed by Rama received all the presents
son, you have earned religious merit. With your brother you offered by them; and the lord of the monkeys (i.e. Sugrlva)
will obtain (i.e. go to) best worlds.' received the heap of the gems pouring in. Thus Rama staged in
76-77a. Calling Sita, the king said these words to her: 'O the demon's residence for three days.
you of a good vow, do not entertain anger against your 91-92. When the fourth day came, and when he was
husband. O you of auspicious eyes, your husband will get (seated) in the court, KekasI 1 said these (words) to her son;
excellent fame'." "O son, I shall see Rama. The sages obtain (i.e. have obtained)
77b-78. When Rama was speaking like this, and when great religious merit when they saw him. This highly virtuous
Puspaka came to a halt, the best demons that were there and one is eternal Visnu of four forms.
the spies having quickly gone to Bibhisana told him that Rama 93-94. O illustrious one, Sita is Laksmi. She was not so
had arrived with Sugrlva. regarded by your elder brother (i.e. Ravana). In the gathering
79. And Bibhisana, having heard about Rama's arrival in of gods in heaven at a former time your father had said: 'In the
the vicinity, honoured the spies with (i.e. by satisfying) all their family of Raghus, Visnu will be (born) as Dasaratha's son in
desires and with (i.e. by giving them) gold. order to destroy the demon viz. Ravana.' "
80-81a. Having adorned that city, he came out with his 95-97a. Bibbisana said: "O mother, do so. Put on a new
ministers. Seeing Rama seated in the aeroplane like the sun on garment. See the prince (taking) with (you) a vessel with
the Meru mountain, he saluted Rama by the prostration of sandal, honey and sacred rice grains and durvd-grass as a res-
the eight parts of his body and said: pectful offering. Putting Sarama 2 and other young divine ladies
81b-83a. "My existence is fruitful today. All my desires in front go near (i.e. approach) Raghava. I (shall) then (just)
are fulfilled, since I have seen the lord's feet fit to be adored by go ahead."
the world. I am made respectable among the gods like Indra. 97b-98. Saying so, the demon went (to the place) where
I am regarding myself superior to Indra, the lord of gods". Rama was seated. Having dismissed all the demons that had
83b-84. When Ravana's residence was illumined, being come there to see Rama, and making the court clean, Bibhisana
adorned by all (kinds of) gems and when Rama was seated, said to Rama who was sitting facing him:
Bibhisana, having offered him a respectful oblation, and with 99-100. "O god, O king, (please) listen to a request of
the palms of his hands joined in obeisance said to Sugrlva and
Bharata: 1. Kekasi—Mother of Bibhisana.
85-86a. "I do not have that which I can give to Rama 2. Sarama—Wife of Bibhisana.
498 Padma Purana 1.38.115-128 499

me, who am telling it. O god, that mother of us, who gave birth 115. This virtuous one was Sita's friend, and was very
to Ravana, Kumbhakarna and me desires to see your feet. much liked by her. Know that everything is wrought by destiny.
Favour her and allow her to see you." I do not know what she will do (when she does not see Sita).
101. Rama said: "O lord of demons, with a desire to meet 116. O you fortunate one, go and, O you auspicious one,
her, I shall approach her. Quickly go before (i.e. lead) me". look after your husband's house. The respectable lady (viz.
102. Having made this statement (i.e. having said like Sita) has gone leaving me, as (an excellent) position leaves a
this), Rama got up from the excellent seat. Joining the palms luckless person.
of his hands and keeping them on his head in obeisance, the 117. O you lady of beautiful eyebrows, I am not getting
lord saluted (BibhlSana's mother and said to her:) any delight; and (when) I wander here (i.e. on the earth) I
103-104. "I salute you. You are virtually my mother, O find all the directions to be vacant."
madam, if a man, as a result of his great penance and various 118. He dismissed Sarama, the dear friend of Sita (with
(kinds of) religious merit, sees these feet of yours, he would be these words). When Kekasi had left, Rama said to Bibhlsana:
perfect. I am, therefore, pleased on seeing these, O you who 119. "Do what is liked by gods. You should not offend the
love your sons. demons. O sinless one, you should behave by the order of king
105a. As Kausalya is my mother, you are also my mother." of kings.
105b-107a. Kekasi too said to Rama: "Live long, be 120. Any man, who somehow comes to Lanka should not
happy. O lord, my husband had told (me) that Visnu, taking he killed by demons. He should be looked upon as I (am)."
a human form had descended (i.e. was born) in the family of 121. Bibhlsana said: "O lord of men, I shall do all
Raghu for the well-being of gods, for the destruction of Ravana
according to your order." When Bibhlsana was speaking, Vayu
and for granting prosperity to Bibhlsana.
said to Rama:
107b-109. (He also told me that) that son of Dasaratha
122. "Here is the image of Visnu that formerly restrained
will do all this, viz. killing Valin and constructing a bridge
Bali. Take it and install it at Kanyakubja."
over the ocean. Recollecting those words of my husband, I have
now recognised you. Sita is Laksmi; you are Visnu and the gods 123-124a. Understanding the purport of what Vayu said,
are monkeys. (Now) O son, I shall go home, obtain stable Bibhlsana having adorned (the image of) Vamana with all
fame." jewels and having brought it (to Rama) presented it to Rama
110. Sarama said: "Here only, Sita who remained in the and said these words:
As'oka-vana, was served by me. (I hope that) that your beloved 124b-125. "O you lotus-eyed one, this (image of) Vamana
JanakI is happy. was brought when Meghanada (i.e. Indrajit, the son of
111. O you tormentor of your enemies, I daily remember Ravana) vanquished Indra, O Raghava. O lord, take (with
the feet of Sita. I am thinking as to when I shall (again) see you) this (image of) god of gods and install it."
Sita. 126-127. Saying, "All right," Rama got into the Puspaka.
112. Why is it that the lord of gods has not brought Sita Taking immeasurable wealth, jewels and (the image of)
here? Without that lady you, all. alone, do not look charming. Vamana, Sugrlva and Bharata got into the plane after (the
113. O you tormentor of enemies, Sita looks charming in image of) Vamana, the best of gods (was put into the plane).
your company and you in her company." When she was speak Rama who was going into the sky (in the plane) said to
ing thus Bharata said (these words) ; "Who is she?" Bibhlsana: "(Please) Wait."
114. Then Rama, who knew the internal thoughts, quickly 128. Hearing the words of Rama, he again said to Rama:
said to Bharata: "(She is) Bibhisana's wife by name Sarama. "O lord, I shall do all that you have ordered me.
 Padtna Purdna I.38.145-156a 501
500
129. O best of kings, all men on the earth will come the universal soul), Visvasrj (i.e. the creator of the
(to Lanka) along this bridge and will harass (us) ; and thus your universe) ; and to him who remains by occupying the universe.
command will be violated. 145. My repeated salutations to you—Divya, Prapannarti-
130a. What restriction should I observe here, and what is hara (i.e. who removes the affliction of him who has sought his
my duty, O lord?" shelter), to Bhaktanukampin (i.e. who takes compassion on his
130b-131. Hearing these words spoken by the best demon, devotees), O lord, O you who are all-lustre and have the mind's
Rama took his bow, and with it, broke the bridge into two. speed."
Then he quickly divided it at the centre into three parts of the
length of ten Tojanas. Pulastya said:
146. O king, Hara, the lord of gods, being thus praised (by
132-134. Breaking it again he divided into three parts,
Rama), said (these) words to Rama who was standing in front
each of the length of a Tojana. (Then) having reached the
of him and was humble with devotion.
Velavana, and having worshipped the lord of Rama (i.e.
147. Rudra said: "O Raghava, well-being to you, tell me
Visnu), and sprinkling (the image of) Janardana, the god of
what is in your mind (i.e. your desire). You are indeed
gods, named Ramesvara, and taking with him the image of
Narayana who has descended on the earth being concealed in
Vamana, the descendant of Raghu quickly went from the
a human form.
northern (beach) of the ocean. From the sky arose a voice, deep
148. O sinless one, you have performed the mission of
like the thunder of a cloud.
gods. Now go (back) to your own place. O you killer of the
135-136a. Rudra said: "O Rama, well-being to you. Now enemies, you have done your duty.
I am here. O Raghava, as long as the earth remains, so long 149. You have set up the great sacred place called 'Setu',
this your sacred place, viz. Setu will remain." O descendant of Raghu. O king, men will come here and see it
13 6b-13 7. Hearing those nectar-like words of the lord of (situated) in the ocean.
lords Rama said: "O lord of gods, salutation to you, O you who 150-15 la. The sins of those who have (committed) great
grant fearlessness to your devotees. Salutation to you, O sins perish. The painful sins like brahmanacide perish merely
Gaurikanta (i.e. husband of Pafrvati), Daksayajfiavinasana (i.e. by the sight (of the sacred place). No doubt should be raised
destroyer of Daksa's sacrifice). about this.
138-144. My constant salutation to Bhava, Sarva, Rudra, 151b-152. O best ofRaghus, having installed (the image
Varada, to the lord of beings, to Ugra, to Kapardin, to of) Vamana on the bank of the Ganges go (to your place). O
Mahadeva, Bhlma, Tryambaka, lord of quarters, Isana, you tormentor of the enemies, having made eight portions on
Bhagaghna (i.e. killer of Bhaga), Andhakaghatin (i.e. the des- the earth (i.e. having divided it into eight parts), (please) go to
troyer of Andhaka), to Nllagriva, Ghora, Vedhas, O you your place—SvetaDvipa; O god, my salutation to you."
praised by the creator; to Kumarasatrunighna (i.e. the killer 153. Then having saluted (Rudra) Rama reached the
of Kartikeya's enemy), Kumara-janana (i.e. Kumara's father), sacred place, viz. Puskara. But the Puspaka did not go up. It
to Vilohila, Dhumra, Siva, and to Krathana; my salutation to was encompassed.
Nilasikhanda, Sulin, Daityanasin, Ugra, Trinetra, Hiranya- 154. Raghava remains in the propless sky. There must be
vasuretas, Anindya, Ambikabhartr (i.e. the lord of ParvatI), (some) reason for this. He told the monkey (i.e. Sugrlva):
Sarvadevastuta (i.e. praised by all gods), Abhigamya, Kamya, "See" (why it has stopped).
Sadyojatas; to Vrsadhvaja, Munda, Jatin, Brahmacarin; to 155-156a. At the order of Rama Sugrlva, getting down on
Tapyamana, Tapya, Brahmanya, and Jaya; to Visvatman (i.e.
502 Padma Parana 1.38.166-173 503
the earth, saw (there) Brahma, with gods and Siddhas, with 166. You are Bhutesvara (i.e. the lord of beings), Sura -
the group of brahmanic sages and with four Vedas. dhyaksa (i.e. the chief of the gods). You are Sarvatm an (i.e.
156b-157. Having seen and come (back) he said to Rama the soul of all) ; you are Sarvabhavana (i.e. the cause of all);
"The grandsire accompanied by the regents of quarters, and you are Sarvaga (i.e. omnipresent), Sarvahari (i.e. snatching
the groups of Vasus, Adityas and Maruts (is here). That is why everything), Srasta (i.e. the creator), Guru (i.e. the lord),
the Puspaka cannot transgress the grandsire." Avyaya (i.e. the immutable).
158-159. Then Rama, having got down from the Puspaka, 167-168. You are the god holding the pitcher, the spoon,
decorated with gold, humbly saluting Brahma by prostrating the wooden ladle etc. You areHavanlya (i.e. to which oblations
th e ei g h t p ar ts o f t he b o d y a nd to u c hi n g t he ea rt h wi t h are offered), you are Omkara; you ure Jyesthasamaga (i.e.
five parts of the body, praised Virifici (i.e. Brahma), the god chanter of the Jyesthasaman). You are Mrtyu (i.e. death), Amrta
of gods. (i.e. immortal), Pariyatra (i.e. an inhabitant of the Pariyatra 1
mountain), Suvrata (i.e. having good vows). You are Brahma -
Rama said: carin (i.e. a celebate), Vratadhara (i.e. possessing a vow),
Guhavasin (i.e. living in the cave of the heart), Supaiikaja
160. I salute (you) the creator of the worlds, adored by
(i.e. born of a good lotus).
the (ten) lords of created beings and gods, (you who are) the
protector of the worlds and of beings and the lord of the world. 169. You are Amara (i.e. immortal), Darsaniya (i.e. hand
161. My salutation to you, O lord of the lord of gods, (to some) and you resemble the young sun. You are resorted to by
you) who are saluted by gods and demons, (to you) O lord of your two wives (viz. Savitri and Gayatrl) on your right and
the past, future and present and (O you) of tawny eyes. left sides.
162. You are a child; you also have an old form; you put 170. You are a Bhiksu (i.e. a mendicant), are of the form
on the garment of deer-hide; you are the protector, the god, the ofabhiksu; you are Trijatin (i.e. Siva); you have obtained
lord of the three worlds and the ruler. what you decided (to have); you are the cause of mental
functions; you are Kama (i.e. Desire); you are Madhu (i.e.
163-164. O you Hiranyagarbha, Padmaga rbha, Veda-
the Spring season); also you are the cause of the Spring season.
garbha (contained in the Vedas), Smrtiprada (i.e. giver of
171. You are a Vanaprastha (i.e. an anchorite); you stay
Smrtis), you are Mahasiddha, Mahapadmin (i.e. having a great
in a forest, in a hermitage, and are worshipped as such. You
lotus), Mahadandiin(i.e. having a great staff), Mekhalin (i.e.
are the supporter and the cause of the world; and are the
having a girdle); you are Kala (i.e. Destiny), Kalarupin (i.e.
eternal, stable Purusa.
of the form of Death) ; NUagrlva (i.e. having a dark-blue neck)
172. You are Dharmadhyaksa (i.e. chief of moral virtue),
Vidamvara (i.e. the wisest one), Vedakarta. (i.e. the author
Viriipaksa (i.e. Siva), Tridharma (i.e. the three types of Duty)
of the Vedas), a child, an eternal and immutable one and the
Bhutabhavana(i.e. the cause of beings) ; you are the three Vedas;
lord of beings.
you are multiformed; your lustre is like that of a myriad suns.
165. You are Darbhapani (i.e. having darbhas in your
173. You are especially Mohaka and Vandhaka among
hand), Hamsaketu (i.e. having a swan as banner). You are
the demons. You are the god of gods, Padmarika (i.e. charac
the doer (of actions), the one who takes away; you are Hara, terised by a lotus), Trinetra (i.e. Siva), and Abjaja (i.e. lotus -
Hari; you are Jatin (i.e. having matted hair) ; you are Mundin born) .
(i.e. shaved); you are Sikhin (i.e. having a tuft of hair); you
are Dandin (i.e. having a staff) ; you are Lagudin (i.e. having ■ Pariyatra—the mountain referred to here is one of the seven prin-
cipal mountains. See note on 34.395.
a club) ; you have great fame.
504 Padma Purina 1.38.188—1.39.2 505
174a. You are Harismasru (i.e. having tawny beard), image of) Vamana on the bank of the Ganges and said to the
an archer; you are fearful and have piety as your valour. brahmanas and to the future kings:
174b-175a. The grandsire, Brahma, the best among those 188-190a. "I have prepared this Dharma-setu ('bridge
who know Vedas, who was thus praised by Rama, who was of piety') which enhances welfare. At the proper time you
humble, held his hand, and said: have to observe (the vow with reference to it). You have
175b-176a. "You are Visnu who has descended on the never to drop (the vow). O kings, I have made this appeal
earth in a human form. O you great lord, you have done all with my hands spread out. When I have thus requested you,
the mission of the gods. do what would lead to welfare. All of you should always
176b-177a. Installing (the image of) god Vamana on the carefully perform the daily worship."
right bank, go to the city of Ayodhya and (finally) to heaven." 190b-191. Having given to them villages and wealth
177b-178a. Rama, (thus) dismissed by Brahma, saluted brought from Lanka, and having sent Sugriva, the lord of
the grandsire, got into the Puspaka aeroplane, and went to the monkeys (back) to Kiskindha, Rama came to Ayodhya and then
sweet city (of Mathura.). said to Puspaka:
178b-179a. Seeing (there) Satrughna, the killer of enemies, 192. "Do not come (here) again. Remain where Kubera
and (seeing) his sons with him, the great Rama, with Bharata is (i.e. stay with Kubera)". Then Rama who had done (all)
and the lord of monkeys (i.e. Sugrlva), was pleased. his duties, did not see anything (left) to be done.
179b-180a. Satrughna went to his two brothers resembling
Indra and Upendra. He saluted them by touching the earth Pulastya said:
with five parts1 of the body. 193-194. O Bhisma, I have thus told you about the origin
180b-182a. Rama quickly raised his brother and put him of Vamana in course of the story of Rama. What more do you
on his lap. Then Bharata sat down and then Sugrlva. He quickly want to hear? O King, I shall tell you all that about which you
made a respectful offering to Rama and reported to him about have a curiosity. O prince, I shall tell you everything which
the kingdom consisting of eight parts. you desire (to know).
182b-183a. Having heard that Rama had come, all the
people of Mathura, the castes mostly consisting of brahmanas
came (there) to see him.
183b-184a. Having talked with the subjects and the inter-
preters of the Vedas2, with the Brahmanas, Rama, having re-
mained there for five days decided to leave. CHAPTER THIRTYNINE
184b-185a. Then Satrughna presented Rama with horses,
elephants and refined and unrefined gold. The Birth of the Lotus
185b-186a. Then Rama, being pleased, said: "O son, all Bhisma said:
this I have given you. Consecrate your two sons as the kings of
the residents of Mathura." 1. You have narrated in detail the importance of Vamana.
186b-187. Saying so Rama then reached Ayodhya on Tell me again any other (point of) importance than this, pertain
Sunday afternoon. Finding a lucky (time) he installed (the ing to Visnu.
2. How did the lotus arise in the lord's navel from which
1. Pancahga—-The five limbs which must touch the ground are: (1)
hands, ( 2 ) knees, (3) head, ( 4 ) chest, and ( 5 ) eyes. the world sprang up? How did the creation of Visnu formerly
2. Naigama—-interpreter of the Vedas or sacred texts. take place in the lotus?
506 Padma Purana
1.39.21-26 507
3-4a. How was the world of lotus formed in the great
First Principle) ; he is the supreme spirit for those who are well-
cycle of time (Mahakalpa) called Padma in the navel of Visnu,
versed in metaphysical knowledge; he is the deity which is the
who had entered the ocean and slept there?
presiding deity called Adhidaivata; he is the being that is the
4b. How did the groups of sages come up at Puskara in highest being; he is the highest object for those who have the
olden times? spiritual knowledge; he is the sacrifice, indicated by the Vedas;
5. O you lord of those who know Yoga (i.e. abstract him (alone) the wise know to be the penance. (It is he) who is
meditation), tell me all about that. How did (the lord) fashion the doer, the cause, the intellect and the individual soul. He is
there this eternal world? pranava (i.e. the sacred syllable Om) ; he is the supreme being;
6-8. How indeed did the lord of the universe, of great he is the ruler (of all); he (alone) is contemplated on; he is
lustre and brilliance, well-versed in abstract meditation, stable the five vital airs1; he is fixed and unchangeable; he is destiny;
in contemplation, remain doing action, when there was a void, he is the completion; he is the sacrifice; he is what is studied;
when (the whole world was) but one ocean, when the immobile that highest one is described as being in various conditions.
and the mobile had vanished, when the globe had been scorched, 21. The revered one alone does and (at the same time)
when reptiles and demons had vanished, when fire, wind and does not do everything. In this (world) he gets everything done;
others had disappeared, when piety had vanished from the earth, by him are the actions of those, who occupy place, performed.
when there was a vacuity, and when the gross elements had 22. We offer sacrifice to him, who is the first one; he is
undergone a change? satisfied with the rise (i.e. creation) . He is who is the speaker,
9-10a. O brahmana, please tell fully about the success of what is spoken and also what I am speaking to you.
Narayana to me who am listening devoutly. O revered one, 23. He is that which is heard and which is fit to be caused
please tell it to me who have faith in you and who am well- to be heard (i.e. which is told); (he is) whatever else is spoken;
posed (to listen to it). he is whatever is (called) a story, or whatever the scriptures
are; he is whatever has attributes; he is the one who is intent
Pulastya said: on righteousness.
10b-14a. Oyou perpetuator of the Kuru family, it is proper 24-25a. That Narayana is said to be the universe and its
for you purified by (being born in) a good family that you have lord. He, the highest being, the chief one is whatever is truth,
a desire to listen to (the account of) the glory of Narayana. I whatever is falsehood, whatever is in the beginning or in the
shall devoutly tell you as I heard what the great preceptor middle, whatever is terminal, whatever is limitless and what-
Dvaipayana, Parasara's son, lustrous like Brhaspati, said, after ever is future; whatever moves in the end and whatever else
he had heard it in (i.e. from) the old Puranas, from gods, and there is (in the world).
from great-souled brahmanas who narrated it, and after he had 25b-26. O descendant of Kuru, that which is said to be (a
seen (i.e. known) it through penance. (And also I shall tell period) of four thousand years is Krtayuga2; the period inter-
you,) O best one, what I properly learnt through the sages. vening between its expiration and the commencement of the
14b-15a. Who dares to know the supreme spirit of the next is double hundred years of this (i.e. eight hundred years)
form of Narayana, whom—the permanent among all—even where (i.e. in which period) Dharma (i.e. piety) is four-footed
Brahma does not know truly. while Adharma (i.e. impiety) has one foot.
15b. (Even) all gods (do not know) his acts; among sages 1. Pancavidha prana—The five life-winds or vital airs: prana, apana,
(also) his secret (is not known). vyana, udana and samana.
16-20. He is the one to whom all sacrifices are offered; he 1. Krtayuga—For the yugas, sandhyas etc. see Chapter 3, where a detail-
is the truth that is seen by those who know the truth (i.e. the ed description of these is given.
508 Padma Purdna 1.39.39-52 509

27-28. There (i.e. in this period) men, who are engrossed 39. There (i.e. in this period) lustful men, ascetics and
in their duties and who are tranquil are born, brahmanas are mean men are born. No man has a firm resolve, no one is good
attached to moral virtue and kings remain in (i.e. follow) the and no one speaks the truth.
course of conduct meant for kings; vaisyas are engaged in 40. The brahmanas (posing) to be devotees are atheists;
agriculture and sudras desire to serve. At that time (i.e. men are overcome by pride, and have their ties of love very
fragile.
in this period) truth, goodness and piety increase.
41. In Kaliyuga all brahmanas behave like sudras. In
29-30a. The good practise (that) virtue by which the world
Kaliyuga the (various) stages of life are reversed.
proceeds. O king, in Krtayuga this (mode of behaviour)
42. O you descendant of Kuru, there is a danger to the
happens in the case of all beings who have the knowledge of castes also at the end of the period (called Kaliyuga). This
moral virtue and men of a mean birth. period of twelve thousand (years) called the (four) yugas has
30b-31. It is said that Tretayuga (lasts for a period) been fashioned in old time.
of three thousand years. The period succeeding it and preced- 43-47. The duration of a thousand yugas is called the day
ing the next yuga is supposed to double hundred years of this of Brahma. When that (day) is over, O king, Kala 1, i.e.
(i.e. six hundred years). (In this period) Adharma (i.e. Brahman the lord of beings, becoming the five elements, seeing
impiety) stands on two feet and Dharma (i.e. piety) on three. the (imminent) death of all beings, of deities, of all brahmanas,
32-33. There (i.e. in this period) truth, goodness and ofDaityas (i.e. sons of Diti) and of demons, of Yaksas, goblins
(good) acts are said to be Dharma. In Tretayuga, the castes, and birds, of Gandharvas, celestial nymphs and serpents, of
connected with (i.e. full of) greed, undergo a change from their mountains, rivers and birds, O best one, and also of lower
natural state. The woeful plight of the four castes is forbearance animals, insects and flies, brings about a great destruction for
and weakness. This is the strange course of Tretayuga as ending the world.
created (i.e. decided) by god. 48. He, taking the eyes, becomes the sun; he becomes
34. O you descendant of Kuru, Dvaparayuga (lasts for a Vayu, taking the entire vital airs of living beings; he becomes
period) of two thousand years. The period coming between it fire, burning all the worlds; he becomes a terrible cloud and
and the next yuga is double hundred years of this (i.e. four (sends down) showers.
hundred years). 49. The lord of abstract meditation, Narayana, turning
35. There (i.e. in that period) too beings intent on gain himself into the sun, dries the oceans with his bright rays.
ing wealth and overcome with activity, O descendant of Kuru, 50-51. The one well-versed in abstract meditation, then
rogues and wicked and mean persons are born. drinks all oceans, rivers and wells, and taking the water of the
36. Dharma stands on two feet, and Adharma on three. In mountains on all sides, and turning himself into a thousand-
Kaliyuga, Dharma perishes due to hundreds of errors. rayed one, and having broken the earth, enjoys at the Rasatala2,
37. Brahmana-hood falls off (i.e. brahmanas swerve from drinking an excellent drink.
their duties) and belief in God is abandoned. In Kaliyuga, a 52. The lotus-eyed supreme being takes (up) all that is
changed yuga, vows and fasts are given up. material and immaterial, and other than that in the beings.
38. Then the (Kali)yuga (lasts for a period of) one
thousand years, and the intervening period between it and the 1. Kala—The supreme spirit regarded as the destroyer of the universe,
next yuga is two hundred years. There (i.e. in this period) being a personification of the destructive principle.
Adharma is (just) four-footed and Dharma stands on one foot 2. Rasatala—One of the seven regions below the earth; the other six are:
Atala, Vitala, Sutala, Talatala, Mahatala and Patala.
(only).
510 Padma Purdna I.39.70b-83a 511
53. Hari, becoming a strong wind and shaking the entire worshipped in a sacrifice. (He resides) in the water of that only
world, obtaining respiration, fills (the world) with wind. ocean for many thousand yugas. No individual is able to know
54-58. Then the lord destroyed in a short time, all the the unmanifest one.
qualities apprehended by the five sense organs of the groups of 70b-71. Who is this Purusa (i.e. Primordial Being) ? What
gods and human beings and also all the beings, as well as that is deep and abstract meditation? Who possesses it ? Nobody
which is smelt, that which smells, the body, the qualities residing knows him from behind, from his vicinity, from his side or from
in the earth and the course of worldly life; taste and viscidity— his front. The best of gods is not seen.
the qualities residing in water; colour, sight, distinction (bet- 72. Having accomplished the sky, the earth, the wind, the
ween one object and another) —qualities residing in the lustre water the illuminating one, the lord of the beings, the support
of the eyes (i.e. the faculty of seeing); touch, breath, move- of the world, the lord of gods, the grandsire, the abode of
ments—qualities residing in wind (i.e. air); sound, ears, what scriptures, the lord made the bed agreeable.
is heard—qualities residing in ether; mind, intellect, reason— 73. Thus the very lustrous one sleeps (on the bed) where
qualities residing in the individual soul; and also the highest the world has become one ocean. The supreme soul having
lord (—all these) finally taking resort to Visnu. covered the earth with water acts like Narayana.
59. Then (they), surrounded by the rays of that lord and 74-75. The lotus-eyed lord of great arms, whom they know
impelled by wind resorted to various sections of the earth. as inexhaustible Brahman, (remains) in the great Rajas resem-
60. Fire, risen due to their being collected together, blaz bling a great ocean; (is) surrounded by Tamas having the same
ing in a hundred ways, and burning the entire universe, became form as himself, and has his good mind placed in that Sattva
the destructive fire (at the time of universal destruction). (i.e. goodness),
61-63a. It profusely burnt mountain-trees, thickets, creep- 76. The correct and highest knowledge (leads to) the
ing and winding plants, grass, divine palaces and various cities, (chief) being, viz. Brahman; the secret about (Brahman) is
and all asylums. He, the lord of the lords of worlds, having re- also said to be like that in the Upanisads.
duced all the worlds to ashes, applied to himself the ashes born
77. The highest principle is termed as Purusa (the Primor
of the consumption of the world.
dial Being) or Yajfta (sacrifice). The other one who is called
63b-64a. Becoming a great cloud he sent down thousand
Purusa is the same Visnu.
showers in a hundred ways. He gratified the earth with the
oblation of divine water. 78. It is learnt that those brahmanas performing sacrifices
64b-65a. Then the earth became pacified with that cool, who are known as rtvij (i.e. priests officiating at sacrifice), have
in ancient days, sprung up from his mouths.
auspicious, sweet and superior water resembling milk.
65b-66a. Sprinkled with that water resembling milk, the 79-83a. From his mouth he first created Brahma1 (priest),
earth became inundated with water like one ocean, void of all then Udgdtr, the singer of sdman; the lord created Hotr and
the beings. Adhvaryu from his two arms; also Brahman (priest) and
66b-70a. Even great beings entered the lord of unlimited Brahmandccharhsi (priest), and stotr (priests) ; from his organ of
prowess. The eternal one resorting to his ancient form, sleeps generation (he created) Maitravaruna and Pratisthdtr and O
all alone, contracting himself, after having burnt all the worlds king, from his belly (he created) Pratihartr and Potr; from his
and after having himself dried up all the beings in the oceans hands (he created) Agnidhra and Unnetr of the Tajurveda; from
and when (thus) the Sun, wind and ether had peri shed, and his thighs (he created) Subrahmanya, the singer of sdmans. Thus
when the world had become subtle. He possessed of wonderful
powers, who had gone into the water of the only ocean, is I. Brahma etc.—See notes on 34.7 and ff.
512 Padma Purina

the revered lord of the world, the self-born one, created the
sixteen best priests at (i.e. for) all sacrifices.
1 1.39.97-111 513

97-98. Then the sage again entered the belly (of Visnu).
That Markandeya with amazement again entered the belly (of
83b-84. Then he, the highly powerful supreme being, Visnu). Again realising that he saw a dream he, as before,
known as yajfla slept in (that) ocean—so (say) the Vedas and wandered on the earth through forests.
the Vedangas and the same acts are described in the Upanisads; 99-101a. He saw sacred places with water, various hermi -
when, at that ancient time, a wonder took place. tages and sacrificers with (i.e. performing) sacrifices accom-
85-88a. Listen to it: Markandeya, the great sage, who had plished with big gifts and hundreds of brahmanas at sacrifices—
obtained a (long) life of many thousand years, and who had (all) remaining in the belly (of Visnu). He duly saw, as be -
been swallowed by the revered one through curiosity (shown fore, all the castes led by brahmanas behaving virtuously, and
by Markandeya) (saw, in the lord's belly), while going to the four stages.
various sacred places on pilgrimage, auspicious hermitages and 101b-102a. In this way, that intelligent Markandeya,
temples of gods, countries, nations, wonderful cities of various wandering over the earth for a full hundred years saw it in
kinds, where (people were) intent on muttering prayers and (Visnu's) belly itself.
(performing) sacrifices, and which were said to be tranquil and 102b-103. Then some time he again got out of the belly.
pure on account of penances. When the world, the sport of the Unmanifest, was void of be -
88b-89a. Then Markandeya slowly got out of his mouth; ings, the sage, full of wonder, saw a child sleeping on a branch
and due to the illusion (created) by the lord he did not realise of fig-tree in the water of the only ocean, covered over with
that he was going out. fog.
89b-90a. Markandeya, having got out of his belly saw the 104-10 7a. He could not look at the child resembling the
world that was but one ocean and veiled with darkness every- sun. He too, sitting all alone near the water thought: 'I have
where. seen this (child) before; I have been bewildered by the super-
90b-91. It caused him great fear and hindrance to his life. natural power of the lord. The (child) is sleeping in the un-
He who was delighted by seeing the god, was very much amaz - fathomable water'. Markandeya with amazement and with his
ed. That Markandeya of an infallible mind, being afraid, eyes frightened again went to see it as before.
thought: 107b-108. The lord said to him: "O boy, welcome to you".
92. 'Is it the bewilderment of my mind or am I experienc- The supreme being spoke with a voice like that of a cloud (i.e.
ing a dream? Certainly I am experiencing one of the two with a deep and pleasant voice): "Markandeya, do not be
conditions. afraid; come near me".
93-94a. This is not a dream, since here truth is accom-
Markandeya said:
panied by (i.e. depends upon) facts'. He became distressed
with the thought: 'Which world can this be from which the 109. Who addresses me by my name and insults me treat
moon, the sun, the air and the mountains have vanished?' ing with indignity my age of a thousand divine years?
94b-96. He also saw a man, like a mountain, sleeping, half- 110. This is not the proper mode of behaviour; even among
drowned in the water like a cloud in the ocean; he was as it gods I have not seen it. Even Brahma addresses me as 'long -
were blazing with great lustre due to having put on (his person) lived (one)' with affection.
the moon and the sun; due to his prowess he appeared like the 111. Who, today, having terrible mortification, having
ocean on account of its depth. 'Who are you that have come to cast his life (i.e. not caring for his life), addressing me as
see the god?' (He asked) through wonder. 'Markandeya' sees his death (to be imminent) ?
 514 Padma Parana 1.39.124-137 515

112. Thus the great sage Markandeya became disturbed 124. I am all beings and all deities. I am Sesa among the
through anger. Revered Madhusudana again spoke to him: snakes; I am Garuda 1 among all the birds.
125. I should be known as Yama, the god of death called
The revered one {i.e. Visnu) said: Kala. I am the moral virtue and the penance of all the hermits.
113. O boy, I am Visnu, your great father, who created 126. I am the prescribed course of conduct based on
you. I gave you life. I am the Primeval (Being). Why do you compassion; I am the ocean (called) the milky ocean. I am that
not approach me? which is the highest truth; I alone am the lord of beings.
114. O son, your father, viz. the sage Arigirasa, resorting to 12 7. I am the Saihkhya (school of philosophy) ; I am the
severe penance, first propitiated me. Yoga (school of philosophy). I am that highest position (reached
115. Seeing him performing severe penance and possessing by devotees). I am the sacrifice, I am the rite, I am known to
lustre like the best of gods, I gave the great sage a son, viz. you be the Lord of Knowledge.
of unlimited prowess. 128. I am lustre, I am the wind, I am the earth, I am the
116. Who else is able to see me of the nature of one having water. I am the sky, and the seas and the stars and the ten
supernatural power, and playing, having entered the only quarters.
ocean, by means of my divine wonderful power? 129. I am the shower, I am Soma (the moon), I am the
117-118. Then Markandeya, pleased in heart and with his rain, and the sun. I am the most ancient (being); similarly I am
eyes dilated with wonder, having joined and put the palms of the highest object.
his hands in obeisance on his (fore-) head (and) who lived long 130-13 la. I shall be everywhere and be the collection of all
and was adored by the world, announced his name and family (the future objects). O brahmana, whatever you see or hear or
and devoutly saluted the revered one. experience in the world, know all that to be me.
131 b-132- I formerly created the universe, and even now I
Markandeya said:
am creating (it). Look at me. O Markandeya, in every yuga I
119. O sinless one, I desire to know correctly this wonder protect the entire world. O Markandeya, know accurately all
ful power of yours, since, taking the form of a child, you are this that is told to you.
sleeping in this only ocean. 133. Desirous of hearing about the prescribed course of
120. O lord, by what name are you known in the world? conduct, move happily in my belly. Brahma remains in my
I guess you are the supreme soul. Who else can remain (like body, and also gods with the sages.
this)? 134. Know me, the enemy of Mura, to be the manifest, un -
The lord said: manifest and the abstract meditation. I am the mono -syllabled
121. I am Narayana, O brahmana, the destroyer of all and tri-syllabled prayer (viz. Om) ; I am the grandsire.
beings. I am the one having a thousand heads and faces. I have 135. I am the highest states (of loss, stability and in
a thousand feet. crease); I am the highest soul manifesting (myself). O you high
ly intelligent one, thus the first Purana describes me.
122- I am the supreme being of the complexion of the sun
and am having Brahman in my mouth. I am fire, carrying obla - 136. The sage went through the mouth of the lord; then
tions, accompanied by the sun. the best sage entered his belly.
123. I am Sakra, (seated on) Indra's seat; I am the year 137. (Markandeya) desirous of listening to the unchange
(consisting) of the seasons. Among the ascetics I a m (the asce- able supreme soul, remained facing Narayana in solitude. The
tic) called Saihkhya; and am the eddy at the end of a yuga.
1. Tarksya= Garuda.
 516 Padma Purdna
1.39.152—1.40.8 517
inexhaustible one was variously resorted to in the great ocean
when the moon and the sun had disappeared. being the best, relying on him, fixed (i.e. put) him in the
138. The lord called Harhsa (i.e. the supreme being), position of brahman.
moving slowly and creating the world at the change of the time, 152. Then the great god, the creator of all the worlds, i.e.
enjoyed (there). Then being pure, he chose (to practise) Acyuta, Hari, duly sported in that great water.
penance. 153-154. Then he fashioned a lotus coming out from his
139. The one born in the lotus, having covered his body navel, which was having a thousand colours, was without pollen,
with water—the very powerful lord—thought of everything bright like the sun, made of gold, bright like the blazing flames
about the great beings at the time of the creation of the mortal of fire, prominent and like the clear autumnal sun (i.e. not
world. covered with clouds). The very bright lotus, the charming moss,
140-141. When he was thus thinking, when the ocean had growing on his body, shone.
remained restrained, when the world had become skyless, full of
water and subtle at the time of destruction, the lord, having
gone into the water, agitated the ocean.
142- Then from within the water first a cleft appeared.
Then the wind, produced from the cleft, went to (i.e. made) a CHAPTER FORTY
sound.
The Army of Demons
143. The wind, receiving the internal agitation, increased.
The ocean was greatly agitated by the powerful wind.
144. From the agitated ocean (being thus) churned, the Pulastya said:
lord, the great fire, Vaisvanara, sprang up in the water. 1-2. Then the lord, created Brahma, the best among those
145. Then the fire very much dried the water. The entire endowed with yoga, of a great lustre, the creator of all worlds
cleft in the ocean became the extensive sky. and having faces in all directions, in that golden lotus, extend-
146. Water, resembling nectar, rose from his lustre. The ing over many Tojanas, having all qualities of lustre and covered
sky sprang up from the cleft; and the wind sprang up from the over with (i.e. having) earthly characteristics.
sky. 3. The great sages say that that excellent lotus formed in
147-148. Then seeing the fire caused by friction from it, the olden times, and of the nature of the earth, sprang from
father, the great god, of many forms, clearly seeing the gross Narayana.
elements, seeing the elements, thought of the excellent things 4-6. What that lotus is, is said to be that goddess earth.
along with the birth of Brahman. They know that the principal pollen in the lotus are the divine
149-150. At the expiration of ayuga a thousand catur-yugas mountains: Himavan, Nila, Meru, Nisadha, the mountain
(i.e. the four yugas) are counted, when Hari is said to belong, on Kailasa, the mountain Gandhamadana, and the auspicious Tri-
the earth, to best brahmanas, whose souls are purified by sikhara (i.e. Trikiita) and the beautiful Mandara; also Udara,
penance during many existences. The universal soul, attains Pinjara and Vindhya and the Astacala.
capacity after having observed the knowledge of those who resort 7. These mountains only are the shelters of the great-souled
to abstract meditation. Ganas (i.e. Siva's attendants) and Siddhas having religious merit
151. He, knowing the concentration of mind, knowing the and they satisfy all desires.
one having abstract meditation, having complete grandeur and 8. In between them is said to lie Jambudvipa. That is the
position of Jambudvipa where sacrificial rites are performed.
518 Padma Parana I.40.24b-38a 519

9-12. The water that flows from it, is like divine nectar. movements and plantings of their feet. They were shaking
Everywhere hundreds of the lovely streams of that divine holy Visnu, who was sleeping there like a lion.
(water) are said (to flow); and those which were the filaments 24b-26a. They, having their faces (turned) in all sides, and
of that lotus, became the innumerable mountains on the earth; moving there, then saw the best among the ascetics i.e. Brahma,
and those which were formerly the many petals of the lotus are who was extremely bright, who was ordered by Narayana,
said to be the Mleccha countries difficult of access and full of (Brahma) who was creating all beings, all deities and the sages,
mountains; and O king, those that were the petals on the lower his mind-born sons.
portion (of the lotus) became the abodes of gods, demons and 26b-27a. Then the two best and wicked demons, desiring
serpents according to their share. to fight and very angry and with their eyes agitated with anger
13. The distance between them is called Rasatala, where said to Brahma:
human beings committing great sins sink. 27b-30a. "Who are you, who remain in this lotus, who have
14. In the four directions are said to exist the four oceans. put on a white turban and have four arms and who, not caring
Thus on account of Narayana the earth has come up from the for us through infatuation, stay here without any desire? O you
lotus. lotus-born, come, come on and fight with us. In this ocean,you
15-16. The coming into existence of this place called are unable to stand before us who are mighty lords. Who can be
Puskara is also due to it. For this reason only, the ancient great the one who has put you here? Who is your creator, who is
your protector?By what name is he addressed?"
adorable sages, who had mastered the Vedas, piled the tying
posts by the (performance of) sacrifices. Thus the lord, having 30b-31a. Brahma said: "He is called Visnu, the lord, hav-
occupied everything, put the earth together. ing unending power. Know me to be the creator born from
17-18. He also constructed the mountains and the rivers. him."
He who is the matchless creator of this universe, whose lustre is 31b-32. Madhu and Kaitabha said: "O great sage, there
like that of the sun, who is Varuna of unlimited brightness, who is nothing superior to us in the world; the universe is covered by
is self-born and who is full of (i.e. occupies) the world, slowly us with tamas and rajas. We are made of rajas and tamas and we
created the sleeping Padmanidhi in the great ocean. A great outshine the sages.
demon named Madhu was an obstacle in the penance. 33. We screen the (real) nature of piety, and destroy all
19-24a. With him sprang up another demon named Kaita- living beings. In everyyuga the world is connected with us,
difficult to be overcome.
bha. The two (demons) were together born from rajas (the
quality of activity) and tamos (the quality of darkness or igno- 34-35a. We are artha, kama, sacrifice, and all possessions.
rance) . The two very mighty (demons) agitated the entire Know that we are (there) where there is happiness, where there
world turned into one ocean. They put on divine red garments, is madness, where there is wealth and where there is fame. Know
and had white, bright, terrible fangs. They were exalted on that we are whatever is desired by people".
account of the crest and crown. They were bright due to armlets 35b-38a. Brahma said: "Having seen that you together were
and bracelets. Their eyes were dilated and red. Their chests were formerly defeated by the two of us (viz. Sattva and myself), I
broad, and arms large. They, who appeared like moving moun- have, having accomplished the virtuous Sattva, resorted to him,
tains, were strong like mountains. They appeared like new who, the highest one, possessing abstract meditation, is immuta-
clouds. Their faces were (bright) like the sun. They looked very ble, is Sattva also, who is the creator of rajas and tamas and from
fierce due to the very extensive armlets put round their arms. whom everything springs. That Vasudeva (i.e. Visnu) alonewill
They were as it were violently agitating the ocean by the destroy you."
 Padma Parana 1.40,53-68 521
520
53-54. "O you extensive Brahma, your world should be
38b-40a. Then that Narayana-Brahman, while sleeping
known as it abides." Brahma, the leader of all beings, and revered
only, extended his arms over many yojanas due to his divine
by the three worlds, having heard those excellent words of
power. The two (i.e. Madhu and Kaitabha), shining with their
them, who had left, having informed him, fashioned these three
(mighty) arms, and moving there, were dragged by the two arms
worlds as the Vedic scriptures say.
(of Visnu) and dropped like fat birds.
55-56. He also produced from himself a son called Bhii.He
40b-41a. Then they, having gone to the eternal Vasudeva,
(i.e. Bhu), Brahma's mind-born son, then came in front of him.
Padmanabha, Hrslkesa, and having saluted him, said to him: (This) mind-born son, as soon as he was born, said to Brahma:
41b-43. "We know you to be the source of the universe "What help should I give you? The revered one may please tell
and the only highest being; we know you to be our cause and it."
that of intellect. Since we know you whose sight is unfailing, who 57. Brahma said: "O you highly intelligent one, do that
are the Truth, and who are eternal, therefore, lord, we desire to what this (sage named) Kapila and Brahma-Narayana tell you."
see everything around you. O you victorious in battles, your 58. O king, thus addressed by Brahma, he got up, joining
sight is unfailing. O one victorious in battle, we bow to you" his palms in obeisance, (and said:) "I desire to listen to (i.e.
44. The lord said; "O you best of demons, why do you obey) you; what should I do?"
speak to me ? Do you want to die or to live?'' 59. The lord said: "Remember that highest one, that is the
45. Madhu and Kaitabha said: "O god, we desire death eighteenfold, immutable Brahman which is the truth".
there where no one (ever) died; O you of great penance, we
60. Hearing these words he went to the northern direction.
also desire to be your sons."
Going there, he reached Brahman through intellectual vision.
46. The lord said: "This will certainly happen in your case.
61. Then the lord Brahma of a great heart, having ment
I shall be born in Kaliyuga; you will also be born then; there is
ally conceived, created another son called Bhuva.
no doubt about it; I am telling you the truth."
47. The highest god, the prop of the universe, the eternal 62. Then he too said (these) words: "O grandsire, what
should I do?" Ordered by the grandsire he stood by Brahma.
being, the lord of gods, having granted them a boon crushed
under his thighs the two (demons) born from rajas and tamas, 63. He then experienced the taste of the Brahmanic nectar.
Having reached the highest position he came to their side (i.e.
and resembling collyrium.
near them).
48. Brahma, of a great lustre, the best among those who
know the Vedas, remaining in that lotus, and with his hands 64. When he too had gone, the detached lord created the
raised up, resorted to a severe penance. third (son) skilled in the path to salvation, and named Suva
(Svar).
49. Burning as it were with his lustre and brilliance and
removing darkness, he, the pious soul, (shining) like the sun 65. He too resorting to piety, followed their path only.
with rays spoke (to them). Thus the three sons of the great-souled Sambhu, went to (Kapila
50-52. Then taking some other form, the lord i.e. unchange- and Brahma-Narayana).
able Narayana, the lord of abstract meditation, of great lustre 66. Narayana and Kapila, the chief of ascetics, taking the
and great fame, came there; and also Kapila, the intelligent one, (three) sons went to an exalted place.
the lord of Sarhkhyas and best among brahmanas (came there). 67. At the time they left, Brahma, resorting to the highest
They both respected great souls knowing the difference between place, performed a more severe penance.
the high and the low, and adored by great sages, said, after 68. Then Brahma, who was practising penance, could not
having come there, to Brahma of unlimited lustre:
 522 Padma Purana 1.40.82-98 523
do so all alone. So he created an auspicious wife from half the 82. Crying and running they went to the grandsire. They
part of his body. were known as Rudra on account of their crying and running.
69. (Then) the grandsire created sons resembling himself. 83-84. Nirhrti and Sandhya, and the third one called
They all were the lords of beings and from them the worlds Ayonija, also Mrgavyadha, Kapardin, Mahavisvesvara, Ahir-
came out. budhnya, revered Kapalin and Pihgala, Senani and Mahatejas,
70. The great-souled one, first created, by means of penance, are said to be the eleven Rudras.1
a son by name Dharma, the lord of the universe, who had 85. Cows and deities were born of her, O best king, and
everywhere accumulated religious merit. also goat and swan.
71. (He created) Daksa, Marici, Atri, Pulastya, Pulaha, 86-89a. Herbs also sprang from that excellent Surabhi.
Kratu, Vasistha, Gautama, Bhrgu and the sage Arigiras. From Dharma2 Laksmi (obtained a son viz.) Kama; Sadhya
72. These great sages should be known to be very wonder gave birth to Sadhyas: Bhava, Prabhava, Krsasva, Suvaha,
ful on account of their own deeds, and the families of the sages Aruna and Varuna, Visvamitra, Caladhruva, Havisman and
have thirteen virtues as their basis. Tanuja, Vidhana, Abhimata also, Vatsara and Bhuti who killed
73-74a. O king, these twelve daughters are the offspring of all demons, and Suparvan, and Brhatkanti, saluted by the
Daksa: Aditi, Diti, Danu, Kala, Anayu, Sirhhika, Khasa, PracI, world.
Krodha, Surasa, Vinata. and Kadru1. 89b-92. The goddess, approached by Indra gave birth to
74b-75a. (Daksa gave) (other) twentyseven bright (daugh- the gods: The first one was god Dhara; the second one was un-
ters i.e.) Stars to Candra (i.e. the Moon). Kasyapa was created changeable Dhruva; the third was Visvavasu; the fourth was
as his son from (i.e. by) Marlci with (i.e. as a result of) penance. lord Soma; then Anurupamaya (was the sixth); after him the
75b-76. Daksa agreed (to give) those twelve daughters to seventh was Vayu; and the eighth was Nirhrti. This was
him. Similarly the sage gave all the auspicious Stars (i.e. the Dharma's progeny Born from Surabhi. It is also said that
twenty-seven daughters) like Rohinietc. to Soma (i.e. the Moon), Visvedevas were born on VisVa. from Dharma.
O you descendant O Kuru. 93-94. Daksa of mighty arms, Puskara and Tama, then
77-78. Formerly Brahma created Laksmi, Sarasvati, Caksusa, Citra, also Bhadra and Mahoraga, Visvantakavasu,
Sandhya, Visvesa and Mahayasa. O king, well-being to you; these Bala Nikumbha of great fame, Rudra and Atisiddhauja with
five superior ones were given to Dharma, the best among gods,
lustre superior to the son (were born).
by Brahma, who had observed religious rites.
79. That wife, who was half the form of Brahma, and who 95-98. The mother of the gods gave birth to the sons, viz.
took any form at her will, suddenly turned into Surabhi, and the gods. Marutvati gave birth to the sons, viz. the Marutvats:
stood by Brahma. Agni, Caksu, Ravi, Jyoti. Savitrl gave birth to the god Mitra,
80. O best one, then Brahma, adored by the world, realis Saravrsti and the great Sukarsa, also to Viraja andRaja, Visvaya
ing the purpose of the creation of the world, copulated with her and Sumati, to Asvaga, Citrarasmi and also king Nisadha;
for (the good of) the cows. again (she gave birth to) Atmavidhi, Caritra, Padamatraga,
81. He produced eleven strong, mighty sons, called Dharma, Brhanta, Brhadrupa and Vasanabhiga.
resembling the tawny cloud at the time of twilight, and of a
bright lustre. 1. The names of the Rudras given here differ from those given in
Chapter 6.
1. The names of Daksa's daughters given here are different from those 2. The names of other wives of Dharma, mentioned in Chapter 6, are not
given in Chapter 6. repeated here.
524 Padma Purana 1.40.110b-123
525
99-100. Marutvati gave birth to the progeny, viz. the host with a short (span) of life gets a (long life) ; one who
of Maruts ending with Jyestha. From Kasyapa Aditi gave birth desires a son obtains progeny.
to the twelve Adityas: Indra, Visnu, Bhaga, Tvastr, Varuna, HOb-llla. Those who desire (to perform) sacrifices, get
Aihsa, Aryaman, Ravi, Pusan, Mitra—the giver of boons, Dhata their desires (fulfilled), and have various (kinds of) penance.
and Parjanya.1 Whatever desire one entertains would have it fulfilled from (i.e.
101-102. These are the twelve Adityas superior among by) the lord of the world.
gods. Two excellent sons of Aditya were born on Sarasvatl. 11 lb-113a. O you best among men, no evil would come to
They were best in (the performance of) penance, in virtues and him, who, giving up everything (else) would recite this account
were very much liked in heaven. Danu gave birth to Danavas of Hari's manifestation of Puskara. This manifestation of the
and Diti to Daityas. great-souled one called Pauskaraka, is described in Vyasa's
103. Kala gave birth to the demons and goblins, viz. the sacred text.
Kalakeyas. The very powerful diseases (Vyadhis) were the sons 113b-114. Listen, from me (i.e. as I shall describe it) to
of Anayusa.2 Visnu's being Visnu and Hari in the Krtayuga; and his being
104. Sirhhika was the mother of planets, and Muni3 was Vaikuntha (i.e. Visnu) among gods and his being Krsna among
the mother of Gandharvas. O descendant of Bharata, the other the human beings. The course of the actions of that god is
viz. Praci was the mother of the auspicious celestial damsels. hard to be understood.
105. Krodha gave birth to all spirits and also Pisaca gave 115-116. O king, now listen to the accurate (account of)
birth to the groups of Yaksas and to demons, O King. past and future. This revered, unmanifest lord, with his
106. Saurabhl gave birth to the quadrupeds and these characteristics being manifest, is Narayana, of an unending
cows. The ancient supreme being, the lord Visnu, Hari genera soul and is devoid of origin and destruction. This one being
ted Maya (his supernatural power). Narayana was the ancient Hari.
107-108a. I have described him, as praised by the great 117. He (was) Brahma, Vayu, Soma, Dharma, Sakra,
sages, in due order. The man, who would listen to this best Brhaspati. O you descendant of Kuru, the unborn one also
Purana or would read it on the days of Parvan (i.e. the eighth becomes the son of Aditi.
and fourteenth day of each month, and the days of the full and 118. This eternal one, the younger brother of Indra, is
the new moon), obtaining (this) world (i.e. being happy here) known as Visnu. Pleasing to him was the cause of Aditi's gett
enjoys heavenly fruits in the other world. ing a son.
108b-109a. He who propitiates Krsna in four ways with 119. In the Kalpa (i.e. Brahma's day) he created gods,
eyes (i.e. by seeing him), with mind (i.e. by thinking about Brahma, and Prajapatis (i.e. the mind-born sons) for killing
him), with words (i.e. muttering his names), or by deeds (done gods' enemies, viz. Daityas, Danavas and demons.
for him), is favoured by Krsna. 120. He also created excellent mental families of Brahma.
109b-110a. A king (who has lost his kingdom) gets (back) From these magnanimous ones the eternal and supreme
his kingdom; and a poor person obtains excellent wealth. One Brahman came up.
121. I have told you this deed of Visnu who (himself) is
1. The names of the Adityas mentioned here differ from those given in a wonder. Know from me the deed being narrated (since) it
Chapter 6.
2. Anayusa—This is daughter no. 5; see 73 above. deserves to be told in the worlds.
3. Muni—The name is not given in the list mentioned in v. 73 above; 122-123. O Bhisma, in the present Krtayuga, after Vrtra
but it occurs in Chapter 6. was killed, there took place the well-known war called Taraka-
 527
526 Padma Parana 1.40.136-145
hair on the head was covered with a crown. He shone more due
maya, in which the terrible Danavas, all difficult to be con-
to the weapons resembling gold.
quered in a battle, killed all gods and Asuras and Yaksas,
136. He was bright like the rays of the moon and the sun,
Uragas and Raksasas.
lofty like a mountain-peak, with one hand blissful due to (hold
124. They being killed, and with their weapons cut off in
ing) the Nandaka sword. His chest shone with the Kaustubha 1
the battle, turned back and mentally approached their protector,
the god, lord Visnu. gem.
137. He was exalted on account of the power causing
125-126. In the meanwhile, the clouds with brilliance (i.e.
various results. He held a conch, discus and mace. He resem-
like) extinguished charcoal, covered the sky (as) with the solar
and lunar eclipses. They were accompanied by multitudes of bled an extensive mountain. He was of a forgiving nature. He
fierce (flashes of) lightning. They were making terrible sounds. had a curl of hair on the chest and the Saniga bow in the hand.
They were obstructed by the speed of one another. The seven 138. He gave generous fruits to gods, was charming and
(kinds of) winds blew. dear to the divine women, pleased the minds of all people, and
127. The clouds had the water heated due to their thunder attracted the minds of all beings.
strokes along with thunderbolt and winds. The sky was as it 139. He had a large branch in the form of divine power,
were being burnt by portents with terrible sounds. was rich in knowledge, ego and pride and was the germination
128. Thousands of meteors fell; also those moving in the of the gross elements.
sky fell down. Heavenly cars fell down and jumped up. 140. He was overcast with copious leaves, and had flowers
129. That fear which would be there at the time of the of planets and stars; was the great stem of the world of Daityas,
end of the four yugas (spread everywhere). Forms became in and was manifested in the mortal world.
visible due to the portents. 141. He had the (huge) shape and sound of an ocean; he
130. As a result (of this) everything became screened, and had resorted to the earth; he was covered with bonds of the
nothing was recognised. Even the ten quarters surrounded by lords of serpents, and was full of birds and creatures.
the flood of darkness, did not shine. 142. He was endowed with natural fragrance of virtue;
131. (Goddess) Kali, covered with black clouds entered was a great tree for all the worlds; had the water of the joy of
(i.e. appeared there) in an embodied form. The sky did not the unmanifest and had the foam of the manifest ego.
shine (as usual) with the sun being predominant (but) was 143. He had the great stream of the rays in the form of
covered with fearful darkness. the gross elements, had the bubbles in the form of planets and
132. (Then) that lord Hari of a dark body, having rent, stars; was pervaded by the aeroplanes; was full of the roaring
with his arms, that stream of clouds with darkness, manifested of clouds.
his divine body. 144. He was crowded with groups of creatures and fish;
133. He resembled a cloud and collyrium, the hair on was united with groups of mountains, and conches; had the
which was like a cloud, which was like a black mountain in eddy of the sensual objects based on the three properties (viz.
respect of lustre and form. Saliva, Rajas and Tamas) ; was swallowing the (big fish called)
timi in the form of the worlds.
134. He had on a bright yellow garment. The ornaments
145. He had the thickets in the form of heroes; had the
were of gold purified in fire. He was like a column of smoke
and darkness, (and) like the fire rising at the time of the des moss emitted by the serpents, was the great shelter of the
truction of the world. twelve Suns; was the city of the eleven Rudras.
135. The shoulders were round and doubly plump, the 1. Kaustubha is the name of the celebrated gem obtained with thirteen
other jewels at the churning of the ocean and worn by Visnu on his chest.
528 Padma Parana 1.40.158-171 529

146. He was endowed with the mountains in the form of 158. Then the gods, pleased with the words of Visnu, faith
the eight Vasus; was a great ocean having the three worlds as ful to his promise, became very much delighted as if after
its water; had the water having tawny ripples of the twilight; having drunk excellent nectar.
was adorned with wind that had filled it. 159. Then withdrawing darkness, the clouds disappeared.
147. He had hosts of Daityas and Yaksas; was full of the Auspicious breezes blew. The ten quarters became bright.
(fish called) jhasa in the form of the groups of demons; had the 160. The luminaries, almost pure, went round the moon.
mighty power of the grandsire; was thronged with the gems of The planets did not fight. The rivers also were (having) clear
celestial women. (water).
148. He was full of the rivers in the form of wealth, fame, 161. The paths, and the three worlds, heaven and others,
charm and Laksmi; was violent due to the dissolution having were free from dust. The rivers flew properly. In the same way
great showers caused by destiny. the ocean did not agitate.
149. They saw the great ocean in the form of Narayana 162. The internal organs of men were auspicious (i.e.
having company of the good as its great extremity—Narayana, functioned well). The great sages, free from grief, recited the
who was the god of gods, who was a granter of boons, who was Vedas loudly.
affectionate to his devotees. 163-164a. Auspicious oblation was made in sacrifices. Fire
150-153. (They saw him as one) who showed favour; who roasted (the oblation) fully. People, set upon practising piety,
brought about tranquility and who was auspicious; who shone were pleased at heart after having heard the words about kill-
with pearls attached to the chariot to which bay horses were ing the enemies—of Visnu faithful to his promise.
yoked; seated in a chariot in the form of the divine world, (a 164b-165 a. Then the Daityas and Danavas having learnt
chariot) to which bay horses were attached and which was about the (imminent) fear from the mouth of Visnu, exerted
adorned with the banner of Garuda, to which were fixed the hard for the fight and victory (in it).
wheels of the moon and the sun, had boundless reins, which was 165b-171. Maya, desirous of fighting, mounted like the Sun
difficult to be seen (i.e. of an unbearable sight), which had on the Meru mountain, upon his imperishable, golden, divine
Meru as its pole, which had the variegated flowers of stars chariot, which had its interior of the length of three nalvas1 (i.e.
(attached to it), which was pleasing due to planets and stars, twelve hundred cubits), which had four wheels, which was very
which granted fearlessness in (times of) fear, which (remained) big, in which great weapons were well-arranged, which made
in the sky, which was invincible to gods and demons. the sound of the multitudes of bells, which was adorned with
154. All those gods led by Indra and with palms joined in the hide of a tiger, which was charming with a mass of reins,
obeisance, and (uttering) cries of victory sought the refuge of which was adorned with golden lattices, which was crowded
him who was a protector. with groups of wolves, which was decorated with flocks of birds,
which was bright with divine weapons and missiles, which was
155. That Visnu, the god of gods, having heard their resounding like (thundering) clouds, which had a good (i.e. a
words, decided to destroy the demons in a great war. strong) axle, which was the best among excellent chariots, the
156. Visnu having resorted to (i.e. taken up) an excellent middle part of which was good (i.e. strong), which resembled
body and standing in the sky, said these words, containing a the sky, which was full (i.e. well-equipped) with maces and
promise, to all the gods: iron-bars, which was as it were the ocean embodied, which had
157. "Be calm, well-being to you; do not be afraid, O host on it golden armlets, which was beautiful like the orb of the
of gods. All the demons are conquered by me; accept the three
worlds." 1. Nalva—A measure of distance equal to 400 hastas or cubits.
 530 Padma Parana 531
1.40.185b-196
moon, which had banners and flag like the Mandara mountain
185b-186a. Lamba, resembling a fresh cloud, and decorat-
with the Sun, the body of which was like the expanse of an
ed with a long garment, remaining in the demons' army,
elephant, which, at places, was bright like filaments of flowers,
appeared like the Sun with fog.
which had a thousand stars (studded to it), which was resounding
186b-187a. After him Vasundharabha, laughing, and hav-
like clouds with big showers, which was bright, and harmed the
ing missiles in the form of teeth, lips and eyes, stood among the
enemies' chariots.
demons like a cruel great planet.
172-177a. Tara also mounted upon an excellent chariot,
I87b-188. Others were seated upon horses; still others on
the breadth of which was two miles, and which was like that
intoxicated lordly elephants; others were seated on lions and
(i.e. two miles) in length also, which resembled a rocky pole,
tigers; others on bulls and bears, some were seated upon asses
which was like a heap of dark collyrium, to the pole of which
and camels and some were using clouds as their vehicles.
a heap of black iron and gems was tied, which was full of (i.e.
189. Other demons, fearful and of deformed faces, were
equipped with) iron bars, as well as with mallets that could be
foot-soldiers. Desiring to fight, the one-legged ones and those
thrown, and with large darts and fetters, and with portions
with small legs, danced.
(i.e. pieces) of bamboos, which was decorated with fearful iron
190. Many snapped their fingers, and others made a noise.
clubs with hatchets attached below, which was raised (i.e.
Roaring like arrogant tigers the best demons thundered.
lofty) like the Mandara for the sake of (the destuction of)
191. They, having rocks and hammers in their hands
enemies and to which a thousand asses were yoked.
threatened the gods with their fore-arms like iron-beams and
177b-l78a. And Virocana, who was angry and who had a
with maces and fearful iron beams.
mace in his hand, remained at the head of the army like a
192-193a. They sported with the weapons used as missiles 1,
mountain with a radiant peak.
with mallets having a hundred edges, with rock-like swords, with
iron beams and raised weapons.
'
193b. The sky was covered everywhere with multitudes of
178b-179a. The powerful demon Hayagrlva went round
clouds.
the arrayed army, having a thousand horses, of the demons.
179b-181a. Vipracitti's son Sveta, having white bracelets 194. Thus the army of the demons, furious with spirit and
as his ornaments, the destroyer of the enemy's army, stretching madness, stood before the gods like a host of clouds that had
far his bow of the length of a thousand cubits, drove his cha - come up (in the sky).
riot; and he stood at the head of the army like a mountain with 195. And that army shone with thousands of demons press
a sprout. ed closely to one another, resembling wind, fire, mountain,
181b-182a. Khara scattering (i.e. shedding) from his clouds and water. That army elated because of being full with
eyes water (i.e. tears)due to anger, with his teeth, lips and eyes multitudes of troops, appeared to be mad with the desire to
throbbing, desired to fight. fight.
182b-183a. Demon Tvastr having occupied a chariot to 196. O you descendant of Kuru, you have listened to the
which eighteen horses were yoked, stood ready for battle facing expanse of the army of the demons. Now listen to the expanse
of the army of the gods led by Visnu.
the divine army.
183b-184a. Bali's most distinguished son, Arista, having
invincible weapons, and causing the mountains to tremble,
1. Sataghni—A kind of weapon used as a missile supposed by some to
stood ready for the battle. be a sort of rocket, but described by others as a huge stone studded with
I84b-185a. Kisora, prompted by great joy like a young iron spikes and four tolas in height.
boy, remained in the midst of the demons as the Sun remains in
the midst of planets.
 Padma Purdna I.41.15-26a 533
532
CHAPTER FORTYONE moon and being impelled by the wind, remained in the gods'
army, desiring (i.e. waiting for) the time to fight, (looking)
The Rise of the Lotus and the War between Gods & Demons like the ocean that had broken the coast.
Pulastya said: 15-16. Dhanada (i.e. Kubera), accompanied by the army
of Yaksas and demons, and by the hosts of Guhyakas, endowed
1. The Adityas.. the Vasus, the two mighty Asvins got
with a conch and a lotus, who was the lord of treasures, and
ready for battle with their troops and followers in due order. king of kings, possessed of prosperity and holding a mace in his
2. The thousand-eyed Indra, the guardian of the worlds hand, and fighting by remaining in an aeroplane, was seen there
and the leader of gods mounted on an excellent elephant. seated in the Puspaka.
3-6a. To his right stood the chariot, which had the best 17a. He i.e. Kubera, the king of kings, the lord of Yaksas,
bird (i.e. Garuda) as its banner; which moved on very fine shone (there).
wheels; which was adorned with a golden umbrella; which was 17b-18a. Indra remained in the eastern wing, Yama in the
followed by the multitudes of gods, Gandharvas and Yaksas in southern, Varuna in the western and Kubera in the northern
thousands; which was eulogised by brahmanic brilliant sages wing (of the army).
living in heaven; having mounted upon which chariot, furnished 18b-19a. The very mighty four regents of quarters remain-
with multitudes of clouds having the lustre of lightning and
ing in the four wings moved in their respective regions of that
rain-bow risen due to the vibration of the thunderbolt, and
army of gods.
resembling mountains moving according to their will, the lord
moves in the entire world. 19b-20. The Sun, moving in a chariot to which seven horses
were yoked, which was moving like the wind, which was resplen-
6b-7. The brahmanas remaining at the front of a sacrifice dent with beauty, and which was shining with rays, and which
sing at the (time of the) presentation of oblations. Hundreds
of groups of celestial nymphs dance by him accompanied by went to the skirt of Meru, rose and set (i.e. went up and
Indra when the sounds of the trumpets of gods were (heard) at down).
the heavenly battle. 21-22a. The Sun, of twelve forms, heating the unchange-
8-9. The best chariot which was at that time occupied by able world with heat by means of the orb at the gate of the
Matalin, to which a thousand horses, having the speed of the heaven which had a thousand rays and which had illuminating
mind and the wind, were yoked, shone, like the Sun, with the lustre, moved among the gods.
banner of the lord of serpents; (it shone) like the Meru 22b-23a. Soma (i.e. the Moon), of white horses, having
mountain which is fully covered with the Sun's lustre. cool rays, delighting the world with lustre full of cool water,
10. And Yama, raising his staff and his fatal mallet and shines (i.e. shone) in his chariot.
displaying them to the demons, stood in the army of gods. 23b-26a. The demons saw that Soma, who was accompani-
11-14. Varuna, who held the nooses, who was accompanied ed by Stars, whose rays were cool, who was the lord of brah-
by four oceans and the repeatedly licking snakes, who had put manas, whose form was marked with the shadow of a hare, who
on ornaments of conches and pearls, who possessed a watery removed the nocturnal darkness, who was the lord of the Stars
body, who had held together his fatal nooses, who wore excellent in the sky, who gave nectar, who was the immutable lord, who
white garments and coral ornaments, who had an excellent was the store of pure herbs and of nectar, who was the great
body brown with gems, who indulged in thousands of sports lot of the world, who was agreeable, who was full of nectar,
with his horses of a watery appearance and resembling the who had the snow-weapon, and who remained (in his chariot).
534 Padma Purina 1.41.38-54 535

26b-30a. The Wind,1 that is the life of the beings, and has 38-44a. On the battlefield, the lord, having mounted upon
divided himself into five in men (i.e. remains in five forms in the best bird (i.e. Garuda)1, who was the offspring of Kasyapa,
the bodies of men), who went along seven tracts, who supports who was the younger brother of Aruna, who had serpents as
and has fashioned the three worlds, whom they call Agni, the his food, who shone with the lord of serpents put into his
creator of the worlds, and the lord, the source of all, whose mouth, who was (formerly) connected with the activity of
origin, found in the seven notes (of the gamut), is proclaimed (carrying) nectar, who was lofty like Mandara, whose valour
by words, whom they describe as a moving element and as one was many times seen in the war between gods and demons, who
having no body, whom they call as moving in the sky, as quick was used like the thunderbolt for (securing) the nectar by
moving, and as being produced from the source of sound, who Indra, who had put on a garment in the form of variegated
is the life of all beings, who was stirred up by his own lustre, wings, who was like a mountain full of minerals, who was, in
blew, with clouds, in a hostile manner and troubled the the sky, covered beautifully with the brightest gem with its
Daityas. lustre like the moon and (as it were) a prop of increased wrath,
30b-31a. The Wind, along with the gods, Gandharvas, and adhering to the hood of a serpent, and with two wings having
hosts of Vidyadharas, sported with the rays white like ser- charming feathers, like the sky being covered with two clouds
pents that had lately cast their skins. with the rainbow, at the time of the destruction of the world,
31b-32a. Lords of serpents, producing strong poison of who was adorned with dark and reddish banners, whose wings
wrath, being thin and turning themselves into arrows and with were golden (was ready to fight).
their mouths wide open moved (there). 44b-45a. All the hosts of gods and sages, calm in mind,
32b-33a. The mountains also stood with their rocky peaks followed him and praised the mace-holder with words couching
and trees having hundred branches, by the gods in order to great sacred texts.
strike the army of the demons. 45b-47. That mighty army of Visnu, who was victorious,
33b-35. He, god Hrsikesa, Padmanabha, Trivikrama2, who who was tolerant and bright, (the army) which was joined by
is the fire at the end of the yuga, who is the lord of the entire Kubera, led by Yama, encircled by Varuna, adorned by the
world, who is the source of all, who killed (the demon) Madhu, lord of gods, in which great sound was made by Vayu, which
who enjoys the oblations, who is the soul of the elements like was blazing with Agni was arranged for the battle.
earth, water and ether, who is dark, who brings about peace, 48. Brhaspati said: "Well-being to the gods." Usanas (i.e.
who kills the enemies, who holds the mace and the disc, getting Sukra) said these words: "Well-being to the demons".
well-settled, caused absence of danger among the gods and 49. Then a fierce battle took place between the two armies
others. of gods and demons who were desirous of conquering each
36-37. The very powerful lord, having the enemy of the other.
serpents (i.e. Garuda) as his banner, held, in his right hand, 50. The demons, with many weapons raised, went to fight
the great mace, destroying all weapons, fatal in nature and with the gods, like mountains with mountains.
bringing destruction to the enemies, and held in his other 51. That was a very wonderful fight between the gods and
bright hands, the multitudes of other weapons like (his bow) the demons, charged with piety and impiety and pride and
Sarnga etc. politeness.
52-54. Then with the very speedy horses, and with elephants
1. Prapa of five kinds: Prana,Vyana, Apana, Udana, Samana. that were goaded, and with warriors having swords in their
2. Trivikrama—Visnu in his fifth or dwarf ( Vamana) incarnation. He
was born as a dwarf to humble the demon Bali. 1. Garuda—Son of Kasyapa and Vinata.
 1.41.67-79 537
536 Padma Parana
produced a great illusion like the one at the time of the
hands and jumping, with pestles being thrown, with falling
arrows, with stretched bows, and with very fearful missiles be- destruction of the world produced by the Aurva1 fire.
ing dropped, that battle, in which gods and demons had crow- 67. That illusion produced by Maya burnt the illusion
ded, and which produced fear to the world and which resem- created by Indra; and the demons instantly rose (taking up)
bled the fire of destruction, took place. the forms of gods in the battle.
55. The demons struck the gods led by Indra in the battle 68. Reaching (i.e. being covered by) the Aurvi illusion, the
with iron bars, mallets and rocks. gods being burnt (by the fire produced by it) resorted to the
56. The gods, who were being killed by the strong demons pond of water cool (with) the rays of the moon on the region of
behaving like conquerors, whose faces were dejected, were very tbe moon.
much afflicted in the war. 69. The gods, being burnt by that Aurva fire and being
57-58. They, crushed down by missiles and spears, and insensible and afflicted, seeking the refuge of Indra, praised him.
with their heads broken with iron bars, with their chests pierced 70. When the army (of gods) was (thus) distressed and was
by the sons of Diti (i.e. the demons), and bleeding profusely, being killed by the demons, Varuna, impelled by the lord of
were killed with volleys of arrows; their exertion was rendered gods, said (these) words:
useless, and getting (caught) into the illusion of the demons, Varuna said:
they were unable to move. 71. O Indra, formerly, Urva the son of a brahmanic sage,
59. The exertion of the army of the gods which as it were and bright due to qualities similar to those of Brahman, practised
appeared to be arrested by the demons and which was (almost) a very severe penance.
lifeless, was rendered useless by the demons. 72. Hosts of sages and gods with divine sages approached
60. Indra, of many (i.e. a thousand) eyes, cutting off the him, who was as it were tormenting the world with his penance,
terrible arrows discharged from the bows of the demons, entered like the sun.
the fierce army of the demons. 73. The demon, Hiranyakasipu, the lord of demons, also
61. He, having killed all important demons rendered the formerly requested that sage (Urva) of a great lustre.
army of the demons covered with darkness by a multitude of 74-75. The brahmanic sages spoke words conforming to
darkening missiles. dharma: C'O revered sir, this family has its root cut off among
62. They, overpowered by darkness due to the prowess of the families of sages. You are all alone, without a child. There
Indra, did not recognize one another nor the vehicles of is on one else (to continue) the family. Practising the vow of absti-
demons. nence you are following (i.e.suffering from) affliction only."
63. The gods, freed from the nooses of illusion, exerted, 76-77a. "Many brahmana families, those of sages of purified
and felled (on the ground) the heads of the hosts of demons souls remain all alone and secluded and without progeny. When
which were (covered with) darkness. all of them are like that, I have nothing to do with sons."
64. The wretched demons, who became unconscious due 77b-78. "You are the best among ascetics and are bright
to the darkness of a black colour, instantly fell down like like the creator. Therefore proceed to continue your family
mountains with their wings cut off. and multiply your self by yourself. Put together your mighty
65. There (i.e. on the battlefield) the body of the lord of lustre and make your body a second (i.e. generate a son)".
demons, who was overcome (with darkness) was, as it were, full 79. The sage thus addressed by the sages being hurt in the
of internal darkness. mind censured all those and said these words to them:
66. Maya, burning the illusion (produced by gods) 1. Orva—It should be Aurva.
 538 Padma Purina
1.41.91-104 539
80-81. "As the eternal duty of the sages, it was laid down
formerly that the only duty approved by seers, of a brahmana 91. If you, who are self-subdued, have the power of penance
who eats (i.e. subsists on) wild roots and fruits, and who is then by the act like that of Brahma, create mind-born sons.
born in a brahmana family and who lives by himself, (is 92. The ascetics should have mentally produced offspring.
celibacy). If celibacy is well-practised it would even move There is no union with a wife, no (depositing of) seed (i.e.
Brahma. semen)—this is said to be a vow of the ascetics.
82-83. There are three courses of conduct of people: (One 93. What you, the good and fearless persons have said here,
is that of those) who live as householders; (there is another) is indeed like that which is very much liked by bad persons.
of those like us who live in the forest; and those who live in 94. This I, making by body blazing with the soul, will
hermitages, eating (i.e. drinking) water, eating (i.e. living on) produce a mind (-born) son without copulation with a wife.
air, using their teeth as the mortar (i.e. the anchorites) and 95. Thus, with the act like that of the creator my soul
those who break things on stones, and there is the one of those (i.e. I) will produce another self (i.e. a son), as it were desiring
who practise penance with five fires. 1 to burn the beings".
84. These remaining in penance, and giving importance
to celibacy (by performing) vows very difficult to perform, Varuna said:
desire the highest position. 96. (Then) Urva engrossed in penance, put his thigh into
85. The brahmana-hood of a brahmana is occasioned by the fire, and shook with one darbha the fire-producing wooden
(i.e. is due to) his celibacy. This is what people knowing (the stick (for) generating a son.
importance of) celibacy say in the other world. 97. Suddenly breaking his thigh, an excellent fire came up.
86. Piety resides in celibacy; penance resides in celibacy. The son—the fire, became desirous of burning the world.
Those brahmanas who remain in celibacy, reside in heaven. 98. Breaking open the thigh of Urva a destructive fire called
87. Perfection is not possible without yoga (deep and Aurva, very angry and as it were desiring to burn the three
abstract meditation); glory is not possible without yoga. O you worlds, was produced.
tormentor of the enemies in this world, there is no better means 99. While being produced he said to his father in piteous
of glory than austerity (in the form of) celibacy. words: "O father, hunger is oppressing me; I shall swallow the
88. For him, who restrains the group of the organs of sense world; leave me."
and the group of the five elements, and concentrates on celibacy 100. He, resembling Yama, spreading in the ten quarters
what greater penance than that is there? with his flames going up to the heaven, and consuming all beings,
89. Having (i.e. growing) hair without yoga (a deep and grew.
abstract meditation), performing a vow without (proper) volition 101-102. In the meanwhile, Brahma came to the sage Urva,
and religious mendicant's life without celibacy—these three are and said (to him) : "(Please) ward off your son; show pity for
called religious hypocrisy. the world. O brahmana, I shall give excellent help to this your
90. Where is (the need of) a wife and of union (with son. O you son, O you best among the speakers, listen to these
her) ? Where again is the need of the perverse (i.e. unnatural) true words of me."
condition (viz. that of a householder etc.)? Indeed these mind-
born offsprings were created by Brahma with his mind. Aurva said;
1. Pahcagnitapas—A kind of penance practised with five fires: four fires 103. I am blessed, I am favoured that you, revered sir, O
in the four directions around the person practising the penance; and the highest soul, are giving this idea to this child (viz. me).
fifth fire is the sun, above the head.
104. When the morning time has arrived, and when his
540 Padma Purana
1.41.116-127 541
association is to be desired, revered sir, satisfied with what
Urva said:
oblations would my son obtain happiness?
105. Where will be his residence? What will be the nature 116. I am blessed, I am favoured since you have looked
of the mighty food of him of great lustre that the lord will upon me as your preceptor. O you of good vow, you have no
give? fear due to this penance.
117. Accept that illusion only, which is created by my son,
Brahma said : which is fuel-less and full of fire, which is difficult to be touched
106. His residence will be in the mare's mouth in the ocean. even by fires.
O brahmana, my source is water that i s immeasurable. Let him 118. While subduing the enemy it will be under the
go there. control of you and (the members) of your family. It will protect
107. There he will certainly live, drinking the oblation of your side and will burn (i.e. destroy) the enemy.
the form of water, j am giving him that residence, viz. that Varuna said:
expanse of water (i.e. the ocean). 119. This illusion unassailable even by gods, was formerely
108. Then, O son, he and I removing things of the past will created by Aurva, the fire, the son of Urva.
move together at the end of the Tuga. 120. When the demon was afflicted it would become power
109. This fire, who is made by me to eat (i.e. subsist on) less; there was no doubt about it. That was the curse given by
water, will, at the time of the deluge, burn all being along him who had created it with his lustre.
with the demons and goblins. 121. O Sakra, if this (illusion) is to be set aside and the
110. Saying, "Let it be so", that fire, having suppressed lord is to be made happy, then give me, as my companion, the
the circle of flames, entered the mouth of the ocean and not his Moon, born of water (of the ocean).
father, the lord, viz. Urva. 122. There is no doubt that united with him and surrounded
111. Then Brahma returned, and also the great sages. by the aquatic animals, I shall destroy this illusion through your
Knowing the prowess of the fire Aurva they took their respective favour.
courses. 123. Sakra, who helped the gods to prosper, being delight
112. Then, seeing that great wonder, Hiranyakas'ipu, ed, said, "Let it be so," and ordered Soma, having cold weapons,
saluting Urva by touching the ground with all the limbs of his to fight at the head (of the army):
body (i.e. prostrating himself before Urva), said these words 124. "O Soma, help Varuna for the destruction of the
(to him): demons and the victory of the gods.
125. You are regarded as being of matchless prowess1 and
113. "O revered sir, this wonder has taken place in the the lord of the luminaries. Those well-versed in the Vedas know
presence of the world. O greatest sage, the grandsire is quite that all juices are full of you.
pleased with your penance. 126. None like you having cold weapons is (to be found)
114. O you of a great vow, I should be looked upon as the in the world. Your waning and waxing are uncreated in the
servant of your son and you. You are fit to be praised due to ocean as well as in the sky.
(your having done) this deed. 127. Deluding the world you cause the time through day
115. Then see me to be distressed and engaged in propiti and night. Your characteristic is reflected in the world and the
ating you. If, O greatest sage, I sink into distress, that would be spot on you is of the form of a hare.
your defeat."
1. Prativlrya—should in fact be 'aprativkya'.
542 Padma Parana 543
1.41.140-152
128. O Soma, those who are not born of ksatriya wombs
140. Consumed by the multitudes of the cool rays, and
do not know your illusory power. You remain above the course
assailed by (Varuna's) nooses, the demons could not move in
of the Sun, and above the luminaries.
the battle like topless mountains.
129. Driving away darkness suddenly, you illumine the
141. All the demons struck down by Soma, were destroyed.
entire world. You are cool-rayed, snow-bodies, the lord of the
Their bodies were flooded with snow like fires that were not hot
luminaries and have the form of the hare on your body.
(i.e. that were extinguished).
130-133a. You are also of the nature of destiny; you are
142. The variegated and auspicious heavenly cars of those
fit to be offered a sacrifice to; you are the sacrifice; and you
demons fell down. They fell down and again came up.
are the unmanifest one; you are the lord of the herbs; you are
143. Maya, the demon skilled in magic, saw,in the heaven,
the source of rites; also of water and you are cool-rayed; your
the demons bound by the groups of nooses and covered over
rays are cool; you are the prop of nectar; you are smart and have a
with the lunar rays.
white vehicle; you are the loveliness of the lovely bodies; you are
144-146. He released the celebrated, mountainous illusion
the Soma of those who drink Soma. You are agreeable to all with a group of mountains, with swords and sharp-edged spears,
beings; you destroy the darkness; you are the lord of the with heaps of trees standing at the top, crowded with groups
constellations. Therefore, O you commander of a large army, of lions and tigers when the hosts of gods were making noise,
go with Varuna, wearing an armour. Put an end to the demonish crowded with herds of wolves, with trees shaken by wind; it was
illusion, by which we are being burnt." created by his own son, it was warbling and it moved freely in
the heaven everywhere.
Soma said:
147. The demons struck the gods with showers of rocks
133b-134. Since, O king of gods, O giver of boons, you accompanied by sounds of swords and with falling trees (i.e. trees
tell me to fight I shall shower hoarfrost which would remove that fell) and did not allow them to live. 1
the demonish illusion. See these my cool and tormenting rays, 148. The two illusions—that of the demons and that of
covered with snow. Varuna—then disappeared. Movement on the earth became
fearful as it were with mountains (everywhere).
135. So the snow-showers discharged by the Moon, with 149-150. No god was seen as (each one) was screened by
nooes (of Varuna) surrounded the demons as the wind sur multitudes of trees. Except the Mace-holder (i.e. Visnu) all
rounds the multitudes of clouds. other (soldiers in) the army of gods had their bows destroyed,
136. The two mighty (heroes), Varuna and Indu (i.e. the had become loathsome due to the weapons being broken, and
Moon), holding nooses and cool rays, killed the demons by had discontinued their exertion. That majestic lord, who had
sending down snow and nooses. entered the war, did not tremble at all.
151-152. The lord of the world, Hari, who resembled the
137. The two lords of water—the two warriors fighting
(dark) destructive cloud, who knew the occasion, and who
with nooses and snow moved with water in the army like two
realized (imminent) death in the war, who desired to witness
agitated great oceans. the fight between gods and demons, did not get angry because
138. The entire great army of the demons was filled, as of his forbearance. Then the lord ordered Fire and Wind to
the entire world is covered by the showering destructive clouds fight.
(at the time of deluge).
139. The two lords of water, viz. Soma and Varuna, getting
ready, destroyed that illusion created by the lord of demons. 1• Stanzas like this are not quite intelligble.
544 Padma Purana 1.41.173-183
545
153-155. Impelled by the words of Visnu they drew the Vayu the well-known demon'Kalanemi took notice (of what
illusion. That mountainous illusion perished (when) it was was happening). He was having a crown of the shape of the
burnt by the two, who had been roaming about and had com- sun, and tinkling ornaments and armlets. He resembled the
menced to exert themselves. That Wind accompanied by Fire Mandara mountain. He was covered with great pearl-
and that Fire in the company of Wind, augmented as it were ornaments, and looking fearful due to having hundreds of
at the time of deluge, burnt the army of demons. Wind became weapons, a hundred arms and a hundred faces, and a hundred
speedy there; and then Agni also became like that due to heads. He stood like a majestic mountain having a hundred
Maruta (i.e. Wind). peaks and augmented in the great side, (looking) like fire in the
156-166a. Fire and Wind who were amusing themselves, summer. He had smoky hair, ruddy moustache, projected
moved in the army of the demons. Then the beings were (being) teeth, and a hideous face. He had a large body expanding in
reduced to ashes and they were rising and falling. Everywhere the three worlds, lifting up the sky with his arms, and throwing
the aeroplanes of the demons were falling. The branches (of off the mountains with his two feet, and setting in motion
trees) were being thrown off by Wind, and Fire was doing his showering clouds with his breaths.
duty. The killing by Maya (i.e, illusion) was going on; the Mace- 173-177. All gods, with their eyes afflicted with fear, saw
holder (i.e. Visnu) was being praised; the exertion of the demons Kalanemi, whose broad red eyes were (looking) obliquely,
had stopped; the three worlds were free from bondage; gods whose exalted lustre was like (the) Mandara (mountain), who
were pleased. Good people said: 'Well (done), well (done).' The was, while approaching the groups of gods, as it were desiring
thousand-eyed one (i.e. Indra) achieved victory, and the demons to burn them in the battle, who was threatening the hosts of
were defeated. All the directions were pure; the righteous began to gods, and covering the ten quarters, who was seen like Death
increase. The course of the Moon was uncovered, and the Sun risen and delighted at the time of deluge, and who said to the
remained steady in his own place. Beings were taking an active demons, struck by gods, 'Wait, wait!' with his strong right hand
part in worldly affairs; people were endowed with good lifted up, which had a raised nice palm, the fingers of which
character; the bonds of death were unaffected. Oblations were had large joints, which was long and full of ornaments, which
offered into fire; gods shone with sacrifices and they showed the did not move at all.
path to heaven. All the regents of the quarters supported their 178. Beings observed that Kalanemi destroying (the gods),
quarters; the perfect ones remained in penance; the sinful ones like another Trivikrama Narayana (i.e. Visnu) overcoming
did not exist. The side of the gods was glad and the side of the everything.
demons was dejected. Righteousness had the three feet, and 179. That demon, having shaken the sky with wind, and
unrighteousness had just one foot (i.e. righteousness was very rising again, came and started to fight causing fear to all gods.
much predominant). The great gate (to righteousness etc.) was 180-181. That demon Kalanemi, while moving (on the
open, and good path existed; people were inclined to piety, and battlefield), being encircled by Indra, came near him, and
the hermitages proceeded with their activity uninterruptedly shone like Mandara with Visnu. Seeing Kalanemi, like another
(i.e. the hermits led a peaceful life). Kings were engaged in death, coming to them, all the gods, led by Indra were very
protecting their subjects and shone; the worlds were calm (and) much frightened.
the dark demon was subdued. 182. That great demon, desiring to do what was agreeable
166b-172. When that (great) deed of Agni and Vayu took to the demons, and of great lustre, increased (in size) like a
place in the war, all worlds were wholly interested in them, cloud at the end of the summer.
were bright and performed acts (celebrating) their victory. 183. The lordly demons, seeing him to have entered the
Hearing about the great fear caused to the demons by Agni and
 Padma Purdna I.41.202b-213 547
546
three worlds, stood up unfatigued (i.e. enthusiastically) constellations, which was protected by Yama, Indra,
as if after having drunk the excellent nectar.
Kubera, and also by intelligent Varuna, which was having (in
184. The demons, desiring to fight, free from fear and it) blazing fire and wind, which was devoted to Na.ra.yana, and
alarm, led by Maya and Tara, behaving like conquerors in the which resembled a current in the ocean, which had missiles
Tarakamaya war, and going (out) to fight, shone. which are fearful and had (in it) Yaksas and Gandharvas,
185. They who were repeating (magic) formulas, who were shone. At that time, the encounter between the two armies took
running through the army became glad when they saw the place like the union of the heaven and earth at the time of the
demon Kalanemi.
expiration of a
186. All those chief (soldiers) of Maya, who were leaders Yuga.
in the battle, gave up their fear (and) stood (near him) to
fight. 202b-204a. That war in which gods and demons had
thronged, in which forgiveness and valour were excessive, which
187-195. These successful demons, knowing the (art of the had arrogance, politeness and speed, was fierce. The gods and
use of) missiles, well-settled in penance, viz. Maya, Tara,
demons set out with terrible armies like the excited clouds from
Varaha, Hayagrlva, Vipracitti's son Sveta, both Khara and
the eastern and the western oceans.
Lamba, Bali's son Arista, so also the one known as Kisora, and
204b-205. The gods and demons were delighted with the
the great demon Surbhanu, famous like gods and as (an expert)
two armies, as the mountains with the blossomed thickets on
fighter in a circular military array, went to Kalanemi, with
them. They beat the drums and blew the conches repeatedly.
(i.e. taking with them) very heavy maces, discs, chariots,
206-207. The sound of the stroke of the bow-string on the
hatchets, pestles resembling death, slings, mallets, stones like
fore-arm, filling the universe, the earth and the directions, so
missiles, so also terrible rocks, sharp-edged weapons, small
javelins and bars of excellent iron, heavy destructive sataghni also the twangs of the bows and the sound of the drums obscur-
missiles, pairs of fetters, so also ploughs that struck fiercely when ed the cries of the demons. Making each other go forward and
discharged, with long arms, nooses and (weapons) like iron- backward, they (i.e. the gods and demons) assailed one
bars, with arrows having the licking and spreading mouths of another.
serpents, with destructive weapons and shining iron-clubs, with 208-210. Others desiring hand-to-hand fight, broke (the
sharp unsheathed swords, with sharp and bright lances, and arms of tbeir enemies) with their own arms. The demons dis-
with bright demons holding bows. charged terrible thunderbolts, iron bars, excellent missiles 1,
196. That army of the demons, excellent on account of swords and heavy maces on the gods, in the battle. Some, with
shining weapons, then led by Kalanemi, shone in the battle. their bodies broken by the fall of the maces, and shattered to
pieces (i.e. excessively wounded) repeatedly fell down, while
197. The army of the gods, which was closed (i.e. encircl
others struck again. In the battle, those who were much excited,
ed) on all sides by them (i.e. the demons) like a thicket of trees
at the time of the advent of the clouds, also became glad (as) angrily encountered one another, with chariots, horses, aero-
it was protected by Indra. planes and elephants etc.
211-213. Moving in the battle (i.e. on the battlefield),
l98-202a. That great shining (divine) army, which was
biting their lips (literally, having faces the lips of which were
endowed with cold and hot lustre (respectively) of the Moon
bitten), those (who were seated in) the chariots fought with
and the Sun, which was speedy like the wind, which was agree-
(those who also were seated in) the chariots, and the foot-
able, which was having the banners of stars, which had put on
soldiers fought with foot-soldiers. The great sound of those
the garments of clouds, which was smiling with the planets and
noisy chariots resounded in the sky as by the thundering of the
1. VttamS.yuyudh.an—The correct word appears to be Uttamayudhan.
 1.41.226-239 549
548 Padma Parana

clouds in the rainy season. Some broke the (enemy's) 226. The gods, who were frightened in the battle by that
chariots (while) some were crushed under chariots. Kalanemi, and who were perplexed, were unable to exert them
214. Others were distressed; the chariots could not move selves.
on. Some lifting up their enemies with their hands in the fight 227. He rivetted the thousand-eyed Sakra with arrows
were bitten (by the enemies). thrown round him, and stopped all his exertion in the war.
215. Those strong ones, having swords and being covered 228. In the battle he made Varuna like a cloud without
with hides struck (the enemies) with joy. Others pierced with water, like a waterless ocean and nooseless and motionless.
missiles and struck (with weapons) in the battle vomitted 229. He, of the form of death, surrounded Kubera in the
blood. war. Dhanada (i.e. Kubera), the lord of the regents of quarters
216. Some, resembling clouds dripping water, came was made actionless by him in the battle.
(there). Due to their showering of arrows on one another, the 230. On account of that the frightened Yama, who snatches
day of the fight appeared to be a rainy day. all, whose weapon is deadly, gave up his state of Yamahood in
217. In the meanwhile that demon Kalanemi grew like a the battle and entered his own (i.e. the southern) direction.
cloud being filled with the ocean-floods. 231. Having driven away the Guardians of the Quarters
218. Due to his limbs resembling elephants and mountains, and assumed their protection duties he divided his body into
clouds, having chaplets of lightning, and showering blazing four parts corresponding to the four directions.
fire, fell down. 232. Having gone to the divine path of the luminaries
219. Far extended flames with fire-sparks went out from indicated by the divine Sun, he took away Soma's grandeur
his mouth, who was showering sweat and knitting the eye and all his great domain.
brows, when he was hissing with anger. 233. He drove away Bhaskara (i.e. the Sun) of bright rays
220. His arms grew obliquely and upwards in the sky like by means of Dharma and snatched his rule, his domain and his
serpents with five mouths coming out from a mountain. daily activity.
221. He screened the divine sky with multitudes of missiles 234. Having conquered Agni, the gods' mouth, he made
of many kinds, with bows and with iron-bars as with lofty him resort to his own mouth; and having speedily conquered
mountains. Vayu, he brought him under his own control.
222. He desiring to fight and with his garments tossed by 235. Forcibly bringing (back) the great rivers from the
wind1 remained there actually like Meru mountain with its rocks ocean he made them, the embodied ones, give him comfort and
scorched by the evening sun. power1.
223. He struck down the hosts of gods with peaked moun 236. Having brought under his control the water in the
tains and tops of trees, hurled with great speed, (as Indra struck heaven and on the earth, he covered the earth well-protected
down) the great mountains with (his) thunderbolt. by the mountains.
224. The gods struck by Kalanemi in the battle, with the 237. The great demon, occupying all the worlds, and caus
hair on their heads cut off and removed, with his arms having ing fear to all the worlds, appeared like the self-born one, the
swords, could not move. lord of the gross elements (or of the great beings).
225. Some Yaks.as, Gandharvas, birds and Kinnaras with 238. The demon, having the body of the regents of quarters,
great serpents were struck with fists and some were split into having the soul of the Moon and the Sun, born of Fire and
two parts. Wind, shone in the battle.
239. The demons praised him, who remained at the position
1. Anilodbhuta—should be aniloddhuta.
1- Abhisukha Virya—the expressions are not very happy.
 1.41.253-265 551
550 Padma Purana
gods. He, the lord, discharged the disc endowed with lustre on
of the highest god, resembling the creator of the worlds, as the the enemies.
gods praised the grandsire. 253. When I, who am death, remain here, he has become
240. Due to his perverse deeds (these) five, viz. Vedas, the death to the demons. Kesava will get the fruit of the
Righteousness, Forbearance, Truth, and Sri, who had resorted time
to Narayana, did not go to him. that has gone by.
241. That lord of demons, getting angry because the five 254. Luckily (for me) now this Visnu has come before me.
did not approach him, went to the place of Visnu where the Crushed with my arm1 in the battle by me, he will perish.
god remained. 255. I shall luckily pay homage to the former demons, by
242. (There) he saw (Visnu) who was seated on Garuda, killing, in the battle, this Visnu causing fear to the demons.
who held a conch, a discus and a mace, and who whirled round 256. In the battle I shall quickly destroy the hosts of gods.
the auspicious mace to destroy the demons. Even though he has gone (i.e. has taken up) another existence,
243-244. That demon (viz. Kalanemi), with his mind he torments the demons in battle.
agitated, seeing Visnu, who resembled a cloud containing water, 257. He was formerly (called) Ananta and also well-
whose garments were like lightning, who had mounted upon the known as Padmanabha. In the terrible single ocean he killed
bird, Kasyapa's son, of golden wings, and moving in the sky both Madhu and Kaitabha.
(i.e. upon Garuda) and who as it were, remained in the sky, 258. Dividing his body into two halves—one half of lion
and who was unperturbed, and was ready to destroy the demons and another of man<—he (all) alone formerly killed my father,
said: Hiranyakasipu.
245. "This is our enemy who destroyed our ancestors and 259. Aditi, the origin (i.e. the mother) of gods conceived
also Madhu and Kaitabha who lived in the ocean. him as an auspicious embryo. Walking three steps he alone had
the three worlds (under his control).
246. This is our enemy who is indeed described to be 260. Now that god, when he has encountered me, when
matchless. In many battles he killed many demons. this Tarakamaya battle has come up, will perish."
247. This is the one who is cruel in the world and is impu 261. Speaking like this in many ways, he quickly caused
dent to women and children. He uncovered the parted hair of Narayana to like (i.e. made Narayana) to fight by (saying)
(i.e. behaved impolitely with) the wives of demons. ugly words to him in the battle.
248-249. He is the Visnu or Vaikuntha of the gods, the 262. The Mace-holder (i.e. Visnu), being (thus) abused by
residents of heaven; among the serpents he is Ananta; he is the the lord of demons did not get angry. With great power of for
self-born of the self-born (i.e. superior to him); this is the lord bearance and with a smile, he said:
of the gods who will be wronged by us. Getting (i.e. inviting
263. "O demon, the power of arrogance is small, (while)
his anger) Hiranyakasipu was killed. the power of (i.e. due to) the suppression of anger is steady.
250. Gods, having resorted to his shadow (i.e. having You, who, forsaking forbearance, talk (like this), are doomed
sought his protection), remain at the mouth of the sacrifice and by (i.e. as a result of) faults due to pride.
eat the clarified butter offered in three ways by the great sages.
264. I look upon you as mean; fie upon your might of
251. He (alone) is the cause of the death of all the enemies
words ! Which men would remain there where women shout?
of gods. In the war all our families entered his discus (i.e. were
destroyed by his disc). 265. O demon, I shall see that you go along the same path
252. He is said to have given up (i.e. offered) his life for 1- Bahuni—should be bahuna.
552 Padma Parana
I.41.283b-295 553
as your predecessors have gone. Who would be prosperous
by giving up (i.e. violating) the rule laid down by the creator? less, the circular edge of which was razor-like, which was filled
266. Today I shall kill you who destroy the operation of with wreaths, garlands and chaplets, which moved according to
gods; and I shall (re-)place the deities in their own respective its desire, which took up any form it liked, which was fashioned
positions." by the Self-born himself, which caused fear to all enemies, which
267. When, in the battle (i.e. on the battlefield) Visnu was full of wrath, and arrogant in the war, by the discharge of
was speaking like this, the demon laughed, and made his hands which the worlds, along with the immobile and the mobile, got
endowed with weapons (i.e. took weapons in his hands). bewildered, and the ghosts eating raw flesh were satisfied in the
268. He, with his eyes doubly red due to anger, raised his great war.
hundred hands, and dropped all the multitudes of weapons on 283b-285a. The Mace-holder (i.e. Visnu), blazing with
the chest of Visnu in the battle. anger, having raised his discus of a matchless action, and
269. The demons too, led by Maya and Tara in the battle, resembling the sun in brilliance, and destroying the demon's
and with their weapons and swords raised, attacked Visnu in the lustre with his own lustre, cut off with that (discus) only the
war. arms of Kalanemi in the battle.
270. He, being struck by the very mighty demons, with 285b-286a. Hari forcibly destroyed with that discus the
all their weapons raised, did not move from there (i.e. from discus (ofKalanemi) which had a hundred points, and which
that place) like an unmoving mountain. was (as it were) laughing loudly due to fire-powder (i.e.
splinters of fire).
271-272. Kalanemi, the great demon, encountered by
Garuda, got excited, and raising with his arms his terrible, 286b-288a. That demon, with his arms cut off and without
a head, did not move. With his headless trunk firm he stood in
blazing mace, released it on Garuda, with all his life (i.e. with
the battle like a branchless tree. Garuda, spreading out his two
all his might). Visnu was amazed by that deed of the demon.
wings, and having speed like that of the wind, struck Kalanemi
273-274. Then he (again) hit the mace on Garuda's head. with his chest.
Seeing Garuda afflicted, and his own body unhurt, Vaikuntha
(i.e. Visnu) with eyes red due to anger, took his disc; and with 288b-289a. He (i.e. Kalanemi) facing Garuda's body, and
Suparna, the lord speedily grew up. having no arms, whirling from the sky, fell down leaving (i.e.
from) the sky, and shaking the earth.
275-277a. His arms, pervading the ten quarters, also grew. 289b-291a. When the demon fell down, gods along with
He, as it were desiring to occupy all the worlds with his hosts of sages, (saying) 'Well (done), well (done)', together
prowess, filling the intermediate directions, and the sky and the honoured Vaikuntha (i.e. Visnu). Other demons whose valour
earth as well, grew (in size). The sages with Gandharvas praised was seen in the battle, were all pervaded by (his) arms and
MadhusQdana, growing (in size) for the victory of the gods. could not move in the battle.
277b-283a. He scratching (i.e. touching) the sky with his 291b-293a. He seized some with their hair; pressed the
crown and shining head, having pervaded the earth with his throats of some; cut off the face of someone; and held some-
two feet and having covered the directions with his arms wetted one by his waist. They, who were consumed by the mace and
with fat, blood and marrow of the demons, held his discus, the discus, who had lost their energy, and life, tumbling with
which resembled the sun in lustre, which had a thousand spokes all their bodies (i.e. fully) from the sky, dropped down on the
which destroyed the enemy, which was like a blazing fire, which earth.
was fierce (yet) beautiful to look at, which had golden particles 293b-295. When all the demons were killed, Purusottama
stuck to its circumference, which caused fear, which was match- (i.e. Visnu), having performed that (feat) dear to Indra, was

II
554 Padma Purdna
555
1.41.312-320
successful. When in the Tarakamaya battle that destruction the portions of clarified butter, presented with respect by the
took place, Brahma, the grandsire of all the worlds, came to members (of the sacrifice) proceed. Let oblations be offered
that region with all brahmanic sages and hosts of Gandharvas into fire by Brahmanas according to rites mentioned in the
and celestial nymphs. Vedas. Let gods be pleased with offerings in the sacrifices, great
296-297a. The god (i.e. Brahma) honouring Hari, the god sages with the Vedic studies, and the dead ancestors with
of gods, said: "O god, you have done a great job; you have sraddha, as they like. Let Vayu, taking his course, move (i.e.
taken out the dart in the form of the demons; and we are blow). Let Agni blaze in three ways.
pleased by the death of the demons. 312-314a. Let the (first) three castes please the three worlds
297b-300. O Visnu, there is none else except you who by their own virtues. Let sacrifices be performed by brahmanas
would have controlled that great demon, Kalanemi, whom you fit to be initiated. Let the sacrificing priests receive presents
killed. He, insulting the gods and the movable and immovable separately. Let the Sun, the Moon and Vayu, proceed by grati-
worlds, having destroyed the sages, even opposed me. So, I am fying cows, fluids and life in beings (respectively) by their
pleased with this your deed, viz. that you struck down pleasing deeds.
Kalanemi, resembling death. So come on, well-being to you;
314b-315a. Let all the big rivers, the mothers of the three
let us go to the excellent heaven. worlds, rising from Mahendra and Malaya, go one by one to
301. There the brahmanic sages, sitting in the assembly the sea as before.
are waiting for you. O you best among those who have boons,
which boon shall I grant to you? 315b. O gods, give up the fear of the demons and be calm.
Well-being to you.
302-304. You grant boons to the gods when they are in
their positions. You have delivered these big three worlds (by) 316-317. I shall go to the eternal world of Brahma. Do
killing the troublesome fellow. O Visnu, in this very war (you not ever fearlessly (i.e. without proper caution) go to your own
have helped that) great-souled Indra." house or to heaven, and especially to the battle (-field) ; for the
demons are mean. They strike at the weak points. Their position
Thus addressed by revered Brahman, the immutable Visnu is fixed.
spoke in auspicious words to all gods led by Indra: 318a. Let you who are good and remain in (i.e. behave
Visnu said: according to) your own nature, have your mind in honesty.
Let all the gods that have come here listen: 318b-320. Speaking thus to the hosts of gods, that very
305-307a. Led by Indra, all of us with Garuda have killed successful Visnu, the revered lord, of a true (i.e. unfailing)
in the battle demons led by Kalanemi and endowed with valour valour, went with Brahma, to Brahma's world, after having
and superior even to Indra. In this great war only two have created great affection for him in (the minds of) gods. This
escaped: the demon Virocana and the very mighty Svarabhanu. was the wonder in the Tarakamaya battle between the demons
307b-308. Let Indra resort (i.e. go) to his own direction; and Visnu about which you have asked me.
so also let (Varuna goto his own direction); let Yama look
after his (i.e. southern direction), and Kubera the northern
direction. Let Candramas (i.e. the Moon) be always united
with the constellations.
309-311. Let this Sun go to (i.e. be united with) the first
day of the season with the equinoctial and solstitial points. Let
 556 Padma Purdna 1.42.15-26 557

CHAPTER FORTYTWO with him? O son, for a respected person his insult is said to be
his murder. He who is freed from your hand on our telling (you
Tdraka's Victory in the War between Gods and Demons to release him) is certainly dead. That enemy, who is released
in the battle through generosity by his enemy, is, though alive,
Bhisma said: dead, day after day."
1-4. O brahman, I have listened to (the account of) the 15-17. Hearing this, Vajranga, bowed (to them) and said
rise of the lotus which you described in detail. O brahman, (these) words: "I have nothing to do with him. I have (simply)
(now) I desire to hear from you about the greatness of Bhava obeyed my mother's order. You are the lord of the gods and
(i.e. Siva) and the birth of Guha (i.e. Karttikeya)—how he demons; and you are (my) respectable great grandsire. O god,
was born and what he did; how Taraka the demon became I shall do as you say: this Satakratu (i.e. Indra) is released (by
more powerful and how that great demon was killed (by me). O god, I have a liking for penance; O lord, let it be prac-
Karttikeya) ; how Rudra sent the sages to the Mandara moun- tised without any obstacle through your favour."
tain; how Rudra, the supreme lord, obtained Uma there. O 18a. Saying so, he ceased (speaking). When the demon
great sage, tell me all this as it took place. remained silent, the grandsire said these (words):
Brahma said:
Pulastya said: 18b-19a. Being free from difficulty, remaining under my
5-6a. Formerly Kasyapa said to Diti, the auspicious origin command, practise penance. With this purification of the mind
(i.e. the mother) of demons: "O respectable lady, you will (i.e. having thus purified your mind) you (will) have obtained
obtain a son having limbs as strong as thunderbolt. You will the fruit of your existence.
have a son by named Vajranga, devoted to piety."
6b-7. The honourable lady, who had (thus) obtained a 19b-20. Saying so, the Lotus-born (Brahma) created a
boon, got a son difficult to be cut (i.e. destroyed) like broad-eyed daughter. The Lotus-born god gave her to him as
thunderbolt. As soon as he was born, he became the master of his wife. Having named her Varangi, the grandsire went
the significance of all sciences (i.e. branches of learning). He (back).
said devoutly to his mother: "O mother, what should I do?" 21-23a. Vajranga too went to a forest with her for (practis-
ing) penance. The lord of demons, having eyes like lotus leaves,
8-9a. Diti, hearing (these) words of the lord of demons,
of a pure mind, and having a great penance (to his credit),
became delighted, and said: "O son, Indra has killed many of practised penance for a period of a thousand years with raised
my sons. Go to kill (i.e. go and kill) Indra to make up the hands. Till that (period was over), he remained a great ascetic
loss due to (i.e. to avenge) them." with his face hung down and remaining in the midst of five
9b-10. Saying, "All right", to her, he forcibly went to the fires1, not eating anything and practising severe penance.
heaven. Then having tied Indra with a noose of unfailing 23b-25a. Then for a thousand years he resided in water.
power, he came to his mother as a hunter (would bring) a poor The great-vowed wife of him, who had entered the water, re-
deer. mained, observing silence, at the bank of that lake only. With-
11. In the meanwhile, Brahma and Kasyapa of great out eating anything, the very lustrous one entered upon a severe
penance came there where the fearless mother and son remained. penance.
12-14. Seeing them Brahma as well as Kasyapa said these 25b-26. When she was practising penance, Indra scared
words: "O son, release this lord of gods. What have you to da 1- Pancagni—See note on 41.83. above.

i.'
558 Padma Purtina 1.42.38-48 559

her. Going in the form of a monkey to that great hermitage, he 38-39a. (When he looked here and there) in the thicket
snatched her holy seat and casket containing sandal etc.—(the to obtain fruits and roots, he saw his dear helpless wife, whose
material of) worship. face was covered with a tree. Seeing her, the demon, consoling
27-28a. Then, he, taking up the form of a lion, frightened her, said:
her; then taking up the form of a serpent he bit both her feet;
but due to the power of penance she did not die. Vajranga said:
28b-30. When Indra, troubling her with many scares, did 39b-40a. O good one, who, desiring to go to the world of
not stop (from doing so), the queen of Vajrariga, thinking it to Yama, has harmed you? O you proud one, quickly say which
be the wickedness of the mountain (on which she was seated), desire you want to be satisfied.
set about to curse the mountain. Seeing her about to pronounce
a curse, the mountain, in a human form, with frightened eyes, Vardhgi said:
said to that beautiful Varangi: 40b-42a. I am repeatedly scared, tossed away, beaten up
and harassed, like one without a husband, by the fearful lord
The mountain said: of gods. Not seeing the end of my grief, I am determined to give
31. O you lady of a great vow, I am not wicked. I deserve up my life. Give me a son, who would save me from the ocean
to be resorted to by all human beings. This angry Indra is do- of misery.
ing what is disagreeable to you.
42b-44. The very mighty lord of demons, thus addressed,
32-33a. In the meantime the period of a thousand years and with his eyes full of anger, though capable of retaliating
was over. Knowing it, the Lotus-born (i.e. Brahma) came to the the king of gods, set about to practise penance again. Knowing
lake and being delighted said to Vajranga: his harder intention, Brahma again hurriedly came to the place
where the son of Diti remained.
Brahma said:
33b. O son of Diti, I shall satisfy all your desires; get up. Brahma said:
45. O son, why are you again setting about to practise the
34. Thus addressed, the lord of demons, the treasure of vow? I shall give you the son (endowed) with vigour, (as)
penance, with the palms of his hands folded in obeisance said desired by you.
(these) words to the grandsire:
Vajranga said:
Vajranga said:
35. Let me not have thedemonish disposition. Let me have 46-47a. I, who got up by your order from the profound
(i.e. let me go to) the eternal worlds. Let me be interested in meditation saw my wife scared by Indra. The beautiful lady,
penance. Let the body stay (as it is).1 said to me (that) she desired a son. O grandsire, you, who are
pleased with me, give a saviour son (Taraka) to me.
36-37. Saying, "Let it be so," the lord (Brahma) went
home. Vajranga too, of a firm control, completed his penance. Brahma said:
Desiring to meet his wife (i.e. he desired to meet his wife, but) 47b-48. O hero, enough of your penance; do not get into
did not see her in his own hermitage. Afflicted with hunger, he insuperable suffering. A very powerful son, who will loose the
entered a thicket of the forest. braided and ornamented hair of divine ladies will be (born to
you).
1. Sarirasya... .text is not quite clear.
560 Padtna Purdna 1.42.63-76 561

49-51. Thus addressed, the lord of demons, having saluted 63-64a. Saying so, and getting their consent, he went to
the great grandsire, and having gone to his queen delighted her, the Pariyatra mountain. For a hundred years he practised all
whose mind was distressed. The fortunate couple then went to the penances like not eating at all, honouring the five (fires),
their own hermitage. That Varangi, of an excellent complexion, eating leaves of trees (only) or subsisting on water (alone).
carried in her womb for a thousand years, the embryo (i.e. the 64b-65. When thus his body was emaciated and his penance
seed) deposited (by Vajranga). At the end of a thousand years grew in strength, Brahma, having come there, said to the lord
Varangi brought forth (a son) . of demons: "O you of a good vow, ask for a boon". He chose
52-53. When that demon, fearful to all the world, was be- (the following boon) : "I should not die (i.e. be immune to
ing born, the whole earth trembled, the great oceans were death) from all beings".
agitated, the mountains shook, and fierce winds blew; the best 66. To him then Brahma said: "Since death is certain to
sages muttered prayers, and fierce beasts roared. beings, (you may) ask for death at the hands of him of whom
54-55. Lustre left the Moon and the Sun, and the directions you are not afraid."
were covered over with mist. When that great demon was born, 67. The great demon, the lord of demons, deluded by
all great demons, being delighted, came there, and also the pride, thought (for a while) and chose death from a child seven
demon-females. Full of joy they sang, and hosts of celestial days old.
nymphs danced. 68-69. Saying, "All right", Brahma went home, and also the
56. O you of great lustre, when the great festival of the demon. Then he said to his ministers: "Make ready my army
demons was (being celebrated), gods along with Indra, quickly. If you desire to do what I like, then you must supress
became mentally dejected. the best gods. O demons, I shall have uncommon joy when they
57. At that time seeing the son, Varangi was filled with will be suppressed."
joy. The lord of the demons also greatly prized that (newly-) 70. Having heard Taraka's words, a demon named
born son. Grasana, the general of the king of demons, made ready the
58-59a. As soon as Taraka, the lord of demons, was born army.
he was consecrated as the sovereign emperor of the entire king- 71. Having beaten the deep (-sounding) kettle-drum, he
dom of the Asuras, which was capable of being compared with quickly called the demons, and also very brave ten crores of
the earth, by the chief demons like Kujambha, Mahisa etc. lords of demons.
59b-60a. O great king, when Taraka got the great king- 72-73. Leading them was Jambha. Next was the demon
dom (i.e. when he became the emperor), he, the greatest among Kujambha. Mahisa, Kunjara, Megha, Kalanemi, and Nimi,
the demons, said these proper words: (and also) Manthana, Jambhaka, Sumbha—these ten lords of the
demons were the leaders. There were hundreds of others, who
Taraka said: were capable of being compared with the earth.
74. The chariot of Taraka was decorated (i.e. yoked) with
60b-62. O mighty demons, listen, all of you, to my words.
a thousand eagles, and with eight wheels; it had a train of poles
O demons, gods would destroy all the families (of us).
and its expanse was four yojanas.
(Between gods and us) eternal enmity due to the practice
of our families has mounted. All of us, resorting to (i.e. depend- 75. The chariots of Grasana, Jambha, Kujambha and
ing upon) the might of our own arms will practise penance for Kumbha were yoked with tigers, lions, donkeys and horses.
curbing gods. There is (i.e. should be) no doubt about this. 76. The chariot of Megha was yoked with elephants; that
 562 Padtna Purdna I.42.88b.98 563

of Kalanemin with a demon. Nimi's great elephant had four political wisdom)1: negotiation, creating dissension, bribery
tusks (like the Airavata) and resembled a mountain. and punishment (i.e. open attack). The greedy cannot be won
77. The lord of demons, named Manthana, was seated in a over by negotiation (or conciliation) ; those having same
chariot, having its horses a hundred cubits in length. The very qualities (i.e. belonging to a homogeneous group) cannot be
mighty Jambhaka had mounted a camel resembling the lord won over by creating dissension; here bribery will not lead to
of mountains. success; if you like (i.e. if you please), in this case, openly
78-79. Sumbha was mounted upon a ram. Thus, other attacking the plunderers by force is the only remedy.
mighty demons, seated in various vehicles, had put on bright 88b-89a. Indra, thus addressed, giving thought to what
armours and were decorated with bracelets and turbans. That should be done, said these words in the assembly of gods:
army of the lion of demons (i.e. of the brave demon) appeared
to be of a terribe form. The army had very intoxicated Indra said:
elephants and was crowded with horses and chariots, a number 89b-92. O you residents of heaven, listen attentively to my
of foot-soldiers and banners. words. You, of divine souls, are the enjoyers of sacrifices; and
80-83a. In the meanwhile, Vayu, the messenger of gods, always remaining in (i.e. adhering to) your own greatness with
seeing that army of the demons in the residence of the demons your families, you are always engaged in protecting the world.
went to report it to Indra. Having gone to the divine assembly Be prepared to fight; unite my army; get (your) weapons;
of the great-souled Indra, he told (him) among the gods, the worship the deities of weapons. O you lords of gods, having
time for action that had approached. Hearing it, the great- made Yama the General, quickly bring together the vehicles
armed lord of gods, having closed his eyes, said these words to and the aeroplanes.
Brhaspati at that time. 93-94. Thus addressed, those who were prominent among
Indra said: the gods armed themselves. The invincible chariot of the lord
of gods was yoked with a myriad horses, was decorated with
83b-84a. Now comes this fight of the gods with demons. golden bells; it had many wonderful properties; it was approach-
Tell (us) that should be done (which is) supported by political ed by gods and demons: it was harnessed by Matalin,
wisdom.
95-96a. Yama, surrounded on all sides by fierce servants,
84b-85a. Hearing these words of Indra, the lord of speech, filled with flames that would rise at the time of the universal
the magnanimous, the highly intelligent Brhaspati said these destruction, having seated himself upon a he-buffalo, and mov-
words: ing in the sky, remained at the head of the army.
96b. Agni, mounted upon a goat, and having a kind of
Brhaspati said: missile in his hand, settled himself.
85b-88a. O best among gods, this is said to be ancient, 97. Vayu, with a goad in his hand, increased his speed.
natural state of those who wish to be victorious: political The revered lord of water (i.e. Varuna) had mounted upon a
stratagem preceded by negotiations, and (keeping ready) the lordly serpent.
98. The lord of demons, moving in the sky, and (looking)
army with its four divisions.1 These are the four constituents (of
1. Angacatu?taya: (1) Saman (conciliation or negotiation), ( 2 ) Dana
1. The fourfold army: (1) Elephants, (2) Chariots, (3) Cavalry and (bribery), (3) Danda (punishment, open attack), (4) Bheda (creating dis -
(4) Infantry. sension) .
 564 Padma Pur ana 565
1.43.1-10
terrible on account of having a sharp sword, occupying a strong bonds, as a herdsman leading the beasts, again went,
chariot, to which men were yoked, got settled in the battle. after getting into his chariot, to his own house, beautified with
99-100. The lord of wealth (i.e. Kubera) with a mace in Siddhas and Gandharvas, and having a top like the Vipula
his hand, (was seated) in a chariot to which large lions were mountain.
yoked. The Moon, the Sun, the two Asvins, the invincible
generals of the divine army in the three worlds were endowed
with the army having four divisions. That assemblage of the
divine army numbered thirty-three crores.
101-103a. Indra was seated upon the elephant named CHAPTER FORTYTHREE
Airavana, which looked like Himalaya, (decorated with) white
charming chowries, and (with) golden lotuses and spotless, GaurVs Marriage
beautiful garlands, made charming (i.e. decorated) with sprouts Pulastya said:
(i.e. lines) of saffron and with his temples crowded with sporting
swarms of bees. He, of a magnanimous mind, who had put 1-2. The door-keeper, who had put on a bright silken
on variegated ornaments and garments, whose thunderbolt was garment appeared (before the king of demons). Going down to
big, who was decorated with a cushion, who had serpent-like (i.e. touching) the ground on his knees, he, without delay, said
scattered armlets, whose sproutlike feet were honoured by a the following adorned with (i.e. couched in) few words, to the
thousand eyes, looked charming in the heaven. lord of demons, having a bright body resembling a host of
103b-104a. That army was thronged with streams of groups suns.
of horses and elephants; its umbrella and banner were white; 3. "Having brought the gods, after binding them,Kalanemi
it had continuous (streams) of invincible foot-soldiers; it was stands at the door. He respectfully asks: 'O lord, where should
difficult to be subdued on account of warriors having various the captives stay?' "
weapons. 4-5. Having heard those words of the doorkeeper, the
104b-105. Then the very mighty Asvins, Maruts, with demon said: "Let them stay as they like. The three worlds are
Sadhyas and Indra, Yaksas, goblins, Gandharvas, having many my residence. Release only Indra, after having clean-shaved
missiles in their hands, all came together and struck the lord of him, after making him put on white garments and after having
demons. marked him with a dog's foot."
106-108a. However, the missiles did not cling to his body 6-7. When this was done, gods, with their minds dejected
resembling thunderbolt and a mountain. Then having jumped went to the lord of the world, the Lotus-born one to seek his
down from his chariot, Taraka, the king of the demons, shelter. The despondent gods, having reached him, prostrated
hit crores of gods with his hands and kicks. The armies of gods, themselves with their heads touching the ground, and praised the
that escaped being killed, being afraid, and having given up Lotus-seated (god) with words (couched in) beautiful syllables.
weapons, fled in (various) directions. The gods said:
108b. Seeing the gods fleeing, Taraka said (these) words:
8-10. Salutation to you, the origin of Orhkara etc., the
109. "O demons, do not kill the gods. Tying them, bring
first and unending cause of the diversity of the universe, (to
them quickly, and show them to Vajranga. Let him see gods."
you) who are at the root of the beings immediately after
110-112. Then the demon, being praised by Diti's sons and
creation; O you, of a pious form, salutation to you who desire
well-served by the celestial damsels, having tied, in the battle,
to withdraw (the world unto you); on account of your greatness,
the regents of quarters [led by Indra and with Rudra, with
566 Padma Purdna I.43.18a-30 567

you are the cause of the manifested forms; and due to this 18a. Thus the lord is protector of those who possess in-
appellation, you, having thought about us, divided the worlds dividuality; and also he having endless forms, is their saviour
above the heaven and the earth, and the ones below them, from and protector.
(i.e. out of) the cosmic egg. It is clear that Meru was your 18b-20a. Thus having praised Brahma, the cause (of
outer skin of the embryo; we know that the space was put for- everything) the gods ceased (praising him). Then they remained
ward by you; it is clear that from your body the gods were thinking about the objects they wanted. Brahma, thus praised,
created; the embodied ones move within your body. was extremely pleased. Pointing out with his left hand, he, the
11. The heaven is your head; the moon and the sun are giver of boons, said to the gods:
your eyes; the serpents are your hair; the directions are the
Brahma said:
cavities of your ears; sacrifice is your body; rivers are your
joints; the earth is your feet; the oceans are your belly. 20b-22a. Why do you, with the lotus of your face faded,
12. You are the author of illusion; you are the cause; you look like a widow who has discarded ornaments from her hands,
are declared to be calm by the Vedas; you are said to be the O Indra? O Agni, you too, without smoke, do not look charming,
light and the sun. With the help of the meaning of the Vedas, (as it were) remaining for a long time covered with grass and
they by intellect, expound you, the ancient one, who are placed with famished wild fire.
in the lotus of the heart. 22b-23a. O Yama, you, distressed with a diseased body, do
13. Those who have mastered abstract meditation, describe not appear splendid, being as it were dragged at every step by
you as (their) soul; (they describe you) to be the source of the your staff, your prop.
seven subtle (pricinples) propounded by the Samkhyas, and 23b. O lord Moon, why do you talk as if you are afraid?
also of the eighth one, told by them. You alone being the soul, 24-25a. As you are wounded by the enemy in the seizure
live in them. done by the lord of demons, O Varuna, your body is dry as it
14. Having perceived, you fashioned a subtle and (at the were surrounded by fire. Observe your foot from which blood
same time) a gross form; those entities which are said to exist has flowed.
in the cause, are said to have come up from you at the time of 25b. O Vayu, you are gloomy, and (appear) as if you are
the first creation; again, they are to be reached after the im driven away with the tips of swords (pointed towards you).
pressions according to desires (?). 26-27a. O Dhanada (i.e. Kubera), why have you, aban-
15. Kala (i.e. desitny) is conceived by you; its origin is doning yourstatus of Kuberahood, boweddown? O Rudra, being
concealed in you; it is immeasurable; in it the uncertainty the trident-holder, you have earned the reputation of being
about number has disappeared; it is the cause of the withdrawl very brave. Who has taken away your sharpness? Tell it to us.
of the manifestation of entities and non-entities; it is endless; you
27b-28a. Thus addressed by Brahma, dwelling in the
are its author, and its abode.
Supreme Being, the gods urged Vayu to speak on account of
16. All that is gross is useless; that which is other than
his being pre-eminent in speech.
that is said to be subtle and (therefore) important. You are
2<>.i>-29a. The gods urged Vayu through Sakra. He said
presented in the Purana to be even grosser than those which to the four-faced god (i.e. Brahma): "You know the mobile and
cover the gross objects. the immobile.
17. You join (i.e. bestow) prosperous condition to every 0. Gods, led by Indra, were forcibly vanquished along
being, and in every existence you put what is cherished (by with their army, by hundreds of demons. You have laid down
you); driving out what is joined to a manifested form you bring the performance of sacrifices, having wonderful and varied
about manifestation in every place.
568 Padma Parana 569
1.43.44-55
merits, for the stability of the worlds. Then before them you
have come to seek his refuge and who has given up (giving)
placed the sages, performers of sacrifices, who got the well-
known fruits of their desires. shelter to truth—who is thus able to describe fully or how can
one describe fully his impudence? The creator alone is the best
31-33. Due to your order, heaven always became (accessi-
resort."
ble) to the enjoyers of sacrifices. The demon, snatching the host
44. Having thus gradually told about the movements of
of heavenly cars, converted the mountain, which you had made
gods (to Brahma) Vayu ceased (speaking). Then the lord
to possess excellent qualities conforming to its being the lord
with the lotus of his face smiling said to the gods:
of all mountains, which was adorned by (i.e. had been a site
for) sacrifices, which had set a limit to the (sun's) rays, which
was always the abode of gods in heaven, the slopes of which Brahma said:
were made unfit for living and sporting as the jewelled caves 45. The demon Taraka cannot be killed even by all gods
on it had gone down, into the resort of many demons. and demons. The man, who will kill him, is as yet not born in
34-35. The excellent thunderbolt, which was fashioned by the three worlds.
you only, which had host of splendours, which for a long time 46. After having pleased him by granting a boon I have
had filled the quarters with pure lustre, which was intended dissuaded him just now from burning (even) the three worlds.
for enjoyment, broke into a hundred parts, after having reached 47-48a. The demon has chosen his death (at the hands) of
the body of the demon, like the change of views of those who a child seven days old. The boy, born of Sankara, and resembl-
know little, and has gone (out of use) due to its form being ing the Sun, will be, when he will be seven days old, the killer
depressed. of Taraka.
36-37. O god, we, whose bodies were pierced with arrows 48b-50. The revered lord Sarikara is at present without a
in the war, who were directed by the door-keepers at the door, wife. Taraka, encountering him, to whom Himalaya's daughter
and who did not talk at all, were ushered into the assembly of who will be a goddess, will give birth, as fire is born from
gods' enemy and were dragged and seated there by them (i.e. the the wooden stick, will not survive. I have told you the remedy
door-keepers) with canes in their hands and were laughed at by which he will (not) survive.
by the enemies. 51. Then you should divide (among yourselves) his
38-39a. 'O gods, you are rich, you have accomplished all remaining wealth. Wait, with a fearless heart, for some time.
your objects, you talk little. Talk according to the rules. Do not
talk much. This is the assembly of the king of the demons and 52-54. The gods, the residents of heaven, thus addressed by
not that of Indra, where there is no restraint.' the Lotus-born himself, having saluted the lord, went as the cir-
39b. We were very much derided by the demon's servants cumstance (demanded). When the gods had left, revered
who talked like this. Brahma, the grandsire of the world, remembered that goddess
Nisa, born earlier. Then the revered (goddess, viz.) Ratri,
40-41. The seasons being embodied day and night serve the
approached the grandsire, Having seen Vibhavarl in a solitary
sinful and fierce (demon), and do not forsake him, in whose
place he said to her:
residences Siddhas, Gandharvas and Kinnaras sing (songs) with
the (proper) rhythm on the wires of the lute, methodically, Brahma said:
melodiously and with excellence.
55. O Vibhavarl, an emergent business of (i.e. for) the gods
42-43. He who gives relative importance to his friends etc.
has approached. O goddess, you should do that. Hear about the
by favouring or not favouring them, who forsakes those who
details of the business.
570 Padma Purana 1.43.71-85 571

56-58. There is the lord of demons, the enemy of gods 71. Then with you too, she will be BhavanI (i.e. Siva's
who is not vanquished (by gods). The revered lord will wife). You will also have a portion of Uma's form.
generate a son for his destruction. He (i.e. the son) will indeed 72. O you giver of boons, the world will worship you as
be the killer of Taraka. That Satl,the goddess, who was Daksa's Ekanamsa—you—who would be going everywhere in various
daughter, and got angry with her father for some reason, will be forms and who would satisfy desires (of your devotees).
born as Himalaya's daughter, the most beautiful women in the 73. (You will be looked upon as) Orhkaravaktra Gayatri,
world. of a bright form, by those who are well-versed in the Vedas and
59-6la. Hara, due to her separation, will regard the three by great-armed kings who are overcome.
worlds as void, will live in the cave of that mountain, which is 74. As the mother of vaisyas you will be known as Bhuh;
resorted to by Siddhas, waiting for her birth. The great son that you will be worshipped as Saiva by sudras. You will be the
will be born to the two who (will) have practised penance, will compassion of the restrained ones.
be the destroyer of that demon, viz. Taraka. 75. You will be the doubt in a great exertion, and the
61b-62. That respectable, beautiful lady, as soon as she prudence of the politicians. You will be the intimacy with
is born, having just a little knowledge, will become extremely wealth, and the desire lying in the heart of beings.
distressed by the absence of her husband (i.e. Hara), and eager 76. You are the shelter of all human beings. You are the
for union with him. The union of the two having practised good delight of those whose minds are delighted. You are the affection
penance, would be auspicious. in the heart of human beings.
63. Then there will be a wordy quarrel between the two 77. You are the fame of true (i.e. honest) beings. You are
caused by both of them. Then a danger to Taraka is indicated. she tranquility of those who do evil deeds. You are the error of
64. Listen as to how you will create a distraction to them all beings. You are the recourse to the performers of sacrifices.
when they will be united through sexual desire. 78. You are the great tide of oceans. You are a sportive lady,
giving joy to the lover by embracing him. You are Vibhavari.
65-66a. When he would be in the womb of his (i.e. Guha's)
mother in his own form, Sarva, laughing, and with gesture, 79-80a. In this way, O goddess, you are worshipped in
many forms. There is no doubt, O giver of boons, that those who
(pretending to be) dejected, will deride the respectable lady in
please and also worship you, certainly get all their desires
jest.
satisfied.
66b-67. Then being angry, she will leave to practise pena-
nce. Then she, endowed with penance, from Sarva, give birth 80b-81a. Goddess Nisa, thus addressed, saying, with salut-
to him of an unlimited orb of lustre. Undoubtedly he will be ation, 'All right', quickly went to the great house of Himalaya.
born as the killer of the enemies of gods. 81b-85. There in a great chamber in a large mansion,
68-69. O goddess, you should also kill them who are in- which was illumined with a great light of multitudes of jewelled
vincible in the world. As long as the goddess remains with the lamps, where there were many accomplished, agreeable atten-
multitude of virtues transferred to her body, you will not be dants scattered (here and there), which had an umbrella (i.e.
able to kill the demons due to them. When you have acted a ceiling) of pure china -silk, which was bright with the
thus, she, having practised penance, will do everything. bed spread on the ground, which was pleasing to the mind
70. When, O goddess, Uma will have completed her due to the fragrance of incense, in which all necessary things
religious observance, she, the Mountain's daughter, will obtain were kept ready, she saw Mena, who was seated leaning against
a wall, whose lotus-like face had a pale complexion, who was
her own form.
a little emaciated, who was slightly stooping because of the tips
572 Padma Purdna
1.43.100-113a. 573
of her (stout) breasts going up to her face, who was taken care auspicious at that time. And in the sky thousands of gods led by
of by the best of charms tied with multitudes of great herbs, who Indra, Varuna, Vayu and Agni remained in the aerial cars.
looked charming on account of an amulet used as a preservative, 100-102. They showered flowers on Himalaya mountain.
covered with gold and worn (on her body). The chief Gandharvas sang (songs) and groups of celestial
86-90. When the day had gone far (i.e. had come to a nymphs danced. The great mountains like Meru became per-
close), when enjoyment of pleasure had reached its climax, when sonified ; came there at the great festival; and divine beings with
men were almost asleep, when remedies causing sleep (were their hands stretched out, and oceans and rivers came from all
being used), when the light of the moon was clear, when the directions.
nocturnal birds were wandering, when the quandrangular places
103. At that time Himalaya, the best of mountains, be-
had been filled with beings moving at night, when persons
came fit to be resorted to by and accessible to and a refuge to
talking sweet things were locked in close embraces, when the
all the mobile and immobile (beings).
two lotus-like eyes of Mena had become a little drowsy, Ratri,
104-105. Having enjoyed the festival the gods then went
bringing about a wonderful union, easily entered her mouth and
home. The respectable daughter of Himalaya was imparted
then her belly for maddening the mother of the world, (think-
knowledge (i.e. instructed) by groups of charming ladies from
ing) 'when will the matchless birth (take place)?'
among gods, best of serpents, Gandharvas and from (i.e. living
9la. Vibhavarl (i.e. Ratri) tinged the house of the queen on) the (Himalaya) mountain with emulation and also by in-
in the forest of caves. dustrious learned persons, in due order.
91b-92a. Then, the cause of joy of the world, the beloved
106. She duly became endowed with all good signs in all
of Himalaya, gave birth to the mother of Guha 1 in the early
the three worlds due to her charm, good fortune and under
part of the day.
standing.
92b-93a. When she was born, all mobile and immobile 107. In the meanwhile, Indra, closely intent on accomplish
livings beings residing in all the world became happy. ing an undertaking* remembered the divine sage Narada honou
93b-94. At that time, even the cruel beings, living in hell, red by gods.
enjoyed pleasure as in heaven. The minds of human beings 108. That revered (sage) knowing the desire of Indra, then
became tranquil. The lustre of even the luminaries became gladly came to the residence of Indra.
exceedingly great. 109. Seeing him, Indra, the thousand-eyed god, got off
95-98. The herbs remained in the thickets; fruits became from his great seat and honoured him with (i.e. by offering him)
tasty; flowers became fragrant; and the sky was clear. Breezes were water for washing his feet as he deserved it.
pleasing to touch; the quarters were very attractive; and god- 110-1 lla. Having accepted the worship duly offered by
dess Earth was bright with the quality of ripeness due to her Indra, Narada asked Indra about his well-being. When Indra
contact with the seasonal fruits, and full of the rows of sali (- was (thus) asked about (his) well-being, the lord spoke (these
plants). Penances of sages with purified souls and of pure words:
heart, which were practised for a long time became fruitful
at that time; sacred books that were forgotten became manifest Indra said:
again. 11 lb-113a. The sprout of well-being has made its appearance
99. The power of the principal sacred places became most in the three worlds. O sage, I am looking upon you (forhelping
me) in (making it) bear the wealth of fruit. You know all that;
1, Guharani—mother of Guha or Karttikeya; i.e. Parvati. still you are (thus) directed (by me); for one gets joy by telling
(about) one's desires to those who love one.
574 I.43.128b-142a 575
Padma Purina

113b-l 14a. So, all belonging to our side should quickly followed by her daughter, who had a few friends and attendants
exert in such a way that the respectable daughter of the (with her), and who was humble due to bashfulness and
(Himalaya) Mountain becomes united with the Trident-holder courtesy, entered, with a desire to see the sage, the house, where
(i.e. Siva). the best and restrained sage was staying with the Mountain.
128b-129a. Joining her lotus-like hands and concealing her
114b-116a. Understanding the object fully and then taking face the beloved of the Mountain saluted the sage, a heap of
his leave (of Indra) the revered Narada quickly went to the lustre.
residence of the Himalaya mountain. There, at the door full of 129b-130a. The divine sage, of matchless lustre, having seen
variegated staffs of the doorkeepers (i.e. full of doorkeepers), the magnanimous lady, congratulated her with blessings resem-
the sage was honoured by the Himalaya Mountain, who had bling the stream of nectar.
come out (of the house) before (the sage reached it). 130b-131a. Then the respectable daughter of the Himalaya
116b-117. Having entered, with the Mountain, his house mountain, whose mind was amazed, saw the sage Narada of a
which had become the ornament of the world, the best sage, of wonderful form.
matchless lustre sat upon a great spacious seat, indicated by the 131b-133a. The sage also addressed her with (these) aff-
Himalaya Mountain himself. ectionate words: "Come, O daughter". But embracing the father,
118-120a. The Mountain offered him proper respectful she sat on his lap. The mother said to the respectable girl: "O
worship and water for washing his feet. The sage then duly daughter, salute the revered sage, blessed with penance. (There-
accepted the respectful worship. The Mountain, with his lotus (- by) you will obtain a husband of your liking".
like) face blooming, gently asked the best sage in mild words if 133b-135. Thus addressed1 by her mother, she, having
his penance was going on well enough. The sage too asked the covered her face with her garment and with her head slightly
Lord of mountains about his well-being. trembling, did not utter any word. Then the mother again said
these words to her daughter: "O daughter, salute the divine
Narada said:
sage. I shall give you a fine jewelled toy, which I have kept
120b-122. O great Mountain, your vicinity is fit for piety. (aside) fora longtime."
The largeness of your caves is comparable (only) to your mind. 136. Thus addressed, she placing together her hands like
The greatness of the multitudes of your virtues excels a mountain. lotus-buds on her (fore-) head, quickly went to the (sage's) feet
The perspicuity of your water is greater than (that of) the sages. and saluted them.
O best of mountains, I cannot locate where impoliteness has 137-138. When she had (thus) saluted the sage, themother
remained. (i.e. Mena), as is the nature of ladies, through her friend gently
123-124. You are always purified by sages who are lustrous urged (upon Narada to tell about) the indication of her good
like fire and the sun, and who resort to your caves for the practice fortune and for understanding the auspicious signs on her
of various (kinds of) penance. Gods, Gandharvas and Kinnaras, body.
having disregarded aeroplanes, and being indifferent to staying 139. Knowing that intention of his queen, the Mountain
in heaven, are dwelling in you, as in the house of their sire. of an humble form, entertaining anxiety about his daughter,
125. O lord of mountains, you are lucky that Hara, the thought that it was a nice thing that had come up.
lord of the world, intent upon meditating upon Rama lives in 140-142a. Urged on by the queen's friend, Narada, the ex-
your cave. cellent maganimous sage, with a smiling face said (these) words:
126-128a. When the divine sage was speaking these words "O good lady, her husband is not born at all; (and when born)
with respect, Mena, the queen of Mountain Himalaya, who was 1. Ityuktva—should be ityukta.
576 Padma Purana I.43.159-170a 577
he will be without all good signs. Her hands are always stretched ten sons. The statement that 'A daughter, full of all accomp-
out; and due to her feet deviating (from good signs), she is lishments, and endowed with a husband and sons, is miserable,
shadowy; whats the use of saying much?" pitiable and enhances the father's grief is fruitless and would
142b-143a. Hearing these words, the great Mountain, over- cause depression to men; then what about the luckless one who
come with confusion, and with his courage sinking and with his is without a husband or sons or wealth? And you have said that
throat (choked with) tears, again said to Narada: there is a heap of faults in my daughter's body. O Narada, I am
deluded; I am being dried up; I am fatigued; I am sinking. O
Himalaya said: sage, to favour me, remove my grief due to (my having) a daugh-
143b-145. Since the course of the mundane existence, full ter; though it is not to be had now and though it is improper (to
of many faults, since the limit of the creation, which is sure to do so), it has to be expressed. Though the (mother) is accurately
take place, has been laid down by the creator of a superior defined, (my) mind is in doubt due to (the fear of) insult.
soul, and is fixed for those who remain in the worldly existence, 159-16Ga. Desire again robs (even) a clever person due
he, who is born from the seed of a particular person accomp- to his having greed. The birth of women designated as the acq-
lishes the desired object of his father, but it is clear that the uisition of a good husband—is said to be great as it leads to
father does not accomplish the desired object of his progeny.1 happiness of both the families here and in the other world.
146. The various species of beings are born as a result of 160b-166a. Due to a good husband being difficult to obtain,
their own deeds. As oviparous being born from an oviparous even a defective husband in never got by a woman without
being may be born as a man. religious merit. Since piety has no means, interest rises after
147-149. A man may also be born in the species of serpents maturity. The wealth of the wife remains in the husband till
and not as a man. In a higher existence obtained by the excel- death; for a husband, even though he is poor, ugly or without any
lence of righteousness (certain) other beings are unperturbed auspicious signs, is always said to be a great deity of (i.e. for)
by the non-birth of a son (i.e. even though they have not a son). the wife. You, the divine sage, said that her husband is indeed
(Only) men very much follow piety with prudence. By the not born. This misfortune is matchless, unintelligible, and
order of the creator, who has expanded the worldly existence, difficult to bear. O sage, the anxiety pervades the entire crea-
the acquisition of various stages of life beginning with the vow tion of beings including the mobile and the immobile. Knowing
of a celibate, takes place. (from you) that he (i.e. my daughter's husband) is not born,
my mind is perplexed. Marks on the hands and feet of the
150-151. The worldly life would not have come up, if all species of human beings and gods are said to be the auspicious
remained without a house (i.e. a family). The creator has, in signs indicating bad or good (things) about them.
all sacred books, praised the acquisition of a son, for deluding 166b-169a. O best of sages, you described her to have
beings and for protecting (the ancestors) from (falling into) stretched out hands, and the state of the ever stretched hands,
hell. Without a female, birth is not possible for beings. which you referred to, is never seen in the case of prosperous,
152. The females are naturally pitiable and miserable; and rich givers. You said that her shadowy feet are deviating (from
in them the creator has placed faults as a result of their not good signs). (So) in that case also, O sage, I do not have any
being able to grasp the scriptures. hope for (something) good. The other marks on the body also
153-158. He has repeatedly made a definite and very signifi- indicate different fruits.
cant statement that in that class none will have higher knowledge. 169b-170a. When the Mountain, who, full of (such) very
A daughter, even if she is void of (good) character, is equal to painful thoughts, stopped speaking, Narada, adored by gods,
1. Some such verses are not quite intelligible. said with a smile, these words:
578 Padma Purdna I.43.184-197a 579

Narada said: the respectable girl will always be stretched out to grant a
170b-171. On an occasion of great joy, you are talking boon. She will be a granter of boons to a host of gods, demons
(about) sad things. Not having ascertained the meaning of my and sages.
words, you, O great Mountain, are getting confused. Listen to 184-186a. O best of mountains, listen also to the explana-
these words of mine (i.e. which I utter), which are well-fixed tion of my utterance that her feet would be shadowy and
(i.e. based) on a secret. deviating (from good signs): Due to the lustre of the jewels of
172-173. O great Mountain, being composed, (give) a many colours in the crowns of gods and demons bowing
thought to what I said. Her husband is not born—this is what (before her), and looking at her feet, they (i.e. the feet) will
I said truly. O Himalaya, that Mahadeva (i.e. Siva) is un- have their reflections, and (therefore will appear) shadowy.
born, and is the origin of the past, future and present. He is 186b-188. O Mountain, she is born to be the wife of Siva,
the protector, ruler, benefactor and the highest lord. the lord of the world, and to be the source of all beings. She is
174. O Mountain, Brahma, Rudra, Indra, sages—all of auspicious, of a purifying lustre and (is born) on (i.e. from)
them oppressed by being subjected to conception, birth and old your wife for the purification (of everything) only. Therefore,
age, are his toys. O best of mountains, you should duly do that by which she
would be quickly united with the Trident-holder.
175-176. The universe has sprung up from him, according
to his desire. He is the lord of the world. O Mountain, even 189a. O Mountain, here a great mission of the gods is to
after the destruction of the inaminate the soul does not perish. be executed.
The body of a living being, being subject to birth and death 189b-190. Having heard all these words from Narada, the
in the mundane existence, alone perishes. The soul is said not lord of mountains, the husband of Mena, regarded himself as
to perish. reborn. He, the Himalaya mountain, being delighted, said to
177. What is said to be the mundane existence beginning Narada:
with Brahma and ending with the inanimate things is afflicted 191. "O lord, you have taken me up from a terrible, in
with birth, death and grief and is ever changing. superable hell. Having raised me from Patala (i.e. the last of
178. Mahadeva is stable, is unborn, is unchanging and is the seven regions under the earth), you have made me the lord
the creator (of all this). He, the lord of the world and pure, of the seven worlds.
will be her husband. 192. I am well-known as the Himalaya mountain. Now, O
179. Listen to the correct meaning (i.e. explanation) of best sage, you have raised me a hundred times above the Hima
what I said, viz. that this respectable daughter of yours is void laya mountain.
of auspicious signs. 193-195. O great sage, my heart, being captivated due to
180. An auspicious mark is a mark found on parts of a (i.e. by) joy, does not determine the consideration of (i.e. is not
body. It indicates one's (span of) life, wealth, and the effect of in a fit condition to appreciate) the division of deeds. O sage,
good fortune. the sight of persons like you is certainly fruitful. You yourself
181. O Mountain, there is no mark put on the body, of have said that I am a proper resort for the sages and deities
(i.e. which would indicate) unending, immeasurable good of the nature of the soul. Yet command me to do one thing."
fortune. 196-197a. When the lord of mountains spoke these words,
182-183. Therefore, O you highly intelligent Mountain, Narada, full of joy said: "O lord, all is done. That is the object
there is no auspicious mark on her body. What I (mean by of the mission of the gods and it is much more important than
having) said that her hand is stretched out is that the hand of yours."
 580 Padma Pnrana I.43.208-219a 581

197b-199a. Speaking thus, Narada quickly went to heaven and demons, Sankara is difficult to be conquered ? You know
from there. He went to the gods' residence and saw Indra that the immutable position of that god is his (chief) ground.
(there). Then, the sage, who was seated on a great seat proper 208-209a. Generally in the case of the great, everything—
for him, being asked by Indra, told (him) the account pertain- their favour or wrath—is great. Divine beauty is the essence of
ing to the Mountain's daughter (i.e. Parvati). all enjoyments. O Indra, those who desire a special fruit, fall
from (i.e. do not get even) the ordinary fruit.
Narada said:
209b. Hearing these words, Indra, with gods, said to
199b-200a. The mission that was told (i.e. entrusted) to him:
me is done; but (now) the influence of the arrows of the five-
arrowed one1 (i.e. Cupid) is required. Sakra said:
200b-202. Venerable Indra, who was thus addressed by 210-21 la. O Rati's husband, here we are your authority
the sage who knew the business, remembered him whose missiles (i.e. we empower you to do things); there is no doubt about it.
are mango-sprouts (i.e. remembered Cupid). He, of graceful Power is not expected fora blacksmith (i.e. a blacksmith has no
movements, and having jhasa as his banner (i.e. god of love), power) without a pair of tongs. The power of one is seen some-
who was (thus) remembered by the intelligent Indra, quickly where (i.e. in a particular field), and not everywhere.
stood by him with Rati. Seeing Manmatha (i.e. god of love) 21 lb-212. Thus addressed, Kama went (i.e. left) taking
who appeared there, Indra said to him: with him Spring. With Rati he went to the peak of the
Himalaya (mountain). Having reached there, he thought about
Sakra (i.e. Indra) said:
the means to (bring about) the mission.
203. What is the use of giving you profuse instruction, O 213. 'Great-souledones are steady, and their mind is difficult
you dear to Rati? You are mind-born; therefore you know the to conquer; therefore it should be agitated first; otherwise it
intentions of beings. would not be won over.
204-205a. Therefore, O you mind-born (god), do in due 214-215. Generally success comes after the mind is first
order what is dear to the residents of heaven, i.e. quickly unite cleansed. In the absence of hatred, and with such pure thought,
Siva with the daughter of the (Himalaya) Mountain. With how can there be anger without contact with a more cruel
this Spring and accompanied by Rati, go (to execute your feeling? And jealousy is a terrible great friend, which is very
mission). powerful, as, due to rashness, it first destroys fortitude—which
205b-206a. Thus addressed by Indra for accomplishing his is a great prop.
mission, Madana—the five-arrowed one—being afraid said 216. I shall first join him with (i.e. create in him) that
(these) words to Indra: (i.e. jealousy), which is the perturbation of mind, by closing the
channels of courage and taking away his delight.
Kama («'•«• Madana) said: 217-219a. Nobody there will be clever enough to recognize
206b-207. O you lord of the world, O god, do you not me. Having entered Hara's passion which will remain only as
know that with this collocation of materials causing fear to gods an uncertainty (i.e. which will be unsteady), I shall be like a
difficult eddy to cross to Hara of a firm mind and engaged in
penance, and will begin my work, after having closed (i.e.
1. Pancasara—God of love. His five flowery arrows are: aravinda (a controlled) the group of senses and employing charming
lotus), asoka, cuta (mango-bloisom), navamallika (jasmine flower), nilot-
pala (a blue lotus).
means.'
582 Padma Purdna 1.43.235-248 583

219b-221. Having thought like this, Madana then went to to understand, with night as his abode, of a great heart, being
the hermitage of the lord of beings. The hermitage was the overpowered by that power, (began to) burn and he, full of
essence of the world; it had raised seats in the form of the sarala the danger of ignorance, moved out of (Siva's) heart. He, the
trees; it was full of peaceful beings; it was steady; it was crowded jhasa-bannered, reaching an outside place, remained there.
with beings; it had masses of many flowering trees; it had the 235-236. He was followed by his friend Spring. Makara-
lord of Siva's attendants seated on the top; it was resounding dhvaja Madana discharged at the chest of Hara, a charming
(with the bellowing) of a fully agitated bull; it had a peak bunch, tossed by a gentle breeze, of mango blossoms, (which)
having dark-green grassy spot. was an arrow called Mohana (i.e. deluding).
222-223. There he saw, (as it were) another Siva, the 237. That great, harsh, long, flowery arrow causing delu
charming Viraka, lord of the world of the brave, bright like sion, and resplendent with (i.e. true to its) name (Mohana)
Siva, mature, having matted hair like saffron and a mass of fell on the pure heart of him.
filaments of flowers, having a cane in his hand, unruffled, fierce, 238. When his heart with the group of senses was pierced,
and having inauspicious ornaments. Siva, the protector of beings, with his courage shaking, became
224-227. Then gradually as Madana came near Siva, he prone to passion.
saw Siva, whose lotus-like eyes were closed but with their 239. Then he realised that his passion was caused by the
corners open; who was looking straight at (with his eyes fixed influence of emotions. Then he spoke many words due to the
on) the tip of his nose; who had the upper garment in the form obstruction (caused to his penance).
of an excellent hide of the best lion; who was tawny due to the 240. Then on the face, fearful on account of his terrible
fire of the breaths (i.e. hisses) given out by the hoods of ser- 'hum' sound caused by the fire of anger, of Rudra of a terrible
pents on his ears; whose long mass of hair was oscillating by form, a third eye, full of fire appeared.
the cheeks and touching them; who had Vasuki whose end had 241-242. Siva flashed it at Madana who was nearby. By
entered the navel of Siva; whose hands were respectfully folded, the spark (of fire) from the eye, Madana, the proud Kama,
and whose nose tip was adorned by a serpent. was quickly reduced to ashes, while the residents of heaven
228-229. Then resorting to humming of the bees on the were crying.
tops of trees, Madana entered Siva's mind through the cavity 243-246. Then the fire that rose from Siva's (third) eye
of his ear. Sahkara then having heard that sweet humming spread out to burn the world. Realising the fire voracious with
resorted to by Madana thought of Daksa's daughter, and the hum-sound, Siva, then divided it (for the well-being) of
desired to sport with her. the world, by putting the fire burning Madana, part by part,
230. Then gradually the abstract meditation of Siva having into the mango-tree, into wine, into the moon, into flowers and
vanished there appeared the actual form of the target. other objects, into bees and cukoos. That Siva, pierced with
231. Then with his heart covered with an obstacle he be Madana's arrows internally and externally, saw the fire, causing
came one with that. (Thus) the (mind of the) lord of gods agitation in the worlds, and spreading in such a way as to be
was (temporarily) possessed by a change in the form of amorous difficult to be checked, as it were entering these parts, after being
sentiment. divided.
232. Siva (however) slightly angry and having mustered 247. The fearful one (i.e. Siva), burning in the heart with
full passion due to the strong desire to obtain her (i.e. Parvatl)
courage, having driven away Madana, remained there being
came under the influence of grief.
covered by his divine power.
248. Rati, seeing Madana reduced to ashes by the flame
233-234. Madana, taking any form as he desired, difficult
584 Padma Purdna I.43.260-270a 585
sought the shelter of you, the great god, having the (crescent-)
of Hara's hnm-sound, wept excessively with (Madana's) friend, moon on your head. Give me Kama, glory and prosperity. O
Spring. lord, without that husband, I cannot live.
249-250. Then repeatedly weeping and being consoled by 260. O lord of gods, who is greater and dearer to the be-
Spring, she sought the refuge of the three-eyed Siva who had loved in the world than her lover, who is the lord, who is
the crescent-moon on his head, taking with her a twig with powerful, who is the source of dear things, who is clever, who
flowers, of a mango-tree accompanied by bees and covered with knows various ways1 and who does not torment others?
leaves, and with a cuckoo as her friend. 261a. You alone are the lord, you (alone) are the pro-
251-252a. Rati, having tied her mass of curly hair, and tector of the world, you (alone) are kind, who have uprooted
having besmeared her body with the white ash of Madana, and the fear of your devotees.
having knelt down said to Siva, adorned with the (crescent-)
moon. 261b-262a. Sarikara having the moon on his head, (called)
Vrsakapi, thus praised by Madana's beloved, was pleased, and
Rati said: looking at her spoke to her (these) sweet (words) :
252b-258. My salutation to Siva who has fully occupied
Sankara said:
my mind, who has occupied the world, whose ways are wonder-
ful. My salutation to Siva, who is worshipped by gods. Saluta- 262b-263a. O beautiful lady, after a long time this Madana
tion to you (O Siva), who arc always intent on showing favour will (again) be (alive). In the worlds he will be known as
to your devotees. My salutation to Bhava and the origin of the Anariga (bodiless).
worldly existence. My salutation to you, who destroyed
Madana. Salutation to you who are adorned with the filthy 263b-264. Thus addressed, Rati, the beloved of Kama,
things in nature. My salutation to the immeasurable one, to having saluted Siva by (bowing down) her head, went to
the abode of virtues, to the ancient Siddha. My salutation to another garden on the Himalaya mountain. The distressed one
the protector, to the virtue (incarnate), to the leader of the wept many times at every charming spot.
fearful attendants. My salutation to the author of many (kinds 265a. Though she was determined to die, she abstained
of) prosperity in the world. My salutation to you who give from (doing so) by Siva's order.
what is liked by your devotee. My salutation to the origin of 265b-268. The (Himalaya) Mountain, impelled by Narada's
(every) act. My constant salutation to you whose form is ever words, with a full (i.e. pleased) mind, took, at an auspicious
time, his daughter, who had put on ornaments, who had per-
unlimited. My salutation to you whose anger is unbearable; to
formed an auspicious ceremony, who had put on a chaplet of
you having the mark of the moon (on your head). My saluta-
divine flowers, who had worn a white silken garment, and who
tion to you whose unlimited sports are excessively praised; to
was accompanied by her friends, proceeded, and having appro-
you whose vehicle is a bull (Nandi) ; to you who destroyed ached thickets and gardens he saw (at one place) a lady who
the city (of Tripura). My salutation to you who are famous, was weeping, about whom no guess could be made, and who
who are a great medicine having various forms. My saluta- had great prowess.
tion to Kala (i.e. destiny), Kala, to you who go beyond Kala
269-270a. There was none like her in (point of) beauty in
and Kala; to you, O spiritual guide of the mobile and the the world, in the beautiful forests and on the (mountain-)
immobile; to the best of those who should be thought of; to you
who fancied the creation of beings. 1. paryayapara: the expression is not very clear.
259. For getting (back) my husband, I have suddenly
586 Padma Purana
I.43.283a-294 587
peaks. Seeing her weeping, the Mountain thought with curiosity. meanining) in the world. With my doubts about penance
Having gone near her, he asked her: removed, and with a desire to live for (my) self, I shall thus
practise penance; I shall go (to practise i t ) .
Himalaya said:
270b-271a. O auspicious one, who are you, to whom do 283a. To his daughter, who spoke like this, the lord of
you belong, and why are you weeping? O you most beautiful mountains spoke words with the letters of them (i.e. with his
lady in the world, I think the reason (for your weeping) is voice) choked:
not small. Himalaya said:
271 b-272a. Hearing his words, she, accompanied by Spring 283b-284a. Do not (do this) rash act, O daughter. Your
wept and heaved a sigh and uttered words that caused grief and body is not capable of bearing (the trouble of) penance which
increased distress. is fit for (persons) capable of suffering, O you of pleasing
appearance.
Rali said: 284b-285a. Even if a person does not desire future acts
272b-274. O you of a good vow, know me to be the dear (i.e. that are to take place) do take place; and also future (i.e.
wife of Kama. On this mountain, Siva was practising penance. would-be) objects 1 come up.
Being annoyed by an obstacle (in his penance), he, through 285b-286a. Therefore, O daughter, you have nothing to do
anger, flashed his (third) eye, and discharging a flame of fire, with penance. I shall go home (with you) and will think about
reduced Kama to ashes. Overcome with fear I sought the refuge this (there only).
of that god. 286b-287. Even after he had said so, when the Mountain's
275-277'. (When) I praised him, he was pleased, and then daughter did not go home, the Mountain, full of anxiety,
he i.e. Siva said ( t o me:) "O beloved of Kama, Kama will be approved of (what) his daughter (had decided). Then a divine
born (again). A man resorting to me, and reciting this eulogy voice was heard in (i.e. from) the sky, (spreading) in the three
(made) by you, will obtain (i.e. get fulfilled) his desire, and worlds:
will even come back from (the clutches of) death. Waiting for 288-290a. "Since, you said, 'O daughter, do not (do this)
the fulfilment of his promise, I am, O you of great lustre, pre- rash act', to your daughter, her name will be 'Uma' in the
serving my body for some time. worlds. She is success incarnate, and will accomplish what she
278-279. The Mountain, thus addressed by Rati, (looking) thinks about." Hearing these words (uttered) in the sky, he
terrific due to alarm, held the hand of his daughter, and desired allowed his daughter (to practise penance) and went home.
to go to his city. As what was going to happen was to happen, Pulastya said:
she the future cause of beings, being abashed, said to her father,
the Mountain, through her friend: 290b-294. Followed by her two friends, the restrained
daughter of the lord of mountains too, went to the peak of the
The Mountain's daughter said: mountain which was inaccessible even to deities, which was
280-282. What is the use of this wretched body to me? How auspicious, which was adorned with many minerals, which was
would Saiikara, who has reached that state, be my husband? full of divine creepers, the trees in which were beautiful with
What is desired can be obtained by austerities? There is nothing bees, which had divine streams, which was full of many birds,
that cannot be obtained by one who practices penance. When which was adorned with Gakravaka birds and with fully blown
a legitimate means is available, wretchedness is useless (has no 1. padarthani—the gender is wrong here.
 1
Padma Purdna

auspicious (flowers) growing in water and on land, which had

588 many secret caves, and which had divine chambers, which
was resounding with groups of birds, and which was full of 1.43.308-320 589
the desire-yielding trees.
295-296. There she saw a tree, which had large branches, faces, please, be seated first, and being free from fatigue, then
green leaves, flowers of all seasons, which was decorated with ask me (what you want to ask).
Cakrava ka b ir d s, whic h was f ull o f hu nd red s o f flo wers
308-309. Thus addressed, they took seats there; she too,
of various kinds, which had various kinds of fruits, which was
breaking her vow of silence and saluting the sages duly, and
forsaken (i.e. untouched) by the sun's rays, the sprouts of
worshipping them according to the proper rite, gently spoke to
which were expanded and well-knit.
the seven sages resembling the sun.
297-298. Leaving her garments and ornaments there, the
Mountain's daughter, clad in divine bark-garments and wear- 310. The revered seven ones also, after the end of her
ing a girdle made of darbha-grass, bathed thrice (a day), ate silence (i.e. when she broke her silence) again asked her who
red lodhra flowers for a hundred autumns. Then she subsisted deserved honour.
on one withered leaf for a hundred years. 311. She too, of a charming smile, with a mind full of
299-301. She, the treasure of penance, remained without honour (for the sages), seeing all the sages (seated) like that,
food for a hundred years. Then by the fire of her penance, all spoke with restraint in speech:
the beings were frightened. Then revered Indra remembered 312. "You, the revered ones, know the desire of the mind
the seven sages. All of them gladly came there; and they, who of beings, for human beings very much torment their bodies,
were glad, after being honoured by Indra, asked him the reason etc.
of that (i.e. for inviting them) : l 'O best among gods, why have 313. Certain clever ones exert themselves with (in) various
you remembered us?" efforts. With (certain) means, they, being careful obtain
302-303. Indra said: "O you revered ones, listen to the objects difficult to get.
reason (why I invited you). The daughter of the (Himalaya) 314-315. Others, having accurately fixed various under-
Mountain is practising a severe penance on the Himalaya takings, resort to the vow with effort for the (good) in another
mountain. Please do quickly what is pleasing to her, by (bring - body (i.e. next existence) ; and my hand, desiring to touch the
ing about) the completion of the respectable lady's penance Vindhya-peak, decorated with the garland of flowers produced
for the (good of the) world." (i.e. grown) in the sky, repeatedly spreads out.
304-305. Saying, "All right", the sages having come to the 3l6-318a. Indeed, I am eager to obtain Bhava (i.e. Siva),
mountain resorted to by the multitudes of Siddhas, spoke to her who is, by his (very) nature, difficult to please, and who is now
in sweet words: "O daughter having lotus-like eyes, whatis the practising penance, whom (even) gods and demons have not
desire that you have set about (to be fulfilled) ?" The respect - (properly) judged, and who is the abode of the action under -
able girl said to the sages with respect and regard: taken for (reaching) the supreme spirit. By him, free from
attachment, Madana has now been burnt. How should a person
The respectable girl said: like me propitiate Siva whose nature is like that !"
306-307. O you magnanimous ones who practise penance 318b-319a. In order to know the steadiness of her mind,
by observing silence, to salute people like you I have made up the sages spoke to her about (her) present undertaking from
my mind which does not entertain doubts. You with pleased the beginning.

The sages said:

319b-320. O daughter, in the world two kinds of happiness
are observed: Contact with this body and the joy of mind.
 590 Padma Pu.ra.na 1.43.333-347 591
He (i.e. Siva), the naked one, is, by nature, fierce and has sages were speaking like that, and with her eyes red, and lips
ashes and bones as his ornaments. throbbing, she spoke:
321. He wears skulls, is a mendicant, is naked, has de -
formed eyes, and his actions are unsteady. He is heedless, has Devi said'.
an insane figure, is loathsome, and has stored nothing. 333-334. What can be the (proper) guidance for a wrong
322-324. You will not obtain your desired object by having perception? Where can there be a curbing of crime? Who can
this husband (entertaining) formless and worthess objects. If put you, teaching perverse things, on the right path, (since)
you desire eternal happiness of your body, how can you get it you thus take me to be wicked, liking wrong position and
from Mahadeva (i.e. Siva) who dwells among ghosts, who is wrong perception? I have no deliberation since I am an egotist.
abhorred, from, whose ornaments made of bones and skulls 335-336a. All of you are, like the creator, omniscient.
human marrow is trickling, who is adorned with ornaments
(Yet) you do not know that god, the eternal lord of the world,
made of hissing and fierce lordly serpents, who lives in crematory
who is unborn, who is the ruler, who is immutable and whose
and who is followed by Pramathas (i.e. a class of beings
greatness and rise are immeasurable.
attending upon Siva).
325. There is Hari, whose feet are rubbed by the multi 336b-340. Let that undertaking (of yours, viz. trying to
tudes of crowns of lordly gods, who is the killer of (his) dissuade me) stop. Even lords of gods like Visnu, Brahma have
enemies, who is the creator of the world, who is the husband of not known him, who is the reality, and correct knowledge that
Sri (i.e. Laksmi), and whose form is infinite. is just covered. Do you not even know that greatness of him,
326. Similarly there is Indra, Pakasasana in whose honour which has spread in (all) the worlds and is clear to all beings,
prayers are muttered 1. (And also) there is Agni, the treasure whose form is the sky or the fire or the earth, or Varuna,
of gods and the yielder of (all) desires. whose eyes are the moon and the sun, whose genital organ in the
327. There is Vayu, the supporter of the world and the form of a phallus do the demons and gods, led by lords of gods
life of all beings. And also there is king Vaisravana (i.e. like Brahma, Visnu, Indra, and also the sages, devoutly wor -
Kubera), the lord having greatness due to (his having) all ship? Do you not even know him, the source of their power?
wealth. 341-342. Gods like Narayana (i.e. Visnu) are born on
328. Why do you not desire to have one of these? Or you Aditi from Kasyapa; Kasyapa is the son of Marici, and Aditi
can have the pleasure kept in your mind (i.e. entertained by is Daksa's daughter. It is said that Marici and Daksa also are
you) from someone else. the sons of Brahma. Brahma has achieved his power from the
329-330. Thus, O daughter, the efficacy of the worldly golden egg itself.
wealth will lead to your good in this or the next world. Your 343-347. From whose meditation has the original division
father has everything that is offered to gods. The trouble that (of the world) been manifested? Narayana, with his own desire
you will take for obtaining your husband is a fruitless tree. and impelled by him, would get birth as Narayana. (Even) the
331. Generally an object in full is difficult to be obtained thought of those who are subject to urge is due to his act
by (merely) leaving one's place; it may be obtained even (by (only). It is the idea of one who is spoiled by madness (by
remaining) there. which) one looks upon desirable things as perverse. Such a
person always ridicules the affairs (of people) when they are
332. The Mountain's daughter got angry when the best
seen by him in the world. Know Visnu to be the cause of the
1. japya—in whose honour prayers are muttered. attainment of religious merit and demerit. O sages, know this
much and like farmers sowing a handful of seeds in an excellent
592 Padma Parana

field on the earth for obtaining good fruits, listen repeatedly to

my words near (i.e. within the range of) the hearing of the
1 I.43.360b-372
hand. How is it that he, who has the quarters as his garment
(i.e. who is naked), who grants Kamas (i.e. satisfies desires)
593

lord of mountains. though he has burnt Kama (i.e. Madana), is worshipped by

348. They, known as masters of speech, and (looking) my daughter?
handsome due to smile, having heard that charming speech The sages said:
describing that undertaking in order, spoke: 360b-363a Understand the supremacy of Sankara. Gods
The sages said: and demons, worshipping the pair of his lotus-like feet, become
349-351 O daughter, when the world was in distress, his very happy. That form which is useful to a person is desired by
mission was really excellent. Probably the fear of (i.e. enter - him fora longtime. The girl, pleased with that form (of Siva)
tained by) the Himalaya mountain was due to his form at that is practising a severe penance. When she will have finished the
time. Those that are ready to do a deed are indeed eager (to divine vows she will listen to us only.
do i t ) . Even their hearts are impatient; then what about the 363b-364. Saying so, they went to the place where the
hearts of the magnanimous ones? Especially those who desire Mountain's daughter was (practising penance). That resolute
to speak in particular should follow the course of the conduct Uma, full of lustre because of her having vanquished the heat
of the world; since those who accept their authority live in of the sun and that of fire's flames, being affectionately
comfort. addressed by the sages, spoke (these) significant words:
352-353a. Saying so, the sages quickly went to the Hima- 365-367a. "I do not desire (to be favoured) by any mean
laya mountain. There, respectfully honoured by the Mountain, one except Sarva, the trident-holder. I have sought Siva who
the best sages, being pleased, hastily spoke a few words. remains with distinction, who gives great prosperity to beings,
whose great matchless standard is his courage and deeds of
The sages said:
grandeur, than whom there is nothing other (to be sought),
353b-355a. The trident-holding god himself seeks (the from whom all (else) proceeds, and whose affluence is without
hand of) your daughter. So quickly purify yourself as by offer- a beginning or an end.
ing an oblation into fire. That is the mission of the gods which 367b. He is impartial, resolute and his (so called) perverse
has turned round after a long time. This effort should be done
deeds are far-reaching."
for the emancipation of the world.
368-369a. Having heard these words, the best sages, with
355b-357a. Thus addressed, the (Himalaya) Mountain, their eyes full of tears, embraced that devout (girl). They, being
overcome with joy, and as it were looking for a reply, was un - very much pleased spoke (these) sweet words to the Mountain's
able to speak. Then Mena, overcome with love for her daughter daughter.
and having saluted the sages, herself spoke these significant
words to the sages: The sages said:
369b-371a. It is a great wonder, O daughter; you, like a
Mena said:
spotless form of knowledge, are, by resorting to Bhava (i.e.
3 5 7 b -3 6 0 a . No w a ll t ha t, fo r wh ic h t he y d es ire t he Siva), pleasing our hearts. We indeed know the wonderful
birth of a daughter, has co me up in due course. Even to supremacy of that god. We have come here to guage the firm-
him, who is endowed with being born in (a good) family, ness of your resolve.
with (young) age, with handsome form, with power, a daughter 371b-372. O you of slender body, this (your) desire will
should not be given by inviting him if he is not seeking her be soon fulfilled. The sun moves with his radiance. Is the lustre
594 Padma Purdna I.43.386b-398a 595
of the gems separate from them? Which object gives up its own
colour? In the same way you are without Siva (i.e. cannot be to his body and who was the abode of affection:
separated from him). 386b-387a. "The seven sages have come to see you of blaz-
373-374. We (now) go to request him with (i.e. using) ing lustre. O lord, order (them) to see you, then you (may)
not one (i.e. many) means. We too have the same object in our resort to meditation."
heart. Since you are the intellect and the wisdom (of Siva ), 387b-388a. Then Siva, who was thus addressed by the
Sankara too will certainly accomplish the mission. magnanimous Viraka, gave an order, with a gesture, viz. mov-
ing his eye-brows, for their entry.
375-376. All the sages who spoke thus, were honoured by 388b-389a Viraka also, by nodding his head, called the
the Mountain's daughter, and then they went to the great peak seven great sages remaining at a distance to see Siva.
of the Himalaya with the water of the Ganges and had their
389b-390. They too, quickly tying their hair and wearing
tawny hair matted; in their hands they had the wreaths of the
long hides of black antelopes as their garments, entered the
Mandara flowers followed by bees
divine sacrificial ground of lord Siva.
377-378a. Reaching the mouatain-peak, they saw Sahkara's
hermitage where all the beings were tranquil, where the thicket 391-392. Then with their hands folded, and having thrown
was quiet, where water flowed in all directions without (mak - a heap of divine flowers (at Siva's feet and thus) worshipping
ing) any noise or agitation. the pair of Siva's feet, the residents of heaven, affectionately
378b-379. Then at the door they saw Vlraka, with a cane looked at by Siva, together saw Siva and were glad.
in his hand. The sages, the best speakers, who were polite, The sages said:
worshipped him and on account of the importance of the
mission spoke to him in sweet words: 393. We are blessed now, since we are seeing the sprout-
380-381. "Know that we, urged by the (importance of) like feet (of Siva) saluted by the lords of gods having the
the mission of gods, have come to see Sankara, the most virtuous wealth of the greatness of virtues. Order us what we should do
three-eyed (god). O lord, you alone are our refuge; (see that) for the protection of all.
there will be no delay. This is a general rule that a door -keeper 394. The omniscient one then laughed and said to the best
should be requested (first)."
sages: "Carry out the mission that you have in mind."
382-383a. Thus addressed by the sages with respect, he
said to them: "He has gone to the Ganges for offering his last 395-397a. Thus addressed, the sages quickly came to the
prayer of the sacrifice. O sages, sanctified by meditation, you place where the Mountain's daughter was, and they who knew
will see Siva after a while." distinction (between one thing and another) spoke to the
383b-384a. Thus addressed, the sages, expert in the Mountain's daughter in the mountain's cave: "Do not burn
mission, remained there with watchfulness, as the thirsty your charming, dear and attractive form with penance. Sahkara
Cataka-birds remain (waiting) for the rainy season with deep - is pleased with you; he will accept your hand. Desiring the
sounding clouds. same thing, we approached your father before you. Go home
384b-386a. Then Viraka, bowing down and touching the with your father, we (too) shall go home".
ground with his knees, gladly said (these words) to Sankara 397b-398a. She (i.e. Parvati), who was thus addressed,
who had assumed Virasana 1 (pose) and had deer-hide fastened thought: 'There is a fruit of penance (i.e. penance gives its
fruit)'. She hastily went to the divine, well-decorated house of
1. Virasana—also called 'paryaiika': sitting on the hams. It is a posture her father.
practised by ascetics in meditation.

L
 Padma Purana I.43.412b-427a 597
596
398b-399a. The daughter of the Himalaya 412b-413a. Sharp breezes blew, and decorated Sankara's
mountain, eager to see Hara (i.e. Siva) regarded one night as bull, his vehicle, having the speed of mind and resembling the
equal to a myriad years. brilliance of the Himalaya mountain.
399b-400. Then the (inmates of Himalaya's house) per - 413b. The sun, fire and the moon that dwelt in Sankara's
formed a friendly rite in the early part of the day 1 , and many eyes, shone.
groups of auspicious rites duly and in proper order, and also 414. The funeral ashes, bright like silver, on (i.e. applied
combinations of divine, auspicious (rites). to) the forehead of the lord of the worlds, the witness to the
401-402. Seasons, being embodied and satisfying all desires deeds of the world, had their own lustre.
waited upon the Mountain. The breezes were comfortable in 415. With his hand he tied the wreath of human bones.
the act of sweeping the Mountain. Goddess LaksmI herself The lord of dead bodies (i e. Yama) remained, through fear, at
made many decorations in the mansions; there was Kanti in a distant city (i.e. place).
every object, and Rddhi was full of ornaments. 416-417a. The lord (i.e. Siva), discarding the jewelled
403-405a. Gems like Cintamani (i.e. the desire -yielding ornaments of various sizes brought by Kubera, himself, with his
gem) stood around the Mountain. Creepers and great trees own hand, having bracelets of bright lordly serpents, put on
like Kalpa (i.e. the desire-yielding tree) also stood (by him). spotless Taksaka as his ear-ornament.
Herbs in embodied forms with divine herbs, and all liquids and 417b-418a. Decorating the lord with various decorative
minerals were the Mountain's servants; the servants, the inmates articles they (i.e. gods etc.). .. (obscure).
of the hermitage, were engrossed in work.
4l8b-419a. Goddess Earth, charming in all respects, and
405b-406. Rivers, all oceans, and whatever was mobile and eagerly occupied, let out new, all-beautiful rice and juicy herbs.
immobile—all these enhanced the greatness of the Mountain.
419b-420. God Varuna, who knew everything about every-
The sages, serpents, Yaksas, Gandharvas, Kinnaras became
body, himself took ornaments decked with jewels, and also
(engrossed in work).
variegated flowers full of gems, and remained there (ready)
407. The gods, with pure forms, stood ready with decora
with ornaments.
tions for Sarikara on the Gandhamadana mountain.
421. Devout Fire too (was ready with) divine golden
408. The grandsire, with his eyes widely dilated due to
ornaments and silver vessels.
affection (for Sankara) tied the piece of the moon (i.e. the
422-423. Fragrant Wind, pleasant to the touch for the lord,
crystal-moon) on the matted hair of Sankara.
blew. Graceful Indra, having the thunderbolt as his ornament
409-410a. Kali, Camunda, tying a large garland of skulls
and being glad, held the umbrella bright and large with the
on his head, said to Girisa (i.e. Sankara) : "O Sarikara, produce
lunar rays. The chief Gandharvas sang (songs) and groups of
a son, who after killing the family of the lord of demons, will
celestial nymphs danced.
satisfy me with blood."
424. Gandharvas and Kinnaras playing on musical instru-
410b-41 la. Sauri (i.e. Visnu), taking the best of ornaments
ments, sang very sweetly. In a while the Seasons also sang and
viz. a bright neck-ornament, a snake-ornament, became ready
before Siva. danced there.
425-427a. The unsteady attendants (of Siva) disturbed
411b-4l2a. Indra hastily put on his (body with a)perspir -
the Himalaya mountain (by their movements). In due order,
ing large lotus-like face, an elephant-hide, with its extending
ends smeared with marrow. (Siva), the creator, the author of everything and the destroyer
of Bhaga's eyes 1, performed with his wife (i.e. bride) the rites
1. Brahmamuhurta—the last watch of the night i.e. the early part of the
day.
1. Bhaganetraha—See 33.156 above.
598 Padma Purana 1.43.437-450 599

relating to marriage as told ( i n sacred books). He, the destroyer 437-438a. Again while playing the lady of excellent com-
of the cities (of Tripura), to whom worship was offered by plexion fashioned a tree. The lady of an auspicious face
the lord of mountains (i.e. Himalaya), and who was amused nourished a charming sprout of Asoka that had shot forth by
by hosts of gods, lived there that night with his wife. treating it with auspicious operations.
427b-428a. Then the lord of gods was awakened (next 438b-439a. Then the respectable lady was addressed in
morning) by the singing of the Gandharvas and the dancing of these words by gods along with sages through brahmanas like
the celestial nymphs, and the praises of (i.e. sung by) the gods. Brhaspati, the priests of the lord of heaven.
428b-429a. Next morning, taking his leave of the lordly 439b-440a. "Now please formulate rules on (i.e. for) the
Himalaya mountain, he, with his wife, went to Mandara path shown (by you). O respectable lady, what will be the fruit
mountain (carried) by Srngin, having wind's speed. of such trees and (dolls called) sons?"
429b-430a. When lord Siva had (thus) left with Uma, the 440b. Thus addressed, she, with her body full of joy, spoke
(Himalaya) Mountain, along with his relatives, experienced extremely auspicious words:
joy (i.e. became happy) ; for, the mind of which father having 441-443a. "The wise man, who gets fashioned a well in a
a daughter is not free (when the daughter is given) away to a village where there is want of water, lives in heaven (for as
worthy groom ! many years as theie are drops in the well, at the rate of) one
430b-431. He, the destroyer of the eyes of Bhaga, with his year for one drop. (The fashioning of) a large well is equal to
heart that was very much attached, sported with the respectable (the fashioning of) ten wells; (the fashioning of) a deep lake
lady (viz. Parvati) in charming city-gardens and secluded is equal to (the fashioning of) ten large wells. (The offering in
thickets. marriage of) a daughter is equal to (the fashioning of) ten deep
432-433a. When a long time (like this) passed, the Moun- lakes; and (the planting of) a tree is equal to (the offering in
tain's daughter played with artificial sons (i.e. dolls) with her marriage) ten girls. This is the auspicious rule that would
friends (in) a game called 'Son'. Sometime the Mountain's definitely take place in future in the world."
daughter anointed her body with fragrant oil and rubbed and 443b. The brahmanas, led by Brhaspati, thus addressed,
cleaned it which was filled (i.e. covered) with dirt. went home after having saluted the mother viz. BhavanI (i.e.
433b. Taking those unguents used for rubbing and clean - (Parvati).
ing the body, she prepared a human (shape) having an 444-450. When they had gone, Sarikara too, holding the
elephant's face. hand of the Mountain's daughter went to his own residence,
434. The respectable lady (i.e. Parvati) while playing, once which gave delight to the mind, which had mansions with upper
threw that human (form) into the water of the auspicious stories and gateways, which had long strings of pearls (hanging
friendly Ganges. Then that (form) turned into one having a about), the quadrangular spot in the courtyard of which was
big body (i.e. increased in size). full of jasmine creepers, which was well tied (i.e. decked) with
435. With his very vast body he filled the world. The res gold, which had a sporting chamber as desired, which was
pectable lady ( i . e Parvati) addressed him 'Oson'; andjanhavl resounding with the humming of bees intoxicated with the
(i.e. Gariga) also called him 'O son'. fragrance of flowers that had scattered there, the walls of which
436. That form having the face of an elephant, was were (as it were) covered with the songs sung loudly by
worshipped by the gods as Gangeya (i.e. the son of Gaiiga) ; and Kinnaras, which had a mass of fragrant incense obtainable as
the grandsire, gave him supremacy as Vinayaka, over the atten desired (yet) unseen, on all sides of which pet pea-hens were
dants (of Siva). zealously kept, to the crystal-pillars and arches of which groups
 600 Padma Purdna 1.43.464 -475 601
of swans were assigned, which was clean, and was mostly crowd-
garments were silken or made of hides; (some were) naked,
ed with Kinnars without flurry, where parrots, through mis -
others were deformed.
understanding, saw the walls, reflected with pearls and made
of rubies (as containing) their own species (i.e. other parrots). 464-466. The ears of some were like those of cows or like those
451-453a. There the lord began playing with dice with his of elphants; they had many faces, eyes and bellies; had many feet
beloved. At that portion of the ground (decked) with spotless and arms; they had various divine missiles in their hands; they
sapphires, where the two remained sporting, their bodies had put on chaplets of flowers; they were agitated and fierce;
gladdened with their interest in amusement, entered into com- they had held various weapons and were adorned with many
panionship. When thus the respectable lady and Saiikara were armours; they had got into strange vehicles; they had divine
sporting, a great sound like the falling sky arose. forms; they moved in the sky; they were proclaiming to the
453b-454a. Hearing that the respectable lady (i.e. goddess accompaniment of the sound of lutes and other musical in -
ParvatI) asked Sankara, the best of gods, through curiosity, as struments; they were dancing at various places.
to What it was. 467a. Seeing the lords of attendants like that the goddess
454b-455a. The god said with a smile: "O you of bright said to Sankara:
smile, you have never seen this before. These are lords of my
attendants, dear to me; they are playing on this mountain. The goddess (i.e. Pdrvati) said:
455b-456a. They who formerly were best among men, have 467b-468a. What is the number of the lords of the attend-
pleased me by means of penance, celibacy, muttering my names ants? What are their names? What is their nature? Tell me
and by resorting to sacred places. about each one of them, who are settled down.
456b-457. O you of an auspicious face, they have come to
Sankara said:
me and are dear to me. They take any form they like; they are
very energetic; they are endowed with great forms and virtues. 468b-469a. Their number runs in crores, and their valour
I am amazed by the deeds of them who are mighty. is known in many ways. The entire world is occupied by these
458-459. They are capable of destroying this creation along who are fierce and very mighty.
with gods. Even though left by Brahma, the Moon, Indra, 469b-470. These, eating various kinds of food, and enjoying
Gandharvas, the great serpents and Kinnaras, I still rejoice; (themselves), joyfully enter the places sacred to Siddhas, paths,
(but) without them I never rejoice. O you beautiful in all limbs, old gardens, houses, bodies of demons, children and mad
these dear to me are playing on the mountain." persons.
460. The lady thus addressed by him, being full of amaze- 471-472. Some of them drink hot (liquids), some drink foam,
ment approached a window and with all wonder (on) her face some drink (i.e. inhale) smoke, some drink honey, some eat
she saw them all (through the window): marrow, some drink blood, some eat all things, some do not eat all.
461-463. They were thin, tall, short, fat, large-bellied. The Some eat the (food of) gods, some eat the food of ascetics, some
faces of some of them were like those of tigers and elephants. like many musical instruments and enjoyment. Due to their un -
Some appeared like rams and he-goats. They had the forms of limited number it is not possible to describe them separately.
many beings, had flames in their mouths, were dark and brown;
(some were) pleasing, (some) fearful, (some) had smiling faces, The goddess said:
(some) always had black and brown matted hair; the faces of 473-475. O lord, who is that lord of attendants? Who is
some resembled those of various birds, or those of gods; their followed by Kinnaras, who has put on the upper part of his body

i
602 Padma Purana 603
1.43.487-496
the hide of elephant, whose body is pure, who has put the girdle
stroking his limbs, herself, decorated him with many divine orna-
of munja (around his waist), who, the smart one, has dyed his
ments like girdles with bells, anklets and with anklets and
face with the tenacious paste of red arsenic, who has put on the
necklaces strewn in invaluable strings, also with tender le aves
garland of lotuses bitten (i.e. stung) by bees, who has a charm-
and beautiful auspicious bracelets.
ing figure, who is producingthe rhythmic sound of (the cymbals
487. Then she performed the rite for the protection of his
of) bell-metal with pieces of stone, and who is repeatedly lis-
body with many white mustards sanctified by divine hymns.
tening to the songs of the attendants? What is his name?'
Taking (him) thus she fashioned a wreath on his head by draw
Sana (i.e Siva) said: ing lines of bright yellow pigment, and said to him:
476. O lady, he is Vlraka, who is always dear to my heart, 488. "Like achild play well with the attendants, slowly and
who is the support of many wonders and virtues and who is carefully go by avoiding holes. The trees on the mountain peaks
honoured by the lords of attendants. are full of lines (i.e. groups)of serpents; their branches are broken
by elephants.
The goddess said: 489-490. O boy, do not enter a place agitated by the
477. O you destroyer of the cities (of Tripura), I long for eddies in the Ganges, and also the forest resorted to by many
such a son. When shall I see such a son, causing delight? tigers. O boy, in many inaccessible places a man with a pure
heart gets what thing is desired by him, being pleased by all his
Sarva said: qualities." Thus addressed, that Viraka, Lsmiling, and his mind
478. Just this is your son giving delight to you. Viraka overpowered by sport, said to his mother:
too will be lucky to have a mother like you, O lady of charming 491. "This bracelet is made by my mother herself, it is painted
waist. with reddish dots. This delicate garland made of charming jas -
479-480. Thus addressed, the Mountain's daughter quickly mine flowers is placed on my head. I shall please the goddess."
sent her friend Vijaya, eager with joy, to bring (to her) Viraka. 492-495a. Saying so, he, being happy, went out to play with
Getting down quickly from the mansion touching the sky, Vijaya his attendants. The Mountain's daughter, moving from the
said to (Viraka), the protector of the attendants, who remained southern window to the western, from the western window to the
in their midst and who prompted a crore of suns: northern window, from the northern window to the eastern one,
481-482. "O Viraka, come on; you have pleased the goddess along with her friends, saw from (each) window Viraka playing
with your smartness; she is calling you." He, bright like a red outside and due to her love for the world she attached to her
lotus blooming on the top of the mansion, thus addressed by her son said: "Who is here? One having a body—the aggregate of
dropped the pieces of stone, and, followed by Vijaya, approached flesh, feces and urine—and knowing little gets infatuated. When
the goddess. the residents of heaven went to another chamber to see Siva,
483. Seeing him, ParvatI started oozing profuse milk from the regents of quarters got into the vehicles. 1
her breasts. The Mountain's daughter said (to him) : "O child, 495b-496, This sword is spotless, it cuts off; please tell
drink as much as you desire, this milk, oozing (from my breasts)." whose sword has been snatched by whom? It is no use having a
484. The goddess affectionately said in sweet words, "O staff. What shall we say? There is some fierce actual mission
Viraka, come on quickly: you have now become my son, given of the attendant on the mountain. This is a noose; nobody is
by the god of gods". bound here; O followers of the regents of quarters, do not stay
485-486. Saying so and placing him on her lap, she embra- in vain."
ced him and kissed him on his cheeks; then smelling his head
1. Vv 494ff are not properly worded.
 604 Padma Parana
r 1.43.508—1.44.3 605
497-498. They said, "It is so". Then seeing Viraka, the 508-510. About one stumbling down it is always heard:
protector, following the gods the goddess said: "O protectors of 'This is the order among people.' The day fulfilling (thedesires)
beings, do not (go to) thickets on the mountain, to the door of of people, followed the sun. When the sages, keeping off the
of fire-chamber; do not dive into the falls of streams; and do feeling of heat, and with the palms of their hands folded in
not (go into) residences to which masses of flowers are tied; do obeisance, and with their faces turned towards the sun, performed
not move as you like into deep mountain caves full of sounds their evening prayer, the nocturnal darkness spread over this
produced by wind." world, as foulness spoiling the mind of a crooked person spreads
499-500. He having a tawny lustre like a mass of golden over his heart.
pollen on the region of the slope of the lofty golden peak, having 511-514. When the movements in heaven had become dull,
the wealth of handsomeness, appeared to give fragrance even in Siva remained, with his neck clasped by the hands of the
the charming forest of gods and in caves, on the bank of a charm- Mountain's daughter, and his senses very much filled with (i.e.
ing well, having the flowers of kunda, mandara, sprouts and affected by) the white moonlight, on a bed, the partitions of
lotuses. The Mountain's daughter, longing for her son and which were illumined by the jewelled lamps on the blazing
desiring to amuse herself, in a moment remembered her son, hoods (of serpents), the coverlet of which had gems of groups
whose nectar of handsomeness was drunk by Siddha-women with of moons which imitated the bow of Indra (i.e. the rainbow)
large winking eyes. due to its shining with various gems, which had heaps of bright
501-505. He was her son in the previous birth and had his pearls along with gems and a mass of bells and which had been
religious merit rising at that moment only. How can he, who covered with a charming, moving, graceful expansive cloth.
was fashioned by the creator with attention, be satisfied when he 515. The Mountain's daughter too, with the corners of her
was playing? The lord of the lords of attendants (sported) eyes, dark, her feet having the charms of blue lotuses, touched
giving delight to the deities—for a moment looking (here by (i.e. due to the coming on of) night became very much
and there) ; for a moment singing divine (songs) ; for a overpowered by passion. Then the god spoke to her who was
moment moving with the lords of attendants, unsteady due to full of the art of (love-) sport.
(i.e. while) dancing; (remaining) fora moment on a mountain-
peak full of roars of lions; for a moment on blazing masses of
jewels; for a moment on a lofty Sala or Tala tree; for a moment
on blossoming Tamala trees, dark like bees; for a moment at
the root of tree; for a moment in water having some mud and CHAPTER FORTYFOUR
marked with lotuses; for a moment on mother's auspicious and
The Birth ojKumara and the Death of Tdrarka
spotless lap. In this way the lord of the lords of Siva's attend-
ants, spreading (i.e. indulging in) child-like sports, and giving Sarva [i.e. Siva) said:
delight to the deities, with his life being loudly sung by Vidya- 1-2. O you of slender body, joined with my white body,
dharas, and having the same sport as the trident-holder, played, you will shine like a black female-serpent clung to a white
506-507. When the sun, after having illumined the world, sandal tree or like night covered with reddish garment touched
with his rays went to another region, the wealthy Mountain, by moonlight.
remaining away and making clear in his heart his very fast
friendship, was always propitiated by brahmanas. Meru did not 3. Thus addressed by him, the Mountain's daughter, with
oblige the falling sun. her eyes red due to anger, and her face changed due to (the
knitting of) the eye-brows, loudly spoke.
606 Padma Parana 1.44.15-26 607
The goddess said: 15. (Only) a low person gets excited by an insult or a
4-5. Every person grieves due to the foolish acts done by censure. Indeed a man (would) not (use) poignant (words)
him; O you, having the moon as your decoration, a suppliant towards the bad or the good.
certainly meets with a rebuff. You are certainly, at every step,
insulting me, who sought you by means of penance practised 16-17. The goddess, struck to the core, (though) advised
for a long time. by the god with many sweet words, did not give up her severe
6. O Sarva, I am not crooked, nor am I, O Dhurjati, anger. The Mountain's daughter, pulling off her ga rment
rough. (On the contrary) you are known, in the world to be clasped by Saiikara with his hand, and with her hair dishevel -
possessing poison and a shelter to the mines of faults (i.e. those led, desired to go at once.
who commit faults). 18-19. When she was (thus) going angrily, the destroyer
7. You snatched away the teeth (of Pusan) and destroyed of Tripura again spoke: "Really with all your limbs you behave
Bhaga's eyes. 1 The twelve-fold Sun knows you well. like your father. Your mind is overpowered with turbidness like
8. Insulting me by (pointing out my) defects, you are the mass of clouds on the peak of the Himalaya mountain. Your
causing headache to me. You who called me 'black', are well heart is unfathomable like that mountain.
known to be very black ( Mahakala). 20-22a. (You have received) hardness from (things) like
9-10. I shall go to a mountain to give up my life through stones, and thickness from the thickets; (you have taken)
penance. Humiliated by a rogue (like you)—a mean skull- crookedness from rivers, and are difficult to be employed like
carrier, always living in a crematory, with your body smeared snow. All this has been transferred to you from the Himalaya
with ashes, and moving among the divine mothers 2 —I do not mountain, O you of slender body." Thus addressed, the Moun-
want to live. tain's daughter, with her head trembling through anger, and
her lips throbbing, spoke again.
11. Hearing her words, harsh due to anger, Hara, confused
by this unwelcome (reply) and with the moon on his head Uma said:
shaking, said: 22b-24. By blaming and censuring a virtuous person
strongly one might get everything. Due to your contact with the
Sarva said:
wicked, every (bad) thing has been transferred to you: From
12. O Girija, you are the daughter of a Mountain; I do
serpents you have received many tongues (i.e. saying contra-
not mean to find fault with you. With a desire to utter flattering
dictory things); from the ashes you have got want of oiliness
words, I resorted to this (apparent) madness.
(i.e. affections); the wickedness of your heart has sprung up
13-14. O Mountain's daughter, in the regular course there
from the moon, and severe torment from poison. What is the
is (really) no suspicion (about you) in my firm heart. O you
use of prolixity in this matter? Enough of exerting myself in
timid one, if you are angry like this, I shall not speak in joke to
talking about you.
you. O you of bright smile, give up your anger. I, bowing my
25. You are fearless on account of your stay in the
head, have joined my palms in obeisance to you.
crematory; you have no sense of shame because you are naked
1. Bhagasya netrahanta—At the time of the destruction of Daksa's your cruelty is due to your being a skull-holder; compassion
sacrifice, Siva knocked out Pusan's teeth and destroyed Bhaga's eyes. See has left you long back.
33.156 above.
2. Matr—An epithet of the divine mothers, said to attend on Siva, but 26. Saying so the daughter of the Himalaya mountain
usually on Skanda. They arc generally said to be eight; but according to went out of that dwelling. When she was leaving the attendants
some they are seven; some increase the number to sixteen. (of Siva) made a sound (i.e. cried in grief).
 608 Padma Purana I.44.42-53a 609

27. "O mother, where are you going?" Saying so, they, mother, I shall tell you what should be done by you. With great
weeping, again ran to her. VIraka, clasping the feet of the care you have to stop the entry of another woman (into Siva's
goddess, said with a voice faltering due to tears: mansion). Secretly and with care you have always to wait
28. "O mother, what indeed is this? Afflicted and angry, upon him on the mountain.
where are you going? I shall follow you going without any 42-44. O you sinless one, you should inform me if some
affection. other woman enters Siva's (mansion); then I shall do what is
29. Otherwise, I, abandoned by you, will fall (i.e. throw proper." The auspicious (deity) thus addressed, said, "All
myself down) from the peak of this mountain." right" and went to the (Himalaya) mountain. Uma, the
30-31. The goddess, the mother, raising his face with her Mountain's daughter too, went to her father's wonderful garden,
right hand said: "O son, do not grieve. It is not proper for you that had entered the sky and the brightness of which was
either to fall from the mountain-top or to accompany me; O darkened by the row of clouds. Then she cast off her ornaments
son, hear about the undertaking for which I am going. Hara and put on the garments of the barks of trees.
addressed me as 'Krsna' (i.e. black); he suppressed and insulted 45-46a. In the summer she was tormented by five fires. 1 In
me. the rainy season she remained in water. She subsisted on food
32-33. That I (i.e. I who was treated like this) shall growing in forest; (sometimes) she did not eat anything; she
practise penance by which I shall have fair complexion. This lay on dry heap of clods. Thus she settled there practising
god is lustful; after I leave you have to keep guard at the door penance.
and always be watchful about the weak point so that no woman 46b-48. In the meanwhile, coming to know that the Moun-
will approach Hara. tain's daughter had left, the demon, Adi by name, the son of
34. O son, when you see another woman, inform me; then Andhaka, was delighted. Remembering his father's murder,
I shall quickly do what is proper." he, the brother of Baka, and mighty in battles, the enemy of
35-36a. Viraka said to the great goddess: "Let it be so". (Siva) the destroyer of Tripura, always observing the weak
With his body sprinkled with the food of nectar in the form of point of the god with crescent-moon on his head, came to the
his mother's command, and with his affliction removed, he, city (of Siva) after having conquered all gods in a battle.
having saluted his mother, went to look after the guard. 49. Having come there he saw Viraka stationed at the
36b-38a. The goddess also saw her mother's friend, the
door. He also thought about the boon given by the Lotus -born
deity of the mountain, KusumamohinI by name, who was well-
(god, i.e. Brahma).
adorned, coming (to her). That deity too, seeing the Moun -
50-52a. When the demon Andhaka was killed by Siva, the
tain's daughter, and with her mind overcome with affection,
enemy of the demon, Adi practised a very severe and ample
embraced her (i.e. Uma) and said aloud: "O daughter, where
penance. Brahma, being fully pleased, came there and said:
are you going?"
"O Adi, the greatest among the demons, what do you desire to
38b-39a. She (i.e. Uma) told her all that that caused her
obtain by means of penance?" The demon said (i.e. replied)
anger due to Siva's (humiliating her). The Mo untain's
to Brahma: c: I seek immortality".
daughter again spoke to her, who was like her mother.
Brahma said:
Uma said:
52b-53a. In this worldly existence, since it is not possible for
39b-41. You are for ever the mountain's deity, O you, who those that are born to be without death, therefore, O lord of
are never censured (i.e. who are praiseworthy). Your presence demons, those that are living shall meet with death. 1.
is everywhere. At heart you are very affectionate. Therefore, O
Pancagni—See note on 41.82 above.
610 Padma Purdna I.44.68b-82 611

53b-54. The mighty demon, thus addressed, said to the 68b-70a. Thus addressed, God Siva, of a smiling face,
lotus-born (god): "Oyou Lotus-born (god), let death come to entertaining a doubt in his mind, thought: 'She was angry; is
me when there is a change in my form; otherwise I shall remain it that she, who is naturally of a firm vow, has come back with-
immortal." out having her desire fulfilled, knowing me to be angry (i.e.
55-58a. Thus addressed, the very mighty son of the demon after having come to know that I am angry) ?'
(Andhaka), regarded himself as immortal. At that time not 70b-72. Thinking thus and reflecting on her token of re-
remembering (i.e. forgetting) the means of his murder, not cognition, the lord did not see the sign of lotus caused by the
being within the range of sight of Viraka, the counter-striker, eddy (i.e. lock) of hair on her left side. Then the Trident-holder
the fearful demon, difficult to conquer, entered (Siva's mansion) knowing it to be illusion created by the demons, concealed the
in the form of a serpent after avoiding the range of the sight of expression of his face, and taking the missile of penis-like tusk,
the lord of attendants. killed the demon.
58b-60a. Then the foolish great demon, giving up the 73-75a. Viraka, the door-keeper, did not know this
serpents' form, and entering another form unnoticed by the account. KusumamohinI, seeing that lord of demons in a femi-
lord of the attendants, took the form of Uma to please Siva. nine form, immediately informed the daughter of the Himalaya
60b-62. The demon, taking up a charming, unconceivable, Mountain (of it) through the messenger in the form of Vayu.
illusory form, complete with all limbs, nourished (i.e. accom- Hearing it (i.e. the news) from Vayu, her eyes red and turbid
plished) with all signs of recognition, and keeping a strong due to anger, she saw her son Viraka with a painful heart.
adamantine tusk with a sharp point in the pudanum muliebre,
was ready to strike Siva through delusion. The sinful demon, The goddess said:
taking up the charming form of Uma, and having put on varie- 75b-77a. Since, abandoning me, your mother, overcome
gated ornaments and garments, approached Siva. with affection you gave Saiikara an opportunity to have a
63-65. Seeing him, and taking him to be Uma having all private (sexual) affair with a woman, therefore I curse you that
limbs (i.e. complete in all limbs), Girisa became glad, and a dull, heartless stone resembling the form of the lord of atten-
having embraced asked her (i.e. said to her): "O Mountain's dants will be your mother in the human world.
daughter, since you, of an excellent complexion have come here 77b-78a. This apparent cause about Vlraka's (birth) is well-
after knowing my intention (I think) your devotion (to me)
known, through respect for the son(?) This is known to be the
is natural and not artificial. My abode, the three worlds, are a
void to me without you. doubtful peculiar statement about Viraka's birth and
course (of conduct).
66-67a. O you of a pleasing face, you have come here. 78b-79a. When thus the Mountain's daughter had pro-
Such (a gesture) is (quite) proper for you !" The lord of
nounced a curse, very mighty wrath in the form of a lion went
demons, thus addressed, gently spoke to him with a smile; he
too had recognized the destroyer of Tripura by means of signs out of her mouth.
of recognition, and (then) spoke to him (i.e. Siva). 79b-80. The lion's mouth was fearful. His neck had mane.
He had raised his tail. The cavity of his face was furious on
The demon said: account of the fangs. His mouth was wide open; his tongue
67b-68a. I hid gone to the Himalaya mountain, with a was long; he was thin in the waist and in the (other parts of
desire to (practise) penance to obtain a boon. I was not happy his) body.
there; therefore, I have (again) come to you. 81-82. Then the goddess settled to remain in his mouth.
Knowing her intention, the four-faced god (i.e. Brahma), came
 I.44.95b-108 613
612 Padma Purina

to the hermitage, the receptacle of good fortune. The lord of to Siva; but Viraka, who had held a golden staff, turned her
gods, having arrived there, spoke to the Mountain's daughter away from the door and stopped her who was entering (Siva's
in dear words: mansion).
95b-100a. Angrily he said to her whose form was changed:
Brahma said: "You have no business here; go (away) till you are not eaten
83. What do you want to have again? What is not obtain up. A demon, taking up the form of goddess (Uma) had come
able to you? I shall give that to you. By my order desist from to deceive the lord; he entered without being noticed (by me),
this penance causing great suffering. and was killed by the lord. When he was killed, Siva who was
angry ordered me: 'Since you are not attentive at the door
84. The Mountain's daughter, hearing the sire's words,
(since you are not attentively guarding the door), you will not
restrained with dignity and having the desirable expression of
be my doorkeeper for many multitudes of years.' Therefore, I
words spoken by him of an enticing speech, said:
am not allowing you to enter here; leave quickly. O you lotus-
The goddess said: eyed one, except my mother, the affectionate daughter of the
85-86. With a penance difficult to practise, I obtained Siva Mountain, none else will get an entry here."
as my husband. Many times he called me 'dark-complexioned' 100b-102. Thus addressed, the goddess then thought to
in private. Therefore let me have a complexion resembling gold herself: 'The one of whom Vayu informed me was that demon,
and let me be connected with that name, and the body of my and not a woman. In vain did I, overcome with grief, curse
husband, the lord of beings, should be free from poison. Viraka. Generally fools, full of anger, do what ought not to be
done. Fame perishes on account of anger; anger destroys steady
87. Hearing those words of (i.e. uttered by) her, the lord
prosperity.
of the world said: "You be like this and also occupy half the
103. I, without properly ascertaining the truth, cursed my
portion of your husband's body.".
son. Calamities easily come to those whose intellect is perverse.'
88-89a. Then she cast off that dark skin like a blooming
blue lotus. That skin also turned into a fearful (goddess), 104. The face of the Mountain's daughter thinking like
having a bell in her hand, having three eyes, full of (i.e. this, which had lotus-like lustre, changed due to the sense of
having) many ornaments and wearing a yellow silken garment. shame.
89b-93a. Then Brahma said to that goddess having lustre
The goddess said:
like a blue lotus: "O Nisi (i.e. night), due to the contact with
the body of the Mountain's daughter, you have, through my 105-108. O Viraka, I am your mother; let there be no
order, done what was to be done. Now you are complete be - confusion in your mind. I am the beloved of Siva, and the
fore (me). O you goddess of an excellent face, let the very daughter of the Himalaya mountain. O son, do not entertain
mighty lion that rose from the anger of the goddess (viz. Uma) a doubt because of the change in the complexion of my body.
be your carrier. Let him also remain on your banner. Go to This fairness (in my complexion) is granted to me by the Lotus-
the Vindhya mountain; there you will carry out the mission of born one, who was pleased. Coming to know about the entry
gods. O goddess, this Yaksa, Paficala by name, and followed of a woman when Sankara remained in a lonely place, and
by the steps of lakhs of Yaksas and endowed with hundreds of not knowing the account of the demon, I cursed you. It is not
tricks, is given as a servant to you by me." possible to withdraw the curse; but I tell you that you will soon
93b-95a. Goddess KausikI, thus addressed, went to the come back from the human world, after having satisfied all
Vindhya mountain. Uma too, who had fulfilled her desire went your desires.
614 Padma Purana 1.44.118-130a 615

109. Having saluted, with all his heart, the chaste (lady), 118. O you revered (goddess), you are the resort of firm
his mother, and the daughter of the Himalaya mountain, having devotees; I have come to seek the shelter of your feet. Let all my
the lustre of the full moon, bowing down his head, he said: senses be, today, the abode of the pleasurable experiences of
your playful activities.
Viraka said: 119. Then the goddess, the Mountain's daughter, pleased
110. O you (goddess), having toes the fearful nails of when thus praised by Viraka entered the auspicious mansion of
which have excellent charm due to the shining gems o n the her husband.
heads of the gods and demons bending (before you), O you 120. Viraka too, remaining at the door, respectfully sent
Mountain's daughter, O you who are affectionate to those who home the gods who had desired to see Siva.
seek your shelter, O you who destroy (i.e. remove) the afflic 121. "O gods, there is no opportunity (for you to see Siva).
tion of those who bow down to you, my salutations to you. Vrsakapi (i.e. Siva) is sporting in private with the goddess."
111. O you whose neck is adorned with the ring of suns, O 122. Thus addressed, they went as they had come. When a
you who snatch away the lustre of the expansive golden moun thousand years passed, gods with swift minds (i.e. thoughts),
tain, O you daughter of the (Himalaya) Mountain, I, frighten urged Agni to find out the movements of Siva.
ed by the crookedly moving serpents, resort to you.
123. Hutasana (i.e. Agni), taking the form of a parrot,
112. Who else, but you, has, in this world, quickly given entered (Siva's chamber) through the hole meant for birds,
success as desired by one who bends before (the deity)? In the and saw all (the love-sport of Siva) with the Mountain's
world, to whom but you would Sarikara, the sustainer of the daughter on their bed.
worlds, salute and ( t o whom would) the sages (bow) ?
124. The lord of gods also saw Agni who had taken the
113. O you difficult to conquer and born at an auspicious form of a parrot. To him, the great god, who was a little angry
combination of stars, you are coiled with the fine body of the said:
great lord; you are joined with him who crushed the relatives of
Andhaka; you were first praised by the best of gods. Siva said:
114-115. You have your neck raised to the white mass of 125-126a. O you Agni, who have taken up the form of a
matted hair (of Siva) ; you sit on the impetuous great lion. You parrot, I have deposited half (the portion of my) semen into the
are described as Candika by the worlds; O mother, you are the goddess (Uma). Through sense of shame its (flow) has stopped.
destroyer of Sumbha and NiJumbha; be the giver of what is You (now) drink the (remaining) half. It is proper for you (to
desired by one who has bowed down to you. On the earth you drink it) since the obstacle was due to (i.e. caused by) you.
have vigorously shown the only interest in putting down the
demons. 126b-129a. Thus addressed Agni drank the semen deposited
116. O you unvanquished, matchless goddess, O you who (by Siva). Since gods have Agni as their mouths, they were
created the worlds, O you who are dear to Siva, I salute that flooded with that (semen). Then that semen of the great god
body (i.e. form) of you which is (seen) in the sky, the path of (Siva), which resembled heated gold, having torn asunder their
the wind, on the earth overcome with fire. bellies, came out (and spread) in the extensive hermitage (i.e.
117. The oceans, with their waves sportively rising, the dwelling) of Siva. There a great, pure lake came up. It (spread
fire, that has consumed, with its brilliance, the mobile and the over) many yojanas; it had blooming golden lotuses and it re-
immobile, the serpents having thousands of hoods—you will set sounded with the notes of many birds.
these forth as not causing fear to me. 129b-130a. Goddess (Uma) having come to know that that
 616 Padma Purdna 1.44.141-156a 617

lake with big golden lotuses had come up, being full of curiosity, 141. Having taken a spotless spear, a spike and a goad, he,
went to that lake of golden lotuses. the fire of a golden colour, rose to kill the demons.
130b-131a. Having sported in its water, and having put a 142. For this reason only he too became (i.e. came to be
chaplet of its lotuses on her head, she sat, surrounded by her called) Kumara. The child again came out by tearing the left
friends, on its bank. side of the goddess.
131 b-132. Desiring to drink its water, sweet and with spot- 143. (He was) also (called) Skanda on account of his hav
less lotuses, she saw six Krttikas1, resembling the lustre of the ing come from Agni's bright mouth (where Siva's semen was
sun, who had proceeded home, after having taken its water in deposited). The killer of enemies was also called Sadvadana
(a cup made of) a lotus-leaf. (i.e. having six faces). He was born from the water given by the
133a. Through joy she said: "I shall drink the water Krttikas, particularly with (many) hands.
remaining (i.e. put) in (the cup of) the lotus-leaf." 144. Hands are said to be auspicious. They extended over
133b. Then the Krittikas said to the daughter of the his six faces. Therefore Sanmukha (i.e. the six-faced one) came
Himalaya mountain. to be called as Visakha in the world.
Krttikas said: 145-147a. He is (thus) known as Skanda, Visakha, Sad-
vaktra and Karttikeya. The two, resembling the sun, were born
134-135a. We shall give you (the water), O dear lady (if) (from the two sides of Uma) on the fifteenth day of the dark
the son that would be born in (i.e. from) your womb will be an half of Caitra, in the extensive thicket of canes. These two i.e.
active son of ours, well-known in all the three worlds, Oyou of Agni and Vayu joined them into one for the good (of the world)
an auspicious face. on the evening of the fifth day of the bright half (of Vaisakha).
135b-136a. Thus addressed, the Mountain's daughter said: 147b-149. On the same sixth day, the six-faced lord i.e.
"How is it that the son with all his limbs generated from my Guha (or Karttikeya) was consecrated with due rite (as the
limbs, will be a son (born) from (i.e. of) you?" general of the Gods' army) by all the hosts of gods including
136b-137a. Then the Krttikas said to her: "If this (i.e. Brahma, Upendra, Indra and Bhaskara (i.e. the Sun) with
what we say) will take place (i.e. be accepted by you) then we sandal, flowers, auspicious incense, and also with toys, um-
shall place best heads (on the body—the trunk—of the boy)". brellas, group of chowries, ornaments and unguents.
137b. Thus told, the Mountain's daughter said: "O you 150-154a. Indra gave him as his wife his (own) daughter
blameless ones, let it be so." known as Devasena. The lord of gods, Visnu, also gave him a
138. Then, full of joy, they gave her the water (put) in weapon. The lord of wealth (i.e. Kubera) gave him ten lakh
(the cup made of) a lotus-leaf. She too gradually drank that Yaksas. Agni gave him lustre and Vayu gave him a vehicle.
water. Tvastr gave him a toy, viz. a cock changing form at will. Thus
139-140. The moment the water was drunk (by her), an all the gods, with their minds pleased, gave an endless retinue
excellent, wonderful boy, removing diseases and griefs, rising to Skanda, resembling the sun in lustre. The hosts of gods, the
from the right side of the goddess, after having torn it, came principal gods, having knelt on the ground, praised Sanmukha
out. The lord resembled the heap of a variety of the masses of with the (following) hymn of praise:
the sun's rays.
The gods said:

1. Krttika—The six stars represented as nymphs acting as nurses to 154b-156a. (Our) salutation to Kumara of a great lustre;
Karttikeya. to Skanda who destroyed the demons. O you whose prowess is
618 Padma Purdna I.44.166b-179a 619

like the orb of the new (i.e. morning) sun, (our) salutation to The messenger said:
you, Guhya (the secret one) and Guha. (Our) salutation to you 166b-168a. O demon, Indra, the lord of gods and of
who remove the fear of the worlds; to you who are given to heaven says to you: "O demon Taraka, encounter his might as
(doing) favour to the people. (Our) salutation to you having you please. I am the king in the three worlds, who will destroy
large and lotus-like eyes; (our) salutation to Visakha of a great the sin that you have committed and that is blazing like a fire
vow. to the world."
156b-157. (Our) salutation to you who are fearful in the
battle; (our) salutation to you having a bright vehicle, viz. the 168b-169a. Hearing these amazing words, the wicked
peacock. (Our) salutation to you who wear the armlets, to you demon, with his eyes red due to wrath, and with his might
who hold aloft a banner. (Our) salutation to you, who are almost vanished, said to the messenger:
saluted due to your prowess; our salutation to the holder of
the bell having courage. Taraka said:
169b-170a. O Sakra, in a great war your power has been
Kumar a said: observed (by us) a hundred times. O Indra, of a wicked
158. Being reposed, tell me which desire of you should I mind, you have no peace because of your shamelessness.
give (i.e. satisfy). A deed, which you have thought of for a 170b-l 71. When the messenger, who was told like this, had
long time, must be done even if it is not easily accomplished. left, the demon thought: 'Indra, without having received a
159. Thus addressed by him, all the gods, with their minds support, would not talk like this. From the fact that Sakra has
delighted, and with their heads bent down, spoke to the mag a support it is known that Skandais born.'
nanimous Guha: 172-174. Then he saw a number of evil omens indicating
160. "The lord of the demons by name Taraka would (his) destruction. (He saw) shower of dust and fall of blood
destroy the entire race of gods; he is mighty, difficult to conquer, from the sky to the earth. He mentally saw (i.e. he thought)
sharp, of wicked deeds and very wrathful. that his left eye was throbbing, and his mouth was parching.
He also saw that the lotus-like faces of his kinsmen were
161-163a. Just kill that fearful demon, destroyer of all. fading. He also saw wicked and terrible beings talking ill.
The remaining part of the undertaking which causes fear to us Without even bringing it before his mind, the son of Diti became
is: Hiranyakasipu, who is fierce, cannot be killed by the hosts dejected in a moment.
of gods. He destroys the sacrifices, his deeds are sinful and he
175-179a. For the demon, remaining in his palace saw the
has tormented even Brahma. Conquer these two. You (alone)
army of the residents of heaven (i.e. the gods), which was terri-
have that great might."
ble on account of the deep sounds of the troops of elephants,
163b-164. Thus addressed, he, who was followed by all which was adorned with the energetic neighing of the groups of
gods, and he, the lord of the world, who was praised by lords horses, which was shining withdivisions and lofty excellent flags,
of gods, said 'All right' and proceeded to kill Taraka, the fellow which was shining with aeroplanes of wonderful shapes and
troubling the worlds. moving chowries, which had put on ornaments, which was re-
165-166a. Thenlndra, resorting to secret (strategy) sent a sounding with the loud singing of Kinnaras, which had worn
messenger, saying harsh words, to the lord of demons. He, being many chaplets of full-blown flowers of the desire-yielding trees,
fearless, went to the demon of a fearful appearance, and said which looked bright due to the large shields and the missiles
to him: causing great grief, which was bright due to being nourished by
 620 Padma Purdna I.44.190b-203
621
lightning, and "which was resounding with many musical «d upon as) 'unfit for touch'. Come, run, seize, bring
instruments. together
179b-180a. With his mind a little confused, he thought: the army."
'This must be an extraordinary warrior who has not been van- l90b-192a. On seeing Kumara (i.e. Karttikeya), Taraka,
quished by me.' (the demon) of a fierce figure said: "O boy, why do you want
180b-c. Then the demon, overcome with anxiety, heard to fight? Play with a ball, since you have been set free in the
these words, fearful to the heart, and containing harsh syllables, sun, O you good fighter and speaker; and your mind is like this
loudly proclaimed by the semi-divine bards: —seeing only insignificant things—because of your being a
181. ' 'Be victorious, O you of matchless power, O you child."
aviary of rays, O you stronger with mighty arms, O you, who 192b-195a. Kumara too, spoke to him who was most glad:
quickly cause to bloom the face-lotuses of the gods, O you of "O Taraka, listen, the meaning of sacred precepts is being ex-
playful eyes, O you excellent youth. plained here only. Ends are not seen (i.e. cannot be gained) on
the battle-field which is excessively fearful. Do not belittle my
182. Be victorious, O you submarine fire to the great ocean
of the family of the demons, O you having a charming chariot childhood. A child is a troublesome serpent. As the young sun is
of a peacock, O you whose sprout-like nails have been bent by difficult to look at, I am a child difficult to be conquered. O
the tips of the crowns of gods (when they salute you), you demon, is a magic formula, having few syllables, not seen to be
commander of a great army. throbbing (i.e. powerful) ?"
183-184. Be victorious, O you whose charming mass of hair I95b-197. When Kumara was thus speaking, the demon
is unsteady, O you, who are charming like a fresh, spotless, hurled his mallet. Kumara destroyed it with his disc of unfailing
lotus-stalk, O you, who are the unbearable wild fire to the power. Then the lord of demons threw an iron javeline. Kartti-
family (also, bamboos in the form of the members) of the lord keya, the killer of the enemies of gods, seized it with his hand.
of demons. Be victorious, O Visakha, O lord; be victorious, O Getting up he cast a mace, making a sharp sound, at the
you destroyer of the foremost sons ofDiti (i.e. the demons) in demon.
all the worlds, O Skanda". 198. The demon, struck by it, shook like a lofty moving
185. Hearing all this proclaimed by the bards of gods, mountain. Then the demon found the boy to be invincible and
Taraka remembered the words of Brahma (which indicated) irresistible.
that his death was imminent. 199-200a. He thought in his mind (i.e. to himself) that
186. Remembering them, he, the destroyer of a stream of his death had undoubtedly come near. Seeing (the demon)
good deeds, always followed by warriors, with his mind stricken shaking, all the lordly demons, led by Kalanemi, struck Kumara,
with grief, quickly went out of his mansion. fierce in battle.
187. Demons led by Kalanemi, being frightened, and with 200b-201. (Though) hit by those strokes and troubled by
their minds confused and disconcerted with hurry then (remain the mighty (demons), that boy of great lustre fought with them
ed) in their own houses. with great speed in the battle. The lordly mighty demons, skilled
188-190a. Hiranyakasipu, the leader of the demons, said: in fighting, and a nuisance to the gods, again struck Kumara
"Running away from this child would be shameful to me. If I with arrows.
go to (i.e. attack) him, he too is supported by glory (i.e. is 202-203. Though struck by the missiles of the demons,
powerful) ; and if I kill this child, I shall unnecessarily be (look- Kumara did not have any pain. The fight with the demons
proved to be fatal to the gods. Seeing the gods harassed (by
demons) Kumara became angry.
622 623
Padma Parana 1.45.1-10
204. Then he tore asunder, with missiles, the army of the (i.e. tells it to others), will be famous. He will have a long life,
demons. The (demons) troubling the gods, were struck with the he will be fortunate, wealthy, famous, handsome, and will have
missiles which could not be repulsed. no fear from beings and will be free from trouble. He, who,
205-206. All (demons) led by Kalanemi, remained with having offered the first (i.e. morning) prayer, recites the account
their faces turned away from the battle. When the demons, that of Skanda, will be united with Kinnaras and be the lord of
were struck ran helter-skelter on all sides, he, with his mind
great wealth.
fixed in laughter (i.e. being very much rejoiced) by the loud
songs of Kinnaras, struck Kumara with a mace shining like
heated gold.
207-208. He made him turn away from the battle (by)
discharging various arrows. The god Kumara, who had turned
away his face from the battle, seeing his own vehicle (i.e. the CHAPTER FORTYFIVE
peacock) bleeding, took a spotless missile, adorned with gold,
with (i.e. in) his hand, shining with a. golden armlet. The Manifestation of Narasithha
209-210a. Then Mahasena (i.e. Karttikeya) spoke to- Bhisma said:
Taraka, the lord of the demons: "O you of a wicked mind,
1. Now I desire to hear about the killing of Hiranyakasipu,
stop, stop; you (will) see the world of Yama. O demon, you
are (now) killed by me with (my) missile; (now) remember about the greatness of Narasirhha and about the destruction
your (evil) deeds." that he brought about.
210b-211. Saying so, he discharged his missile towards the
demon. That (missile) discharged by the hand of Kumara and Pulastya said:
imitating the sound of his armlet, broke (i.e. pierced) the 2-4. O king, formerly, in the Krta age, Hiranyakasipu, the
heart of the demon who was like the thunderbolt or a lordly lord of demons, practised a very great (i.e. severe) penance. He,
mountain. surrounded by (i.e. observing) tranquility, restraint and celibacy
212. With his crown and turban dishevelled, and with all and having taken up the vow of bath and silence lived in water
his ornaments slipped off, he fell dead on the ground like a for ten thousand and ten hundred years. Brahma was pleased
mountain at the time of universal destruction. with him as a result of his penance and restraint.
213. When that demon, the leader of the demons, was kill 5-8. Then, (seated) in a bright aeroplane, whose colour
ed, nobody—not even a sinner in hell—was sorry. (i.e. brilliance) was like the sun, and to which swans were
yoked, the self-born lord himself came there, with Adityas,
214-215. Gods, with smile (on their faces) praised Kumara,
Vasus, Sadhyas, Maruts, (other) deities, Rudras accompanied
and amused themselves. Being eager they went to their respec-
by Visvas, Yaksas, Raksasas, serpents, also with quarters,
tive abodes, leaving their seats. All gods, being pleased, as they
had accomplished all their ends, with Siddhas, the treasures of intermediate quarters, rivers and oceans, also with constella-
penance, gave a boon to Kumara. tions, instants, beings moving in the sky, great planets, gods,
brahmanic sages, Siddhas, also the seven sages, and also with
Gods said:
meritorious royal sages, and hosts of Gandharvas and celestial
nymphs.
216-218. That man of great intellect, who recites this story 9-10. Brahma, the affluent lord of the mobile and the
about Skanda or who listens to it or causes others to listen to it immobile, the best among those who knew Brahman (i.e. the
 624 625
Padma Purina I.45.22-35a
supreme spirit), surrounded by the residents of heaven, said 22. "O gods, he must get the fruit of his penance. Lord
(these) words to the demon (Hiranyakasipu) : "O you of a Visnu will kill him at the end of his penance."
good vow, I am pleased with this penance of yours, (my) 23. Hearing these words from the mouth of the Lotus-born
devotee. Well-being to you; ask for a boon; obtain what you one, all the gods gladly went to their own divine abodes.
desire."
24. That demon Hiranyakasipu, who had become proud
Hiranyakasipu said: due to the grant of the boon, harassed all beings as soon as he
11. O best of gods, no gods, no demons, no Gandharvas, got the boon.
no Yaksas, no serpents, no Raksasas, no men, no goblins should 25. The demon offended holy sages observing vows and
kill me. following the path of truth with self-restraint in hermitages.
12. O grandsire, sages or men should not curse me with 26. The great demon having defeated the gods living in
curses. If the lord is pleased, this is the boon chosen by me. the three worlds, and having brought under his control the three
13. I should not be killed with a weapon, or a missile, with worlds, lived in heaven.
a mountain (or a huge rock), or a tree, with a dry or a wet 27. When he was haughty due to (the grant of) the boon,
object, or by any other object. and when he was (thus) urged by Death, he made the demons
14-15. Let me be the Sun, the Moon, Vayu, Agni, Water, the recipients of portions at sacrifices and deprived gods of
the Sky, the constellations and the ten quarters. I am wrath; I these portions. '
am desire, I am Varuna, Indra and Yama. I am Kubera, the
28-29. Daityas, Sadhyas, also all Vasus, Rudras, hosts of
lord of wealth, and the king of Yaksas and Kinnaras.
gods, Yaksas, deities, brahmanas and great sages approached,
Brahma said: for shelter, Visnu, the ancient Vasudeva, of great might, the
16. O child, I have granted you this divine, wonderful god of gods, full of (i.e. of the nature of) sacrifice.
boon, giving (i.e. satisfying) all desires. O child, you will obtain Gods said:
(whatever you want).
30-31. O glorious Narayana, (we) the gods have sought
17-18. Saying so, the lord went to his residence, Vairaja
(i.e. of Brahma), attended upon by hosts of brahmanic sages. your refuge. Protect (us), kill Hiranyakasipu, the lord of
Then gods, Gandharvas with sages, the Caranas (i.e. bards), demons, O lord. You are our great preceptor. You are our high-
having heard about the grant of the boon (to Hiranyakasipu) est god; you are the best god among Brahma and others.
approached the grandsire. Visnu said:
The gods said: 32. O gods, give up your fear; I shall grant you fearless
19-20. O lord, due to your having granted him a boon, the ness (i.e. I shall remove the cause of your fear). And, O gods,
demon will kill us. So be pleased, and think as to how he also go to heaven, do not tarry.
could be killed. You, the lord, are the first creator of all beings. 33. I shall kill this lord of demons, who has become haughty
You are the author of the offerings meant for gods and manes. because of the grant of a boon (to him by Brahma) and who
Your nature is unmanifest; you are the greatest (god). could not be killed by great gods.
21. Having heard those words beneficial to all the worlds, 34-35a. Saying so, the immutable lord Visnu, Hari, the
the creator consoled them with the very cold water of his lord and the protector of the universe, who looked like the sun
words: due to his brilliance and was as it were another moon due to
his charm, went to the place of Hiranyakasipu.
626 Padma Purdna 1.45.55-71 627

35b-41. Having made his body having half the portion of of cranes. The lord was happy to see fragrant creepers having
human body and half of a lion's body, and holding (one) hand flowers and blossoms, and khadira, vetasa and arjuna trees. In
with another, he, with the Narasirhha form, saw Hiranya - the assembly there were trees like the mango, nimba, naga,
kasipu's assembly, which was huge, divine, charming and pleas - kadamba, bakula, dhava, priyangu, patala, salmali, haridrava,
ing to the mind, which was endowed with all desires (i.e., desired sala, tala, tamala 1 and beautiful campaka.
objects), bright, which was a hundred yojanas in lengh, fifty 55-60. Also other blossoming trees shone in the assembly.
yojanas in breadth, which was aerial, which moved according There were trees like cardamom, arjuna, kankola, levall, karna -
to the desire (of the inmates), which was five yojanas in height, puraka, madhuka, kovidara tall like many talas, anjana, asoka,
which was free from old age, grief and forbearance, which did parnasa, many citraka trees, varuna, capalasa, panasa with
not shake, which was auspicious and pleasant, which had water sandal trees; nlla nimba, nipa, asvattha and tinduka, parijata
inside and which was laid by Visvakarman, which was endowed and jasmine (creepers) and pine trees 2 , atarusa, groups of palm
with trees of a divine colour giving flowers and fruits, and trees, cardamom and camphor trees, mandara, kurabaka 3 , pun-
with dark-blue, white, dark white, reddish, bright thickets having naga and kutaja, also red and blue kurabaka with sandal, big
red sprouts floating (in the atmosphere) like a mass of white

I
kirhsukas and pomegranate trees, black sandal trees, dukula,
clouds. hingu, and sandal trees.
42-45. It was naturally brilliant, and was agreeable due 61-62. Date trees, coconut trees, harltaka, madhuka, sapta-
to divine fragrance. Those who reached it, did not have hunger, parna, bilva, yava, saravata, and asana, tamala, covered with
thirst or fatigue. It was decorated with bright pictures of many many clusters of trees, creepers of various forms, with flowers
kinds. Its brightness surpassed that of the sun, the moon or the and leaves (were there).
fire, and it was self-shining. Illuminating (other objects) that very 63-64. These and other wild trees with many flowers and
brilliant assembly shone in the heaven. All men, being pleased, fruits shone all round. Partridges, peacocks, intoxicated cuckoos
shone in it. In it there was excellent, tasty and abundant food and sarika birds flew down on the great trees full of flowers and
to eat. having flowers on their tops.
46. There were wreaths of auspicious fragrance; there were 65. The delighted small and big birds—red, yellow, and
trees always giving fruit. The water there was cold in the hot tawny in colour—perching on the tops of trees, looked at one
season and warm in the cold season. another.
47. The lord saw there the Kalpa trees, with their tops 66-67. In that assembly demon Hiranyakasipu, the lord of
having flowers, having large branches, and shoots and sprouts, demons, with bright bracelets, was seated on a variegated,
and covered with the spreading out creepers. divine seat, of the measure of four hundred cubits 4 , resembling
48. The flowers were fragrant, and the fruits were juicy. the sun and covered over with a divine coverlet.
The lord also saw there the lakes—the sacred places—■(having) 68-71. Great demons at that time waited upon Hiranya -
cold and hot (water). kasipu. Best Gandharvas sang songs having a divine rhythm.
49-51. They had (by them) fragrant lotuses, white lotuses, Visvaci, Sahajanya, honoured Pramloca, Divya, Saurabheyi,
red lotuses, blue lotuses, white lotuses, water-lilies, and other
very likeable flowers full of many wonders; they looked like 1. The Tamala tree is mentioned again in 62 below.
spotless crystals with birds like Karandava, Gakravaka, cranes 2. Bhadradaru is a kind of pine.
and ospreys and with birds of white wings. 3. The Kurabaka tree is mentioned twice.
4. Nalba is a measure of distance equal to 400 cubits or hastas.
52-54. They had the cooings of many swans and the notes
 Padma Purdna 1.45.86-97 629
628
Samici, Punjikasthala, Misrakesi, Rambha, Citrabha, Prahlada said:
Sruti-vibhrama, Carunetra, GhrtacI, UrvasI, thousands like these
86. O great king, O you of great arms, O you first-born
and other celestial nymphs, skilled in dancing and music,
among the demons, I have never heard of or seen this body of
waited upon the lord i.e. king Hiranyakasipu.
Narasirhha (before).
72-75. All the sons of Diti, who had obtained boons, waited 87. Of what (i.e. taking which) form has this great un-
upon Hiranyakasipu. They were: Bali, Virocana, Naraka, the manifest divine one come? My mind tells that this terrific one
son of Prthivl, Prahlada, Vipraciti, and the great demon Gavi- is the destroyer of the demons.
stha, Surahanta, Duhkhakarta; Sumanas and also Sumati, 88-91. Gods, oceans, and rivers reside in his body. Hima-
Ghatodara, Mahaparsva, Krathana and Pithara, Visvarupa, laya, Pariyatra and other principal mountains (reside in his
Svarupa, Visvakaya, Mahabala, Dasagriva, Valin, and the body). The Moon with constellations, the Sun with rays, Kubera,
great demon Meghavasas, Ghatabha, Vitarupa, Jvalana and Varuna, Yama, Indra the lord of Saci, the Maruts, gods and
Aindratapana. Gandharvas, sages having penance as their treasure (reside in
76-78a. All the groups ofbrave demons, who had put on his body). Serpents, Yaksas, demons of terrific valour,
bright ear-rings, who wore wreaths and armours, all of whom Brahma, (other) gods, and the lord of beings (i.e. Siva) and
had practised vows, all of whom had obtained boons, all who also all the immobile and mobile (objects) residing on his fore-
had ordained death (i.e. were ready to die) —these and others, head, are moving.
with divine retinues waited upon the magnanimous Hiranya- 92-93. With us you are surrounded by the hosts of demons.
kasipu. O king, this your assembly crowded with hundreds of splendid
rooms, also all the three worlds, the eternal dharma of the
78b-79. (They had) aeroplanes of various shapes, as it were
worlds, and this entire world are seen in Narasirhha.
blazing with fires. All the sons of Diti, with bodies of lordly
94-95. Here (i.e. in Narasimha's body are seen) the
demons, with ornaments round their arms, with their bodies
creator, the great-souled Manu, planets and (their) conjunc-
decorated, waited upon him on all sides.
tions, the earth and the sky, the time of portents, and Dhrti
80. Affluence like that of the lord of demons was never (courage), Mati (intellect), Rati (pleasure), Satya (truth),
heard of or seen before as belonging to any other individual in Tapas (penance) and Dama (restraint), Sanatkumara of great
the three worlds. prowess, Visvedeva1, and all sages, Krodha (anger), Kama
81-82. Thelord (i.e. Narasirhha) saw that Diti's son, whose (desire), Harsa (joy), Darpa (pride), Moha (delusion) and all
body was decorated with golden bracelets and necklaces, who the dead ancestors.
was bright like the brilliance of the sun's rays, and who was 96. Having heard the words of Prahlada, lord Hiranya
being waited upon by hundreds of thousands (of demons). kasipu, the head of the hosts of attendants, said to all the groups
83-84. Then seeing the magnanimous one, concealed in of his attendants:
the body of Narasirhha like fire covered with ashes, coming like 97. "Seize this lordly lion, who has taken up an extra
the wheel of time, Hiranyakasipu's brave son, Prahlada by name ordinary body; if you have any doubt, kill this wild animal."
saw the god coming there in the form of Narasirhha.
85. Seeing him taking up that extraordinary form shining 1. Visvedevah—Name of a particular group of deities ten in number
like a golden mountain, all the demons were amazed; so also and supposed to be lonsof Visva; their names are: Vasu, Satya, Kratu,
was that Hiranyakasipu. Daksa, Kala, Kama, Dhrti, Kuru, Pururavas and Madrava.
€30 Padma Parana 1.45.114-125a 631
98. All those followers of the demon, vigorously surround blazing sataghnis1, and very fearful staffs, as the ocean did the
ing the lordly lion of terrible valour, joyfully frightened him. Mainaka mountain.
99. With his mouth widely opened like that of Yama, the 114-115. Those demons, who had held nooses in their
very powerful Narasimha roared and destroyed that divine hands, who were comparable to Indra, whose velocity was like
assembly. that of the thunderbolt, who had raised their hands and had
100. When the assembly was being destroyed Hiranya stood up everywhere, whose bodies were full of (i.e. adorned
kasipu himself, with his eyes full of anger, threw missiles at the with) golden strings, whose mouth-cavities were full of (i.e.
lion: having) very sharp fangs, stood there like young ones of serpents
101-108. The very terrible missile of all missiles called with their heads (raised). They, with throbbing lustre, horned
'Danda', the fierce deadly disc, another missile called Visnu- bodies, and silken garments, appeared like swans.
cakra, the great missile of the grandsire—-the great and fearful 116-117a. The demon produced illusory fire, urged by
missile fashioned in the three worlds, the wonderful Asani wind. Indra, of thousand eyes, and very lustrous, quenched the
missile, the two Asani missiles—-dry and wet, terrible and fearful fire with a great (i.e. heavy) shower of water from (i.e. dis-
spear, skeleton (used as a missile), pestle, the missile called charged through) clouds.
'Brahmasiras', the missile known as 'Brahmastra', the missile 117b-118a. When that illusion was repulsed (by Indra) in
called 'Narayanastra' (i.e. of Narayana), 'Aindrastra' (of the battle, the demon produced sharp (i.e. pitchy) darkness,
Indra), 'Agneyastra' (i.e. ofAgni) and 'Saisirastra' (i.e. of the looking terrible, on all sides.
winter, i.e. causing cold),'Vayavyastra' (i.e. ofVayu), 'Mathana' 118b-120a. When the world was screened with darkness,
(i.e. destructive), 'Kapala' (skull) that was (always) obedient, a and when the demons had taken the weapons, he, surrounded
powerful missile never repulsed, a missile named 'Kraufica', by his own lustre, (looked) like the sun, that had risen. In the
'Mohana' (deluding), 'Sosana' (drying up), 'Santapana' (tor- battle the demons saw three frowns on his eye-brows (that were
menting) and 'Vilapana' (causing to weep), 'Kampana' (caus ing knit) as Ganga flowing in three directions (appears) on the
to tremble), 'Santana' (making dull), the great missile that would forehead (of Siva).
obstruct (the movements), fatal mallet, the very powerful
120b-121a. Then when all the illusions were repulsed, the
tormenting missile that could not be stumbled, the destructive, demons—the sons of Diti—being dejected, sought the refuge of
deluding and excellent missile having (the power of causing) Hiranyakasipu.
illusion, the missile called 'Gandharvastra' dear to him, 'Nandaka',
the gem of a sword, the best missile called 'Varuna-stra' causing 121b-122a. Then as it were burning with lustre he blazed
with anger. When the lord of the demons was angry (like that),
sleep and destruction, the missile called 'Pasu-pata', the scope
the world became full of darkness.
of which was never resisted.
109. Hiranyakasipu discharged these divine weapons at 122b-124a. The seven agitated Maruts—Avaha, Pravaha,
Narasimha, as one would throw an oblation into fire. the wind Vivaha, Paravaha, Sarhvaha, the very mighty Udvaha
110. The best of the demons covered the lion (i.e. Nara and the majestic Parivaha—moved in the sky and (thus) indi-
simha) with missiles as the sun covers the Himalaya mountain cated the fear of imminent calamity.
with his rays in the summer. 124b-125a. Those planets which appear at the time of the
111-113. That ocean of the army of the demons, rising with
the fire of anger, inundated everything with darts and barbed 1. Sataghni—A kind of weapon used as a missile, supposed by some to
be a sort of rocket, but described by others as a huge stone studded with iron
missiles, swords, maces, and pestles, with missiles like vajra and spikes and four talas in length.
asani, with mallets and snares, stones, mortars and rocks, with
632 Padma Parana I.45.141b-158a 633

end (i.e. destruction) of the world, being delighted moved in were struck, broken and bent by the velocity of the wind. And
the sky as they liked. also the shadows of people did not change though the Sun, at
125b-126a. O you, who curb your enemy, the Moon moved the time of the end of the worlds, went to the west.
in the sky with planets and constellations even though it was not 141b-142. At that time, for the destruction of demons
the time of their conjunction. and the victory of gods, wine entered the store-room and the
126b-127. In the sky the Sun became lustreless. A black armoury situated on the upper chamber (of the mansion) of
headless trunk at that time was seen in the sky. The Sun Hiranyakasipu.
generated blackness (i.e. darkness) and the fire produced 143-144a. Various fearful portents indicating terrible things
smokiness. were seen. These and others of terrible nature, foreboding a fight
128. The lord, being in the sky was constantly surrounded. causing the destruction of the lord of demons, appeared there.
Seven Suns, resembling smoke came up in the sky. 144b-145. When the earth was shaken by the magnani-
129. The planets remained on the top of the Moon in the mous lord of the demons, mountains and groups of serpents of
sky. The planets Venus and Jupiter remained to the left and unlimited prowess, and discharging fire from their mouths full
right (sides of the Moon). of flames of poison, fell down.
130-132. Saturn with his red form, appeared like Mars. 146-148a. Serpents, having four, five or seven hoods, Vasuki,
The fearful planets moving in the sky, (as it were) uniting at Taksaka, Karkotaka, Dhananjaya, Elamukha, Kaliya and the
the time of the end of a yuga, together slowly mounted the powerful Mahapadma, Suddhariga with a thousand hoods and
tops. The Moon, the dispeller of darkness, along with (i.e. the lord Hemataladhvaja, Sesa, the great serpent Ananta (or-
accompanied by) planets and constellations did not greet dinarily) unshakeable, trembled.
Rohini for the destruction of (i.e. because he wanted to destroy) 148b-149a. The seven watery fissures of the earth (i.e. the
the mobile and the immobile. The Moon, seized by Rahu, was seven oceans) trembled on all sides, being shaken by the anger
struck by meteors. of the lord of demons.
133. The blazing meteors moved on the Moon as they 149b-151a. The beings moving in Patala, and having lustre
liked. The god, the lord of gods also showered blood. of various kinds, (though ordinarily) unshakeable, trembled,
134. From the sky, a meteor of the form of lightning fell when Patala suddenly got disturbed. Then the demon Hiranya-
down, with a great sound. All trees had flowers and fruits out kasipu, angry and biting his lips, laid his hand on the earth
of the season. like the ancient Boar.
135. All the creepers said to be the destroyers of the 151b-155a. The rivers Ganga or Bhaglrathi, Kausiki,
demons bore fruit. Fruit grew on fruit and a flower on another Sarayu, Yamuna, Kaveri, Krisnaveni, Tungabhadra flowing
flower. speedily, the river Godavarl, Carmanvati, Sindhu the lord of
136-138. All the figures of gods, foreboding great fear, big and (small) rivers, confluence (of rivers) with its water
appeared and disappeared, laughed and wept, cried gravely, resembling rubies, Narmada of a pious flow, the river VetravatI,
appeared smoky and blazed. When that fight among the animals Gomati crowded with herds of cattle, Purva Sarasvati, Maha-
was imminent, domesticated beasts and birds mixed with the kalamahl, and Tamasa carrying flowers were agitated.
wild ones cried ferociously; and rivers, with their water (ren- 155b-158a. The Jambudvipa, possessed of jewels and ador-
dered) turbid, flowed in the opposite direction. ned by all jewels, Suvarnaputaka adorned with golden mines,
139-141a. Quarters, full of particles of blood, did not shine. the great river Lauhitya, the mountain adorned with gold, the
The trees fit to be worshipped, were not at all worshipped; they city of Kosakaras (those who make scubbards), Kasa, the mine
634 Padma Purana 1.45.172-188a 635

of silver, the country of Magadha with big towns, the fearful known to be pure, the (city) Bhogavati was shaken by the lord
Pundra (country), (the countries viz.) Srughna,Malla, Videha, of demons.
Malava, KasI and Kosala were disturbed. 172-174. The mountain Mahasena, the mountain Pariyatra,
158b-159a. The abode of Vainateya (i.e. Garuda), which the great mountain Gakravan, and the Varaha mountain, the
resembled the shape of the peak of Kailasa and which had auspicious, golden city Pragjyotisa, where the wicked demon
been fashioned by Visvakarman, was shaken by the lord of the Naraka resided, the best mountain Megha, (giving out) deep
demons. sounds like clouds, and, O King, sixty thousand mountains
159b-164. The great ocean called Lauhitya which had (were shaken by the demon).
jewelled water and which was very fierce, the great mountain 175. The great mountain Meru, appearing like the young
Udaya which was a hundred Yojanas in height, had golden (morning) sun, whose caves were always resorted to by Yaksas,
tracts on it, which was beautiful and was resorted to by the Raksasas and Gandharvas (was disturbed by the demon).
rows of clouds, which was looking bright with golden trees like 176. The Mahasena mountain, containing gold, the
the sun, with blossomed trees of Sala, Tala, Tamala and Karni - mountain Meghasakha (were shaken by the demon). The best
kara, the Ayomukha mountain, well-known and beautified all of mountains viz. Kailasa was also shaken by the lord of
round with minerals, the auspicious Malaya mountain, fragrant demons.
due to the Tamala-thickets, the Surastras, the Balhikas, the 177. He also agitated the Manasa lake of (i.e. resorted to
Siidras, the Abhlras, the Bhojas, the Pandyas, the Vangas, the by) the anchorites, which was covered with golden lotuses a nd
Kalingas, the Tamraliptakas, the Paundras, Subhras, Vamac- which was crowded with swans and ducks.
iidas, Keralas, and gods and the hosts of the celestial nymphs
178-181. The greatest mountain Trisrnga (i.e. Trikuta), the
were disturbed by that demon.
excellent river Kumari, even the Mandara mountain covered
165-166. The demon shook Agastya's residence, whichwas with the spray of cold water, the mountain Usirablja, Bhadra -
in olden days put up by Agastya, which was charming and prastha—the lord of mountains, the mountain Prajapati, the
was crowded with the hosts of Siddhas and Garanas, which had mountain Puskara, Devabha mountain and Valukagiri, Kraufica
various kinds of beautiful birds, and which had trees having mountain of the seven sages and the mountain Dhumravarna —
flowers, which was resorted to by the hosts of nymphs on these and other mountain regions and countries, all rivers along
account of its golden turrets. with oceans were shaken by the demon.
167. The lustrous and lovely Puspitaka mountain, the 182-184. Kapila, the son of the earth, and Vyaghravan
resting place of the moon and the sun, rose after cutting off the were shaken by him; the sons of NiSa, moving in the sky, the
ocean. residents of Patala, another terrible attendant named Megha
168. It shone, as it were touching the sky with its great and having a goad as his weapon, going up and having a fearful
peaks, resembling the moon and the sun and covered with the speed—all these were shaken (by the demon).
water of the ocean. (All these were disturbed by the demon.)
185-186a. Diti's son, gods' enemy, haughy Hiranyakasipu,
169. The mountain Vidyutvan, beautiful and a hundred with a mace and a spike in his hand, making a deep sound like
yojanas long, on which best mountain, flashes of lighting fell a cloud, and speedy like Indra, ran to Nrsiriiha. Then he was
(was agitated by the demon). torn asunder with sharp, great nails by the lion (i.e. Nrsirhha)
170-171. The beautiful mountain Rsabha occupied by with (the utterance of) Om, and was killed in battle.
rsabhas (bulls), the lustrous Kunjara mountain, the auspicious - 186b-188a. As a result of the destruction of Diti's son,
residence of Agastya, the inacessible city of serpents viz. Malati, the earth, the time, the moon, the sky, the planets including
 636 Padma Pur ana I.46.2-16a
the Sun, all the quarters, rivers, mountains, great oceans 637
Pulastya said:
became composed. Then the gods and the sages—the
treasures of penance—being delighted, praised the ancient, first 2-4a. Listen also to the excellent deed of that god of gods.
god, with divine names: There was a demon Andhaka by name, who resembled a heap
of collyrium, who had great penance (to his credit), and who
188b-189a. "O god, gods and men knowing the higher and
lower, will worship this Narasimha form of you." could not be killed by gods. Once he saw the lord Mahadeva,
sporting with ParvatI, and proceeded to take her away.
Brahma said: 4b-6a. 'I shall today carry away this respectable lady. In
189b-193a. You are Brahma, Rudra, and Indra, O best of her absence I shall die. This beautiful lady in the three worlds
gods. You are the author, the destroyer and the eternal source will be my eternal wife. Her face has lips like the limba-fruit;
of the worlds. They call you the highest attainment, the highest her face is more (i.e. very) charming. If she will not be my wife,
being, the greatest secret and the best oblation. They call you what is the use of life?'
the most ancient one; they call you the greatest truth, the greatest 6b-7a. Thinking like this, and having counselled with his
penance, the highest pure (form), the best path, the greatest ministers, and having gathered his army, he said to his general:
sacrifice, the best oblation, the first, the greatest and the ancient 7b-8. "Get me my victorious chariot, destroying the gods.
one. They call you the best body, the highest Brahman, the I shall conquer all gods led by Visnu and Rudra. I shall carry
highest yoga and the best speech. They call you the greatest away the Mountain's daughter (i.e. ParvatI). She has captivated
secret, the best recourse, the first, the greatest and the ancient my mind."
one. 9. His minister told him about the murder, done by gods
including Indra, of Kanaka who was attached to other's wives.
193b-197. Speaking thus, the lord, the grandsire of all the 10-1 la. Then with his mind overpowered with anger (he
worlds, having praised god Narayana went to the Brahma- said): "I shall kill the gods including Siva." Having killed that
world. Then the lord Hari (i.e. Narayana) went to the northern demon (Kanaka), Indra being afraid of the demon Andhaka
shore of the milky ocean, when the musical instruments were seeking Siva's refuge went to Kailasa, the abode of Sankara.1
sounding and the celestial damsels were dancing. Then the very
llb-12a. Seeing and saluting the lord of gods, with the
brilliant lord, placed the Narasimha form (there), took up his half (i.e. crescent) moon as his crest, Indra, the thousand-eyed
ancient form and he, having Garuda as his banner, and his god, who was frightened, respectfully said (to Siva) :
nature unmanifested, left (the place) in a bright vehicle having 12b-14a. "O god, grant me fearlessness (i.e. remove the
eight wheels, (and) went to his own abode. cause of my fear) ; I am afraid of the demon Andhaka. Today
I killed his son in a battle. So, till the great demon, causing
fear to me, does not know that his son is killed, quickly kill
him there only.
CHAPTER FORTYSIX 14b-15a. The cruel demon snatches away other's wives
Purificatory Rites of a Brahmana
through lust; O best of gods, by all means he should be killed by
you."
SriBhisma said: 15b-16a. Hearing the words of Indra, Siva, the protector,
1. You have told (me) in detail the greatness of Narasimha; then granted him freedom from fear (saying): "Do not fear".
in the same way (please) narrate (to me) the greatness of the
fearful, Bhava (i.e. Siva).
1. Between 10a and 10 b aline or two seem to be missing.
 638 Padma Purdna I.46.31b-48 639

16b. Sakra, being granted freedom from fear came to 3 lb-33. The demon Andhaka seeing his army devastated
Kusasthali from Kailasa. by gods, and seeing himself obstructed by Siva with a crore of
17-21a. The lord (i.e. Siva) was surrounded by a host of arrows, and with his body afflicted, just mustered courage and
spirits for killing Andhaka. Taking up a universal form of a snatching the Pinaka of Rudra struk him (with it) .Being struck
great body and very fearful like a terrible serpent with blazing with Pinaka, Rudra went down to (i.e. fell on) the earth.
serpents running about and as it were burning the sky with the 34. When the lord fell down on the earth, the three worlds
matted hair (bright) due to the lustre of the gems on the hoods trembled. The oceans left (i.e. crossed) their boundaries and
(of the serpents), like the destructive fire at the time of deluge the mountains their peaks.
burning (the world) with excessive lustre, he took up the 35-36. The disjoined constellations being (thus) separa-
weapons in the form of thousands of serpents with their mouths ted went in various directions. When the lord of gods fell on
marked with sprout-like fangs, bright like the digit of the moon the earth, the angry Andhaka again struck the serpent with a
on the second day of the month, resembling the interior of mace; and thus striking him caused him to fall on the ground.
Patala, making a terrible sound, full of many ornaments The lord of serpents left Siva and ran somewhere else.
and decorations and making a fearful sound in the battle. 37-38. In a short while, the lord regained consciousness
21b-23a. The fearful lord, destroyer of the demons, putting and rose. He took a hatchet (but) did not see (i.e. find) the
on (around his loins) lion's hide, and tiger's hide as the upper demon at all. Having created the dark illusion the demon
garment, and an extensive elephant-hide, full of (i.e. resounding skilled in a hundred illusions (hid himself). Deluded by it Siva
with) the swarms of bees—having taken such a form, causing (did not know) where the demon had gone.
fear to the demon, the lord came down to the earth. 39-40a. Siva was afraid as to what the wicked one would
23b-24a. The demon Andha also, hearing that his son was do. When the gods were covered with the darkness, and were
killed in the battle, being overcome with the emotion of anger, perplexed, they with their minds confused, spoke to Siva on
caused the musical instruments sounded at war time to be account of the importance of the mission.
sounded. 40b-42a. In the meanwhile, the Sun, settled in the form of
24b-25a. Having collected (his army), he carefully reached lustre, rose, rendering the quarters free from darkness, in the
with a great army consisting of chariots and elephants, the form of a man. When the Sun thus became manifest, and the
place where gods had stood. darkness disappeared, gods with their faces having blooming
25b-26a. Those gods, seeing the demons, greatly eager eyes, became delighted.
to wage a big battle, had lost (the chance of) the preservation 42b-43. All the radiant gods, and the attendants led by
of their bodies and (so) sought the refuge of Siva. Karttikeya, praised with various hymns the matchless Sun, in
26b-27a. Having said to those gods, 'Do not fear', the human form, pervading the world, and superior to Brahma,
three-eyed god, took the trident and angrily stood there. Visnu and Siva.
27b-29a. The angry Andhaka destroyed hundreds of crores 44-46a. Seeing that lord of gods of a very bright (form),
of gods with arrows. The Pinaka-holder, discharging the flames resembling glossy coral and red lead and tawny, and favourably
with burning embers, of fire, surrounded Andhaka, remaining inclined to salutation, he, the three-eyed (god) Hara, rilling
in his chariot, with arrows. the three worlds with lustre, and touching the ground with his
29b-3 la. The lord of demons, relaxed and with his weapons five limbs, and with abstract meditation, looked at him with
abandoned, called all the demons and started fighting. His affectionate eyes and spoke with loving and profound voice:
army was devastated in the battle in many ways with various 46b-48. "This alone is the deity that does not disappoint
weapons, by brave gods who had sought alliance with Siva.
r 640 Padma PurSna

the beings afflicted by the demon's illusion and having their

1.46.60-66

worship your charming form like the faces of the charming

641

hearts eager to see him. This god, this lord alone, emancipating group of the high-born chaste women, who have the skirts of
beings from the entire mundane existence, acts as the helms - their garments hanging from the end of their foreheads, with
man. the faces charming like the moon and having the ends of arched
49. I salute that lord Bhaskara, by devoutly worshipping and handsome golden garments (the bodies) —who talk sweetly
which deity, various beings and gods have always become fit and indistinctly in their houses, and make sounds with the tink -
for final bliss. lings of the anklets.
50. The Sun, having pervaded the intermediate and the 60. You alone are Brahma, you are Hari, you are Vayu,
ten quarters with the masses of his rays, acting as crowns you are Agni, you are Rudra, you are Yama, you are Varuna,
and bright like flowers, shines on the peak of the eastern you are the lord of gods, you are Soma (the moon), you are
mountain. wind, you are the earth, you are the ruler, you are the sacrifice,
51. (O you lord,) your body is always adorable by Brahma, you are the lord of wealth (Kubera), you are unvanquished.
Indra, Rudra, Maruts, Visnu Agni, Ocean and the hosts of 61. Your seven horses, not being let on the earth in the
best sages adept in course of procedure and desiring salvation,
battle, crossing speedily, traverse fully this endless sky, and it
having besmeared their bodies with divine unguent (white) like
is not at all fatiguing to them.
days.
62-63. The devotees, engaged in the path of meditation
52. Those who, having no abodes, eulogise you in others'
only and having meditated upon your fourth position (i.e. of
house, with Vedic hymns decorated with groups of beautiful
the Supreme Spirit) with concentration, being free from diseases
words, have their hands stretched out, on the earth.
and being fearless, have waited for a long time, upon your form
53. O lord of gods, even those men, whose bodies are afflic bright like a heap of fire and the abode of penance—the eternal
ted with a cutaneous eruption, leprosy or ulcer, or those Brahma who is without a beginning or an end, who is with -
having their skins decayed, or having bad nails, or have lost out birth etc., and who is free from diseases, who is great
their hair, after having saluted your feet, instantly have figures and ancient, who is free from the fear of old age and death,
of men of sixteen years old (i.e. young). who is cared for by the attendants having rough indications
54-55. The groups of the singers ofsdmans, the hosts of the of their feelings, who is pure, and who is highly regarded
bdircas, the adhvaryu priests, know you to be the cause of the by the followers of the Vedanta, having waited upon whom for
sacrifice; those who know what should be done know you alone a long time, the devotees have gone to heaven.
to be 'Arya'; also the serpents and the dead ancestors (look 64-66 1. O Sun, O you whose lotus-like couple of feet was
upon you) as omni-fragrant; O sun, the Upanisads look upon rubbed by the group of gods and demons with their heads, O
you as Maya; also these gods and mortals, Gandharvas and you of a spotlss and fine form, O you lord of beings, O you of
Kinnaras with the multitudes of caranas wait upon you; and O an immutable nature, O you loud laughter of the sky, O you
lord, you take up that particular form.
Savitr, O you the only lamp of the world, O you abode of the
56. Those who do not worship you who deserve to be hymns from the Rgveda, the Samaveda and of the Yajus -
worshipped, being tormented by your lustre, being naked and formulae, O you cause of the creation, maintenance and destruc-
without wealth, with their throats and bellies emaciated with tion, O you regent of the quarter, O you eternal lord of the
hunger, wander to others' houses for alms with potsherds in ascetics, O you cause of the moon, O you fearful like a heron,
their hands.
57-59. You free them from the mundane existence, who 1. The verb seems to be missing.
642 Padma Purana 1.46.82-90 643

O you giver of good things, (satisfy) the desires of me who am Vaisnavi and Vibhavari, Satananda, Bhagananda, Pichila,
drowned in every existence, as you remove old age, death, grief Bhagamalinl, Bala, Atibala, Rakta, Surabhi, Mukhamandita,
and disease." Matrnanda, Sunanda, and Bidani and Sakuni, and Revati,
67-68a. He who recites this hymn of the Sun in the morn- Mahapunya and Sikhipattika also.
ing, in the evening or at midday, gets residence in the same 82-84a. Then the destroyer of Tripura (i.e. Siva) pierced
heaven with him, and always obtains the (fruits) of (the three the demon with his trident. The Mothers then drank the blood
goals of human life viz.) Dharma, Artha and Kama, and what- that flowed out. O king, the bloodless demon then became dry;
ever is placed in (i.e. desired by) his mind from the Sun. but the demon, though transfixed and held by the very power-
68b-71a. "My salutation to you, O lord of lords of gods, to ful Rudra for a thousand divine years, did not die.
you who grant fearlessness to your devotees, O you saluted by 84b-85. O you of a good vow, the demon then devoutly
all gods, my salutation to you. O you of sharp rays, my saluta- praised Sambhu: "O Sambhu, O destroyer of the worldly
tion to you; O you the eye of the world, I salute you. O existence, my salutation to you. O best among gods, I salute
Prabhakara, I salute you. O Bhanu, lord of the world, be you, be pleased. You are the earth, the water, the fire, the
victorious. O you lord of the world, I am harassed by this chief wind, the sky, the sun, the moon, the sacrificer—you have these
of the demons. O Divakara, what should I do? How can I kill eight forms, you are a great creator of the mundane existence.
him?'. 86. Bana, having pleased you with many musical instru-
ments, became the lord in his city protected by himself. The
Surya said: lord of demons (i.e. Ravana), having balanced the mountain
71b. Conquer the most sinful (demon), adept in a hundred with his arms, and with his form tormented by your foot,
tricks with your trident. O you lord of gods, killing Andhaka praised you.
with your trident, be victorious. 87-88. He became the lord of all hosts of demons and got,
a very strong son, who bound (even) Indra. O you (god), who
72b-74. Taking the trident cast away by Hara's lustre, remove the fear of the worldly existence, O you very generous
Andhaka, the sinner, struck (Siva) with it. In that fight, Rudra (god), O you causing happiness to me, O you the power of all
also, harassed by Andhaka, himself discharged his very sharp the gods, O you who have conquered the Maruts, O you
arrow which was (called) 'Pasupata', by bending his bow (viz. perfect in giving what is desired, O you best among the firm, O
Pinaka) with his two arms. lord, you always give the desired object to that man who
75. From Andhaka's blood oozing from the split (i.e. the devoutly keeps in his heart your lotus-like feet.
wound made by) Rudra's arrow, hundreds and thousands of 89. Formerly, the best sages got their desires fulfilled after
Andhakas sprang up. (i.e. by) respectfully worshipping you i.e. Hara, in the form of
76. When they were being pierced, other fearful Andhakas phallus. Remaining in the hollow of a tree, live your life by
sprang up from their blood, and they occupied the entire reflecting upon him who is of the nature of the author of the
world. worldly existence, and of the form of this expanse (of the
77. Then the god of gods (i.e. Siva) having seen that universe) .
deceitful Andhaka, created the Mothers to drink his blood. 90. One who comes to your feet becomes one who has
78-81. (They were) Mahesvarl and Brahml, Saurl and obtained all desired things by thinking about your feet, O lord.
Badavl, SauparnI and Vayavya, Sarhkhini and Taittirl, Sauri, O you who love your devotees, I, who am ignorant, do not
Saumya, Sivadiiti, Camunda and Varuni, Varahl, Narasimhl, know (how) to praise you.
 Padma Purana 1.46.101-110 645
644
91a. I who have gone to the battle (-field), should therefore one who waits upon a brahmana obtains (i.e. reaches)
be pitied by your good and divine mind." the highest Brahman.
91b-93a. Thus praised with respect (by the demon), Siva 101. Visnu always lives in the bodies of brahmanas and
gave him the position of his attendant and named him nowhere else; therefore by the worship of a brahmana, Visnu
'Bhrhglriti'.1 O king, I have thus narrated to you the greatness is instantly pleased.
of Hara, who removes (the affliction due to) the worldly
102. He, who would always worship brahmanas, with
existence. It is called the hindrance to difficulties and gives
happiness to those who are intent upon (reaching) him. presents, respect and adoration etc. has duly performed a
hundred sacrifices, in which presents to brahmanas are liked
Bhisma said: by them.
93b-94. O you best of brahmanas, tell me all about man's 103. The mouth of a brahmana is a field, without a barren
(obtaining) godhead, happines, (getting a) kingdom, wealth, spot and without thorns. One should sow all seeds (there).
success, victory, enjoyment, (good) health, (long) life, know- That is an all-time agriculture.
ledge, wealth, a son, kinsmen, and auspicious (things), 104. That gift which is given after having approached (a
Pulastya said: brahmana) is delightful. There is an end (even) to an ocean;
but there is no end to charity.
95. A brahmana endowed with these virtues always be
comes prosperous on the earth. Such a divine brahmana be 105. Those (who) do not even mentally hurt a brahmana
comes fit for a sacrifice (i.e. worship) in the three worlds age who has committed even a heinous crime, have a conciliatory
after age of the world. mind, a condition difficult to be obtained even by gods.
96. Gods, having worshipped brahmanas, enjoy the 106. He, to whose house a learned (brahmana), having
inexhaustible heaven. Kings (by worshipping brahmanas) come, does not go (back) disappointed, has all his sins destroy
protect the earth and people (obtain) wealth, happiness and ed and obtains the inexhaustible heaven.
auspicious (things). 107. Know that wealth to be inexhaustible which one
97. In the world there is none (else) like a brahmana. He would give to a worthy brahmana at a proper time, for it stands
is the deity even of gods. He is actually of the form of piety; he (by him) in every existence.
is very much the giver of bliss. 108. He is not reduced to poverty, he neither falls ill nor
98. He is the respectable preceptor of people, he is a is he timid. Having worshipped brahmanas, one would obtain a
sacred place, and an innocent person. Formerly, he, the good wife agreeable to one's mind,
abode of gods, was created by Brahma. 109. Having performed bold acts, one should give (gifts)
99. Formerly Narada asked the grandsire about the same to brahmanas on the parvan days1. That giving is said to be
thing: 'O Brahman, having worshipped which god, would meritorious, and (leads to) fearlessness and gain.
Madhava (i.e. Visnu) be favourable?' 110. That hand which is hurt while rubbing the soles of
the feet of a brahmana, does graceful deeds; any other hand
Brahma said: (just) does deeds.
100. Visnu favours him, whom brahmanas favour;
1. Parvan—The days of the four changes of the moon viz. the eighth
and fourteenth day of each half month and the days of the full and new
moon.
1. Bhrngiriti—One of the two of Siva's attendants.
646 Padma Purdna I.46.122b-129 647
111. Those who are purified by the dust-particles of a one's fame, one's knowledge and wealth increase and one be-
brahmana's feet or by a drop of water (sprinkled by) him, are comes most prominent by honouring brahmanas.
always free (from the bondage of the worldly existence and), 122b-123a. Those houses which are not muddy with the
go to heaven. water (used) for (washing) the feet of a brahmana, where there
112. The courtyards of houses, which are purified by the is no sound of the recital of the Vedas, which are without the
dust-particles of the feet of brahmanas are like sacred places and exclamations of Svaha, Svadha or Svasti1, are like crematories.
are recommended for the performance of sacrifices.
113. Formerly the sinless brahmana was the first to spring Narada said:
up from Brahma's mouth. The Vedas, the causes of the creation 123b-124a. Which brahmana is adorable? Which is not
and maintenance (of the world) arose from there only. adorable? Tell (me) the characteristics of a brahmana, and
114. Therefore, certainly for the worship of (i.e. to be also of a preceptor.
done by) all the people and for (the performance of) all sacri
fices, the Vedas were placed in the mouth of the brahmana by Brahma said:
the (first) man (i.e. Brahma). 124b-125a. A learned brahmana, endowed with good con-
115-116. In a ritual performed in honour of the dead duct, is always adorable. He is virtuous, free from blemishes
ancestors, in a marriage, sacrifices, at propitiatory rites, and is like a sacred place and sinless.
expiatory rites excellent brahmanas (should) always (be
honoured). Certainly gods enjoy oblations, demons and depart- Narada said:
ed spirits etc. enjoy offerings, dead ancestors enjoy oblations
125b-126a. O father, who is a learned brahmana? Is he born
through the mouth of a brahmana (i.e. when a brahmana in a good or a bad family? Does he do good or bad actions?
enjoys these). Which brahmana is adorable on the earth?'
117. A gift, a sacrifice, and an offering, which one offers
to gods and deceased ancestors at sacrifices, are fruitless without Brahma said:
(i.e. unless they are offered to) a brahmana. 126b-127a. (Even) If a man is born in the family of a good
118. (If a brahmana is not present at these rites) the learned brahmana, he is not to be worshipped if he is inactive
demons, departed spirits, daityas and evil spirits enjoy (the (i.e. does not perform sacred rites); (but if he performs good
offerings) ; therefore one should get these rites performed acts and even if) he is (born) in a family with a low-caste wife
through brahmanas after inviting them. (i.e. even if his mother is of a low caste) he is adorable like
119. If the present is made to a worthy brahmana at a Vyasa, and Vibhandaka.
proper time, a proper place it is a lakh crore times meritorious. 127b-128a. Vis'vamitra born in the family of ksatriyas is
Having seen a brahmana, a man should salute him with equal to me; so also is Vasistha, the son of a prostitute, and
devotion. brahmanas who are prophets.
120-121a. The man would live long as a result of the words 128b-129. Therefore, O son, listen to the characteristics of
'(Enjoy) a long life' uttered by him (i.e. the brahmana). By good, learned brahmanas who are like the sacred places on the
not saluting a brahmana, by hating him, by not having faith earth to destroy all sins. One should be (i.e. is) known as a
in him, men become short-lived, their prosperity comes to an
end, and they are reduced to a bad plight. • Svaha—An exclamation used in offering ablations to gods. Svadha __
121b-122a. There is no doubt that one lives long, enhances An exclamation used in offering oblations to the manes.
648 Padma Parana 1.46.141-153 649
'brahmana' by birth, but is called a 'dvija' due to (one's having in the family of Samkhyayana; she should be known to have
undergone) purificatory rites. the three worlds as her feet; she remains in the womb of the
130. A man is 'vipra' because of his learning. Three are earth.
the characteristics of a'srotriya': being purified by learning, 141-142. He who assigns the twentyfour letters to the
sacred hymns and Vedas. various parts of the body beginning with the feet and ending
131-133. A brahmana who has become pure by bathing with the head, obtains (i.e. goes to) Brahma's world. Knowing
at a sacred place etc. is said to be most adorable; so also is he the deity (to be present) in every letter he would obtain (i.e.
who is always devoted to Narayana and has a pure heart, who go to) the same heaven as that of Visnu. I shall tell you another
has curbed his senses, who has controlled his anger, to whom definite characteristic of Gayatri.
all men are equal, who is devoted to his preceptor, deity and 143-144. A brahmana, remaining in water, should mutter
guest, who is engaged in serving his parents, whose mind is twelve or eighteen letters beginning with Agni and ending with
never interested in the wife of another man, who always the sky. Freed from a crore of minor sins, and also great sins
narrates the Puranas, who is the child of a man expounding like the murder of a brahmana they go to my abode.
145. Om! the speech of Agni, placed in the man with
dharma.
Yajurveda, drink Soma; Svaha.
134. Seeing him (i.e. such a man) only, (gives) the fruit
146a. (One should mutter) the hymn of Visnu, the great
due to a horse-sacrifice etc. One reaches a good condition when hymn and that of Mahesvara, and also, O son, of deities like
one talks with him as (one would reach a good condition like Devi, Surya and Ganesa.
bliss) by bathing in the Ganges. 146b-147. In whosoever's family he is born, he becomes
135-136. By various vows and daily bath and worship of meritorious on account of those qualities; a brahmana is
brahmanas he is purified; and is kind to friend and foe, actually Brahma; he should be carefully worshipped. One
and is equal to (i.e. looks equally upon) all persons; who (i.e. should give (him) presents on every parvan.
he) does not snatch other's wealth, or even (a blade of) grass 148-150. The giver receives an inexhaustible (treasure) for
in the forest; he is free from lust and anger, and is not con- hundreds of crores of existences. A brahmana who is engrossed
quered) (i. e. overpowered) by senses. in his studies, who recites and reads out to others and tells
137a. He does not even mentally catch hold of another's others (about) dharma and also (about) good conduct in the
wife who has come to his house. world and sruti and Smrti, and also the Puranic and religious
Texts, is, after having recited or read out (i.e. on account of
Ndrada said: his having recited or read out these texts), adorable like Visnu
13 7b-138a. What are the characteristics of Gayatri? What among brahmanas on the earth by men and gods.
is the merit of her (its) letters? Tell me clearly about her womb, 151. A man having worshipped him gets the inexhaustible
feet and family. fruit of that sinless one (and) goes to the abode of Acyuta (i.e.
Visnu).
Brahma said: 152. If a brahmana some time commits a sin, he is not
138b-139. Gayatri's metre is gayatri; her deity is surely the stained with sins, as the (rays of the) sun and fire remaining in
Sun; her complexion is fair; her face is fire; her seer is Visva- the house of a Candala.
mitra. She is mounted upon Brahma's head, and her foot is 153. There is no sin (committed by) brahmanas in acting
situated in Visnu's heart. as priests or teaching, or accepting gifts from bad (persons) ;
(for) brahmanas are like fire and the sun.
140. She is employed at the thread ceremony; she is born
650 Padma Purdna 1.46.160b-178 651
154. Well-settled in pranayama1 (restraining the breath) 160b-161 a. When a man mutters with this (threefold
they destroy those blemishes and sins as the wind destroys (i.e. exercise) his heap of major sins perishes. (If) he recites it once
shatters) a cloud in the sky. only, his minor sins are destroyed.
155-157a. He, who mutters the Gayatri hymn endowed 161b-163a. That man, who, knowing the sound of each
with pranayama, and having deities united with every letter of syllable, assigns it to (the various parts of) the body, reaches
it, assigns (its various parts) to the various parts (of the body)2, Brahmanhood; we are unable to tell (its) fruit. O son, listen to
becomes free from all sins committed even during crores of the deity of (i.e. connected with) each letter, which I tell
existences, and reaching the position of Brahman, goes beyond (now) and muttering which a brahmana does not suck the
Prakrti. Therefore, O Narada, mutter the Gayatri with breasts of his mother again (i.e. a brahmana is not reborn).
pranayama. I63b-169. The first letter should be known to belong to
Agni; the second one to Vayu; the third one belongs to the
Narada said: deity viz. the Sun; the fourth one to the Sky; the fifth one to
157b-158a. O Brahman, how are pranayamas to be the deity Yama; the sixth one is said to belong to Varuna; the
exercised for the deity connected with each syllable? Tell me, seventh one toBrhaspati; they know the eighth one to belong
in due order, about their assignment to various parts (of the to Prajanya; the ninth one to Indra; the tenth one should be
body). known to belong to Gandharvas; know the eleventh to belong
to Pusan; the twelfth is said to belong to Mitra; the thirteenth
Brahma said: should belong to Tvastr; the fourteenth to Vasus; the
fifteenth one is said to belong to Maruts and the sixteenth to
158b-160a. Apana 3 remains at the anus and prana 4 in
Soma; the seventeenth to Arigiras; and the next one (i.e.
the heart of a man. So having contracted the anus he should eighteenth) to Visvedevas; the nineteenth to Asvins and the
get it (i.e. apana) united with prana. Then, O son, doing the twentieth to Prajapati; the twentyfirst letter should be known
kumbhaka6 exercise with piiraka6, and thus practising the to be full of all gods; the twentysecond should be known to be-
pranayama (exercises), a brahmana should mutter the Gayatri7 long to Rudra; the next one should be known to belong to
(hymn). Brahma; the twentyfourth to Visnu; these are the deities of the
1. Pranayama—Name of the three'breath-exercises'performed during letters.
sandhya—Puraka, Recaka and Kumbheka. 170. Reflecting on these deities, one would get the same
2. Nyasa—Mental appropriation or assignment of various parts of the heaven as they live in. He would know the deities and the
body to tutelary deities.
3. Apana—That of the five vital airs which goes down and out at the anus. speech would (also) be known to him.
4. Prana—Breath. 171-172. Being free from all sins, he would go to the
5. Kumbhaka-—Stopping the breath by shutting the mouth and closing position of Brahman. A wise man should first assign (the various
the nostrils with the fingers of the right hand. letters of) Gayatri to the twentyfour parts in his body begin-
6. Puraka—Closing the right nostril with the forefinger and drawing up
air through the left, and then closing the left nostril and drawing up air
ning with the feet and ending with the head. The wise devotee
through the right nostril. should assign the syllable 'tat' to the great toe of the foot.
(The third is Recaka, which is expelling the breath out of one of the 173-178. He should assign the letter'sa'to the region of
nostrils.) the ankle; he should assign the letter 'vi' to the shanks; (he
7. The mantra occurs at 185 and 186. It means: Let us think about should assign the letter) 'tu' to the knee and 'va' to the
that excellent lustre of (god) Savitr, who would urge (i.e. urges) our region of the thighs; he should assign the letter 're' to the
minds.
 1.46.184-195a 653
652 Padma Purdna
minds) ; 'Om apo jyotlrasomrtam brahma bhurbhuvahsvarorh'
privity; (he should assign the letter) 'ni' to the scrotum; (he and having muttered the Savitri (-hymn) of twentyfour letters
should assign the letter) 'bha' to the navel; having assigned the at the time of the Sun-worship, he becomes superior with great
letter 'go' to the belly, he should assign the letter 'de' to the learning, (and) obtains Brahmanhood.
breasts; having assigned the letter 'va' to the heart, and the 184. O son, now listen carefully to Gayatri, having six
letter'sya' to the region of the hands, (and also) having assigned limbs, knowing which a brahmana goes to the highest position
the letter 'dhi' to the mouth, he should assign the letter 'ma' of Brahman.
to the palate; and (having assigned) the letter 'hi' to the tip of 185. 'Om tat savitur...'.
the nose, he should assign the letter *dhl' to the eyes; (he should 186. Now (follow) the characteristics of the five heads of
assign the letter) 'yo' in between the eye-brows and the letter Gayatri: 'Orh bhuh, Orh bhuvah, Orh svah, Orh mahah, Om
'yo' to the forehead; he should assign the letter 'nah' to the janah, Om tapah, Orh satyam.' 'Orh tatsavitur vareniyam
forepart of the face; the letter 'pra' to the right part; the letter bhargo devasya dhimahi, dhiyo yo nah pracodayat'.
'co' to the hindmost part and the letter 'da' to the left part 187. Having muttered Gayatri with Vyahrtis he should
of the face; having assigned the letter 'yat' to the head, he again assign (the letters of) Gayatri (to the various parts of the
occupying all (the parts of the body), is well-settled. body). Being free from all sins he would go to the same heaven
179. He, the religious-minded great devotee, a very wise as of Visnu.
man, of the nature of Brahma, Visnu and Siva, having assig-
188. (He should assign the letters) 'Orh bhuh' to the two
ned these (letters) would go to the final liberation.
feet; 'Om bhuvah' to the two knees;'Om svah'to the waist;
180-181. Listen again correctly to the assignments to be
'Om mahah' to the navel; he should assign (the letters) 'Orh
done at the time of the evening (prayer). Having assigned 'Oih
satyam' to the forehead; 'Orh tat savitur vareniyam...'to the
bhuh' to the heart, he should assign 'Om bhuvah' to the head.
lock of hair on the crown of the head.
(He should assign) 'Om svah' to the lock of hair on the crown
189. A brahmana who does not know this, is a mean
of the head; he should assign 'tat savitur varenyam' to the
brahmana; his sin is not exhausted; he would become (sinful)
body; 'bhargo devasya dhlmahi' to the eyes; he should assign
by accepting many presents (i.e. his sin due to accepting
'Om dhiyo yo nah pracodayat' to the hands.
various gifts is not removed).
182. (While reciting the hymn) 'Om apojyotlrasomrtam1
brahma bhurbhuvahsvarorh', he, being purified from sin by 190. He who knows this Gayatri endowed with all the
merely touching water would go to Hari (i.e. Visnu). mystical letters forming the essential part of the (Gayatri-)
183. Having muttered Savitri three times at the time of hymn, knows the four Vedas, has the knowledge of meditation
the evening (prayer) with Kumbhaka, with Vyahrtis2 and twelve and of the three muttered prayers.
orhkaras as 'Om bhuh, Om bhuvah, Om svah, Om mahah, Orh 191. He who does not hear (Gayatri), is (even) beyond
janah, Omtapah, Om satyam; Orii tat saviturvarenyarh bhargo (i. e. inferior to) a Sudra. To such an impure brahmana the
devasya dhlmahi, dhiyo yo nah pracodayat' (i.e. we reflect presents made at the time of a Sraddha should not be given.
upon that excellent lustre of god Savitr who would urge our 192-193a. His bath is useless; everything about him would
be fruitless. Like a pure flower at an impure place all his
184. Apojyoti ---- Narayana is said to be water, light, cause of immorta learning, wealth, birth (as a brahmana) are fruitless, since
lity, Brahma, Bhuh and Svar. brahmanahood is the cause (of all these).
185. Vyahrti—a mystic word uttered by every brahmana in performing his 193b. Formerly I compared the four Vedas and Gayatri.
daily Sandhya—adoration. They are supposed to be three or seven as given 194-195a. Gayatri is said to be superior to the Vedas, and
here.
 654
Padma Pur&na 1.46.207—1.47.6 655
the giver of final bliss. If Gayatrl (-hymn is recited) ten times
existence, who would listen to this account of a religious
it destroys the sin committed from birth, (if it is recited) a
hundred times it destroys the sin of the previous existence; and nature, perishes.
(if is is recited) a thousand times it destroys the sin committed 207-208. He, who recites it or reads it to others or explains
in every existence in the three yugas. it to people, is not reborn and obtains inexhaustible heaven
195b-196a. He who mutters the Gayatrl (-hymn) in the (i.e. lives eternally in heaven). Here (i.e. in this world), he
evening and in the morning on (i.e. by counting the beads would obtain wealth, grains, royal enjoyments and sound
of) a rosary, undoubtedly gets the fruit of (the recitation of) health, and also a good son and auspicious fame and in heaven
the four Vedas. he enjoys like a god.
196b-197a. The sin committed during a crore of existences,
of a brahmana who everyday mutters the Gayatrl (-hymn)
thrice a day for one year, perishes.
197b. Gayatrl, merely by its utterance, purifies one from
a heap of sins.
CHAPTER FORTYSEVEN
198-200. An excellent brahmana obtains heaven and
salvation by muttering it everyday. He who everyday recites The Birth of Garuda
the hymns addressed to Vasudeva, and salutes the feet of Hara,
would go to (i.e. obtain) salvation. One reciting the hymns of Ndrada said:
Vasudeva and excellent stories about him, does not have even 1 -2a. Due to your favour I have understood who the most
an iota of the mud (of sin) in his body. By plunging into the meritorious Brahmana is (i.e. I have understood the character-
Vedas and (other) branches of learning, he gets the fruit of istics of the most meritorious brahmana). O best of gods, if you
bathing in three streams. desire (i.e. have) affection for me, quickly tell me, so that I
201. One who recites the religious texts would get the fruit shall understand, O lord of gods, (the characteristics of) a
of a crore of sacrifices. Thus, O best brahmana, I am not able mean brahmana by his acts.
to describe the virtues of a brahmana.
202-203a. Who is having the universal body? It is Hari Brahma said:
only in an embodied form, due to whose curse there is destruc- 2b-4a. That is a mean brahmana, who has fallen from the
tion, and due to the granting of boons by whom, all kinds of pros- ten kinds of baths, and from presenting libations of water 1 to
perity come to a person. the manes of the deceased ancestors; also one who has abandoned
203b. Due to the favour of a brahmana, a pious man goes the (offering of) prayers and restraint; one who has fallen from
to Brahmanhood. worship of gods and from vows, and from learning the Vedas;
204. 'My salutation to the deity belonging to Brahman, to and from truth, purity etc.; and from the knowledge of abstract
the benefactor of cows and brahmanas and of the world, to meditation and offering oblations into fire.
Krsna and Govinda.' 4b-6. The great sages have recommended five (kinds of)
baths for brahmanas: Agneya, Varuna, Brahma, Vayavya and
205. Hari (i.e. Visnu) favours the man who always worships
Hari with this sacred text, and he would go to the same world Divya. Agneya is said to be a bath with ashes (i.e. besmearing
as that of Visnu. the body with ashes) ; Varuna is said to be a bath with
206. The sin of him, committed during existence after
1- Tarpana—Presenting libations of water to the manes of the deceased
ancestors.
 656 Padma Parana
1.47.15-26 657
water; Brahma is said to be a bath accompanied by the 15. All those brahmanas who do not perform rites like
hymn 'Apohistha'; Vayavya is said to- be a bath of sun-dust; sraddha, who do not serve their preceptors, who do not recite
the divine bath is said to be with the rain during sun-shine. sacred hymns, and who violate the boundaries (of good behaviour)
7-8. One taking bath with these with (the recital of) sacred are the meanest.
hymns would obtain (the fruit of a bath) at the sacred places. 16. All these wicked ones should not be talked to, and all
It is said in the Smrti texts that the water in contact with a of them go to hell; they are impure; are of a bad conduct, and
tulasi-leaf, and the water flowing from Saligrama, and that water should not be at all honoured.
which is touched by the horns of cows, and that water with 17-19. Those brahmanas, who subsist on a sword, who
which the feet of a brahmana are washed is purer than that work as menials, who are engaged in driving bulls, who work
which is purified by prominent preceptors. as artisans, who work as usurers, who deal in children, who
9. A wise man obtains that fruit with these baths which indulge in sorcery, who resort to sudras, who are ungrateful,
(fruit) he gets by giving (gifts), (visiting) sacred places, devo- and who kill their preceptors—all these are said to be mean;
tional acts, vows and sacrifices. and those other brahmanas who discard (good) conduct, who
10-11. A man who everyday avoids offering libations to are heretics, who condemn righteousness and various kinds of
the manes of the dead ancestors is a killer of them and goes to gods, who hate brahmanas (are mean).
hell; he who avoids the daily prayers is a killer of brahmanas 20-21. Yet a brahmana is never to be killed; because, O
(and goes to hell); and the meanest brahmana is he who is free best of brahmanas, a man becomes a brahmana-cide by killing
from (i.e. who neglects) sacred hymns, vows, and is devoid of him. A brahmana who has fallen into the castes of sudras,
the virtues accruing from Vedic learning and avoids sacrifices mlecchas and candalas due to (desire for) food or sex, should
and presents. never be killed.
12. These five are mean brahmanas: one bargaining for 22. The brahmanahood (of a brahmana) perishes by
money (i.e. the fees to be paid to a priest) at a sacrifice; one having sex with women of all castes and by eating all things
subsisting upon the offerings made to an idol1; a bad astrologer2; that are forbidden; (but such a brahmana) again becomes a
one conducting religious ceremonies for all classes3; and one brahmana as a result of his religious merit.
always dallying with others' wives.
13. Also those brahmanas who have not undergone puri JVdrada said:
ficatory rites to the accompaniment of sacred hymns, who are
without purity and restraint, who eat aimlessly, and who are 23. O you grandsire of all the worlds, what position does a
wicked are most mean. man, who, having done such bad deeds, practises merit, go to?
14. Those brahmanas who are given to stealing, who are Brahma said:
ignorant, who are without (i.e. who do not observe) all rules
of dharma, and who always go astray are the meanest. 24. He who, even after having committed all kinds of sins,
restrains his senses, is free from all sins, and again deserves
brahmanahood.
15. Devalaka—A low brahmana who subsists upon the offerings made to 25. O son, listen to an old, charming and wonderful story:
a deity. The son of a certain brahmana became endowed with youth.
16. Naksatra—One who subsists on predictions based on movements 26. Then due to exuberance of youth and delusion as a
of planets etc.
17. Gramayajaka—A priest who conducts the religious ceremonies for all result of deeds in the former (existence), he approached a
classes and is consequently considered as a degraded brahmana. candall, and instantly became dearer to her.
658 Padma Purdna 1.47.41-55 659

27-29. He generated sons and daughters on her; having will perish and you will obtain Brahmanahood. O dear one,
given up (the members of) his own family, he lived in her house listen to an old account as we shall narrate it:
for a long time. He did not eat any prohibited food, nor did he
41-43. O son, formerly, the bird Garuda, the young one,
drink wine. She (candali) always said to him: "(You do not eat /
desired food and as soon as he came out of the egg, he, being
prohibited food; at least) drink (some or) other (kind of) wine".,1
hungry, said to his mother: 'Give me food.' Then the mother
He said to her: "O dear one, please do not talk (about) filthy
things. I always get a vomitting sensation at the mention of it seeing her son Garuda, very mighty and resembling a mountain,
(i.e. wine))." with a delighted mind said: 'O son, I am not at all able to pacify
your hunger.
30-31. Once, being fatigued due to hunting he was asleep
44-45. Your father, the religious-minded Kasyapa, who is
in the house by day. She took wine and with a smile put it into
actually the grandsire of the world, practises penance on the
his mouth. Then from the brahmana's mouth fire blazed all
shore of (the ocean called) Lauhitya. Go there and ask (i.e.
around. That flame burnt the house with family and wealth.
tell) him what your desire is. By his instruction your hunger
32-33. Then the brahmana rose, saying 'alas !', and wept.
will be satiated.'
After lamenting he started inquiring: 'Wherefrom did the fire
46. Then hearing the words of his mother, the very power-
rise? How is this fire in my house? (What is the cause of the
ful Vainateya (i.e. Garuda), having the speed of the mind,
fire in my house?). Then a voice in the (i.e. from the) sky
reached his father's vicinity in a short while.
said: "It is your (inherent) lustre (as a brahmana)."
47-48. The bird, seeing his father, that best sage, blazing
34-35. When it (i.e. the account) was narrated as it had
like fire, saluted him by bowing his head, and said: 'I the son
taken place, the brahmana was amazed. The lustre in the sky,
of you, the magnanimous one, have come to you with a desire
having reflected over the matter, spoke again: "Your fine lustre
for food. O protector, O lord, I am oppressed with hunger.'
has vanished; therefore, practise piety." Then the brahmana
49. Then resorting to meditation, and knowing him to be
having gone to excellent sages, asked them about his well-being.
Vinata's son, the best sage, through affection for his son, said
36-40. All the sages said to him: "Practise the pious acts of
these words:
giving in charity". The sages said: "Brahmanas are purified
50-51. 'Hundreds of thousands of (most sinful) bhillas
from all sins by restraints and vows. Observe the restraints laid
reside on the beach of the lord of rivers. Eat them up and be
down in the sacred texts for purifying yourself. Repeatedly observe
happy. These unconquerable crows at the holy places are des-
quickly for removing your sins, divine vows like Candrayana1
troying the holy places. Without being particular eat these
Krcchra, Taptakrcchra, Prajapatya. Go to the pure sacred place
and worship Govinda. Soon your sins will completely perish. bhillas excepting a brahmana.'
Due to the power of the holy places and of Govinda, your sins 52-53. Thus addressed, the bird left, and ate them up. He
even swallowed a brahmana as he did not know his (true)
condition. That brahmana stuck fast to his throat. The best
I. Candrayana—A religious observance or expiatory penance regulated bird could neither vomit nor swallow him.
by the moon's waxing and waning. In it the daily quantity of food, which
consists of fifteen mouthfuls at the full moon, is diminished by one mouthful 54. Going to his father he said: 'O father what is this (that
everyday during the dark fortnight till it is reduced to zero at the new moon, has happened) to me? I cannot remove the being that has stuck
and is increased in like manner during the bright fortnight. to my throat.'
Prajapatya—A kind of fast or penance lasting twelve days, food being 55. Hearing those words of (i.e. uttered by) him Kasyapa
eaten during the first three days once in the morning, during the next three said to him: 'O son, I had told you beforehand. You have not
once in the evening, on the next three days only if given as alms, and a
plenary fast being observed during the three remaining days.
recognized this brahmana.'
660 Padma Purana 1.47.71-83 661
56. Then the pious, wise sage, saying so, said to the the naked); in the south (appeared) the Avacakas (i.e. who
brahmana: 'Gome near me: I shall tell you what is beneficial were dumb); they were fearful, were delighted in killing beings,
to you.' were wicked and ate the (flesh of) cows.
57-58. Then that brahmana said to the best sage, Kasyapa: 71. In the south-west (appeared) the Kuvadas (i.e. who
•All these are always my friends; they are my relations; they are talked badly), who were sinners and who were ready to kill
dear to me: (some of them) are my fathers-in-law, brothers-in- cows and brahmanas; in the west (appeared) the Kharpas (i.e.
law, and my kinsmen; others are there with their children. With cheats); in the east lived (i.e. appeared) the Darunas (i.e. the
these I shall go even to an inauspicious hell.' terrible ones).
59. Hearing these words of (i.e. uttered by) him, Kasyapa, 72. In the north-west (appeared) the full-bearded Turks,
being amazed, said: 'You, who have been born in the family who ate the (flesh of) cows; they were mounted on the backs
of brahmanas, have fallen with the candalas. of horses and did not return (i.e. flee) from great battles.
60. Your men (i.e. relatives) certainly live in a terrible hell. 73. In the north (appeared) the Mlecchas, living in the
In no way they will have acquittal for a long time. mountains. They were omnivorous and wicked and were, it is
61. A man becomes happy only by giving up the sinful, said, engaged in killing and binding (others).
■wicked candalas and by avoiding sins; not otherwise. 74. In the north-east were the Nirayas living on trees.
62. He, who (first) commits a terrible sin through ignor These Mlecchas, by the mere touch of whom one should enter
ance or delusion and then practises righteousness, would go to water with all one's clothes on, who were terrible and held
an excellent place. weapons in their hands, remained (i.e. appeared) in the
63. If a sinner practises righteousness and then again thinks (different) directions.
of committing sins, he sinks as a person getting into a stone-
75-76. In the Kali-yuga, void of piety, and a bad time,
boat sinks in the ocean.
people everywhere touch these (Mlecchas) through greed for
64. He, who, having committed all (kinds of) sins, and
wealth. The bird (i.e. Garuda) freed the Mlecchas and being
(having collected) a heap of misfortunes, becomes appeased
oppressed by hunger, said again: 'O father, hunger is oppress-
later, destroys those sins.'
ing me more'.
65-66. Then the brahmana said to the very intelligent, 77-78. Kasyapa there said to Garuda who was melted with
best brahmana sage: 'If this bird will not release all my relatives,
tenderness: In one region of the ocean, there are a big elephant
then, with this bird striking my vitals, I shall give up my life;
and a tortoise desiring to kill (each other); they are immeasur-
otherwise let him free my relatives; this is the vow of me, who
am determined.' able (i.e. of a very huge size) and are very energetic.
79-80. Those (two remaining) in the water, will, O son,
67. Then the sage, due to the fear of the murder of a
quickly satiate your hunger'. Hearing the words of his father,
brahmana said to Garuda: 'Vomit fully all these mlecchas
along with the brahmana.' he, very powerful, and of a great speed, went there, attacked
the elephant and the tortoise and tearing them with his nails,
68. Then the lord of lords, at the bidding of his father,
quickly vomitted them in forests, in the vicinity of mountains flew into the sky with the speed of lightning after seizing them.
and in (various) directions. 81-83. The Mandaraand other mountains could not serve
as a prop for him. Then the very mighty (Garuda) going with
69. Then appeared the hair-less, beard-less yavanas, fond
wind's speed for (a distance of) two lakh yojanas, dropped
of food; also some who had small beards. (himself with them) on a huge branch of a jambu-tree.
70. In the south-east appeared the sinful Nagnakas (i.e. Suddenly the branch gave way. The powerful (Garuda), fear-
 662 Padma Purina 1.47.96-108 663

ing the death of cows and brahmanas, quickly supported that mentally reflected, the bird (i.e. Garuda), saying, 'Let it be
falling branch. so', jumped on his great arm.
84-85a. Visnu, taking up a human form, went to the 96. When the lord of the birds fell upon his (i.e. Visnu's)
charming and mighty (Garuda) who was moving fast holding arm, it did not move. Remaining there, he dropped the branch
the branch and said to him: 'O best of birds, who are you? on the abode of the mountains (i.e. the earth).
Why are you moving in the sky, holding the huge branch and 97. Just at the fall of the branch, the earth, with the
the huge elephant and tortoise?' mobile, the immobile and the forests, trembled. The oceans
85b-86. Then the bird (i.e. Garuda) said to Hari (i.e. also trembled (i.e. were agitated).
Visnu) in human form; 'O you of mighty arms, I am Garuda, 98. Then he rashly ate up the two animals, the elephant
having the form of a bird due to my deeds. I am the son of and the tortoise. He was not satisfied. His hunger was not
Kasyapa, born from the womb of Vinata. satiated.
87. See these great animals seized by me for eating them 99. Knowing (i.e. seeing) this Govinda (i.e. Visnu) said
up. Neither the earth, nor the trees and mountains can support to the lord of birds: 'Eat the flesh of my arm and be happy.'
me. 100. When he said this, O son, he, through hunger, ate a
88. Seeing the jambu-tree after (having flown for) many lot of flesh of his arm; but there was no wound on his (arm).
yojanas, I fell on its branch with these two to eat them up 101. Then the highly intelligent one said to Hari (i.e.
(after sitting on the branch). Visnu) the lord of the mobile and immobile: 'Who are you?
89-90a. That branch suddenly broke. Holding the branch, What proper thing dear to you should I do today?'
I am wandering. O wise one, fear and dejection have entered Narayana (i.e. Visnu) said:
me (i.e. my mind), as a result of the murder of crores of brah-
102a. 'Know me to be Narayana, who has come here to do
manas and cows.
what is dear to you.'
90b-91. 'What should I do? How should I go? Who
would put up with my speed?' When (Garuda) had said this, 102b-104. And for convincing him he showed him his own
Hari then said to that best of birds: 'Mounting on my arm, form. Seeing him who had put on a yellow garment, who
you eat up these elephant and tortoise'. was dark like a cloud, who had four arms, who was pleasing,
Garuda said: who had held a conch, a disc, a mace and a lotus, and who
was the lord of gods, Garuda, saluting him by bowing his head
92-93. ' (Even) the oceans and best mountains are not able (said to him) : 'O best man (i.e. Visnu), tell me what thing
to support me; then how can you hold (i.e. support) a strong dear to you should I do?'
being like me? Who else except Narayana (i.e. Visnu) is able 105. Visnu, the lord of the lords of gods and very lustrous,
to hold (i.e. support) me? He alone is the man in the three said to him: 'O brave one, O friend, be my vehicle for all
worlds, who can put up with my force.' times'.
Hari (i.e. Visnu) said: 106-107a. To him the greatest among the birds said: 'O
lord of gods, I am fortunate. O lord, O master, on having seen
94. 'A wise one should save his own affair first; do (i. e. you my life is fruitful. Having requested my parents, I shall
get) your work (done) now; having done (i.e. having got approach you.'
done) your work you will certainly know me'. 107b-108. Visnu, being pleased, said this: 'Be ever young
95. Having seen that very mighty (Visnu) and having and immortal; you will not be killed by any being; your deeds
 1
Padma Purana

and lustre will be like mine. May you (have the power to)
664 move at all places; may you certainly have all happiness. 1.47.122b-134 665
109. May you obtain whatever you have in mind.
You that lord of gods.'
will easily obtain food desired by you and to your liking.
110. You will instantly deliver your mother from her Securing his father's order and having received a great
calamity. (What I say will not be) otherwise.' Saying so Hari boon from Visnu, Garuda, being delighted, went to his
(i.e. Visnu) instantly disappeared there only. mother and remained before her after having saluted her.
111. Then Garuda also, having gone to his father, told Vinata said:
him everything. Hearing that, and with his heart pleased, he 122b-123a. O son, you had your food today; you also met
(i.e. Kasyapa) again said to his son (i.e. Garuda): your father. Why (then) are you late? I am afflicted with
112. 'O greatest among birds, I am fortunate; so also is anxiety.
your auspicious mother. The wife and family of him whose son
you are like this, are blessed. 12 3b-124a. Hearing these words of his mother, Garuda,
113. He in whose family such an excellent male, devoted laughing a little, told her the account. Having heard it she was
to Visnu is born, will having emancipated a crore (of members amazed:
of his) family go to the same heaven as of Visnu. 124b-126a. '(Though) a child how did you do that feat
114-115. He who worships Visnu everyday, who meditates difficult to perform? I am blessed; my family is blessed since
upon him, who sings (songs in his praise), who always mutters you became the friend of Visnu. Seeing that (you have) obtain-
Visnu's hymn, who recites his eulogy, who eats food offered to ed a great boon (from Visnu) my mind is delighted. O you
him, who fasts on the day of (i.e. auspicious to) Visnu, is (my) son, by your valour you have emancipated both my
relieved after the destruction of all his sins—there is no doubt families (i.e. of my father and of my husband).'
about it.
Suparna {i.e. Garuda) said:
116. That best man in whose mind Visnu resides, alone
would always get Visnu's servitude (i.e. would always become 126b-127a. O mother, tell me what I should do that is
his humble devotee) by means of his religious merit. dear to you? Having done that mission (entrusted to me by
117. Having collected good deeds (i.e. merit due to good you) I shall go to the vicinity of Narayana (i.e. Visnu).
deeds) for thousands of crores of existence, he would, due to the 127b-129a. Hearing this, that chaste Vinata said to
exhaustion of all his sins, be the servant of Visnu. Garuda: 'I am suffering from a great calamity. Adopt a remedy
118-119a. Such a man is fortunate in the world and would against it. My sister is my co-wife. She has formerly purchased
get the likeness of Visnu. That man is the best with whom me. I have become her servant. Who will save me from it (i.e.
Visnu, the immutable lord of the worlds, always worshipped by her servitude) ?
excellent gods, is well-pleased. 129b-130a. When her sons—the great serpents—had
119b-120. Visnu is not obtained (even) by gods with (i.e. rendered (the Sun's) horse black by means of poison, she said
after practising) austerities, and with many and various kinds to me that the horse would become black at dawn.
of sacrifices; you are getting (i.e. you have obtained) him. 130b-131a. Then I said (i.e. to this I replied)—'This
Relieve your mother from the terrible calamity caused by her co- (horse) is always white in colour. Your words are untrue.' Then
wife. she made a solemn declaration.
121-122. Having retaliated for your mother, you will go to 131b-132. Then I swore at Kadru, the mother of the ser-
pents. At that time I said to her: 'If this horse of the Sun be-
comes black, then I shall be your servant.'
 666 Padma Purdna 1.47.148-159 667
135-134. Then when her clever sons rendered the Sun's the fire with the water in his beak. The god (the protector of
horse black, I became her servant. O you delighting the family, the city), with his eyes full of dust, did not see him.
when I shall give her wealth as desired by her, I shall be free 148-149a. The powerful one, killed the group of protectors
from her servitude.' and snatched the nectar. Indra, mounted upon Airavata, going
Garuda said: to the bird, bringing the nectar, said these words:
149b-150. 'Who are you, that having taken up the form
135. O mother, ask her quickly; I shall retaliate. I shall
of a bird, are forcibly snatching nectar? Doing what is not liked
eat up those serpents; this is my proper pledge.
by all gods, how do you (still) have attachment for life? I shall
136. Then that unhappy Vinata said this to Kadru: 'O take you to Yama's abode (by striking you) with arrows resem-
you auspicious one, tell me what you desire, so that I shall be bling fire.'
free from the difficulty.' 151. Hearing the words of Hari (i.e. Indra) the mighty
137. That wicked one said: 'Give me nectar'. Hearing (bird) angrily said: 'I shall carry (away) your nectar; show
these words, she became gloomy. (me) your valour'.
138. Then that miserable (Vinata) slowly came to her 152. Hearing this, the mighty-armed (Indra) struck (him)
son, and said to him: 'The sinful one asked for nectar; O son, with sharp arrows, as a cloud would strike the peak of moun
what will you do (now)?' tain Meru with the shower of water.
139. Hearing these words, Garuda, getting excessively angry 153. Garuda, with his nails like the thunderbolt, pierced
(said:) 'O mother, I shall bring nectar; do not be grieved'. the elephant (i.e. Airavata), and also Matali (the charioteer
140. Saying so, he speedily went to his father. 'O sinless of Indra), (Indra's) chariot, (his) disc, and the advancing
one, now I shall get nectar for my mother'. gods.
141-143. That sage, after hearing these words uttered by 154. That Matali of great arms was afflicted; (and also)
him, said to the lord of birds: 'Above Satyaloka there is a the best elephant. Then all the hosts of gods were made to turn
city fashioned by Visvakarman for the good of the worlds. It away their faces with the wind produced by his wings.
is beautiful with an assembly; it is inaccessible due to fire and 155. Then angry (Indra), desiring to win, struck him with
ramparts; it is unassailable by demons and gods. Gods have his thunderbolt; (but) the great bird was not disturbed by the
fashioned there a mighty god for its protection. He, whom the fall of the thunderbolt.
hero sees, would be reduced to ashes.' 156. Noticing that his thunderbolt was ineffective Indra be
came afraid. Withdrawing from the battle then, he disappeared
Suparna (i.e. Garuda) said: there only.
144. O best of sages, I have obtained a boon from 157. Moving speedily, he came down to the earth. The
Narayana (i.e. Visnu); O father, I have no fear even from the best of gods (i.e. Indra again) said to (Garuda) in front of the
host of demons or of gods. entire host of gods:

145. Saying so, and taking the water of the ocean the bird Sakra {i.e. Indra) said:
having the speed of mind, entered the sky, and moved (up). 158-159. If you now give the nectar to the mother of ser-
146. By the wind produced due to (the movement of) his pents, she will certainly make all serpents immortal. Your
wings much dust was raised; the heap of dust left (behind by pledge will be null and void; (and) you will not get the fruit
him) did not come near him. of your life. Therefore, O sinless one, with your consent I shall
147. Having gone (to the city), the mighty one put out take it away.
 Padma Purdna
668 Garuda said: 669
1.48.1-12
160. O Indra, you will take away the nectar at that time
when it will be known in all the worlds that that unhappy CHAPTER FORTYEIGHT
mother of me is free from servitude.
Importance of Bull {and Cow)
161. Saying so, the very powerful (Garuda), having gone
Brahma said:
to his mother, said to her: 'O mother, I have brought the
nectar. Give it to her only.' l-3a. O brahmanic sage (Narada), and hereafter, that
162. With her heart blooming (with joy), and seeing her brahmana who had fallen among the candalas, lamented in
son with the nectar, she called her (i.e. KadrQ), and having various ways and went to sage Kas"yapa. Having gone to him,
given it to her, then became free from servitude. he said: "O best sage, tell me words beneficial to me (i.e.
163. Seeing that grass, wood, beings, beasts and reptiles, Instruct me in such a way that I would fare well in life). O
as well as gods with great sages were amazed. greatest sage, act in such a way that I would be free from sin."
164-165a. Having freed his mother (from bondage) Garuda The (sage) of great lustre, smiling a little said:
was well (-disposed). In the meanwhile, Indra suddenly took
away nectar and put poison there (i.e. in its place) without Kasyapa said:
being noticed by her (i.e. Kadru). 3b-4. After having seen the Mlecchas you yourself have
165b-166. Kadru, with her heart pleased, hastily called her become calm. Fasting on the day sacred to Hari, always remem-
sons, and put the poison, having the characteristics of (i.e. ber Hari (i.e. Visnu) by muttering the Gayatri (hymn), (other)
resembling) nectar, into their mouths. hymns, and by vows like Gandrayana.1
166b-167a. The mother (i.e. KadrG) said to her sons: 'Let 5. Day and night meditate upon Sankara, and salute that
these divine drops always remain in the mouths (of the mem- lord. By means of a bath at a sacred place and by means of
bers) of your family.' They were happy. (reciting) hymns, you will see end of the mud (of sin).
167b-169. Great sages, gods, Siddhas, Gandharvas and 6. Then O brahmana, destroying your sins by means of
human beings said: 'O mother, let (these drops) be in (your) vows with more virtue, you will get (back) your brahmanahood
family by (i.e. as) our favour.' Gods, with Siddhas and sages, and salvation as a result of the destruction of sins.
dismissed by the serpents, gladly went home. The serpents 7. Hearing the words of the sage, he then became satisfied.
were happy. In the meanwhile, Garuda forcibly ate up the Having done various deeds of merit, he again obtained brahmana
serpents. hood.
170-171. The remaining serpents ran and remained in 8-9. Then having practised a severe penance he obtained
various directions, mountains and forests, oceans, the nether heaven after a long time. All sin of a virtuous person perishes
worlds, holes and hollows of trees, and lonely bowers. The day by day; (but) the merit of a man of bad conduct perishes
serpents are always his (Garuda's) food, created by the creator. like collyrium. A brahmana miserable due to bad conduct,
would go to (i.e. obtain) godhead by (good) conduct.
172. He (i.e. Garuda) having eaten the serpents, and
10. Then a brahmana (even) with his life at the point of
having worshipped the gods, went to the immutable Hari (i.e.
departing, practises (good) deeds. So always do good deed
(Visnu)
mentally and physically.
173. He, who reads or listens to this auspicious account of
11-12. By the advice of Kasyapa, that brahmana became
Garuda, will be free from all sins and honoured in heaven."
disciplined; and again conducting himself well, and having
1. Candrayana—see note on 47.37 above.
670 Padma Purdna 1.48.22-32 671

practised penance, he went to heaven. A brahmana of a bad 22. Then he getting the birth (of) a cruel and violent dog,
conduct is doomed and condemned in heaven; but conducting is after that born in the low castes as a poor man, suffering from
himself well he is honoured. pain in the belly.
23-24a. The man who raises his foot (to kick a brahmana)
Narad a said:
has Sillpada (i.e. elephantiasis) on his foot. Such a man be-
13. People get a good position (like salvation) after having comes lame, or short-legged or has his foot amputated; or his
worshipped best brahmanas. O lord, what position does one get limbs tremble due to paralysis.
by troubling brahmanas? 24b-25. He, who, through anger, strikes his mother, father,
Brahma said: a brahmana who has just returned from his preceptor's house
14. That man, who does not devoutly and according to his or an ascetic or a group of preceptors would live in the Kum-
capacity worship great-souled brahmanas whose bodies are bhipaka hell for a long time; and having lived there, would
tormented by hunger, goes to hell. thereafter be born in the species of worms.
15. He, who, having made (a brahmana) scream by using 26-27. He, who would talk hostile or harsh words to
harsh (words), dismisses him angrily, goes to the painful and brahmanas, would definitely have eight kinds of leprosy on his
terrible hell like Maharaurava. body, O son. They are: itch, cutaneous eruption1, leprosy with
16. Returning from there he is born in the lowest species, circular spots, types of leprosy called Sukti and Sidhmaka,
like the insects. Then he becomes a diseased, poor person Kalakustha, Sukla, and the very terrible progressive leprosy.
oppressed by hunger. 28. Then after use of drugs, merit runs away due to sin;
17-18a Therefore one should not insult a brahmana who and due to want of merit he would die as a line on water (dis
being oppressed with hunger, has come to his house. He, who appears).
says, 'I shall not give' to gods, fire and brahmanas, having gone 29. Among these (various kinds of leprosy) only three are
through a hundred of animal-births, becomes (i.e. is born as) said to be major (forms of) leprosy: Kalakustha, Sukla and the
a candala. very terrible Taruna (i.e. progressive).
18b-19a. He who kicks a brahmana, or a cow or his pre- 30. These three appear on the body of great sinners only
ceptor, certainly lives in the Raurava1 hell; for him there is no due to the presence of great sins or due to contagion (with
acquittal. lepers).
19b-20. If through merit he gets (a human) birth (i.e. is 31. People contract (this) disease by contagion or contact.
born as a human being), he would be crippled. He becomesvery A wise man should avoid (the lepers) from a distance; (and)
wretched, is dejected and oppressed by grief. Getting three should bathe after having touched (i.e. if he touches) them.
births like this, he may then get acquittal. 32. A man should bathe after having touched (i.e. if he
21. That man too who strikes a brahmana with fists, or touches) a fallen man, or a leper, or a candala eating the flesh
with blows, with elbows or open hands remains till the end of of cows, or a dog, or a woman in her menses, or a bhilla.
the Kalpa in the burning Raurava hell.
1. Mandala—a kind of cutaneous eruption or leprosy with circular
1. Mann (4.88-90) gives the names of the following twentyone hells: spots.
Tamisra, Andhatamisra, Maharaurava, Raurava, Kalasutra, Mahanaraka,
Samjivana, Mahavici, Tapana, Sampratapana, Samhata, Sakakola, Kudmala, Vicarcika—itch, scab.
Pratimurtika, Lohas'anku, Rjlsa, Pantha, Salmali, Vaitarani, Asipatravana, Dadru—a cutaneous eruption—a kind of leprosy.
Lohadaraka. According to him, he, who accepts gifts from a king who does Sukti—hemorrhoids.
not rule properly, falls into these hells one by one. Sidhmaka—one of the eighteen kinds of leprosy.
r 672 Padma Purina
33. The various kinds of leprosy settle on the body, here
1.48.45-56
knowledge of) the Vedas, is equal to the sin that he would have
673

or in the next world, according to the sin (committed by a by killing lakhs of crores of thousands of brahmanas. It would
person) . There is no doubt about it. be tenfold of this by killing (i.e. if a man kills a brahmana who
34. He who snatches a brahmana's wealth—his livelihood is) a Visnu's devotee.
earned justly-—-gets unfailing hell (i.e. certainly goes to hell), 45. Causing the members of his family to fall he does not
and is not reborn (i.e. permanently lives in hell). get rebirth (i.e. lives in hell permanently). There is no end to
35. Having seen or touched a wicked man, who is intent (the sin accrued by) the killing of (a brahmana) well-versed in
upon finding the weak points of brahmanas, a man should enter three Vedas.
water (i.e. should bathe) with his clothes on. 46. There is no end to the sin of a man who kills a brah
36. (If) a brahmana's wealth (deposited with one) in con mana who is learned, whose conduct is good and who is puri
fidence is enjoyed by one, it would burn one's family upto the fied by sacred hymns and (bathes at) sacred places.
seventh (generation). A man who enjoys it after having snatched 47. That man, who sees a brahmana who ends his life on
it by overpowering a brahmana burns ten preceding and ten account of an injury, would be the killer of a brahmana.
succeeding (generations). 48. That man, on account of whom, a brahmana is haras
37. It is not poison that is called poison; but it is a brah sed with harsh words or behaviour or is beaten up is called the
mana's wealth that is called poison. Poison kills one man only; killer of a brahmana.
but a brahmana's wealth kills his sons and grandsons (also). 49. Here (i.e. in this world) that killing would be the
38. A man, who through ignorance cohabits with his killing of all the sages, ascetics, gods, the knowers of Brahman
mother or a brahmana woman or his preceptor's wife, falls into of (various) countries and kings.
the terrible Raurava (hell) and finds rebirth difficult. 50-52. So a man who gets (i.e. commits the sin of) killing
39-40a. His manes fall into the (hells called) Kumbhipaka, a brahmana is roasted (in a hell) with (his) dead ancestors.
Tapana, Avici, Kalasiitra, Maharaurava and Raurava; and they A man should certainly honour a brahmana fasting himself
(i.e. great sages) have never granted acquittal from these. unto death; and if he, free from sins, casts, his life for that man,
40b-41a. He who takes away the life of a brahmana (goes he is smeared with (the sin of) terrible murders and not he
to hell and) is never reborn (i.e. permanently stays in hell). whom he would tell about committing suicide, climbing up a
Thousands ofhis men (i.e. relatives) fall into the Raurava tree or living by hollows of trees1. He who would commit suicide
hell. would be the killer of a brahmana in his (own) family.
53. He who causes abortion or kills a child or his sick pre
Narada said: ceptor, is himself the killer of a brahmana, and not he whom he
mentions.
41b-42a. Please tell me if the sin for the murder of all 54. That mean brahmana, who kills a brahmana with his
brahmanas is the same or why some sin becomes fearful. family, alone gets the sin and not he whom he mentions.
55. The sin of a Sudra, who accomplishes his object by
Brahma said: killing a Brahmana does not become otherwise (i.e. does not
42b-43a. O son, listen to the fearful sin; that is said to be lessen) since the Brahmana is innocent.
a sin, which a brahmanacide obtains by killing a brahmanaand 56. O best of brahmanas, the killer, who kills a desperado
which is to be told hereafter. (atatayiri) instantly appearing, is not smeared (i.e. tainted) with
43b-44. The sin that a man would get due to having killed sins.
a learned, restrained brahmana, who is endowed with (the 1. This and many other verses here are not properly worded.
 674 Padma Purdna 1.48.68-81 675

57. A man may kill in battle a brahmana desperado, blessed; so also are those who live by (eating the fruits of)
desiring to kill, even though the desperado is a master trees.
of 68-69. Those who live on the products of trees and creepers
Vedanta. By (doing) that (act) he does not become the killer are blessed; so also are those who live on the crop (growing by
of a brahmana. the side) of roads. Killing for food is a sin. For its alleviation
58. These six are desperados: One who sets fire, one who one should give excellent fresh grains to brahmanas. Otherwise,
administers poison, one who snatches (anothers' wealth), one here i.e. in the case of the murder of a being, there is the
who kills a person who is asleep, one who usurps another's field shortening of one's life.
or one who kidnaps another's wife. 70. Therefore one should give profusely to the manes,
59. These four (also) are desperados: a wicked man, one deities and brahmanas. In the absence (of a brahmana's
who undertakes to kill a king, one who is intent on killing one's profession), the profession of a ksatriyais followed by brahmanas.
forefathers, a king who is a follower of another king. 71-72a. A brahmana should fight in righteous battles (and
60. If a brahmana is not killed instantly it is not proper (to thus) should practise the auspicious vow of a hero. The wealth
strike) to kill him again. By killing (i.e. by striking him again which a brahmana gets from the king by following that profes-
to kill) him a man definitely obtains sin due to his knowledge sion (of a warrior), is said to be pure (when spent) in giving
(that the brahmana was not instantly killed). presents at sacrifices in honour of manes (i.e. at s'raddhas) etc.
61. In the world there is none else, who, being the precep 72b-74a. An innocent brahmana should always study
tor of the world, is fit for being worshipped. There is no greater archery along with the Vedas. He should fully (use) the missile
sin than the sin which one gets by killing him. called Sakti, a spear, a mace, a sword, and an iron bar; he
62. He is fit to be worshipped like a deity by the hosts of should everywhere fight by mounting a horse, or an elephant or
gods and demons and by men. It is certain that there is none by using war-tricks, or fight by mounting upon a chariot or
else who is equal to a brahmana. standing on ground.
JVdrada said'. 74b-75. How can that religious merit be obtained by the
expounders of Veda, (which merit) is certainly obtained by
63. O best of gods, tell me accurately, following which the brave men by protecting brahmanas, gods, heaven, women,
profession a sinless brahmana should live. ascetics, good men and women, preceptors and kings?
64-65. That alms which is got without asking for is said to 76-77a. Having exhausted all his sins, he obtains heaven
be commendable. Living by gleaning grains is better than that; permanently. The brahmanas who fall (i.e. are killed) in a
it is the best of all kinds of livelihood, resorting to which the battle (while fighting) face to face, go to the highest place,
best sages go to the position of Brahman. A brahmana visiting inaccessible to the expounders of Veda.
a sacrifice should accept the fees offered as a remnant of (i e. 7 7b-79. Now listen to the proper description of a righteous
offered at the end of) the sacrifice. war. They (who fight justly) fight face to face, do not attack a
66. Brahmanas should get money by reciting (Vedic texts) coward, do not pursue the enemy who is vanquished, or who
to others and by acting as priests at sacrifices. Reciting (Vedic does not have a weapon, or who flees (from the battlefield), or
texts to others), reciting them to themselves and averting evil who does not fight, who is afraid, who has fallen or who is sin-
by means of reciting sacred texts—this is the way of the life of less, who is a bad sfidra, who is pleased with praise, or who has
brahmanas. sought shelter or who has surrendered in a battle.
67. Accepting presents is a respectable way of life. Those 80-81. Those of a bad conduct, who, desiring victory kill
who maintain themselves by the study of religious texts are
 676 Padma Purana 1.48.97-108 677

(such a person) go to hell. This is the ksatriya way of life and should duly offer (oblations) at a sraddha and into fire. He
is praised by people of good conduct, resorting to which all best should not indulge in falsehood in balance (i.e. while weighing
ksatriyas go to heaven. The death of a ksatriya (while fighting) things), for balance (i.e. weighing correctly) is settled in (i.e.
face to face in a just war is auspicious. leads to) righteousness. Practising fraud in weighing he (i.e.
82-83. He who is pure here, is also free from all sins, and one who practises fraud in weighing) goes to hell. In the case
dwells in heaven which is adorned with jewels, which has golden of those things also which are not weighed, he should avoid
pillars, the ground of which is adorned with jewels, which is full falsehood.
of desired things, which is decorated with divine cloth. 97-98. Thus one should not practise falsehood1, because
84-87. In front of it stand the desire-yielding trees giving falsehood produces sin. There is no greater merit than truth,
everything. It is adorned with wells, tanks, etc. and gardens. (and) there is no greater sin than falsehood. Therefore in all
Divine damsels endowed with youth wait upon him. Hosts of acts truth alone is important. (If) the merit of a thousand
the celestial nymphs always joyfully dance before him. Gan- horse-sacrifices and truth are weighed (together), truth is
dharvas sing songs and gods praise him. Thus, in due course a superior to a thousand horse-sacrifices.
man would become a sovereign emperor; he would all alone 99-100. He, who, in all his acts, speaks the truth and
enjoy all pleasures, would be free from diseases, and would have avoids falsehood, crosses (i.e. overcomes) difficulties and
Cupid's body (i.e. would be very handsome). His wives would eternally obtains (i.e. lives in) heaven. A brahmana should
have excellent beauty and would always be endowed with practise trade, (but) should certainly avoid falsehood.
youth. 101-105. He should deposit the profit into (i.e. with)
88. His sons would be righteous, fair, rich and liked by sacred places, and should himself eat the remaining (i.e. enjoy
parents. Thus good ksatriyas enjoy (these pleasures) in due himself with what remains). It is thousandfold more meritori-
order for seven births. ous than troubling the body. In the act of earning (i.e. for
89-91 a. The warriors (fighting) unjustly dwell in hell for earning) money men, through greed for wealth, enter danger-
a long time. In this way the ksatriya mode of life is practised ous water, a forest and a jungle resorted to by wild beasts, a
by brahmanas, vaisyas, Sudras, by the low-born and by other mountain, or an inaccessible mountain-cave, and also the
mleccha-castes. All warriors of all castes (including) brahma- house—a fearful abode—of mlecchas. Abandoning their sons
nas, who always fight justly, also go to the highest place. and wives, the greedy go away (from their residences). Others
carry burdens on their shoulders, or in a boat or on a wheel
91b-93. That brahmana, the best one, who is not brave,
(i.e. a carriage) ; others (earn money) by killing (others) or by
who is timid and does not have (the knowledge of wielding)
missiles and weapons, should follow the vaisya way in a diffi- (using) slings, (thus suffering from) great agony, and always at
culty. Others may also follow the vaisya way, or practise trade. the cost of their life. O son, hoarding money is dearer to men
A brahmana should practise agriculture or trade, but should than their own life.
not give up his duties as a brahmana. A brahmana will be meet- 106. He, who, having carefully and justly earned money
ing with a sad plight by telling false things and exaggerating on by (practising) these (vocations), gives it to the manes, deities
account of (i.e. for profit in) trade. and brahmanas, gets eternal (happiness).
107-108. These two are great sins in trading, fraudulent
94-96. A brahmana, by giving up wet money (i.e. dak-
purchase and sale. A wise man should make money by avoiding
sina) gets an auspicious (place). Making his livelihood from
that (i.e. trade), he should by all means give it (i.e. wealth
gained by practising trade) to a brahmana. A brahmana 1. Gf.MahabharataI.69.24a.
678 1.48.121-131 679
Padma Parana

these two sins. He obtains eternal (happiness) and is not smear- various kinds of sandals, collyriums, flowers and oils goes to (i.e.
ed (i.e. tainted) with the trader's sins. lives in) heaven eternally.
109. A brahmana engaged in doing virtuous acts, may 121-122. He who everyday gives a handful of grass to a
(also) practise agriculture. He should drive four bulls for half bull, has all his sins destroyed and he obtains (i.e. lives in)
the (part of a) day. heaven eternally. As a brahmana is, so is a bull; the fruit of the
110. In the absence of four (he should employ) three. He worship of both is the same. On thinking (it is clear that) a
should give them rest. He should graze them on uncut grass in a brahmana is the chief among men, and a bull among beasts.
a place free from thieves and tigers. Narada said:
111-112. He should give (the bulls) an abode as desired
123. O innocent one, you had told me that a brahmana
(i.e. agreeable), and should himself gratify them. For a bull
was born from the mouth of Brahma. 1 O lord, O creator, how is
he should get prepared a cowpen free from trouble, and always
he then equal to bulls (i.e. a bull) ? I have certainly a doubt.
free from cowdung, cow urine and leavings of food eaten. 1 He
should not put filth in the cowpen which is the abode of all Brahma, said:
gods.
124-125. Listen to the fact about brahmanas and bulls.
113. A wise man should get fashioned a cowpen like his Formerly men brought about the unity (between the two) by
own couch. He should make it completely free from cold air offering the funeral rice-ball to them. Formerly a great lustrous
and dust. projection sprang up from the mouth of Brahma. It became
114. He should look upon the bull as his own life, and the divided into four parts: Vedas, Agni (i.e. fire), Bull and
bull's body similar to his own. Pleasure and pain are possible in Brahmana.
the bull's body as in his own body. 126. From the lustre the Veda rose first, and also Agni.
115-116. He, who practises agriculture in this manner, Then Brahmana and Bull separately sprang up.
would not be smeared with the sins involved in driving bulls; 127. At that time, I first fashioned together the four Vedas
he would be wealthy. He, who would trouble a weak bull or a for the stability of all the people and worlds everywhere.
sick one, and also a very young or a very old one, would kill 128. Agni, and also the brahmana should enjoy the obla
(i.e. commit the sin of killing) a bull. tions (meant) for gods. Know that clarified butter is a product
117. There is no doubt that he, who drives an uneven pair of the cow. Therefore they are begotten (from the same
—a weak one and a strong one—commits the sin equal to that source).
of (i.e. equal to that obtained by) killing a bull. 129. If these four more important ones are not there in the
118. He who drives a bull without (feeding him with) worlds, then the entire world and the immobile and the mobile
grass, or he who prevents a bull who is eating (grass, from doing are doomed.
so), or keeps away through folly grass or water, commits a sin 130. The worlds always supported by these, remain in
equal to that (of having killed a bull). their natural condition. Natural condition is the nature of
119. Driving a plough on a samkranti2 day or a full-moon brahman. (So) they are said to be of the nature of Brahman.
day, or a new-moon day, brings in sin to one which is (equal to 131. Therefore a bull should be worshipped even by gods
that brought in by) the murder of a myriad (bulls). and demons. He, the noble one, is born as the mine of excel
120. The man, who, on these days, worships (a bull) with lences in all acts.
126. vighasa—leavings of food eaten.
127.Pasage esp. of the sun from one zodiacal sign into another. 1. Vipro Brahmamukhe...The famous Purusasukta tells the same thing.
680 Padma Purana I.48.145b-164a 681
132. He is actually of the form of all gods. He feels
Brahma, said:
com
passion for all beings. I have formerly only made (i.e. laid 145b-146. Having gone round once, a man should salute
down) his work with reference to nourishing. the wealth in the form of kine. Being free from all sins he ob-
133. Therefore only I have given him a very auspicious tains heaven for ever. As the preceptor of gods is adorable or
boon. "It is certain that only in (i.e. after) one birth you will as Visnu is adorable (so is a bull).
147-148. Indra went round him seven times in gran -
attain salvation."
deur. Listen to the religious merit of him, who, observing a fast,
134. All bulls that die here only will come to my abode.
and having got up at day-break, takes a pot with water (and
There will not be even an iota of sin on their bodies.
moves) among bulls, and sprinkles the wate r on the buli's
135. A cow is a goddess, (while) the bulls are gods; the
horns and then receives it on his head.
first goddess has three powers. The rise of the sacrifices is 149-150a. The bath taken at the places known to be
certainly due to his favour. sacred and thronged by Siddhas and Caranas and resorted
136. All (the products) of cows, viz. urine, dung, milk, to by great sages, is equal to the sprinkling done with the water
curd, ghee, which are pure, purify the entire world. from a cow's horn.
137. Sin does not remain in the body on eating (or drink 150b-151a. That mortal, who, having got up in the
ing) these. Therefore the religious people always eat (or drink) morning, would touch a cow, ghee, honey, mustard and pri-
ghee, curd and milk. yaiigu (i.e. saffron) gets free from sin.
138. The product of cows is the best of all things, is desir 151b-153. 'Cows are the givers of ghee and milk; they are
able and is most auspicious. He, in whose mouth there is no the source of ghee; ghee is their product; they are the rivers of
food (containing the product of a cow), has a stinking figure. ghee, and the eddies of ghee. Let them always remain in my
139. Food eaten is (effective) for five nights; milk for a house. Ghee (remains) in all my limbs, ghee resides in my mind.
month, curd for twenty nights; and ghee for a month. Cows are always in front of me and behind me. Cows are
140. Evil spirits eat the meal of him (i.e. while he is eat (present) in all (my) limbs; I live among cows.'
ing), who eats his meals continuously for one month without 154. All the sin of him, who, (every) morning and even
using the products of cow. ing, having sipped water, recites this sacred hymn, perishes; and
141. That merit done (i.e. collected) by eating the best he is adored in heaven.
155. As is the bull, so is a brahmana; as is a brahmana, so
and purest food, moistened with hot rice is crore-fold.
is Hari, so is the Ganges; these are not said to be non-bulls.
142-143a. All acts done after having eaten even other food,
156. Bulls are the kinsmen of men; men are the kinsmen of
which is made fit for oblations by the sacred precepts, would be
bulls. That house in which there is no bull is without kinsmen.
a lakh times more effective than the fruit one would get from
157. The Vedas with their six limbs and the pada and
whatever is vegetarian food.
krama, reside in the mouth of cow. On the horns Hari and
143b-144a. Therefore a bull alone is recommended for all
Kesava always stay together.
acts in every yuga. In all desired objects he always is the giver 158. In the belly lives Skanda; and Brahma always re
of the (fruit of) pious acts, love of worldly prosperity and sensual mains in the head. Sankara lives in the forehead and Indra on
enjoyments and salvation. the tip of the horn.
Narada said: 159-164a. The deities, Asvins, live in the ears; the Moon
144b-145a. O lord of all worlds, tell me, so that I follow and the Sun live in the eyes. God Garuda lives in the teeth,
correctly: In (the performance of) which acts or by (following)
which procedure great merit is known to follow?
682 Padma Purdna
r 1.48.173b-185 683
and Sarasvati in the tongue. All the sacred places remain in the
and the sin due to cohabitation with one with whom it is
anus, and the Ganges in the urine. The sages live in the pores
prohibited, or the sin of treachery towards a friend, and also
of the skin, and Yama lives in the backside of the face. Kubera
(the sin due to) fraud in measuring or weighing, or falsehood
and Varuna have resorted to the right side; the lustrous and ■
with reference to a girl or a cow, of him, who presents a tawny
very powerful Yaksas reside in the left side. Gandharvas reside
cow, perishes.
in the centre of the face, and the serpents on the tip of the
173b-l 75a. A cow should be looked upon as the earth,
nose. The celestial nymphs have resorted to the hind parts of
having a big river extending over ten yojanas, and having large
the hoofs. The all-auspicious LaksmI resides in the cow-dung
banks, with water-elephants in the water-forest—the extended
and cow-urine. Those who move in the sky reside on the tips of
ocean of water—as long as she does not release her embryo
the feet; Prajapati lives in the bellowing sound. The full four
(i.e. does not bring forth a calf)—as long as the two feet and
oceans reside in the udders of the cows.
the face of the calf have not come out.
164b-166a. A mortal who everyday bathes and touches a
175b-177. A man should give a tawny cow with golden
cow, gets relieved from all major sins. He who holds by (i.e. on)
horns, endowed (decorated) with a piece of cloth and with all
his head the dust raised by the hoofs of the cows, has (indeed)
ornaments, with a reddish back, silver hoofs and bell-metal
bathed in all the sacred places and is free from all sins.
udders, adorned with sandal and flowers and with all ornaments,
Ndrada said: to a brahmana who has mastered the Vedas. All his sins perish,
166b-167a. O best of preceptors, O Brahman, if you like, and he does not fall from the world (i.e. heaven) of Visnu.
(please) tell me which fruit is obtained by presenting which 178. When she is being milked drops (of milk) fall on the
(kind of) cow out of the cows of ten colours. earth. (From them) excellent gardens with many flowers, are
produced.
Brahmd said: 179. Those who give cows (to brahmanas) go there, where
167b-168a. By giving a white cow to a brahmana, a man there are desire-yielding trees, where the rivers have thick milk,
becomes wealthy. He always lives in a palace, and enjoying and where there are golden palaces also.
pleasure, becomes happy. 180. Brahma has said that the fruit is the same (to him)
168b. A grey cow (i.e. presenting a grey cow) relieves (a who gives ten cows or one bull.
man) from sins in (this) wilderness of the mundane existence 181. He should give one (bull) with ten (cows) ; the fruit
and (takes him to) heaven. of giving thousand is hundred (-fold). O Narada, the fruit is to
169. The gift of a tawny cow (gives) an inexhaustible be carefully understood accordingly.
(fruit). By giving a black cow, a man does not sink. A yellowish 182. The ancestors of that son, who releases a bull on the
white cow is difficult to get in the world. A yellowish cow de- earth dedicating it to those manes, are honoured in Visnu's
lights the family. world (i.e. heaven) as desired (by them).
170. A cow (i.e. the gift of a cow) with red eyes (is re 183. Four weaned female calves for one bull are released.
commended) for (a man) who desires handsomeness. A black O son, this is the old rule everywhere.
cow (i.e. the gift of a black cow) (is recommended) for (a 184. Men enjoy heaven for thousands of years i.e. for as
man) who desires wealth. By presenting only a tawny cow a many years as there are hairs on (the bodies of) them.
man is free from all sins. 185. That water which a bull tosses up with his tail would
171-173a. All the sin, such as committed in childhood, be (i.e. would serve as) nectar to the manes for a thousand
youth or old age, or by words, deeds, or conceived by mind, years.
 1.49.1-12 685
684 Padtna Purana
CHAPTER FORTYNINE
186. The ground or the clod that he tears—and also the
mud (trodden by him) is Svadha for the manes having a crore- Good Conduct
fold effect.
187. If a man's father is alive, (but) his mother is dead, a Narada said:
cow marked with sandal is given for her (going to the) heaven 1. By what conduct, does the brahmanic lustre of a brah
(i.e. the gift of such a cow takes the mother to heaven). mana increase and by what conduct does that lustre perish?
188. Such a giver pays off the debt of the manes. He gets
Brahma said:
(i.e. lives in) heaven eternally and is honoured like Indra.
189. A young milch cow, endowed with all (good) 2. The best brahmana should get up from his bed when
characteristics, and regularly bringing forth (calves) is auspi there is still a portion of the night (i.e. early morning), and
cious and is said to be the earth. should certainly remember the meritorious gods.
3-8. (He should recite the hymns: I salute) 'Govinda,
190. The gift of him accompanied by a sacred hymn has Madhava, Krsna, Hari, Damodara, Narayana, Jagannatha, the
the same fruit as the gift of the earth. (Such) a man, resembl unborn lord; (I salute) SarasvatI, MahalaksmI, Savitrl, the
ing Indra emancipates a hundred (members) of his family. mother of the Vedas, Brahma, Bhaskara (i.e. the Sun), Candra
191. If the cow or her calf dies after a man steals a cow, (i.e. the Moon), the regents of the quarters and planets,
he would remain in a well full of worms till the destruction of Sankara, Siva, Sambhu, Isvara and Mahesvara, Ganesa,
the beings (i.e. till deluge). Skanda, Gauri and auspicious Bhagirathl'. (He should also
recite the verses:) 'King Nala of an auspicious fame, Janaradana
192- Having killed cows (i.e. he who kills cows) is cooked
of an auspicious fame, Vaidehi (i.e. Sita) of an auspicious fame
with manes in the terrible Raurava hell; the retridution lasts
and Yudhisthira of an auspicious fame.' 'These seven viz.
till that time. Asvatthaman, Bali, Vyasa, Hanumat and Bibhisana, Krpa and
193. A breaker of a bull or one who yokes (to a vehicle) or Parasurama are long-lived (i.e. deathless)'. A man, who, hav-
ties a bull set at liberty, will eternally get (i.e. go to) hell, birth ing got up in the morning, daily remembers these, is free from
after birth. the sins like the murder of a brahmana etc. There is no doubt
194. He who recites to others this most auspicious account about this.
even once, has all his sins perished, and enjoys with gods. 9. Merely by uttering (these names) once, a man would
get the fruit of all sacrifices. He obtains the fruit of the gift of
195. He who listens to this great (account), which is most hundred thousands of cows.
auspicious, gets, at that moment only, free from sins committed 10. Then he should evacuate his bowels and urinate in a
during seven births. pure place. This he should do facing the south at night and the
north by day.
11. After that he should clean his teeth with straws or
sticks of udumbara etc. Then a brahmana should engage him
self in the performance of the morning prayer.
12. A brahmana should duly meditate upon red-complexion-
ed SarasvatI in the forenoon, white-complexioned SarasvatI in
the mid-day and dark one in the evening.
686 Padma Parana 1.49.28-37 687

13. Then he should carefully bathe according to his under- receive it. It is difficult for them to get except through the
standing. Having washed his body he should then smear it with mortals (related to them).
clay. 28. Therefore libations of water should be offered by the
14-15. He who desires purity should apply clay to the disciples, sons, grandsons, daughters' sons, relatives, devoted to
region of the head, the forehead, the nose, the heart, the eye- the dead ancestors.
brows, the arms, the side(s), the navel, the knees, the two feet.
He should apply one (layer) on the genital organ, three (layers) Narada said:
at the anus, and ten on the left hand; he should give seven 29. O lord of gods, tell me clearly the deity of water and
layers on both (the hands). the rite of offering oblations of water, so that I can understand
16-17. All the sin of that man who smears clay on his it.
body with the recital of the sacred hymn: 'O clay, you who are
trodden by horses, chariots, and Visnu; O Earth, remove my Brahma said:
sin collected formerly', perishes and he becomes pure. 30. Visnu is praised in all the worlds as the deity of
18-19. Then a wise man should bathe, after (the recital water. Visnu would do good to him who is purified by water.
of) a Vedic (hymn), in a big river, a small river, a well, a 31. A man drinking but a mouthful of water would be
lotus-pool, or a lake or a sea or a bank, and after that he should come purified. Especially the water (that has come) in contact
duly bathe with (water contained in) water jars for the destru- with kusa (i.e. darbha) is superior to nectar.
ction of all sins. 32. Darbha, the abode of all gods, was formerly created
20. Bath in the morning is very meritorious, and des troys by me. Brahma remains at the root of kusa, Kesava is at its
all sins. A brahmana who everyday takes it, is honoured in centre.
Visnu's world. 33-34a. Know Sankara to be residing at the tip of kusa.
21-22. That water which is near (the place where one has These (deities) have settled themselves in kusa. If a pure man
taken his bath and offered) his morning prayer, upto a distance with a kusa in his hand recites a eulogy or a hymn, it is said
of four dandas (i.e. sixteen hastas) is nectar and serves the to be a hundred-fold effective. It is said to be a thousand times
manes. Then from twoghatikas to one watch (i.e.three hours), (effective) at a sacred place.
it is like honey and increases the joy of the manes. 34b-35. Kusas are said to be (of) seven (types) : kusa, kasa
23. After that for a watch and a half, the water is said to (grass), durva, barley-leaves, paddy-leaves, Eleusine Indica, 1
be milky. Upto a distance of four dandas it is mixed with and lotuses. They are pure in that order. (Thus) the kusas are
milk. settled in the world.
24. After this (time the water remains just water for three 36. All that bath (which is taken) without (reciting) a
watches). Then (in the fourth watch) it is said to be bloody hymn is useless. By contact with sesamum it becomes sweeter
(and remains so) till the sun sets. than nectar.
25. That water offered, after bath, in the fourth watch is 37. Therefore, a wise man should always offer libations of
received by demons only, and is without pleasure (i.e. gives no water (mixed) with sesamum to the manes. By just ten sesamum
joy to the manes). seeds, the manes are exceedingly pleased.
26. Formerly only I created water for the attainment of
everything; and Yaksas alone are foremost in its protection. 1. Balbaja—Eleusine Indica, a species of coarse grass not eaten by
cows.
27. The manes that have gone to the other world do not
 688 I.49.49b-60a 689
Padma Purana
offering which one makes by offering water on the ground,
38a. Gods do not desire prolixity for fear of stopping the
burning power of fire. himself remaining in water, is offered in vain. It does not
38b-39. He, who, after having bathed, offers libations of reach anyone.
water mixed with sesamum to the manes, or by letting loose a 49b-50a. That water, which a man, remaining on ground,
dark bull (in their honour), or offers them water with sesamum offers into water, does not reach the manes. It is useless.
on the new moon day, or gives light (i.e. lights lamps in their 50b-51a. O sinless one, he who, having wet clothes on,
honour) in the rainy season, is free from the debt (he owes) to offers water (of libation) into water, has his manes and gods
the manes. always pleased (with him).
40. He, who offers sesamum to the manes on the new moon 51b-52a. The wise say that a garment washed by washer -
day throughout a year, obtains the position of Vinayaka, and men is impure. A garment washed with (one's) own hands be-
is honoured by all gods. comes pure again.
41-42. He who pleases (i.e. offers oblations) to the host of 52b-53a. (By offering water with wet clothes on one's
his manes with sesamum on yuga days 1 etc.—it is said that such person) the manes certainly become ten times more pleased
offerings on the new moon day are a hundred-fold effective—or than when, he, having a dry garment on his body, offers liba -
in an ayana or on a visuva or on a full moon or a new moon tion to the manes on a pure ground.
day is honoured in heaven. 53b-54a. He, who bathes, offers his prayers and offers
43-44a. And by pleasing (i.e. offering oblations to) the oblations on a rock, an iron vessel or a copper vessel has each
manes on Manvantara 2 days or other auspicious days or on a of these a hundred-fold effective.
solar or lunar eclipse day at sacred places like Gaya etc., he 54b-55a. All (the offering) of him, who, having put a
goes to Visnu's abode. silver ring round the fore -finger, offers libations to his
44b-45. Therefore, finding an auspicious day a man should manes, becomes a hundred thousand times effective; not other -
please (i.e. offer oblations to) the host of his manes. A wise wise.
man, being composed, having first gratified (i.e. offered obla- 55b-56a. In the same way, if a wise man, putting a golden
tions to) gods would then be entitled to offering oblations to ring on his ring finger, gratifies (offers libations to) the host of
the manes. his manes, that is a lakh of crores times effective.
46. He should offer (water) with one hand at the time of 56b-57a. Holding a Khadgaka in the right hand, between
a sraddha and taking food; (but) should offer it with both the thumb and the forefinger, and a gem round the ring finger
hands at the time of tarpana (i.e. offering oblation of water —that gives the inexhaustible fruit of the ten cavity -fuls of
etc.). This is an ancient rule. water (offered to gods etc.).
47. Being pure and facing the south he should offer liba 57b-58. Gods, with hosts of manes, having taken up an
tions to the manes and (should) utter the words 'Be pleased', aerial form, thirsty and longing for water, follow a man going
and mention his name and family. for his bath. When he squeezes his garment, they go back
48-49a. That offering, which one, through delusion, makes disappointed.
with non-black sesamum to the host of one's manes, or that 59-60a. Therefore, a man should not squeeze his garment
1. Yugadya—the anniversary of a yuga or the age of the world.
without (i.e. before) having offered libations to the manes. All
2. Manvantara—Name of various festivals: of the tenth day of the the sacred places, numbering three crores and a half, i.e. as
light half of Asadha, of the eighth in the dark half of the same month, and many as there are hairs on a human body, fail him. Therefore,
of the third in the light half of Bhadrapada. he should not squeeze his garment (before offering libations).
690 Padma Purina I.49.72b-84 691

60b-61a. Gods drink the water (offered) on their heads, 72b-74a. He, who does not bathe eats feces; one who does
the manes through beards, Gandharvas through eyes, and all not mutter his prayers eats pus and blood. By not gratifying
(other) beings from below these (i.e. through their mouths). the manes daily, a man becomes the killer of his ancestors. Not
61b-62. Merely by bathing, gods, hosts of manes, all worshipping the gods also involves the sin equal to that of
Gandharvas and beings are pleased. No sin remains as a result killing a brahmana. A sinner who does not offer his (morning
of bath. That man who bathes everyday is best among men. or evening) prayer afflicts the Sun also.
63. Freed from all sins, he is honoured in heaven. Till bath
and offering of oblations (are over) gods are known to be Narada said:
great sages.
64. A wise man should worship gods after this (i.e. offer 74b-75a. Tell me about the order of the proper discharge
ing oblations). No danger befalls him who worships Ganesa. of duties of a brahmana. Tell me also about the entire conduct
65. He should worship the Sun for good health, should of other (castes).
worship Visnu for righteousness and salvation, Siva and Candika
for the satisfaction of (all) desires. Brahma said:

66. Having worshipped the gods, he should make an offer 75b-76. A man gets (long) life due to good conduct; he
ing to Visvedevah. After that he should perform the rite of obtains happiness due to good conduct. He gets heaven and
making an offering into the fire, perform the (daily) sacrifice salvation due to good conduct. Good conduct destroys inaus-
and gratify brahmanas. piciousness. A man of bad conduct is condemned in the world.
77-78a. He is always unhappy, suffers from diseases and
67-68a. He will then go to heaven of gods full of (all)
lives a short life. A man certainly lives in hell due to bad con-
goodness; he will stop his going and coming (i.e. will have no
duct. A man obtains (i.e. goes to) the highest world as a result
rebirth), (he will have his) desires (satisfied), will obtain
release, happiness and heaven. Therefore, with all care, he of good conduct. Listen properly to (the description of good)
should perform the daily rites. conduct.
78b-82a. A man should always smear his house with cow-
JVarada said:
dung. Then he should wash the wooden seat, vessels, slabs
(with water). He should cleanse the bell-metal vessels with ash;
68b-69a. O father, O omniscient one, why is it that gods, copper-vessels are cleansed with acid. Vessels made of stone are
do not receive (i.e. are not offered the libations of) water with cleansed with oil. A garment of cotton is brushed with cow's
the hosts of manes as do human beings ? hair. Vessels of gold and silver become clean with water only.
Brahma said:
Iron-pots are cleansed with fire by burning them. Impure
ground is cleansed by digging it, or burning it, or smearing it
69b-70. Formerly, I created water—nectar full of all gods or washing it or by the rain-fall.
For its protection (T created) demons and Yaksas having bows. 82b-83a. 1 have formerly said that cleansing of objects
On my words they kill a mane or a god, but not a human made of metals or water-pots or all objects made of stone, are
being. cleansed with ashes and clay.
71-72a. Beasts, birds and insects are settled (by me) in 83b-84. Bed, wife, child, garment, sacred thread, water-
the mortal world. Gods born as mortals, and also human beings, pot of one's own only are pure and never of others. One should
after having everyday gratified the preceptor, are settled in not eat with only one garment on one's person, nor should one
heaven. bathe with only one garment on one's body.
 692 Padma Pur&na I.49.97-lO9a
693
85. One should never put on the bathing-garment of nails or mouth (i.e. he should always keep his teeth, nails
any or mouth clean). He should not besmear his body with oil on
one else. One should dress one's hair and clean one's teeth in Sundays and Tuesdays.
the morning only. 97-98a. He should not play upon a musical instrument by
86. One should daily salute one's preceptors (and elderly putting it on his own body; he should not occupy the same seat
persons). One should have one's meal with the five parts of as that of his preceptor. He should not snatch the wealth of a
one's body, viz. (two) hands, (two) feet, and one's mouth wet, learned brahmana, or of a deity or of his preceptor also; and
(i.e. one should eat after washing one's hands, feet and also of a king, ascetics, a lame or a blind person, a woman.
mouth). 98b-99a. He should give passage to a brahmana, cows and
87. He who eats with these five parts wet (i.e. after having kings, to a sick person, to one who is tormented (i.e. bent
washed them), lives for a hundred years. He should not delibe down) with a load, to a pregnant woman and to a weak person.
rately disobey the order of his deities, his preceptor, an initiated 99b-103a. He should not argue with a king or a brahmana
householder or his teacher. or a physician. He should avoid from a distance a brahmana,
88-89a. He should not deliberately pass over the shadow his preceptor's wife, and also a fallen person, a leper, a
of an initiated brahmana. He should go round, keeping to his candala eating cow's flesh; he should also avoid from a distance
right, the herd of cows, a deity, a brahmana, ghee, honey, a an expelled person, an ignorant person, a wicked woman, a
place where four roads meet, and also well known trees. woman of bad conduct, a woman who causes scandal, one do-
ing bad deeds, a vicious one, one always liking (i.e. indulging
89b-90a. He should not pass between a cow and a brah-
in) quarrelling, a wanton woman, one having a redundant
mana, between fire and a brahmana, between two brahmanas,
limb, a shameless woman, one going astray, one who is a
and between husband and wife. Such a man, though living in
spendthrift, and one of an improper conduct.
heaven, would surely fall.
103b-104. A wise man should never salute his preceptor's
90b-91a. With remnants of food on his hand (i.e. without wife during her menstruation. He should not touch her; having
washing his hands and mouth after eating) he should not touch touched (i.e. if he touches her) he becomes pure after (having
fire, a brahmana, a deity or a preceptor, and also his own head, taken) a bath. He should always avoid sporting with her.
a tree with flowers or a fig tree; (this is) unrighteous. 105. He should hear the words of his preceptor's wife (i.e.
91b-92a. Without washing his hands and mouth after eat- should remain within the distance where he can hear her, but)
ing, he should not look at the three luminous bodies, viz. the should not see (i.e. gaze upon) her. He should not at all look
sun, the moon, and all the stars. at (i.e. gaze upon) or touch the wife of his son or brother or
92b-93a. Without washing his hands and mouth after eat- his young daughter, or the wife of his preceptor.
ing, he should not see a brahmana, a preceptor, a deity, a king, 106-107a. He should always avoid chatting with them or
an excellent ascetic, a contemplative saint doing acts pertaining knitting of the eyebrows, and also quarrel or shameless talk.
to gods (i.e. worshipping gods), and a brahmana preaching 10 7b-108a. He should never tread upon husk, charcoal,
dharmas (duties). bones or ashes, and also seeds of cotton-plants, remains of an
93b-94. One should not evacuate one's bowels at the bank offering to a deity, wood meant for a funeral pile, or the funeral
of a river or on sea-shore, at the root of a fig tree, in a garden pile of a respectable person.
or a flower-garden, and in water. 108b-109a. He should not eat dry, stinking and filthy fish,
95. A wise man should never get shaved in the house of a also the food which is left over by others, or prepared for
brahmana, a cow-pen or a charming royal road or on Tuesday. others.
96. He should not allow dirt to settle on his teeth, on the
€94 Padma Purdna

109b-110a. He should not, even for a moment, move with

a bad person. A wise man should not remain under the shadow
of a lamp, or under a bibhltaka tree.
r 1.49.120-128a

120-122a. Being free from all sins he obtains (i.e. lives in)
heaven eternally. May Prana, pleased by the triangle of the
fingers, Vyana andApana by mudra 1, Samana by all the fingers,
Udana by fingers except the forefinger, and also Naga 2, Kurma,
695

HOb-llla. He should not, even for a moment, talk with

the untouchables, the fallen and the angry. Having done (i.e. Krkara, Devadatta and Dhananjaya, to whom oblations are
if he does) so, he would go to (the hell called) Raurava. offered on the ground, being pleased, delight him (who offers
the oblations).
111b-112a. He should not salute his paternal and maternal 122b-124. He should not sleep with wet feet, nor should
uncles who are younger than he, but (when they arrive) he he eat with dry feet (i.e. without washing his feet). He should
should get up, offer a seat to them and stand before them with not sleep or eat in the dark. He should not brush his teeth
the palms of his hands joined in reverence. while facing the west or the south. He should not sleep keeping
112b-114a. He who is completely conversant with (good his head towards the north or the west. By sleeping like that his
manners) should not salute a person who has smeared himself life is cut short, and such a man becomes the killer of a brah-
with oil, or who has not washed his hands etc. after having mana (i.e. commits the sin of killing a brahmana).
taken food, or whose clothes are wet, or who is sick or frightened 125. Therefore he should not sleep like that. Sleeping by
or carrying (a load), or one who is engaged in a sacrifice, or keeping one's head towards the east or south is recommended.
one who is spoiled, or one who is sporting with women or He (who sleeps) with his face (i.e. head) towards the east
children or one who is having (i.e. carrying) flowers and enjoys (long) life; he who sleeps with his face (i.e. head)
darbhas. towards the south enjoys fame.
114b-l 15. He should not sip water (i.e. should not 126. One (performing rites) with one's face towards the
commence a sacred rite) with his head or ears covered, or west enjoys wealth; one with one's face towards the north
while remaining in water, or with the lock of hair on his head enjoys glory; a man with his face towards the east gets (long)
untied, or without adoring (i.e. washing) his feet, or facing the life; he who faces the south (while performing rites) gets the
the south, or without wearing the sacred thread, without a condition of a dead body (i.e. dies).
garment on his body or with the hem of his lower garment 127-128a. If he faces the direction of Varuna (i.e. the
untucked. west), he falls ill, and if he faces north he gets (long) life and
wealth. Gods eat once only, men eat twice, spirits and demons
116-119. He who has only one garment on his body is not
eat thrice and those who feed on dead bodies eat four times (a
purified even after sipping water. First he should touch his
day).
mouth with the three middle fingers (i.e. the ring-finger, the
middle finger and the forefinger); then he should touch his
nose with the thumb and the forefinger; he should (then) touch 1- Mudra—Particular positions or intertwinings of fingers; they are
his eyes with the thumb and the ring finger. He should touch twentyfour in number and are commonly practised in religious worship;
they are supposed to possess an occult meaning and magical efficacy.
his ears with the little finger and the thumb; he should touch 2. Naga—One of the five airs of human body; it is expelled by
his navel with the thumb only. He should keep the palm of his eructation.
hand on his heart (i.e. touch his chest with the palm of his Kurma—One of the outer winds of the body, causing the closing of the
hand) and should touch his head with all his fingers. Having eyes.
touched his arms with the tip of his hand, a man would become Krkara—One of the five vital airs; it assists digestion.
Devadatta—One of the five vital airs; it is exhausted in yawning.
pure. Thus sipping the water a man becomes pure. Dhanafijaya—Vital air supposed to nourish the body.
 696 Padma Purdna I.50.3-14a 697

128b-l29a. The oblation to gods is fleshless, and that of The brahmanas said:
men consists of fish and flesh. Others, that are undressed, eat foul- 3-5. Tell (us), which are the best of all pious deeds, and
smelling, stale and spoiled food. most meritorious in the whole world, by doing which men
129b-130a. Those (good men) whether they stay in heaven enjoy heaven eternally. Tell (us) about one sacrifice, which is
or in this mortal world, have four (good things): praiseworthy performed without trouble, which is pure, and which could
gifts, sweet words, worshipping deities and gratifying be done (easily) by the mortals of high and low castes. O
brahmanas. Brahman-be well pleased towards us and tell us by doing which,
130b-13la. Niggardliness, censuring one's own people, ever (deed) a man becomes adorable to the gods in heaven.
dressing in tattered garments and devotion to mean men, Vyasa said:
excessive anger, using bitter words—these are the characteristics
of a man who has (just) come from a hell. 6. About this I shall first narrate the Pancakhyana(i.e. the
131b-132a. Words soft like butter, mind tender with com- account of the five); listen to it first. (Even) having done (i.e.
passion—these are the visible signs of those who are born from if a man does) one of these five, he would obtain salvation,
righteous seeds (i.e. born in righteous families). heaven and glory.
132b-133a. Heart void of compassion, and words harsh 7. Adoration of the parents, adoration of the husband,
like (the sound produced by) a saw—these are the visible signs equality (ofmind) towards all people, not behaving treacher
of those who are born from evil seeds (i.e. born in sinful ously with one's friends, and devotion to Visnu—these are the
families). five great sacrifices.
133b-134. A man who recites or listens to (the account 8. O brahmanas, that righteousness (i.e. religious merit)
of) good conduct etc., gets the fruit of his good conduct etc. which a man would earn by adoration of his parents cannot
and being purified from sins, (lives) in heaven (wherefrom he) be earned even by performing hundreds of sacrifices or by going
does not fall. on pilgrimages to sacred places on the earth.
9. A father (a mother) is righteousness, afather (a mother)
is heaven, a father (a mother) is a great penance; when the
father is pleased, all deities are pleased.
10. He whose parents are pleased by his service to them
CHAPTER FIFTY and his virtue, has bathed in the Ganges everyday.
1 l-12a. A mother is full of (i.e. has the merit of) all sacred
The Account of the Five places; a father is full of gods (i.e. has all gods unite in him).
Bhisma said: He who goes round his mother and father keeping them to his
right, has (indeed) gone round the earth with the seven is-
1. O brahmana, tell me if you so desire (about) that which lands.
would give a greater religious merit, which is always liked in the
12b-13a. He whose knees, hands and head, when saluting
world, and which was done by (our) ancient ancestors. the parents, touch the ground, obtains (i.e. lives in) heaven
Pulastya said: eternally.
2. Once all the brahmanas, the disciples of Vyasa, having 13b-14a. As long as the marks of the dust of their feet have
clung to his head (and other) parts (of the body) their son
respectfully saluted him, asked him about righteousness as you is purified.
have asked me (now).

i
 698 Padma Purana 699
1.50.27-39
14b-15a. The sins, earned (i.e. committed) during hundreds 27. At (i.e. seeing) the murder, fear and great confusion
ofcrores of existences of that son who drinks (i.e. sips) the entered (the mind of) the great brahmana. Then due to the
water of (i.e. flowing from) the lotus-like feet of his parents, brahmana's sin, his garment did not go (i.e. remain unsuppor-
perish.
ted) in the sky.
15b-16a. He is blessed in the human world, he is purified 28-29a. He instantly became dejected. Then (a voice) in
from all sins. (Such) a man obtains the status of Vinayaka in (i.e. from) the sky said to him: "O brahmana, go to the candala,
(i.e. after) one existence only.
Muka (by name), who is very righteous. There you will know
16b-17a. That meanest man who offends his parents by
(using bad) words, would live in hell till the submersion of the (i.e. learn about) your duty, and his words will be beneficial to
beings (i.e. till the end of the world). you."
17b-18a. That meanest son, who eats without honouring 29b-32. Hearing the words (that came) from the sky, he
his parents, lives in the well of insects and hell till the end of went to Miika's house. He saw him (i.e. Muka) attending upon
Kalpa (i.e. till the end of the world). his parents, (doing) all (pieces) of work (for them), giving
18b-19. Abandoning (i.e. he who abandons) his parent them hot water at the cold time (of the day), (giving them) oil,
that is sick, old, or distressed for want of livelihood, defective warmth, tambula,1 and cotton garment, giving them, as usual,
in eyes or ears, he would go to (the hell called) Raurava. He is food, sweets and (their) share of milk, causing to be given to
even born among the lowest the castes, the candalas. them a fragrant garland of jasmine flowers and also other various
objects that could be enjoyed.
20-2la. All his religious merit would be exhausted by not
33. In the hot (part of the day) he always fanned his
feeding his parents (i.e. if he does not feed his parents). A son,
who does not revere his parents, though resorting (i.e. he parents. Having thus always served them, he used to eat.
resorts) to sacred places and gods, does not obtain their fruit 34-37a. He removed their fatigue and their distress. Due
(i.e. the fruit of resorting to sacred places and gods), and re- to these acts of righteousness, Visnu lived in his house for a
mains like an insect on the earth. long time. It (i.e. the house) remained in the atmosphere
without supporting pillars; and (he saw) the lord of the three
21b-22a. I (shall) tell you an ancient account. O brah- worlds, who had taken the form of a brahmana, who was
manas, listen to it carefully, by listening to which (i.e. it), handsome, like whom there was none else, who was the highest
you will not be again deluded on the earth. being, who was full of lustre, who was very energetic and
22b-24a. Formerly there was a brahmana, known by the who adorned his house. Seeing him, the brahmana was amazed,
name Narottama. Disregarding his own parents he went to and said to Muka:
resort to the sacred places. Then the bath-garments of that
brahmana, visiting all the sacred places, everyday got dried in The brahmana said:
the sky (i.e. they remained without any support in the sky and 37b-38a. (Please) come near me. I desire (to learn) fully
were dried). about my eternal good in (all) the worlds. (Please) tell it.
24b-25. Pride entered the mind of that brahmana: "There
is none else like me who has done meritorious deeds and who Muka said:
has great fame." When he said (i.e. he was saying) this, acrane 38b-39. I am attending upon my parents; how can I come
evacuated on his face. near you? Having attended upon them I shall do your job.
26. Incited by anger, the brahmana cursed the crane; and (Please) remain at my door, I shall offer you hospitality.
the crane, with its body reduced to ashes, fell on the ground. 1. Tambula—The leaf of the piper-betel, which together with the areca-
nut, catechu, is chewed after meals.
700 Padma Purana 701
1.50.50-60a
40. When the candala spoke like this, the brahmana then
got angry (and said): "Ignoring me—a brahmana—is your own 50. That chaste women, who is always interested in the
work (of attending upon your parents) more important for good of her husband, would emancipate a hundred men from
you?" each of the two families (i.e. that of her husband and that of
her father).
Muka said: 51. She enjoys heaven till the (final) destruction of beings
41-43. O brahmana, why do you in vain become angry? I (i.e. till the final destruction of the world). Or her husband
am not that crane to you (i.e. you cannot take me to be the will be a sovereign emperor fallen from heaven.
crane whom you cursed). Your anger is effective on the crane; 52-53a. Being his wife she then enjoys happiness. There is
but not at all here (i.e. in my case). Your garment now does not no doubt that he and she again and again get the kingdom of
get dried in the sky and does not remain there (without support). heaven. Having obtained a hundred such births, she would
Having heard the words (that came) from the sky you have ultimately, certainly obtain salvation.
come to my house. (Please) stay, stay, I shall speak to you;
otherwise (please) go to that chaste lady. O best of brahmanas, The brahmana said:
seeing her your desired object will come about. 53b-54a. Who can be a chaste woman? What are her
44. Then lord Visnu, who had taken the form of a brah characteristics? O best of brahmanas, tell me (that), so that I
mana moved out of his house, and said to the brahmana: "I shall correctly understand it.
am going to her house."
Hari said:
45. Having thought (for a while), the best of brahmanas 54b-55a. She, who will adore her husband with love
walked with him. The brahmana, being amazed, asked thus to hundred times more than that of a son, and will look upon her
Visnu, who was going (to the house of the chaste lady) : husband with fear hundred times more than that of a son, and
46. "O brahmana, how is it that you always gladly stay in will look upon her husband with fear hundred times greater
the candala's house, frequented by women?" than that with which a king is looked upon, is a chaste woman.
Hari said: 55b-56a. In (performing) duty, she is (like)a maid-servant;
47. Now (i.e. still) your mind has not certainly been in (giving) sexual pleasure she is (like a prostitute); in (serving)
purified. Having seen that chaste lady and others, you will a meal she is (like) a mother; she is a counsellor to her husband
certainly know me. in his difficulties. Such is a chaste woman.
56b-57a. That woman is loyal to her husband (i.e. is a chaste
The brahmana said: woman), who never disobeys her husband by speech, body or
48. O dear one, who is that chaste lady, and what is her deeds, and who eats after her husband has eaten.
great learning? O brahmana, tell me the reason for which I am 57b-58a. She always carefully attends upon her husband on
going there (with you). every bed that he sleeps upon.
58b-59a. Such a strong-minded woman never entertains
Hari said:
jealousy, or lightness of spirit. She is a loyal wife who looks
49. (River) Gariga is the best of (all) rivers. A chaste equally upon honour and dishonour.
woman is the best among women. A king is the best (man) o9b-60a. That wife, who, being a good one, having seen a
among men, andjanardana (i.e. Visnu) is the best of (all) gods. well-dressed man—her brother, father or son—looks upon him
as a stranger, is a faithful wife.
 1.50.73-84 703
702 Padma Purdna

60b-62a. O best of brahmanas, go to that chaste woman, does that chaste woman know it? O sir, therefore I am amazed.
and tell her what your desire is. He has eight wives; that one, What is this great wonder."
of an excellent complexion, endowed with beauty and youth,
Han spoke:
possessed of compassion, and glorious, remains among them.
She is known by the name Subha; go to her and ask her (what 73-74a. The creators of all know the reason, which made
is) beneficial to you. you wonder, because of their great religious merit and righteous
62b-63. Saying so, the lord disappeared there only. The conduct. O sage, now tell me what she told you.
brahmana, seeing his (i.e. the lord's) vanishing like this, got
amazed. He, having gone to the good woman's house, inquired The brahmana said:
about the faithful wife. 74b. She advised me to ask the trader about righteousness.
64-65. Having heard the words of the guest, the good
woman came hastily out of the house, and seeing him there she Hari said:
stood at the door. Seeing her, the best brahmana said (these) 75. O best sage, come (with me), I am going to him.
words with joy: "Please tell me what is beneficial to me, as you
alone have known it." While going, he asked Hari: "Where does the merchant live?"
Hari said:
The faithful wife {i.e. Subha) said:
76. Where there is a great crowd of people, and much
66. Now I have to attend upon my husband. We (faithful money is involved in a good sale, there that merchant is (to be
wives) have no freedom. I shall do your job later. Today accept found), doing sale and purchase.
my hospitality. 77-78. From his door only, people take and give barley
(grains), drink, oil, a heap of food, and all stock. O best man,
The brahmana said:
he has never given up truth and told a lie even at the cost of his
67. There is no (feeling of) hunger or thirst in my body life; therefore, he is called a righteous trader.
(i.e. I am neither hungry nor thirsty) ; nor am I tired today. O
auspicious lady, tell me about my desired object; otherwise I 79-80. When he had said like this, he saw the man having
shall curse you. dirt and mud (on his body), having pointed and unclean teeth,
and selling many liquids. He was talking various words concern-
68. Then she too said too him: "Obest brahmana, I am ing things and money, and was surrounded all round by various
not that crane. O brahmana, go to that righteous trader; ask men and women.
him what is beneficial to you." 81. With sweet words he asked him: "How (do you happen
69. Saying so, that illustrious woman entered her house. to come here) ? Tell me the full description of piety. I have come
There the brahmana saw that brahmana as (i.e. whom) he had to you (for that)."
seen in the house of the candala.
70. Having thought (for some time), and being amazed, The trader said'.
the brahmana went with him. He saw the brahmana staying 82-84. O brahmana, as long as people stand near me.
there with his mind pleased. .„_, -shall not find ease (i.e- leisure) till the first watch of the
71-72. He too, seeing the brahmana and the chaste woman night. To seek advice you (should) go to the mine of piety. There
said: "She told me the account of what took place in another you will know everything about the sin due to the crane's death
region. How does the candala know that account? And how (brought about by you) and about your garment being dried
 704 Padma Purdna I.50.95b-106 705

in the sky. Go to the good man Adrohaka; and by his advice 95b-96a. In truth and straightforwardness there is no
your desire will be satisfied. equal to him in the world. He is actually composed of righte-
ousness, and he has sustained the world.
85-86a. Speaking thus to him, the trader did (i.e. carried
on) sale and purchase. "O dear one, like that (i.e. as you say), The brahmana said:
I shall go to the good man—Adrohaka. (But) as advised by the 96b. Due to your favour I have understood the cause of
trader, I do not know his residence." the trader's (greatness). If you so desire tell me the account of
Hari said: Adrohaka.
86b. Come on, with you I shall go to his house. Hari said:
87a. On the way, the brahmana said to Hari, who was 97-98. Formerly a prince had a noble wife. She was in the
going (with him) : prime of youth, and was like Cupid's wife or like Saci, the wife
of Indra. That beautiful woman was like his own life to him,
The brahmana said: and her name was Sundarl.
87b-89a. The trader does not take a bath; he does not 99. All of a sudden the king required him to go for (some)
make offerings to gods and manes; his entire body is smeared work.
with dirt; his garment also is bad (i.e. dirty). How does he 100. He thought to himself: 'Where shall I keep (this my
know my account that took place in another region? Therefore, wife) greater (even) than my own life, so that she will certainly
I am amazed; O dear one, tell (explain to) me all the cause (of be protected (from danger) ?' Thinking life this, he suddenly
this). came to his house (i.e. the house of Adrohaka).
101-102. He spoke to him words like that. Hearing them,
Hari said:
he was amazed. (He said to the prince:) "I am not yourfather,
89b-90. He has conquered the three worlds by means of or brother, or relative. Nor do I belong to the family of her
truth and equanimity. Due to that manes and gods with the father or mother. Nor am I your friend. O son, how (then) will
hosts of sages are pleased. Therefore, the righteous one knows you be at ease by her remaining in my house?"
the past, the future and the present. 103. In the meanwhile he uttered words befitting (the
91. There is no greater (deed of) piety than truth; there is occasion) : "In the world there is none like you who knows
no greater sin than falsehood, for a man who is especially a Dharma and who has conquered his senses."
man of equanimity and is sinless. 104. He said to him who knew everything: "Please do not
92. All the sins of him, whose mind looks equally upon a talk (something that is) censurable. Which man is capable of
foe, a friend or a neutral person, perish, and he would be protecting a wife (i.e. a woman) that fascinates (by her beauty)
absorbed in Visnu. the three worlds?"
93-95a. He who always behaves like this, would emanci-
pate a crore of (the members of) his family. All these, viz. truth, The prince said:
restraint, tranquility, fortitude, firmness, absence of greed, of 105. Knowing (about your greatness) on the earth, I have
wonder and of laziness are well-settled in him. Therefore, he, approached you. Let her stay in your house. I am going home.
knowing the ways of the world, knows fully what is going on in 106. When he said like this, he (i.e. Adrohaka) again said:
the world of gods and that of the human beings. Hari dwells in
"How can the protection of a woman be effected in this very
his body.
beautiful city, full of libidinous men?"
 706 Padma Purana I.50.120b-135 707
107a. He (i.e. the prince) again said to him: "(Please) 120b-121. That young man who longs for her would not
protect her. I am going."
107b-110a. Due to the difficulty as regards the prescribed talk (i.e. say anything even though) he is asked about her. Due
course of conduct, the gentleman said to the prince: "I am to the strength of his religious merit, he heard the rumours
doing an improper deed. One's own bondage is proper and (spread) by people. He had an auspicious thought to get him-
beneficial. Such a (beautiful) wife will always remain in my self free from the public scandal.
house. O lord, tell me what you desire in the case of the pro- 122-123. He himself brought pieces of wood, and prepared
tection of that which could not be protected. Do what is agree- a great fire. O dear, the valorous prince meanwhile came to his
able (to you). If you look upon (me) as your deity, she will house and saw him and the woman (i.e. his own wife)—the
sleep near me with my wife on my bed; (if you agree), let her woman's face was blooming, and the man was extremely
stay, otherwise let her go." dejected.
HOb-llla. Having thought for a moment, the prince 124. Knowing the intention of the two, the prince uttered
again said to him. "This is well said, O dear one; do as you (these) words: "Why do you not talk to me, your friend, who
like." has come after a long time?"
11 lb-112a. Then he said to his wife: "Do whatever good 125-126. That righteous trader, without losing his sense,
or bad as he tells you. That will not be your fault, (as you are said to the prince: "I think that deed, difficult to do, which I
doing it) at my command." did for your good, has been in vain due to the public scandal.
112b-l 13. Speaking thus, he left by the order of the king, Today I shall enter fire; let men and gods witness (it)."
his father. Then, at night, he (i.e. Adrohaka) did as he had 127-128. Saying so, the magnanimous one entered fire. The
said. The righteous one everyday slept between the two fire did not burn the flower on the mass of hair of him, who
women. entered it, nor did the fire burn his body, or garment or hair.
114-116. But in the case of his own wife his mind desired All the gods in heaven joyfully said: "Well done, well done !"
sex; (but) due to her contact (i.e. the contact of the body of 129-130a. From all sides showers of flower fell on his head.
the prince's wife), he (did not have such feeling and) looked Various kinds of (spots of) leprosy appeared on the faces of
upon her as (his own) daughter. He looked upon her breasts those who had said bad words about the two.
touching his back as a child would look upon his mother's 130b-131a. Gods, having come there, gladly dragged him
breasts (i.e. as a child feels on having the touch of his mother's from the fire and worshipped him with flowers; sages also were
breasts, so he felt when his back was touched by her breasts). amazed.
Again and again her breasts touched his back. 131b-132a. The highly lustrous one was thus honoured by
117. Everyday he looked upon her as a child would look all excellent sages and various men at that time. He too honour-
upon his mother. Then his contact with women ceased (he did ed all.
not have union with his own wife also). 132b-133. He was named Sajjanadrohaka, by gods,
118. Then when half a year (passed) like this, her husband demons and men. Earth, purified by the dust-particles of his
came (back) to the city. He inquired with people about him, feet, became full of corn; and gods also said to him (i.e. the
about her conduct and about what was said (about them). prince) : "Take (back) your wife.
119-120a. Some, though young, being extremely amazed, 134. Like him there was no man; nor anyone will be born
spoke well about Adrohaka. Some said: "You handed her (over like him; nor is there at present any man on the earth who is
to him); he sleeps with her. How can there be satisfaction, not conquered (i.e. affected) by (sexual) desire and greed.
when a man and a woman come in contact with each other?" 135. This (sexual) desire is quite unconquerable for all—
gods, demons, men, goblins, beasts, birds and insects.
 708 1.50.148-159 709
Padma Purana
136-137. It is always generated in beings through desire, 148-149a. Youwill getin comparable prosperity; your desire
greed and anger. (Sexual) desire binds (one) to the mundane will be satisfied. (Only) after having seen god Hari (i.e.
existence. Very rarely a desireless person (like him) is (to be Visnu), the best among gods, who is residing in my house,
found). Everything is conquered by him—the fourteen worlds your garment will always be dried up in the sky; not otherwise.
(are conquered by him). Vasudeva (i.e. Visnu) has gladly 149b-150a. Thus addressed by Visnu's devotee, he again
remained in his heart. spoke to him: "Where does that Visnu stay (in your house) ?
138. Men, who touch him or see him like this, are free from Favour me and show him to me today."
all sins, become faultless, and obtain inexhaustible heaven (i.e.
live in heaven eternally)." Visnu's devotee said:
139. Saying so, gods gladly went to heaven in aeroplanes.
Men, being pleased, went (home), and the couple also went to 150b-151a. Having entered this beautiful temple, and
their residence. having seen that lord, you will be free from the bondage of
birth (and death) as a result of the eradication of your sins.
140. He has a divine eye, and he sees (i.e. could see) gods;
he very easily understood what happened in the three worlds. 151b-152a. Having heard those words of him (i.e. of the
141. Then on the road, the brahmana accompanied by devotee), he entered the house and saw that brahmana (who
Visnu saw him. Gladly he asked (i.e. said to) him: "Tell me the had accompanied him, and who was none other than) Visnu,
motive of Dharma which is beneficial." resting on a lotus-bed.
Sajjanddroha said:
152b-154. Having saluted him by (bowing) his head, he
joyfully clasped his feet. (He said:) "O lord of gods, be pleased;
142-143. O brahmana, O you who know Dharma, go to formerly I did not know you. O lord, I am your servant in this
the best man, the devotee of Visnu. Seeing him, your desired world and the next. O Madhusudana, I have experienced your
object will now come about; you will know as far as the death favour. If you favour me, I would like to see your (divine)
of the crane and (your) garment being dried up (in the sky)
form."
are concerned, and (you will have fulfilled) whatever other
desire is (i.e. you have) in your mind. Visnu said:
144-145. Hearing these words, they two came to the devotee 155-156. O brahmana, I always have affection for you. I
of Visnu. He gladly went with that brahmana, who was Visnu. have appeared before the pious ones due to my affection for
He saw, standing before him, a man, who was pure, blazing, them. Those who are meritorious obtain heaven eternally by
fully endowed with all (good) characteristics, and shining with seeing, touching, meditating upon, narrating and talking about
his own lustre. (the deity).
146. That virtuous brahmana said to the (devotee) who 157-158. By constant contact all the sins would perish.
was dear to Hari, and who was engrossed in meditation: "Tell (Such a man) having enjoyed unending happiness, merges in
us whatever has taken place; for I have come to you from a far me. Having bathed (i.e. he who bathes) at holy places, and
off place." having seen (i.e. he who sees) me everywhere, having seen
(i.e. visited) (i.e. he who visits) the countries of the meritorious
The devotee of Visnu spoke: people, he dwells in me.
147. The best of gods, the lord of the enemies of demons is 159. O you best among men, he, having always narrated
pleased with you. O brahmana, having seen you now, my mind (i.e. he who narrates) a meritorious story in front of the people
is as it were pleased. becomes merged in my body.
710 Padma Purana 1.50.173-185 711

160. Having fasted (i.e. by fasting) on my day (i.e. on the 173. When (Visnu) said this, the best brahmana said to
day sacred to me), and having listened (i.e. by listening) to my the lord of the world: "O lord, O Acyuta, if you are pleased
account, and having kept (i.e. by keeping) awake at night, he with me, (please) show me your (original) form."
becomes absorbed in me. 174-175. Then the powerful Brahmanya (i.e. Visnu), with
161. He who makes great sound by means of dancing, his heart pleased, and out of love for the brahmana, showed his
songs and musical instruments, and who recollects my name, own form to the brahmana. The brahmana, saluting, (by
becomes absorbed in me, O greatest brahmana. prostrating himself) like a staff on the ground, Acyuta, the
162- My devotee is a holy place. He (i.e. Visnu) remained lord, holding a conch, a disc, a mace, a lotus, the cause of the
in the sky and spoke to you to destroy the sin which you com- entire world, filling the world with lustre, spoke to him again:
mitted when you killed the crane: 176-178. "Today my life is fruitful; today my eyes have
163-166. "Go to the great-souled Muka, the excellent holy become auspicious; today my hands are praiseworthy; O lord of
place for the meritorious. O dear, by seeing Muka, all great the world, today I am blessed. Today my ancestors will go to
men are seen. Having seen and talked to them, and with affec- the eternal world of Brahma. O Janardana, by your favour my
tion for my contact, you have come to my house. That one, relatives will be delighted today. Now all my desires have been
knowing piety, whose sin perishes after a thousand crores of fulfilled.
births, sees me; and by that (i.e. by seeing me) he is 179. But (still) O lord, I wonder how the wise ones like
pleased. O child, O innocent one, you saw (i.e. you could see) Muka very much know my account (i.e. what happened to me)
me because of my favour only; therefore take (from me) a boon that took place in another country.
which you have in your mind."
180-181. A very handsome brahmana lived in the interior
The brahmana said: of his house; also in the house of the chaste lady, and above the
head of the merchant, and also you lived in the Vis nu-temple
167. O lord, let our minds be fixed on you by all means.
of Mitradrohaka. O brahmana, (please) explain it by(showing)
O lord of all the worlds, let us not like anything else except
you. favour to me."

Mddhava {i.e. Visnu) said: The lord spoke:

168-169. O innocent one, since such a thought always rises 182-184a. Muka was always devoted to his parents; the
in your mind, therefore you will obtain in my body enjoyments chaste lady was always good; the trader spoke the truth and he
like me (i.e. as I have); but O innocent one, your parents have was equal to all people; Adroha conquered his greed and desire;
not received worship from you. Having worshipped your parents, the Vaisnava is said to be my devotee. I am pleased with the
you will then come to (i.e. become one with) my body. virtues of these (persons), (therefore) I gladly stay in their
170. Due to the air of their sighs, and due to their great houses with Sarasvati and Laksmi, O best brahmana.
anger your penance again (and again) perishes; therefore, O
brahmana, worship them daily. The brahmana said:
171. I, or Brahma or Sankara cannot stop the (son from 184b-185. Those who know the ways of the world say
falling into) hell, on whom the anger of the parents falls (i.e. (i.e. have said) in the smrtis, puranas, sacred texts and Vedas
with whom the parents are angry). that men become very sinful due to their contact with great
172. Therefore, go to your parents, and carefully worship sinners; how (then) do you stay in (their) houses?
them. Then by their favour only, you (will) go to my position.
 712 Padma Purdna 1.50.200-210 713

The lord said; The brahmana spoke:

186. Muka is the doer of (i.e. does) all good things in the 200. What should be done, O lord of the world, if a man
world. Even though he follows the livelihood of a candala, gods even after having realised the importance of worship to parents,
know him to be a brahmana. does not do it, through delusion or ignorance?
187. As far as meritorious deeds are concerned, there is
none like Muka in (all) the worlds. He is always devoted to The lord said:
his parents. He has conquered the three worlds. 201. He, who has shown devotion to (i.e. worshipped) his
188. I, along with the hosts of gods, am pleased with his parents, for a day, or a month, or a fortnight, or half a fort
devotion to them (i.e. his parents). I remain in his house in night or for a year, would go to my abode.
the form of a brahmana, and (I also remain) in the sky. 202- Having rendered his mind ill (i.e. if he worships the
189-190. O you who know Dharma, I always remain in the parents with evil thoughts in his mind) he would certainly go to
house of the chaste lady, in the residence of the merchant, in hell. The worship of parents done earlier would be as good as
the abode of Adrohaka, and also in the house of the devotee of not done (i.e. would be rendered useless) .
Visnu; even for a short while, I do not forsake (them). Those 203-204a. A man would get the fruit of devotion to (i.e.
other sinful people do not always see me. worship of) parents by offering a bull. Whatever, vegeterian or
191-192. Because of your religious merit and my favour, non-vegetarian food, garments or products of cows, is given to
you have seen me. The candala, devoted to his parents, attained one's kinsmen has a lakhfold fruit.
godhead. Therefore I gladly stay with him in his house. O son 204b-205. That intelligent son who has offered a sraddha
of a brahmana, I again and again talk to him. with all his wealth, remembers his (previous) births, and
193. I, the creator, live in his mind alone. He knows your would obtain the fruit of the devotion to (i.e. worship of) his
account, so also the chaste lady and others. parents. In all the three worlds there is no greater sacrifice than
194. I shall tell you their account in due order. Listen to it. a sraddha.
Listening to it a mortal is completely free from the bondage of 206. Whatever is given here (i.e. at a sraddha) obtains
birth (and death). (i.e. brings) inexhaustible (fruit). Know that whatever is
195. There is no holier place than the father and the offered to others is myriad (times effective, while) what is offer-
mother even among the gods of gods. He, who has worshipped ed to the kinsmen, is a lakh times (effective).
his parents, is the best man. 207-210. Offering a pinda is a crore times effective; offer-
196. The fruit of (obeying) the parents' order is the same ing it to a brahmana is said to have an endless (fruit). He, who
as that of (obeying) the order of a deity or a preceptor. By offers a pinda of food into the water of the Ganges, at Gaya, at
adoring the parents a man goes to heaven; by harming (them) Prayaga, at Puskara, at Varanasi, into the Siddhakunda, or at
he goes to the Raurava (hell). the confluence of the Ganges and the ocean, will certainly
197. Such a man stays in my heart; I too remain in his obtain salvation; and his parents, as the fruit of their existence,
heart. There is no difference between us. He is equal to me here obtain eternal heaven (i.e. live in heaven eternally). He, who
(i.e. in this world) and in the next world. especially offers water mixed with sesamum into the Ganges,
198-199. In my charming city, in front of me, he enjoys finds the way to salvation; then how much more (would he get)
inexhaustible enjoyments along with his relatives, and in the by offering a pinda? A sraddha offered on the bank of a river is
end dwells in me. Therefore, O best man, that Muka knows the a thousandfold effective (while the one offered) at the bank of
news in the three worlds. Why then should you be thus amazed? a big river is a myriad times more effective.
 714 Padma Pur ana
I.50.222b-230 715
211-213. Due to its contact with a common fruit a sraddha (long life), as a result of a boon from the parents. So he should
would be a hundred times effective. He who offers a sraddha on
not forsake a mane.
the new moon day, on the anniversary day of a Yuga 1, or either
222b-223a. A brahmana, having performed (i.e. who per-
on the day of the lunar or the solar eclipse, gets an eternal
forms) the Nandlmukha sraddha 1 at the commencement of a
world (i.e. lives eternally in a world like heaven). His parents
marriage (-rite), a vow or a sacrifice, gets inexhaustible merit,
also are pleased for a myriad years, after having given their
son a blessing and an unending happiness. Therefore a son and his family increases.
should gladly perform the parvana 2 (sraddha) on a parvan day. 223b-224a. That man who behaves contrary to this, goes
214. Performing this sacrifice in honour of the parents, he to hell. His family perishes, and he is unhappy as long as he
is free from the bondage of birth (and death). That sraddha lives.
which is offered everyday is called nitya-sraddha. 224b-225. Then (i.e. at the time of marriage-rite etc.) he
215-217a. He who gets it performed with faith gets an should first worship Ganesa, Sambhu's son. Then he should
eternal world (i.e. lives eternally in a world like heaven). Also worship the sixteen Matrs and after that the host of manes,
having performed a kamya (i.e. optional) sraddha according beginning with the great grandfather, at the time of all Nandl -
to the proper rite in the dark half of the month, he gets his mukha sraddhas.
desire or whatever he entertains in his mind satisfied. In the 226. The wise one should place (i.e. seat) all the brah-
fifth fortnight, making the day of the full moon of Asadha 3asthe manas facing the east. To them he should utter the words
limit, he should perform a sraddha, (not considering) whether 'salutation (to you') ; on other occasions, he should employ the
the Sun has gone to the Virgo. utterance 'svadha'.
217b-218a. Those sixteen days, when the Sun has gone to 227. A man by offering water with pindas (to the manes)
the Virgo, are comparable with sacrifices accomplished with at the time of the solar eclipse gets heaven (i.e. lives in heaven)
(the payment of) excellent fees. eternally, and it nourishes the manes.
218b. This optional sraddha is very meritorious—auspici- 228. There (i.e. at the time of solar eclipse) a man should
ousness comes from it. take a bath. A man, who does not offer water with pindas to
219. In the absence (of having performed a sraddha when his manes according to his capacity, becomes a candala.
the Sun is in Virgo), he should perform it in the dark half of 229. When the Moon is eclipsed by Rahu (i.e. at the time
the month or the like when the Sun is in Libra. When the new of the lunar eclipse), all the presents made are equal to the
moon day occurs when the Sun is in Scorpio, the manes be present of land; all brahmanas are like Vyasa; all water is like
come disappointed. (that of) the Ganges.
220. After having given a very terrible curse, they again go 230. (A present made at the time) of the lunar eclipse, is
to their own abodes. It is said that as a result of the curse of the said to be a lakh times effective, and that made at the time of
manes, the son loses everything. the solar eclipse is ten lakh times effective. (The present made
221-222a. Men get, in existence after existence, all these, at the time) of the lunar eclipse into the water of the Ganges is
viz. wealth, sons, glory, desired things, things that are liked and a crore times effective; and (that made at the time) of the
solar eclipse (into the water of the Ganges) is ten crores times
1. Yugadya.—See note on 49.41. effective.
2. Parvana—The general ceremony of offering oblations to all the
manes at a parvan (for parvan, see note on 46.109). 1. Nandimukha—A sraddha ceremony performed in memory of the
3. Asadhi—Day of full moon in the month of Asadha. manes, preliminary to any festive occasion such as marriage etc.
 716 1.50.242-254 717
Padma Parana
231. The fruit of a dip in the Ganges when the Moon is 242. The merit of fasting would be equal to that of
eclipsed by Rahu (i.e. at the time of the lunar eclipse) is the thousands of horse-sacrifices and hundreds of Rajasuya-sacri-
same as the fruit of a good gift of a lakh of cows. fices; the virtue (of the father and the son) is like that of
232. He who plunges into (i.e. bathes in) the Ganges at the (bathing) at a crore of holy places.
time of the lunar or the solar eclipse, has (in fact) taken bath 243. The best man, who dies in the water of the Ganges,
at all holy places; why does he (i.e. should he) roam over the would never drink (again) the milk of his mother (i.e. would
earth? not be reborn) and would get salvation.
233-234. The eclipse of the Sun on a Sunday or of the 244. He, who happens to cast his life at Varanasi, enjoys
Moon on a Monday is called Cudamani; a bath on this occas- the desired fruit, and lives in my body.
ion is said (to give) unending fruit. That man, who having 245. The man who dies at the (seven sacred places along
fasted on these occasions, gives water with pindas at an ancient the bank of) Brahmaputra, follows the same (good) course as
holy place, is settled in the Satyaloka. is followed by contemplating sages who practise perpetual
celibacy.
The brdhmana said: 246. He, who especially dies after having duly resorted to
the north bank of Lohita, becomes equal to me.
235-236. You have said that a sraddha offered to a mane 247. O best brahmana, he who dies at the holy place called
is a great sacrifice. O father, what should a son do in old Urvaslkela (on the bank) of the same Brahmaputra, and is
age? O god, please tell me carefully by doing what a wise son
born (again), obtains everything, and is not tainted with sins.
obtains the highest good in many existences (i.e. existence after
248. The body of him, who dies in the house, is bound as
existence).
long as the knot (of falsehood) remains in the house.
249. Every year one by one they are dropped. There is no
The lord said:
escape from the bondage, even when the relatives and sons are
237. In youth the father is said to be the son, in old age watching.
the son is said to be the father due to being required to be 250. He, who dies on a mountain, in a jungle or an in
looked after, and not on account of his worshipping (his accessible place where there is no water, gets a bad condition
father). after death, and is again born as an insect.
238. A man should worship his father like a deity, and 251. He, whose funeral rites take place the next day, lives
should love him like a son; he should not, even mentally, dis in (the hell called) Kumbhipaka, for sixty thousand years.
obey his words. 252. He, who, without washing his hands or cleansing his
239. That son, who gives succor to his sick father, gets mouth after eating food, touches an untouchable, or one who
eternal heaven (i.e. lives eternally in heaven), and is always is fallen, lives, after death, in hell for a long time, and is born
honoured by gods. among the Mlecchas.
240. The son, who sees the signs of death of a dying father, 253. And he is born in many species of beings like the
and worships him, would be equal to gods. insects. Therefore he should not think that merit or sin has
241. Listen to the characteristics—which I shall (now) long lasting effect.
describe—of the wise son, Who gives (i.e. takes) his father (to) 254. He obtains that (good) condition which men i.e. all
heaven by fasting only. mortals obtain after death as a result of their religious merit and
meritorious deeds.
718 Padma Purdna 719
I.50.267-277a
255. He, who, recollecting the names of Visnu, dies at a procedure (followed) at the parvana sraddha.
sacred place, is purified from his sin, goes to heaven and is not 267. The period of defilement caused by the death of one's
tainted with sins. father is one year; caused by the death of one's mother is six
256. A strong son, who carries the dead body of his father, months only; and the period of defilement caused by the death
undoubtedly gets the fruit of a horse-sacrifice. of one's wife is three months; and half of it (is the period of
257. A son should put fire into the father's mouth first defilement caused by the death) of one's son or brother.
(when the dead body is put) on the funeral pile, according to 268. The defilement caused by the death of sapindas lasts
the rite purified by sacred hymns; then he should cremate him. as long as he (i.e. the dead body) remains in the house. O son,
258. (He should say:) *I cremate all the limbs of him; I I am (now) telling you what is prohibited for a son; listen.
cremate him who is possessed of greed and delusion, and who 269-270. He should observe celibacy, should have good
is covered with (i.e. full of) sin and merit. Let him go to divine conduct, and should not at all approach his wife. The time after
worlds.' seven ghatikas and prior to nine ghatikas should be known as
259. Even the son should, after having cremated (the Kutapa.1 Whatever is given to the manes during this period is
father's dead body), pass over to the collection of the ashes (of inexhaustible. Three are pure at a sraddha: daughter's son,
the burnt corpse). When the tenth day comes he should Kutapa and sesamum.
abandon wet garment. 271-273a. Three are recommended here (i.e. at a sraddha) :
260. Having cut off the red garment, he should throw it truth, absence of anger and absence of haste. After having per-
into fire or water. Then the wise man should perform the formed a sraddha, he should avoid evening prayer, others' food,
sraddha on the eleventh day. having a meal again (i.e. at night), copulation, giving and
261-262. For the nourishment of the dead person's body accepting gifts. A wise man should avoid a hundred prohibited
he should feed one brahmana. He should give presents duly, things after having performed a sraddha. Then only it (i.e.
and also a garment, a seat and sandals; (or should give) land sraddha) is properly performed (i.e. has its effect); this is what
etc. or an elephant or a horse etc. equal to (the price of) all the Brahma himself has said.
material. He should also present a black cow for getting free
273b-274. O son, listen to the old account of many (per-
from all sins.
sons which) I am telling (now). They performed a sraddha
263. A sraddha offered on the fourth day, after three fort
after having killed their preceptor's cow and (yet) went to
nights, six months and a year and twelve monthly sraddhas —
heaven. By merely narrating their account, a sraddha becomes
these are the sixteen sraddhas.
inexhaustible (i.e. gives an inexhaustible fruit).
264. He who does not perform these with faith and accord
275-277a. The seven brahmana disciples of Vasistha, who
ing to his capacity, certainly becomes a goblin even if hundreds
practised good vows, desired and took, when the sraddha of
of sraddhas are offered (in his honour).
their manes approached, the dear sacrificial cow of their pre-
265. He should for one year give a water-jar, or food with
flesh—eternal and perishable—and in their absence should pass
a month suffering patiently. Sapindikarana—The performance of a particular sraddha in honour of
the deceased sapindas. It is performed at the end of one full year after the
266. The wise, best brahmana, should, when a year has
death of a relative, but now usually performed on the twelfth day after
passed, perform a sapindlkarana 1 sraddha, according to the death as part of the funeral obsequies.
1. Sapinda—A kinsman connected by the offering of the funeral rice- 1. Kutapa—The eighth muhurta or portion from the last danda of the
ball to the manes of the relatives upto the seventh generation (see Manu 5- second watch to the first of the third or about noon; an eligible time for the
60). performance of sraddhas.
 720 Padma Purana I.50.288b-299 721

ceptor; gladly the seven brothers took her home for her pro- of death, died due to dejection. At that time there was a great
ducts; killing that cow at a sacrifice, they reflected, and, gave king known as Dharmaketu. With his wives and paraphernalia
the flesh of the cow to a brahmana and served the rest to he went to that holy place to bathe (there).
brahmanas. 288b-289a. Then three swans, thinking, through delusion,
277b-278a. After having finished the rites in honour of the of kingdom, enjoyment, women and food, departed to another
manes, those brahmanas, having taken the calf with them, gave world (i.e. died).
it to their preceptor (and said to him) : "A tiger ate up the 289b-290a. Others, thinking 'knowing Veda and Vedangas
cow." we shall attain salvation', departed to another world (i.e. died).
278b-279a. Then he (i.e. the teacher) knowing by the 290b-291. Three of them became kings and four excellent
power of his penance the reason of their (having told a lie), brahmanas. At Kuruksetra, they knew, by the power of their
cursed his disciples: "You will become candala." penance, Vedas and Vedangas and the news from this and the
other world.
279b-281a. The brahmanas remained there trembling and 292. Three of them were born in a royal family as kings
with the palms of their hands joined. They, who gave cow's deluded with conceit. Due to the lapse of their knowledge, they
flesh at a rite in honour of manes, and who thus had done neither knew anything about the next world, nor about what
thousands of prohibited things and great sins at the rites in was beneficial or otherwise to them.
honour of manes, were purified from the sins and went to 293. Those brahmanas, prompted by uncertainty, called
heaven, O sinless one. their servant, and said to him: "Seeing our poverty go to the
281b-282a. (They said to Vasistha:) "O lord, we have kings and quickly give them (this) letter."
heard manifold things of the past. O you well-versed in religion, 294-295. (The letter read as:) "Those seven hunters in
(please) forgive us and end the curse." the Dasarna councry were born as deer on the Kalafijara
Vaisistha said: mountain. (They were again born) as Gakravaka in the
Saradvipa, (and then) as swans in the Manasa lake. They too
282b-283. The curse is in proportion to your sin, and not are born as brahmanas, who have mastered the Vedas, in
by the consideration of dharma. Being born in castes like a Kuruksetra. They are going on a long journey; why are you
candala, you will remember your former account. Your know- depressed?"
ledge will not lapse, and your (power of) recollection also will 296.The servant took the letter, and showed it to the kings.
not lapse. The kings, having seen (i.e. read) the letter, abandoned their
284-285a. Having crossed the sinful birth, you will go to kingdom, and went to the brahmanas.
(i.e. attain) liberation. Then having cast their life, the brah-
297. Hearing their words (i.e. voice) the brahmanas
manas, as a result of their preceptor's curse, were born
whose wealth was penance, went to them; and soon with them
as candalas, but (still) were endowed with knowledge.
they went to (i.e. obtained) salvation.
285b-286. However, remembering that former existence
(of a brahmana), they did not drink the milk (i.e. did not 298. Inexhaustible food and drink wait upon (i.e. are
suck their mothers' breasts). They died, and were born as deer; ready for) the manes of him, who on the occasion of a Sraddha,
again they (died and) were born as cakravakas in a forest. listens to this (account of) the seven hunters etc.
Then they were born as white swans at the holy place of The brahmana said:
Manasa and then as brahmanas.
287-288a. Then, the magnanimous ones, being on the point 299. O Kesava, how can the rite (in honour) of the manes

k.
 722 Padma Purana 1.50.310—I.51.6a 723

of a poor brahmana, who is an ascetic, or who dwells in a 310-311. Then after repeated performances (like this) for
forest or who is a householder, be accomplished? (i.e. during) one existence, he went to Visnu's abode. Having
The lord said: enjoyed unending happiness there, he became (i.e. was born
as) a sovereign emperor; since there is no greater merit than
300. If he performs the rites (in honour) of the manes by (what is obtained) from a rite in honour of the dead ancestors,
obtaining grass and wood and by asking for a cowrie, it (the therefore a man, free from jealousy, should carefully perform
fruit) is a lakhfold more. it according to his capacity.
301. All the sins of that man who performs the sraddha 312-313. A man who first reads this series of religious
(inhonour) of his manes by not doing a hundred prohibited account of (various) persons, obtains the opportunity of bath -
things, perish; and he goes to heaven. ing in the Ganges in every world. All the heap of sins commit -
302- A man, who in the absence of all (the requisite ted in existence after existence perishes after having recited or
things for a sraddha) gives, on the death-anniversary of his read (this account even) once.
dead ancestor, grass to a cow, obtains the fruit of offering
pindas and more also.
303. Formerly, in the Vairata country, an extremely
wretched man wept. He wept because of having nothing with
him when the death anniversary of his dead ancestor had
approached. CHAPTER FIFTYONE
304-305. Having wept for a pretty long time, he asked a
wise brahmana: "O brahmana, today is the death anniversary The Story of a Faithful Wife
of my deceased ancestor. Which (thing) being done would be Narottama said:
beneficial? O you best among those who know the Vedas, I do 1. Of the thirty-three gods and others the lord is the
not have wealth as much as (even) a cowrie. Advise me in such author. He is the one who snatches them away, who protects
a way that I shall remain on the proper course of conduct."
them, is their father and originator.
The brahmana said: 2. Whatever fatigue we give to our speech (i.e. however
hard we try to describe), we are not fit to describe him. Yet I
306. O son, quickly go now at this time called Kutapa.
have a kind of curiosity or thirst and hunger.
Quickly give grass directed towards your manes, to a cow.
3-4a. The dear one should speak when something about
307. Then according to his advice, he took a bundle of what is done is asked. O lord, how does the loyal, chaste wife
grass, and became glad after having given it to a cow to nourish know the past? (Please) tell me fully as to what her power was.
his dead ancestors.
308. By the power of this virtuous act he went to the The lord spoke:
abode of gods; and having enjoyed (in) the heaven, was (again) 4b-5a. O dear, I have told you (all this) before; yet O
born in the family of the rich. brahmana, you again have curiosity (to hear it) . I shall tell
309. That wealthy man, due to his former merit, gave a you all that you have in your mind (to know).
pinda in honour of his father, at the rite in honour of the dead 5b-6a. A devoted, faithful, loyal wife is the (very) life of
ancestors, with (i.e. by spending) all his belongings and her husband. She is adorable even for gods and for sages ex-
wealth. pounding the Vedas.
724 Padma Pur ana 1.51.20-35 725

6b-7a. There will be no great secrecy in honouring that 20-21a. "It is certain that a person asks for a sinful thing
woman who is the wife of a husband and who is regarded as because of his practice of doing such things. My mind is burn-
ing after having seen that perfectly beautiful prostitute of wholly
most adorable in the world.
spotless limbs going on this way.
7b-8. O dear, formerly there was a very beautiful city in
21b-23a. If, through your favour, I get that one who is in
Madhyadesa. In it (lived) a brahmana, chaste lady, named
the prime of youth, then my existence will be fruitful; O good
Sevya. Due to the adverse effect of his former deeds, her husband lady, do what is good to me. If that beautiful woman does not
became a leper (i.e. contracted leprosy). come to me, who am a leper, a distressed person, stinking with
9. She was always engaged in serving her husband with the odour of pus, having fresh wounds, then it is proper for me
(pus) trickling from his wounds. She very much satisfied what- to die."
ever desire of him she could satisfy according to her capacity. 23b-24a. Having heard the words uttered by him, the good
10-11. She would always worship him like a deity, and free lady said: "O lord, I shall do (everything) according to my
from jealousy would love him. Once, he saw an extremely capacity; be steady."
beautiful prostitute, who was going along the road, and through 24b-26. Having mentally reflected, she, at the end of night,
folly became overpowered by the passion of love. Having heaved in the early morning, took cowdung and a broom, and gladly
a very deep sigh, he became dejected. went. Havingreached the prostitute's house, and having cleansed
12-14a. Hearing it, the good lady came out of her house the courtyard she gladly gave (i.e. besmeared with) cowdung to
and asked her husband: O lord, whence are you dejected? O the street and the wall (s). She hurriedly returned home through
lord, whence this (deep) sigh? Tell me what is dear to you— the fear of being seen by people.
that should be or should not be done. I shall do whatever is dear 27-29a. In this manner the good lady acted for three days.
to you; you alone are my dear lord. Tell me what you desire, O Then the prostitute also asked her male and female servants:
lord, I shall accomplish it according to my capacity." "Who has done (these) good things in the courtyard?Though I
14b-16a. When she had said this, he said to her: "O dear did not tell (i.e. order anyone), who has decorated the streets,
one, why do you talk in vain? Neither you nor I am able (to quadrangles and walls with lovely (drawings etc.)?"
get what I want). It is not proper to talk fruitlessly. Youare not 29b-30a. They, having consulted one another, replied to
entitled to asking (i.e. please do not ask) since my desire through the prostitute: "O good lady, we have not done this work; we
folly, due to longing after the beautiful woman, is like that of a have not done the cleansing."
dwarf, who, remaining on the ground, desires (to pluck) the 30b-31a. She was amazed and (kept on) thinking. When
fruit of a tall tree. I am talking something that is difficult to the night was over, she saw her (i.e. the chaste wife) having
accomplish for a couple and that is irrelevant." again come over there.
The faithful wife said: 31b-34a. Having seen that great good lady—a loyal wife—
she clasped her feet, and said: "(Please) forgive me. O you loyal
16b-19a. I shall be able to accomplish the object (only) wife, you are as it were darting for the destruction of these—
after knowing what is going on in your mind. O lord, give me viz. (my) life, body, wealth, glory, (my) aims and (my) fame.
an order as to what is to be done. When I shall be able to ac- O good lady, whatever you ask for—viz. gold, gems, jewels or
complish your object difficult to accomplish, then only I will garments or any other desired object—I shall certainly always
have great good in this and in the next world. give it to you."
19b. Thus addressed, he was extremely pleased, and said 34b-35. Then the good lady said to her: "I have nothing to
these words. do with wealth. I have some other piece of work (to be done) by
726 Padma Purdna 1.51.46-56 727
you. I shall tell it if you will do it. Then I will have delight in The faithful wife said:
my heart, (thinking) 'Now you have done everything.' " 46. Putting you on my back I shall take you to her house;
and after (your) work is done, I shall bring you back along the
The prostitute said: same path.
36. O you loyal wife, I shall truly (i.e. surely) do (what
you tell me); (please) speak out quickly. O mother, protect me, The brdhmana said:
quickly tell me my mission. 47. O auspicious one, by your doing this, all I want will
37. Due to bashfulness she spoke out humble words that be done, since what you have done is unbearable for even
were dear to her (i.e. the chaste lady) ; the prostitute, having ladies.
thought for a while, said with patience:
38. "I shall be very unhappy in the company of the leper, 48-49. In the beautiful city, there was always ample wealth
in the house of a rich man. The citizens and the king heard that
stinking with pus. I shall do it (i.e. give him company) for a
at that time (i.e. during that night) itwas stolen. Hearingabout
day, if he comes to my house."
it the king called all the officers keeping watch at night, and
The faithful wife said: angrily said to them: "If you desire to live, then today hand over
39. O beautiful lady, tonight I shall come to your house, the thief to me."
and will take (back) to my house, my husband, who will have 50. Receiving the king's order, they, agitated with the
enjoyed what he wants to enjoy. desire to capture the thief, forcibly arrested the thief by the
king's order.
The prostitute said: 51-52. Mandavya, the excellent sage, having great lustre
40-41. O loyal wife, O illustrious lady, quickly go (back) and resembling fire, best among the contemplating sages, re-
to your house; let your husband come to my house at midnight. mained in abstract meditation at the root of a tree in a dense
I have many lovers—'kings and (others) like them. One of them forest in the outskirts of the city. With wind having entered the
always stays in my house. tubular organ1 of his body, he did not cognise anything.
42. Today I shall keep the house free (from) them for your 53. Seeing that great sage, resembling Brahman, and re
fear (i.e. lest you may fear). Let your husband come, and hav- maining (in abstract meditation), the wicked ones (said:)
ing met me, let him go (back). "This is a thief; the rogue, of a wonderful form, lives in the
forest."
43-44. Having heard this, that good lady went home, and 54. Saying so the sinful ones bound the best sage. He did
informed her husband: "O lord your mission (i.e. the mission not say (anything to) nor did he see those very terrible men.
you entrusted to me) is successful. She tells you to go to her 55. Then the king said this: "I have (now) secured the
house tonight. She has many masters; (so) there is no time (i.e. thief. On the path at the gate in the vicinity (of the city) inflict
opportunity) for you (i.e. she cannot remain in your company a severe punishment on him."
for a long time)." 56. The sage Mandavya was fixed to the stake there on
the road. They inserted the stake into the anus upto (i.e. the
The brdhmana said: stake went through his body) the head.
45. How shall I goto her house? I cannot walk. Knowing
this how can I have patience? How can the work to be done
1 Nadi—tubular organ of the body.
be accomplished?
728 Padma Pur Una 1.51.69-79 729
57. Due to his having restrained his senses, he, whose body 69. "Oh I am doomed ! How is it that the sun has come to
was pierced through at the stake, was not conscious of the pain. (i.e. his rays have reached) my house?" She saw the gods with
Others also punished him as they liked. the aeroplanes resembling swans.
58. In the meanwhile, the loyal wife took her husband on 70-71. In the meanwhile, Brahma said to that loyal wife:
her back and went (to the prostitute's house) in the pitchy "How do you like it since all gods, brahmanas and cows (are
darkness. about to) die? O mother, give up your anger towards sun-rise."
59. Due to the contact of the leper, the stinking odour
came (to the sage). Due to the contact of the leper, the abstract The faithful wife said:
meditation of the sage was verily disturbed. 72-73. Surpassing all people my husband alone is my lord;
Mandavya spoke: but due to the curse of the sage he will die when the sun rises;
60. May he, who caused me affliction, causing pain to my for this reason only I cursed the sun. (I have not done so)
body, be consumed to ashes before the sun rises. through anger, delusion, greed, or desire of carnal gratification
or hatred.
61. He, who was thus addressed by Mandavya, fell on the
ground. Then the loyal wife said: "Certainly the sun1 shall not Brahma, said:
rise."
74. There will be good to the three worlds by the death of
62. Then taking him to the house, for three days she re
one. Thereby (i.e. by saving the worlds), O mother, you will
mained in the house, and supported her husband lying on a earn more merit.
beautiful bed.
63-64. Having cursed him (i.e. the chaste lady's husband), 75. The chaste lady there said to Brahma in front of the
the sage went to the desired country. When, for three days the gods: "I do not really like any good by abandoning my
sun did not rise, gods, seeing all the three worlds including the husband."
mobile and the immobile distressed, led by Indra, went to the
grandsire. Brahma said:
65. The gods reported the matter to the Lotus-born (god
Brahma) . "We do not know the cause (of this). You (please)
do whatever is proper for us."
I 76-78. O good lady, when the sun rises, and your husband
is consumed to ashes and when the three worlds are composed,
I shall do good to you. From the ashes a man, resembling the
Brahma said: god of love in lustre, will be born. He, your husband, will be
66. Due to what has happened to the chaste lady and to endowed with all qualities and you will always be like Rati.
sage Mandavya, the sun is not rising. Your couple will be honoured in heaven, as Hari is worshipped
by gods and as Laksmi is honoured (by them). Therefore
67. O Brahmana, then the gods led by Brahma, quickly
(please) do as I tell you.
went to the earth, to the leper, in the aeroplanes.
68. Due to the brightness of the aeroplanes, and the rays of The faithful wife said:
(i.e. shooting from the bodies of) the sages, in the interior of
79. O Brahman, which worlds shall I, a widow on the
the houses and not elsewhere it appeared as it were a hundred death of my husband condemned by people, and with my
suns (had arisen). customary practices foiled and having become unrighteous, go
1. Bradhna=the sun. The words Sura (in v. 69) and Khaga (in v. 76) to?
have the same meaning.

L
r 730

Brahma said:
Padma Purana

80. So you are not at fault. Your husband is not dead yet.
Due to our words the leper will become (handsome like) the god
of love.
1.52.2-12
Hari said:
731

2. As a child, Mandavya inadvertently put (i.e. inserted) a

straw into the abdomen of a cricket, and abandoned her through
folly.
3. That brahmana, who was ignorant of dharma, due to
81. When the creator was speaking like this, she having that blemish, experienced a poignant pain day and night.
reflected for a moment, said: "All right." Then the sun rose. 4. But being engaged in abstract meditation he did not feel
82-83. Afflicted by the sage's curse he was turned into ashes. (the agony) caused by the stake. Due to his great practice in
From the ashes the brahmana, oppressed by (passion of) love, deep meditation, the sage did not experience the full poignancy.
came out. Having seen him, all the citizens were amazed, the 5. O best brahmana, due to the brahmana leper's having
hosts of gods were delighted, and the people became more harmed a brahmana, and due to his not having restrained his
composed. senses, there was leprosy, stinking with pus on his body.
84. That good lady went to heaven along with her husband 6. O brahmana, formerly he had offered four young girls
in an aeroplane that was like the sun in colour and that had and also three daughters to brahmanas, therefore he (obtained)
come from heaven. that chaste (woman as his) wife.
85. Thus, since the chaste lady is auspicious and like me, 7. Due to her only, he would be equal to me. Why should
therefore she knows the account of the past, future and present. you be amazed ? Know that the previous karma (is the
86. The sin of him, committed in existence after existence, cause).
■who recites to others this excellent, meritorious account,
perishes. The brahmana said:
87. He obtains inexhaustible heaven (i.e. lives eternally in 8. He, whose wife is unruly and wicked, will not certainly
heaven), and is united with gods. O good brahmana, a brahmana get heaven; since, O lord, her life is like this, good of all is
gets (mastery over) the Veda in every existence. desired.
88. He who listens to it (just) once, becomes purified, and
is freed from the stream of sins. He obtains (i.e. goes to) hea Hari said:
ven, and fallen from heaven, becomes a rich man.
9. There are certain unruly and wicked wives of a man who
gives everything. Among them the man should not think about
her who cannot be protected.
10. To women none is dear; nor is there anyone that is not
dear to them. Like cows looking for newer and newer grass they
CHAPTER FIFTYTWO
look for newer and newer lover.
On Women's Conduct
11. A woman certainly resorts to a man who is poor, ugly,
or who is not virtuous or who does not come from a good family
The brahmana said: or who is a servant.
1. O Visnu, how was there (i.e. for what reason was there) 12. A young married woman after leaving her husband,
a wound of the stake on the body of Mandavya (i.e. why was who is endowed with virtues, who belongs to a good family, who
he fixed on the stake)? How (i.e. for what reason) leprosy is very rich, who is handsome, and adept in sex would resort to
spread on the body of the husband of the loyal wife? a mean man.
 732 Padma Purdna 733
1.52.26-37
13. O brahmana, listen to the dialogue between Uma and 26. Again, the family would be spoiled due to her contact.
Narada, by (listening to) which you would fully know the vari- He who is born from the seed of another man (than his own
ous actions of women. father) is of a mixed caste.
14-15. O brahmana, the sage Narada was naturally inqui- 27. Commixture of castes is caused by paramours. The
sitive about everything. Thinking to himself, he went to the sinner (who commits it) would certainly live in hell. All (such
excellent mountain Kailasa, in the Himalaya, which was (Siva's) sinners) are born as insects on the earth.
dwelling connected with the legend of Nandi. The magnanim- 28. Then O son of a brahmana, such a man is taken to
ous sage, having saluted ParvatI, asked her: (i.e. born in) a Mleccha family. Since due to a corrupt wife the
16. "O goddess, I am eager to know about the ill acts of family would perish, therefore a man should not have a corrupt
women. You are connected with the occupation of young marri wife.
ed women. 29. That mean man who even after knowing the fault of
17. You truly know the heart of all women. Therefore, women, endures it, would remain in the fearful Raurava (hell)
please tell everything to me, who am humble and ignorant." with his dead ancestors.
30. Some woman causes the family to fall, some emanci
The goddess said: pates the family. Therefore, making all efforts, a wise man
18. In this existence (as women) which is fit to be united should marry a woman born in a good family.
with, whether it is appropriate or not, the heart of women is 31. A woman is impartial to both the families (i.e. that of
undoubtedly always fixed upon men. her father and that of her husband), and brings them together.
19. O Narada, it is true, (quite) true, that the vulva of A good woman emancipates the families (i.e. members of both
women becomes moistened on seeing a well-dressed man, whe the families), (while) a wicked one causes them to fall.
ther he is her brother or son. 32. They say that in the mundane existence, heaven, (good
20. When there is noplace, no moment or no suitor (avail of) the family, blemish, success or failure, son, daughter, friend
able) , then (only) the chastity of women happens to be there. depend upon woman.
21. A woman is like a pot of ghee; a man is like a burning 33. Therefore a wise man should marry one or the other for
charcoal. Therefore one should not keep ghee and fire at one raising progeny. She is the abode of many blemishes.
place. 34. The husband, who approaches his wife during menses,
22. O son, as the driver of an elephant brings him under becomes the killer of a brahmana or of an embryo, and goes to
control with a goad or a mallet, (exactly) in the same way the hell.
protector of women (brings them under control). 35. He, a sinner, who, through delusion dislikes and de
23. Her father protects her in her childhood; her husband serts a chaste wife, commits that sin which (he would have
protects her in her youth; her sons protect her in her old age. A committed) by killing her, and having experienced the fruits of
woman never deserves freedom. that (sin), he would go to hell.
24. So due to her freedom and her own desire, a beautiful 36. By kidnapping a woman, a man (i.e. the man who kid
clever woman, sought after by a man, would act according to naps) would go to (i.e. would be born in) the family of a
her urge. candala. In the same way a man becomes fallen by abandoning
25. As cooked food, in the absence of protection, is control his wife.
led by (i.e. eaten by) dogs and crows, in the same way, a young 37. Such a man would, placing his wife on his shoulder,
woman would become corrupt due to freedom. live for a long time in Yama's city. Her feces and urine would
always fall on his head.

IL-
 I.52-48b-60 735
734 Padma Purdna
doll of heated iron, and then being pure, goes to the other
38. Thus for thousands of years the wicked one carries (on
his shoulders) the burden (of his wife). Again he would go to world.
(i.e. live in) Raurava for as many years as there are hairs on 48b-49a. All the sin of that man, who leaves the house-
the body. holder's stage and becomes intent on me and always remembers
39. He again descends (i.e. is born) among the insects, and Govinda, perishes.
then goes to (i.e. obtains) the existence of man. Then due to 49b-52a. (Even if) he has committed a myriad of brah-
former blemish, he obtains (i.e. is involved in) quarrel and manacides by approaching (i.e. cohabitting with) his precep-
(suffers from) grief. tor's wife, or has committed a hundred lakh of sins by drinking
40-41 a. Having thus obtained three births, a man is free spirituous liquor distilled from rice etc. or has kept gold etc.
from sin. His wife, suffering in hell for that much period, and with him for a long time after having snatched it—all these and
being born as a female crow and a female fox, and having eaten other great sins of such a man perish as cotton or hay perishes
the filth of leavings of food, would become a widow in the human (is burnt) after having come in contact with fire. Therefore, a
world. man would be purified after having recollected my name i.e.
41b-43a. And a man, a practised deceiver, who would ap- Govinda.
proach (i.e. cohabit with) a candala woman or a Mleccha wo- 52b-53a. That man, who lives in the householder's stage
man or a Pulkasa woman, having suffered there (i.e. in the (i.e. as a householder) and having worshipped him (i.e. who
hell) twice, thrice or four times that period (is reborn), and loudly recites Govinda's name and worships him), is free from
having cohabited with his mother, his preceptor's wife, a brah- sin.
mana woman, a queen or someone else who is the wife of a 53b-55. That man obtains fruit equal to the fruit obtained
superior person, is not born again (i.e. eternally lives in hell by giving away a crore of cows on a solar eclipse day at the
only). bank of the Ganges—or that which is a thousand times more—
43b-44. There is no requital after having cohabited with by reciting the name of Govinda, and he would eternally live in
(i.e. for one who cohabits with) his sister, his son's wife, sister or my city. Such a man becomes a sovereign king after having lived
daughter-in-law, his paternal uncle's wife, the sister of his father in (my) house according to his desire.
or mother or any other woman (than his own wife). 56-57. A man having listened to my story (narrated) in a
45-46a. He would be the killer of a brahmana, would be Purana, becomes equal to me. Having narrated the Purana (to
blind and dull of speech. Being deaf in ears he falls, and there is others) he would obtain intimate union with me. Therefore one
no atonement (for the sin of him also) who has uttered very should always carefully listen to and cause (others) to listen to a
obscene words about women as a class. Purana—-the store of dharma; (i.e. should recite it to others).
Such a man would go to (i.e. be united with) Visnu's body.
The brahmana said: 58. O son of a brahmana, listen to another thing also,
46b-47a. O lord, having done such bad deeds, how is libe- which I shall narrate fully, as to what would happen (i.e. what
ration (possible) (for such a man)? (Please) tell it to me. I is to be done) according to the circumstances when a sin with
really want to hear (about it). reference to a woman is committed.
59. A man should, on an auspicious day, present ajar of
The lord said: water—giving great fruit—along with the gift of all seeds to a
47b-48a. Having gone to (i.e. cohabited with) them (i.e. brahmana. That moment only he is purified forthwith.
one, who cohabits with these women), dies after embracing a 60. He should give the seeds of all grains etc., to a brah-
 736 737
Padma Purana I.52.72b-84a
mana at the (proper) time. Having destroyed all his sins, he be praiseworthy. What is meritorious here for an eminent brah-
obtains heaven eternally. mana, and what is its opposite (i.e. sinful) ?
61-62a. O brahmana sage, I shall tell you about the strong
virtue of a chaste woman. Her family becomes pure; and pros- The lord said:
perity always prevails (in her family). Both the families obtain 72b-74a. A rash act is never proper for a brahmana wo-
heaven, and also her husband and she herself (go to heaven). man. A man (who lures her to do such an act) is a killer of a
62b. O brahmana, the virtue of a faithful, devoted wife brahmana. Therefore, O brahmana, I shall tell you which vow
has been forgotten (to be told) to you who have been asking a brahmana woman should observe; please listen properly.
(about it). 74b-75a. She should never eat flesh brought from a market.
63-64a. I shall again tell what is beneficial to the worlds (Then) she would obtain the fruit of the performance of thou-
and auspicious as regards the women. Those meritorious wo- sands of horse-sacrifices, at the end of the year.
men, having got up early go, after the chaste lady, to my posi- 75b-77a. Worship of the desired deity is the best vow (in
tion, as a result of their religious merit. honour) of Hari. Without jealousy she should also offer water
64b-66a. (The vow) is recommended for six months, or an and pinda to her husband. The chaste woman will be suddenly
year or more. The chastewoman, as long as she is pure, would united with her husband in the heaven of Visnu; (and will live
go to heaven. The woman, who follows her husband, takes him, with him there) for crores of thousands of ages and crores of
who is a drunkard, the killer of a brahmana, or full of all sins, hundreds of ages.
to heaven from the mud (of sin). 77b-79a. From there the brahmana woman will come out,
66b-67a. He shines like the god of love, and she is charming after having received a great vow. She would emancipate
like Rati. In the world only, she experiences unending pleasure. thousands and hundreds (of members) of both the families (i.e.
67b-68a. She, who, on the death of her lord at a distant her father's family and her husband's family). Therefore, rela-
place, after having got his insignia, dies through her prowess as tives, sons, brothers etc. should never curb (her) and should not
a chaste woman, emancipates her husband from sin. make her lose her vow.
68b-69a. If the chaste woman, when her husband is dead 79b-82. A widow should not observe the vow whenVisnu's
in another country, takes the insignia of her husband, she would day occurs. The unfortunate one again becomes a widow exist-
go to heaven after having lain (i.e. if she lies) on (the pile of ence after existence. She who eats fish and flesh, goes to hell
funeral) fire. (i.e. lives in hell) for a longtime, due to the wrong performance
69b-70a. A brahmana woman who follows her dead hus- of the vows, and certainly becomes a bitch.That wicked widow,
band, would not take herself and her husband to heaven, as a who cohabits (with a man) is the destroyer of the family, and
result of killing herself. having sufferel (i.e. lived) in hells, she becomes (i.e. is born)
as a female vulture for ten births. Then becoming (i.e.
70b-71a. By the command of Brahma, a brahmana woman
being born as) a female jackal she would be born as a human
should not die (by going to the cremation ground) with (the
dead body of) her husband. She, becomes a killer of herself, being.
(by thus dying with her husband. So she should not die like 83a. Similarly she who becomes a widow in her childhood
this), but (should) become a recluse. becomes a maid (if she errs in the performance of vows).

Narottama said: The brahmana said:

71b-72a. Of all the castes, a brahmana is recommended to 83b-84a. Tell me (about) the fruit (that one would get)
by offering (one's) daughter (to a proper bridegroom) and also
 738 Padma Purdna 739
I.52.93b-103
tell me the fruit (that one gets) by (offering) a maid. O lord, 93b-94a. So a good man should give presents to a bride
tell me about the (proper) procedure about this, if you favour at her marriage. By not giving such a present one goes to hell
me. and becomes (i.e. is born as) a maid-servant.
94b-95a. A daughter is not given in marriage to anyone
The lord said: of these six types of men, viz. one who lives very near, one who
84b-85a. Listen to the fruit (which one would get) by lives far away, one who is extremely opulent, one who is very
(offering one's) daughter (to a bridegroom), who is endowed poor, who does not have a high descent, or who is a fool.
with (good) form (i.e. who is handsome), who is endowed with 95b-96a. Similarly a daughter is not given to a very old
virtues, who hails from a good family, who is youthful, who is man, or to him who is very miserable or to him who lives in
wealthy. (another) country, to him who becomes very angry or to him
85b-86a. He, who gives his daughter united (i.e. decorated) who is not content.
with all ornaments, has (indeed) given the entire earth, with 96b. A man, giving (i.e. who gives) his daughter to (any-
mountains, forests and jungles. one of) these obtains (i.e. goes to) hell.
86b-87a. The giver would certainly get the fruit of offering
97a. (A man, who gives his daughter to an unsuitable
his daughter (decorated with) half (the number of) ornaments.
The fruit of offering a daughter without ornaments would be a man) through greed, through being honoured or who exchanges
quarter (of the fruit mentioned above). the bride (at the time of marriage), goes to hell.
87b-88a. A man who receives the price for his daughter 97b-98a. By offering a dear, young, beautiful woman (i.e.
goes to hell. The ignorant man, after having sold his daughter a maiden) along with ornaments and bed, to (one of) the sages,
(i.e. who accepts the price for his daughter), never comes a man would obtain unending fruit.
back from hell. 98b-99a. The fruit of a young virgin and a girl eight years
88b-89a. He, who, through greed, offers his daughter to a old is the same. One should be given to a suitor, the other one
man who is not suitable (for her), goes to the Raurava hell and to a brahmana.
(then) is born as a candala. 99b-100. A wise man, without troubling himself, should
89b-90a. Therefore a wise man never takes from his son-in- offer a purchased daughter to god. Till the end of the Kalpa he
law the price for his daughter. What he willingly gives is in- would get (i.e. live in) heaven, and would be a king or a very
exhaustible for him (i.e. gives him an inexhaustible fruit). rich man on the earth; and in every birth he would get a very
90b-91a. All that land, a cow, gold, wealth, garments, beautiful, fine wife.
corn which he gives to his son-in-law and the presents made to 101-103. The sin of that man, who everyday listens to this
his daughter at the time of her marriage becomes (i.e. leads to excellent auspicious account, perishes and he masters all sacred
an) inexhaustible (fruit). works. He would get eternal heaven (i.e. would eternally live in
91b-92a. O child, whatever presents are given to the bride heaven), and would become dear to women. A ksatriya be-
at her marriage by those who belong to her family or by those comes victorious and certainly a king also. Listening to it re-
who belong to other families (than her own family) become in- moves sins committed in birth after birth. In the same way, an
exhaustible. excellent woman receives good fortune (i.e. the auspicious state
92b-93a. The donor does (i.e. should) not remember the of wife-hood).
gift, nor does (i.e. should) the recipient ask for it. Both (who
remember what he gives, and who asks for a present) go to hell
like a pot the rope of which is cut off.
 740 1.53.1 l-23a 741
Padma Purapa
CHAPTER FIFTYTHREE 11. They have beforehand stayed in his house with a
desire for his victory. He has indeed conquered the entire world
Non-Covetousness of a Sudra due to his showing favour for their life.
The brahmana said: 12. Due to truthfulness, Bali, the demon-king, will become
Indra. I again and again stay in the house of him, who dwells
1. O lord, if you favour me, (please) tell me fully about
the life and matchless prowess of the trader. in Patala.
13. I eternally stay in the heart of him, who does meri
The lord said: torious deeds; and (so) I had bound him (i.e. Bali to Patala)
2. A man should give (presents) with truthfulness, without after freeing him from his existence as a demon.
greed, and without jealousy. (It may be said) that he would 14-15a. I give lower position, (or) godhead, (or) the
thus always well-accomplish a hundred sacrifices, in which position of Indra. Due to his truthfulness, king Hariscandra
sumptuous fees are given. became settled in the Satyaloka, with his pure body and along
3. Due to truth (alone), the sun rises; also the wind with his vehicles and paraphernalia.
blows; the ocean would (i.e. does) not cross its boundary nor 15b-16a. Many kings, and also others who were siddhas
would (i.e. does) the Tortoise avert (sustaining) the earth. and great sages, who were wise and ascetics became settled in
4. Due to truth (alone) the worlds stand (undisturbed), the Satya(-loka).
and also all mountains. That being, who swerves from truth, 16b. Therefore a man, who is devoted to truth, is capable
becomes a denizen of the nether world. of crossing the mundane existence.
5. He, who always sticks to speaking the truth, and is al 17. The magnanimous trader was well-settled in true
ways engaged in (doing) truthful deeds, having physically gone speech (i.e. spoke the truth). As far as speaking the truth is
to heaven, would become one with Acyuta (i.e. Visnu). concerned, there is none else like him in the world.
6. All the sages reached me by truthfulness, and (then) 18. If a thousand horse-sacrifices and truth are weighed
final beatitude. By truthfulness (alone) king Yudhisthira together, truth is superior to a thousand horse-sacrifices.
physically went to heaven. 19-20a. Everything would be accomplished by means of
7. Having conquered the entire host of his enemies, he truth; a truthful man cannot be overcome. That cow Bahula
righteously protected the world. He also performed the difficult went to heaven through speaking the truth. Having put to-
Rajastiya sacrifice. gether the entire people, she would not be reborn.
8-10a. (A king) should always feed eighty-four thousand
20b-21. So also he always observes (but) never tells a lie.
brahmanas in (i.e. serving the food in) golden plates and utensils,
He is very clever in purchasing or selling costly or cheap things.
and having fed them (like this), he should dismiss them after
giving the utensils to them. He should give the brahmanas Especially for a witness telling the truth is commendable.
wealth other than that which is liked by them. Then seeing that 22-23a. Witnesses, having told the truth (i.e. who have
the host of brahmanas is not poor (i.e. is rich with the gifts) he told the truth), have gone to the inexhaustible heaven (i.e.
should dismiss it.
lOb-c. In the same way, a king, being free from jealousy, finishing his studenlship as a brahmacarin under a religious teacher, returns
home and begins the second stage of his life as a grhastha. There are three
should everyday, truthfully feed sixteen thousand snatakas. 1 kinds of Snatakas: (1) Vidyas'nataka (as above); (2) Vratasnataka—one who
1. Snataka—One who has bathed i.e. performed ablutions, i.e. has completed the vows such as fasting, continence etc. without the Vedas;
i.e. a (3) Ubhayavratasnataka—who has both the qualifications of Vidyasnataka
brahmana, who, after performing the cerem onial lustrations required on his
and Vratasnataka.
 742 Padma Purai}a I.53.37b-49 743
have eternally lived in heaven). If an eloquent speaker speaks (and) when penance has exhausted, sins deluding the mind
the truth after having gone to an assembly, he goes to Brahma's proceed; and bound by those chains, he never gets freedom'.
abode (a destination) difficult (to be reached) by other 37b-38. Thinking (like) this, the sudra abandoned it, and
sacrifices.
went home. Gods, being happy, gladly said: 'Well (done), well
23b-24a. He, who speaks the truth in an assembly, would (done).' Taking the form of a naked mendicant, I went to his
obtain the fruit of (the performance of) a horse-sacrifice. He house.
having told a lie (i.e. who tells a lie) through greed or hatred,
39-40. Having gone there, I talked about the past action
goes to Raurava hell.
in accordance with his destiny. Then due to (my being in) the
24b-25a. The trader who witnesses everything, and who is vicinity and due to the restlessness of the people, his wife came
brave among people, would become a god in heaven especially (out), and asked about the factor that led to his luck. I then
due to his having given up greed.
quickly told her whatever struck my mind.
25b-26. A certain glorious sudra was never greedy. He 41-43a. I mildly told her the cause of the noise that was in
often subsisted on vegetables or gleanings of corn with great
(i.e. that had occurred to) my mind. "O you illustrious one,
difficulty. He put on a tattered garment and always had two
today your husband, like an ignorant man, forsook what was
pots in his hand.
given by fate; here (i.e. in this world), wealth will not come
27-28. Always being free from greed, he did not accept again (once it is ignored). As long as he lives, he will ex-
others' belongings (i.e. did not accept anything from others). perience ill luck. O mother, go to your vacant house, and ask
To know him (i.e. to test him), I took a pair of garments, and him about that (udumbara-fruit) which he did not take."
stood (waiting) with respect (for him), having kept it down the 43b-45a. Having heard those auspicious words, she
bank of a river. Having seen (i.e. though he saw) that pair of approached her husband and spoke to him. Having heard the
garments, he did not think (i.e. desire) to have it. bad news, he was amazed. Having thought (for a while), with
29-30. Knowing it as belonging to someone else, he her he came to me. He mildly said to (i.e. requested) me: ''O
patiently went home. Then, thinking that the pair of garments mendicant, you (please) explain it."
was insignificant, I dropped an udumbara fruit containing gold
on the river-bank. The mendicant said:
31-32. He saw that wonderful (fruit) on his way. 'It may 45b-46a. How, O son, how did you, in contempt, ignore
be useful, but appears to be artificial. And if now I take it, my like a blade of grass, (the fruit) which you saw, and which for a
greedlessness has surely gone. It is hard to protect it; and it is long time was pure? So, O son, fortune is never without thorns
a place of ego (i.e. would make me egoistic). (i.e. difficulties).
33. Where there is greed, there is acquisition; greed pro- 46b-47. Matchless prosperity or bravery withers. You will
ceeds from acquisition. Hell is eternally to be reached by a person see (that you have caused) great grief to your relatives from
who is seized by greed (i.e. a person seized by greed eternally their birth to their death; and you will certainly have the same
dwells in hell). course as the dead always have.
34-3 7a. If worthless wealth remains in our house, my wife 48. Therefore, quickly take it, and enjoy prosperity with
and sons would indulge in extravagance. Due to extravagance out any difficulty, and also matchless, excellent wealth and
desire springs up; due to excitement confusion of mind arises; bravery causing wonder to the people.
due to confusion there are delusion and pride and then anger The sudra said:
and greed. Due to the exuberance of these penance will perish; 49. I do not long for wealth; wealth is a trap in the
 1.53.62-73a 745
744 Padma Pur ana
sacred place is due to absence of anger (i.e. absence of anger is
mundane existence. A man who has fallen (i.e. has gone astray)
residence at a sacred place). Kindness is like muttering prayers;
in getting it, would not attain salvation. and contentment is pure wealth. Harmlessness is the greatest
50. (Please) listen to the defect due to wealth in this and achievement; and living by gleaning corn is excellent. Eating
the next world. (A man who has wealth has) fear from a thief, vegetarian food or fasting is like (drinking) nectar, O you, who
from (his) kinsmen, from kings and robbers also. torment your enemies.
51-52. All mortals—(all) hosts of beasts or fish—are al-
62. Contentment is my great enjoyment; and a cowrie is
ways longing for killing. Then how can wealth always give
my great gift To me the wife of another man is like my mother,
happiness to them who have it? Wealth ends one's life and causes
and wealth of others is like a clod.
sins. It is a dear abode to death and others and a great primary
cause of adversity. 63. Others' wives are like serpents; all this is my sacrifice.
Therefore, O you mine of virtues, I do (i.e. did) not take it.
The mendicant said: (I am telling you) the truth, and truth (only).
53. He, who has wealth, has friends; he, who has wealth, 64a. It is better to keep away from mud and not to touch
has relatives; (his) family (is noble); he (alone) has good it than wash the hands after touching it.
character, wisdom, handsomeness, enjoyments, success and
happiness. 64b-65. When, O best man, he spoke like this, shower of
54. How can he, who is without money, and who is forsaken flowers thrown by all gods fell on his head and body. The gods
by his sons and wife, have friends? How can such wretched beat the drums, and the hosts of the celestial damsels danced.
people have good deeds in (their) life? 66-67. The chief of Gandharvas sang (songs in his praise),
55. Good deeds like sacrifice etc. are helpful. Giving (gifts) and an aeroplane came down from heaven. The hosts of gods
is a staircase (leading) to heaven. This is not possible in the there said: "Get into this aeroplane. Reaching Satyaloka, enjoy
case of a person having no money. pleasures like the great Indra. O you righteous one, there
56. Preserving and performing vows, listening amply to would be no counting of the time for which you will enjoy."
(accounts about) dharma etc., offering sacrifices (i.e. sraddhas) 68-69. When the gods had spoken like this, the sudra said
to manes, (visiting) sacred places are not possible for a man (these) words: "How can this mendicant have (such) know-
having no wealth. ledge, (such) action, and (such) speech? Is he Hari (i.e.
57. Similarly, remedy for a disease, wholesome diet, Vi?nu), or Hara (i.e. Siva), or Brahma, or Indra or Brhaspati,
collection of medicines, protection, fight with and victory over or Dharma himself that has come here to deceive me?"
enemies are certainly not possible for such a man. 70. When (the sudra) had spoken like this, the mendicant
58. The livelihood of women during their life is had by said (these) words with a smile: "I am Visnu; I have come
wealth only; and also good or bad deeds of the past, future and here to know about your righteousness.
present (times) are possible (by means of wealth alone). 71-72a. O great sage, go, along with your family, to
59. Therefore, he, who has ample wealth, can have en heaven, by this aeroplane. O you highly intelligent one, by my
joyments as he likes. By giving (wealth) you will soon obtain favour, you will always be youthful; and will have endless good
heaven from (i.e. after going from) here (i.e. this world). fortune".
The sudra said: 72b-73a. Surrounded by all their relatives, they end owed
60-61. Every vow is (performed) if there is absence of with divine ornaments and adorned with divine garments,
desire (i.e. absence of desire is avow in itself). Living at a suddenly went to heaven.

I
 established
Padrna Purdrta

73b. Thus, O best among excellent brahmanas, by giving

746 up greed they went to heaven.
74. Similraly, that trader is intelligent and is

in true righteousness, by which (i.e. due to this) he knows that

r I.54.5b-16
The brahmana said:
747

account which took place in (some) other country. 5b-7a. O lord, how did the god of gods outrage Ahalya?
75. There is none else like the trader, who is well establish How did he, the lord of gods, after having the vaginal marks (on
ed in heaven. Therefore, O brahmana, you too, go similarly to his body) become Sahasraksa (i.e. having a thousand eyes on his
heaven. body) ? How did the lord of gods whose body was bright like the
76. The sin committed in existence after existence of that sun, become one whose body had vaginal marks on it? I desire to t
mortal (i.e. man), who, well-settled in all his duties, listens to hear accurately how (this) weakness of the god became
this account, perishes in a moment. notorious.
77. O brahmana, even by reciting it only once, before
people, a man would get the fruit of all sacrifices and would be The lord said:
honoured (even) by gods. 7b-8a. Formerly, the large-minded lord of the worlds, the
Creator, gladly gave his mind-born daughter to Gautama in the
presence of the regents of the quarters.
8b-9a. Since then in the hearts of the regents of the quarters,
with their minds overcome with the passion of love, and in the
CHAPTER FIFTYFOUR heart of the lord of Sad (i.e. Indra) fascination for her has
remained like a dart.
The Rape of Ahalya 9b-10a. 'This (young girl) who is a gem (among women)
and who is well-dressed and of an excellent complexion, is given
The lord said:
to a brahmana, by disregarding the regents of quarters. What
1. (I have) told (you) about Adrohaka's greatness, un shall I do now?'
bearable to the people. Having resisted (the temptation of co
10b-ll. Thinking like this, (Indra) again saw her excellent
habiting with) a woman occupying the same bed, he conquered
form when she was in youth, through Maya (magical power).
everything.
Thinking again, he went to the place of Gautama.
2. He made convenient (i.e. easy) what was difficult to be
accomplished by the wise, and by the celibate sages, and which 12. Listen from me (i.e. as I tell you) what happened after
was difficult for gods, demons and men. he had gone there. That (sage) Gautama once went for a bath to
3. Which man, but Adrohaka, is capable of conquering the Puskara.
sexual desire, which is naturally difficult (to overcome) ? O 13. The chaste wife was engrossed in cleansing the house
brahmana, he (i.e. Adrohaka) aloneis a man who has conquered and (arranging) household things. She was intent upon pre
everything. paring the offering to the deities and (the lord of) dwelling.
4-5a. Suresa (i.e. Indra) had vaginal marks (on his body) 14-16. She (kept ready) the fuel for the sacrificial rite, and
because of having outraged Ahalya only. Then again, due to the collected things for (her husband's) daily rites. In the meanwhile,
favour of Goddess (Indraksl), he, became well -known as Indra assumed the form of the great sage and gladly entered
Sahasraksa (one having a thousand eyes). This is known in the the (sage's) hut. The chaste and loyal wife, seeing her husband
entire mobile and immobile world. became active to collect things with faith at the chamber
(where the images) of the deities (were placed). Then Indra,
who had taken up the sage's form, and who was excited, said
to her:
 748 Padma Purana I.54.31b-41
749
17. "I am overcome with the passion of love; give (away) from my presence to the heavenly abode of gods:
me a kiss etc." In the meanwhile (i.e. at that time), she Best sages, men, and Siddhas with serpents (will) see you."
bashfully said (these) words: 31b-32a. Speaking thus (to Indra), that greatest sage
18-19a. "O lord, please do not ask me to give up the acts asked that loyal, devoted wife, who was weeping. (He said:)
etc. (being done) for the deities. O sage, O you who know "What a terrible deed you have met with now?"
dharma, (please) do not ask me to give up the acts (being done 32b-33a. She, thus addressed, andfrightened and trembling,
by me) for the deities and the like. You know the entire purpose said to her husband: "Olord, (please) forgive me (for) the deed
of pious deeds. This desire at this time, now, is not proper." which I did through ignorance."
19b-22a. Then he, who seeing her all-beautiful form was
overpowered by the passion of love (said to her:) "O darling, The sage said:
enough(of such words); (please)do not talk (like this). A dart has 33b-34. You have been approached by a stranger (i.e. a
come up in my heart. That woman is a loyal, faithful and devo- stranger has cohabited with you). You are, (therefore) impure
ted wife, who always does what should and should not be done and sinful. You will remain all alone for a long time pervaded
in accordance with what the husband says. She who disobeys (only) with bones, but without flesh and nails. Let men and
his order, especially at (i.e. for) coitus, has her religious merit women see you (in that condition).
lost, and she meets with misfortune."
35-37. She, who was afflicted, said to him: "(Please) bring
22b-23a. She said: "O sage, things required for the worship about the end of the curse". When she spoke thus, the sage
of gods are (kept ready). Other daily pieces of work are also Gautama, who was overwhelmed with pity, and also overpowered
done. Why do you want to make a change in them?" with anger, said (these) words: "When Dasaratha's son Rama,
23b-24. He said to the chaste woman there: "Give me an (the incarnation of) Visnu, will come to the forest with Sita and
embrace etc., by giving up the fear in your mind, as I had given Laksmana and seeing you remaining on the path, afflicted, dry
them to you." Thus speaking to her, he embraced her, and did and bodiless (i.e. just a skeleton), he, laughing, will say in the
what he had desired. presence of Vasistha:
25-26a. In the meanwhile, O brahmana, the sage, after 38. 'Why is this form dry, of the form of bones and (like) a
he had started his meditation, understood the sinful deed of dead body? I have, O brahmana, never before seen such a form
Indra. Quickly he went (back) and stood at the region of the (a like of which) does not exist in the world.'
door. 39-40. Then Vasistha will tell the old account as it had
26b-27. Indra, seeing the sage, entered a cat's body; and taken place to the illustrious Rama, i.e. Visnu, who would take
walked in the manner of the wind (i.e. fast). The sage said to up a human form. Hearing the words of Vasistha, Rama, well-
(i.e. asked) him there: "Who are you, who have taken up a versed in the code of conduct will say:'She is absolutely faultless.
cat's form?" It is the fault of Indra.'
28. Due to fear, Indra stood with palms of his hands joined, 41. When Rama will speak thus, you1 will give up your
before the sage. Seeing Indra before him, the best sage became censured form, and taking up a divine form, you will come
angry. (back) to my house."
29-31a. (The sage said:) "Since for amorous pleasure, you
have done such a fraudulent and rash act, therefore, there will 1. The story of Ahalya, slightly differs from its popular version based
be a thousand vaginas on the limbs (of your body). O you most on the Ramayana account, where, as a result of Gautama's curse, she turns
into a stone. The goddess Indraksi again (v. 44) does not appear in the
sinful one, your genital organ shall fall here (only). O fool, get Ramayana.

1
L
 750 Padma Purdna 751
1.55.3-14
42-43. Gautama, having thus cursed her, went to a forest order, who instructed thousands of brahmanas, who gave peace
to practise penance. Then she, of an extremely dry form, lay on (of mind to others), who was ekadandadhara,1 and like a tor-
the path like that (i.e. as was said by Gautama). And as a toise living on the earth.
result of Rama's words, she came back to Gautama. Gautama 3. When he was sitting all alone in a secluded temple, he
too dwells with her in heaven today.
suddenly came across a young beautiful woman going to
44. Indra too, being ashamed, remained in water for a long another's house from her husband's house in the evening.
time. Remaining in water, he eulogized the goddess called
Indraksi. 4-6. Seeing her, the great brahmana, being afflicted with
fear caused by the passion of love, put her in the interior of his
45. The goddess delighted by his eulogy, and being very house (i.e. the temple) and passed the night. Having made the
much pleased, went and said to him: "Take a boon from me." bolt (of the door) tight, she did not at all allow him to come
46-47a. Then Indra, the conqueror of enemies' cities, said from (i.e. through) the door. He, who was (reduced to) such
to her: "O goddess, due to your favour, I may give up the ugly (a condition), remained in meditation, and thinking about that
form caused by the sage's curse, and may, as before, get (back) beautiful woman, lamented.
the kingdom of gods." 7-8a. Thinking 'what business have I at the door?', he said
47b-50a. To him the goddess said: "O lord of gods, to to her: "O dear one, allow me to come in (i.e. entrance. If you
destroy that blemish caused by the sage's curse, gods like Brahma do so), your husband will be under your thumb, and, O dear
alone are capable, I am not able (to do so). But I shall find out one, he will be dear to you."
such an idea as you will (i.e. your sores will) not be noticed by 8b-9a. Then she said to that old brahmana, who was
people. You will have a thousand eyes which will have a lustful, "O father, these words are unbecoming to you. O lord,
thousand (forms resembling) vulva; (and) being famous as (please) do not utter them."
'Thousand-eyed' you will rule well over (your) kingdom; and
9b-10a. Then the illustrious (brahmana) said: "I have
due to my boon your penis will be like a goat's scrotum."
ample wealth. O auspicious lady, I shall give it to you. (Please)
50b. Saying so, the mother of the world vanished there
only. Indra, adored by best gods, still lives in heaven. O best open the door."
brahmana, such was Indra's condition due to lust. lOb-lla. Again she said to the brahmana: "You are my
spiritual father. Do not approach me, who am your daughter;
and also do not approach another man's wife, O you pious
one."
lib-12a. Thinking well in his mind, he proceeded to go
into the house through a hole after having opened it with his
hands.
CHAPTER FIFTYFIVE 12b-13a. While he was (thus) going (into the house), his
The Birth of Lauhitya
head entered (and got stuck up) into a very narrow passage.
It would not come out (i.e. he could not take it out), and then
The lord said:
he died.
1-2. I shall tell you another (account) of a man over- 13b-14. At the dawn the guards and servants2 came (there).
powered by the passion of love. Formerly on the bank of Seeing that wonderful dead body (i.e. dead body causing
BhaglrathI, there lived a brahmana, an ascetic of the highest
1. Ekadaridadhara—It is a class of ascetics or beggars. They are also
called Hamsa.
2. Ka'nkirah—seems to be a misprint for Kinkarah.
 752 Padma Purana 1.55.26-41 753

wonder), they, being amazed, said to her: "O beautiful woman 26-27a. Then Amogha said (i.e. replied) to him: "O lord,
tell us how his death has come about." Brahma had come here. To (allow him to) wait for you I had
15a. Having told (them) the account she came to the given this seat. By means of penance you can know the reason
desired region. (why his) semen (was deposited) here."
15b-16a. Such is the power of the passion of love. It is 27b-29a. Then that brahmana understood it by means of
difficult to resist for all beings—gods, demons or men. meditation. "O good woman, please preserve by my order the
16b-18a. The grandsire of all the worlds, after seeing very important semen of Brahma. A son, who alone will purify
Amogha, ejaculated. From that is said to be the rise of Lauhitya. all the worlds, will be born (to you). Our desire which is all-
It purifies all people. It is full of all sacred places; resorting to auspicious will (now) be fulfilled."
which a man goes to the healthy world of Brahma. 29b-30a. Then the chaste, illustrious woman, obeying his
order, drank, for the birth of a son, the semen of Brahma, the
The brahmana said: supreme soul.
18b-19a. How did Brahma have (this) infatuation? Who 30b-32. A terrible foetus throbbing like an eddy, was pro-
is that beautiful lady Amogha? I also desire to know correctly duced. She could not at all bear it; so she then spoke to
about the rise of the best sacred place. Santanu: "O lord, I am not now able to bear the foetus. O you,
who know the dharma, what should I do now? Even my life
The lord said: has become unsteady. O illustrious one, tell me where I shall
19b-20. There was a well-known sage, Santanu byname, (i.e. should) drop the foetus."
who was honoured by gods and whose lustre was like that of the 33-34. Obeying the husband's order, she dropped the foetus
lotus-born one (i.e. Brahma). (His) beautiful and youthful at Yugandhara. (There) water (arose), which had all piety
(wife) was known as Amogha. settled in it. In it a pure man, with a crown and with his body
21. Once Brahma went to her house to meet her husband covered over with a blue garment and a necklace of jewels,
(Santanu). At that time, the best sage (i.e. Santanu) had gone (stood) difficult to look at like the constellation of stars.
to the forest for (collecting) flowers etc. 35. Then hosts of gods scattered (i.e. threw) a shower of
22. Having seen the best of gods, she (i.e. Amogha) gave flowers from heaven. (This sacred place) that came up was
him a respectful offering and water for washing his feet and known as the king of all sacred places.
things like that. Having saluted him (from) a distance, she 36-37. Then was born, the well known (Paralu-) Rama in
entered the house. Bhrgu's family. Having killed the ksatriyas, who had come to
23. Seeing that woman of a spotless body, the Creator was fight (with me) with their armies and vehicles, and who had
overpowered with the passion of love. The Creator, having com killed my ancestors, and who were afraid (of me), I was fully
posed himself, thought about her who was before him. covered with mud. A terrible (sin) like that of killing a brah-
24. The semen of the supreme soul, Brahma, fell on the mana had come up in my house (i.e. family).
bedstead. Then Brahma, being afflicted and distressed, quickly
left. 38-41. My axe, full of mud, though washed, did not be-
come clean. Then there was (heard) a voice in the sky: "Rama,
25. Then the sage came home, and saw (Brahma's) semen do what I say. All the sins committed by you will perish at that
on the seat. He asked the beautiful woman (his wife) : "Who
had come here?" sacred place where your axe will be clean. O you, who cut off
the pride (of the ksatriyas), stay there for the well-being of all
people. Quickly go to all very big (i.e. important) sacred places.
754 Padma Purina 1.55.55—1.56.7 755

Know that sacred place among the places (to be great) at which produced from an act of piety. That Lauhitya, was the son
your axe will be clean. That (sacred place) is said to be a born from Viraflci (i.e. Brahma) .
giver of salvation." 55-57. He was born on the wife of Santanu i.e. from the
42-43. Hearing that (Paras'urama), the son of Jamadagni, womb of Amogha. Brahma overcame his passion of love; so also
went to (various) sacred places. (He went to) Ganga, the white due to the absence of jealousy of Santanu and the chastity of
Sarasvatl, Kaveri, to Sarayu. (He) also (went to) Godavarl, her (i.e. of Amogha), it became the excellent sacred place.
Yamuna, Kadru and Vasuda, and also to auspicious Gauri, the He, who everyday recites this auspicious and meritorious
giver of merit, who had formerly settled there. account, or would listen to it with joy, goes to the path of
salvation.
44-46. The axe of him, the wise one, who was going like
wind (visiting various sacred places), (though) washed in all
sacred places, did not become clean. That (incarnation of)
Visnu went to an inaccessible mountain-cave, a great forest, a
mountain, and to the sacred place (on) the inaccessible moun-
CHAPTER FIFTYSIX
tain-peak. By (doing) that his axe did not become clean. Rama
(i.e. Parasurama), the conqueror of enemies, then became de- The Account of the Five
jected.
The lord said:
47. The hero was very much worried. (The divine voice)
again spoke to him in the same way: 1-2. Formerly, Sarva (i.e. Sahkara), having seen youthful
48. "O lord of gods, there is a sacred place in a cave in the and beautiful women of Gandharvas, Kinnaras and human be-
eastern direction." ings, and with his mind set on them, pretended to be intent on
practising penance, and with a spell dragged them far away into
49. The best among men, having heard that, went and saw the sky.
the holy pool, to the south, where (i.e. in the water of which) 3. Then the great lord, the conqueror of the god of love,
there was an eddy, which was bright and which removed sins. having fashioned a very delightful cottage, sported (there)
(His) axe became clean merely by the touch of its water. with them.
50. Then Rama (i.e. Parasurama) with great joy bathed 4. In the meanwhile, Gaurl's mind became excited. By
(there). Pure thought was produced (in the mind) of him whose means of meditation she saw the lord of the world, sporting
mind was pure and who was sinless. with women.
51-53a. That Rama (i.e. Parasurama), having lived 5-7. Knowing his intention she became angry. Then taking
(there) for a long time and having propitiated it, speedily the form of Ksemankari1, she entered (the sky), and saw, far
reached the city from (i.e. after leaving) that mountain. Mak- away in a lonely region of the sky, Hara (i.e. Siva), whose
ing it famous, he then went to the sea. It is said that this best lustre was like that of the god of love, who was in the midst of
sacred place has been fashioned by the grandsire himself, and beautiful women, who, the best man, was bright, who, having
that it gives happiness, is pure all round, and gives (i.e. shows) again and again embraced the women, was sporting with them,
the path to salvation. who was kissing them excessively, and who was tormented by
53b-54. Know thus that the power of the passion of love is the passion of love.
irresistible and unbearable. The greatest (i.e. worst) sin is
1. Kseraankari—the epithet is self-explanatory: 'One who brings about
produced from the passion of love, and the greatest virtue is well-being.'

ULJ
 Padma Parana

8-10. Seeing this, Ksemarikarl, came down there in front

of them. Sarva (i.e. Sankara), annoyed with shame, remained 757
1.56.22-34
756 with his face turned away (from Uma). Dragging them
(by seizing) their hair, she angrily kicked them by her foot.
given). When thus a long time passed happily due to his steadi-
All the women reached (i.e. fell on) the ground, and suddenly
ness in practice, he gladly offered his wife (even) before union
their faces were disfigured. With their bodies scorched by
with her, when he saw me. Having made a twelve-year resolu-
Uma's, curse they came under the sway of Mlecchas.
tion he assigned the first enjoyment to me.
11. Those women, widows or with their husbands alive are
22. Therefore, to protect his house, I always remain in his
known as Ca.nda.la. Even now they would experience the curse
house. In the same way he always longs for the natural taste of
given by Uma.
the fruits of the earth.
12. Then Uma, having divided her form into a hundred 23-24. Therefore I described him as the (best) devotee of
ways, got united with the lord. O brahmana, thus always know the other (i.e. all) devotees of Visnu. O brahmana, he has very
the power of the passion of love. much done that which formerly my devotees and gods following
13-14a. Then after a long time he went with her to the my path had not done. Therefore I have given (him) the name
temple on Kailasa. Therefore, those men, who, on seeing 'All-in-all of the Vaisnavas'.
Ksemahkarl, greet her, have wealth, prosperity and grandeur
here (i.e. in this world) and in the next world. 25. I remain in his house; (even) for a short while I do not
go away (from it). Therefore, O brahmana, I am easily acces-
14b-15a. (They should pray to her as:) "O you, whose sible to those who are my devotees.
body is reddish with saffron, O you, whose face is fair like the
26-27a. Today (only) I give them my position, the natural
kunda-flower and the moon, O you goddess, who give all
cause. O brahmana, therefore, gentility, sleep, food etc. of us
auspicious things, O you who bestow happiness, my salutation
two are the same. So also, O brahmana, see our unity and
to you."
intimacy. (There is) no difference (between us).
15b. She has similarity with a female meditating sage even
27b-29a. Then Miika and others, who desired to go to heaven
though she faces (the devotee) or has her face turned away
(from him). and who were meritorious, reached well, with their wives and
paraphernalia, lord Hari. Even the house-lizards in the vicinity
16. He who, on seeing her, does not salute her is defeated of his house, and also various insects and gods followed them.
in war. One becomes successful in palaces and in (acquiring)
knowledge by saluting her.
Vyasa said:
17. Such is the greatness of the passion of love, that even
29b-32a. In the meanwhile, gods, Siddhas and great sages
Bhava (i.e. Siva) was deluded. Due to his forbearance he be
came the lord of the gods and the demons. showered flowers and cried: 'Well (done), well (done).' Divine
trumpets were sounded in the aeroplanes and forests;and (gods)
18-21. In the world there was none and will be none like getting into their respective chariots went to Hari's city along
him. By him, remaining on the bed in the form of the ground the path. Seeing that wonder, the brahmana said to Janardana
after having abandoned a charming woman seated on his lap, (i.e. Visnu): "O killer of Madhu, O lord of gods, advise me."
are obtained the worlds difficult to be obtained by gods and
demons. Thus is the chief among the followers of Visnu, who is The lord said:
worshipped by the hosts of gods and demons, and who gives us 32b-34. O child, go to your parents, whose minds are dis-
before he eats, and himself eats what remains (after being tressed with grief. After having carefully propitiated them, you
will soon come to my residence. (Even) in the abode of gods
(i.e. heaven), deities like the father and the mother, who al-
ways protected their child's censurable body, along with its
758 Padma Parana 1.57.1-10 759

fault of ignorance and who always nourished and helped its CHAPTER FIFTYSEVEN
growth, are not (to be found).
In Praise of (Digging a) Tank etc.
35-36a. Like them none else is there in the three worlds
along with the mobile and the immobile. Then all the hosts of The brahmanas said:
gods, full of joy, praising Visnu, went along with the five to the
abode of Visnu. 1. O best sage, tell us, if you favour us, (how) fame and
dharma (can be accomplished) in the worlds, and (tell us about)
36b-39. (They went to his) charming city, which was all the excellent things (in the three worlds).
(well-)set, which was fashioned by VisVakarman, which was
rich with gems and full of all desired things, which was endowed Vydsa said:
with the desire-yielding trees etc., which was having golden 2. He, in whose dug up (portion of) forest, cows are satis
houses, which was variegated with all (kinds of) gems, which fied (by grazing) for a month, or seven days, is purified and is
had staircases of diamonds and cat's-eye gems, and which was honoured by all gods.
endowed with gold etc.,1 which was full of songs and sounds of 3. Listen to all the fruit that is here (i.e. in this world
musical instruments, and of all inaccessible places, which was obtained) by offering water, especially at a pool purified by (the
full of the notes of the cuckoo, which was resorted to by Siddhas performance of) a sacrificial rite.
and Gandharvas, which was full of good men endowed with 4. It is brought about year after year and kalpa after
fine forms, and which was at it were moving in the sky.
kalpa. By giving (gifts) a man obtains heaven; and one who
40-41. Remaining there (for some time) all went from offers water becomes the giver of everything on the earth.
there, from the place above all the worlds. The brahmana too 5. A man enjoys heaven for as many years as (number of)
went to his parents; having carefully propitiated, he soon went drops that are produced on the tank (etc.) dug up (by him),
to Visnu along with (the members of) his family. I have when the cloud is showering (drops of rain).
narrated this meritorious account of the five to you. 6. A man becomes pleased by (drinking) water and (en
42-45. He who recites or listens to it does not meet with joying) cooked food etc. Life cannot be sustained without
misfortune in this world. He is never tainted with the sin of the food.
murder of a brahmana etc. By being absorbed in (this) account 7. Gratification of the manes, purity, form, removing bad
of the five, a man gets the same fruit as he would get by the smell—all this, the seed that is obtained (and that will lead one
gift of a crore of cows. He gets the same fruit by listening to it
to heaven), is settled in (the gift of) water.
which one gets by everyday bathing at Puskara or in the
Ganges. It would quickly destroy bad dreams and would give 8. Washing the clothes, making the utensils shine—all this
sound health. It gives good health along with wealth; there- is to be done with that (i.e. water) only. Therefore water is
fore it should be listened to. pure only.
9. Therefore with all one's capacity and all one's wealth a
man should get fashioned, making all efforts, a well, a tank or a
pool.
10. Therefore, upon him, who gives (i.e. constructs) a
water-tank in a place, where there is no water, (the charitable
act) would day by day bestow heaven (where he would stay)
1. Svarnaditoya etc. is not very clear. for a kalpa.
 760 Padma Purana 1.57.25-39 761

11. That brahmana, fallen from heaven, becomes a master (spending) a myriad (i.e. very large) amount and at the cost
of the Vedas; and the religious-minded brahmana, the kinsman
of his life and capacity.
of the world, would go to heaven after having practise d
25. It is said that after some time he became poor. Some
penance.
wealthy man desiring (to buy the tank) was ready to pay him
12. Thus he gets eight births, and (the fruit) of one of them
its price.
is said to be inexhaustible. Such a man, (if) born in a ksatriya -
family, would become a sovereign emperor. 26-27. Having reflected, the wealthy man said: "Listen
13. (If born as) a vaisya (he) would obtain inexhaustible now to (my) words. For this (tank) I shall pay you a myriad
wealth very much liked by him in birth after birth. Others like dlnaras. You have already obtained the religious merit by (the
sudras and low born men again and again go to heaven. construction of) the tank. If you think to get (money by selling
14. Whoever digs a tank of the measure of four cubits, it), I am ready to own it (i.e. to buy it) by offering the price
the tank always helps him to stay in heaven for a kalpa after according to my capacity."
a year. 28-31. When he said this, he (i.e. the owner of the tank)
15-16. If (the measure) is double, (one) should know that said to him: ''Again everyday the fruit is ten thousand (times
the merit is double, and if it is fourfold, (the merit) would be more). The meritorious (alone) know (what) merit (is). In
huhdredfold. He, who gives (i.e. constructs) a tank of the this waterless region I constructed an auspicious tank. All do
measure of twenty cubits, would obtain (i.e. go to) Visnu's acts like bathing and drinking of its water as they like. From it
abode, and also divine enjoyments. Afterwards, he is born as a I, who have a myriad (dlnaras), desire an eternal fruit. These
king or would be a wealthy man or an orator. words of (i.e. uttered by) me are true. Test me justly."
17. It is laid down that (by doing) like this twofold, 32-34a. But through jealousy he said to him: " O father,
threefold or fourfold enjoyment (is obtained). If the tank is listen to my words. Instead of giving these ten thousand dlnaras
extensive, know that the enjoyment would be profuse; ifits to you, I shall bring (i.e. buy) stones (with that amount). I
measure is a thousand cubits he does not fall from heaven. shall throw them into your tank; let them, according to the
18-19. If it is two thousand, a man becomes honoured by circumstances, sink into it. If the stones come up and flo at (on
gods. And as many men as there are beings in his house or in the the surface), then my wealth will perish; otherwise the tank will
region, forever become his servants going after him for as many be legally mine."
(years) as the beings would live. 34b. He (i.e. the owner) said: "All right." He took the
20-21. Pleasures enjoyed without a parent are like a forest myriad (of dlnaras) and went home.
(resorted to after one's) wealth is exhausted. Birds, a pig, a
35-38a. In the presence of witness, he dropped stones into
female buffalo, a female elephant, an adviser and a doer—these
the great tank; this was seen by men, gods and demons. Then
six lead (one) to heaven. The divine hundred of birds would
with Dharma as the witness, it was weighed in the balance of
bestow heaven. dharma. Even for a day, the offer of a myriad of dlnaras and
22. A hog would bestow it for a thousand years, and a the water of the tank were not equal. The mind of the wea lthy
female buffalo for a myriad years. A lakh is said to be the fruit man was sad due to his mission having failed. The next day the
of a female elephant after one has resorted to a d ivine form. xieap of stones came up and remained like an island on (the
23a. For the adviser it is a crore years and eternal for a surface of) the water.
doer.
38b-39. Then there arose a loud cry of the people. Hearing
23b-24. Formerly, a wealthy man, having faith in Siva
that wonderful cry (of the people), both of them gladly came
constructed a tank for obliging (i.e. helping) all beings by

L
762 Padma Purana
1.58 4-14 763
there. Seeing that hill (i.e. that heapof stones) he gave amyriad
(dinaras). 4. He who plants it on the bank of a lake gets unending
40. Then the owner of the tank threw away the heap. He fruit. We say that hundredfold more is the fruit (thatone gets)
(obtained) the merit from the tank that had disappeared (due by planting meritorious trees.
to stones being thrown into it) by the son (i.e. the purchaser). 5. A man does not obtain that fruit even by hundreds of
41-42. He too went to heaven, and was happy in every sacrifices which he gets by planting an As'vattha (fig) tree on
birth. Digging a tank has an inexhaustible fruit for the family, the bank of a pond.
hosts of mothers, kings, friends, those who oblige, orphans, ascet- 6. The leaves (of the fig tree) falling in the water (of the
ics and especially for brahmanas. pond) on the parvan 1 days are like the rice balls offered to
43-44a. Having constructed a tank, a man gets heaven the manes and bear inexhaustible fruit.
eternally. Therefore, O brahmanas, there is no doubt that he 7. The fruit (of the fig tree) are eatens by birds freely and
who constructs a tank etc. according to his capacity has all his like the food eaten by Brahmanas (at a sraddha) they give
sins destroyed and would go to (i.e. obtain) the auspicious inexhaustible merit.
salvation. 8. The fruit that one obtains by planting a fig tree fit to
44b-47. That religious man who would cause people to hear be eaten (exceeds) not only the fruit of performing a hundred
(i.e. recite to them) this very excellent meritorious account gets sacrifices, but even of having a hundred sons.
the fruit of the entire gift of a tank. A man having heard (i.e.
9. In the hot (season) cows, deities, brahmanas receive
who listens to this account) on a solar eclipse day at the ex -
shadow (from the tree). Eternal heaven is had by the hosts of
cellent bank of the Ganges, would get the fruit of the gift of a
the manes of the planter (i.e. the manes of the man who plants
crore of cows. He is not reduced to poverty nor does he have
the holy fig tree live in heaven eternally).
grief or a group of diseases. He does not experience disrespect
or great grief. 10. Due to the holy fig tree being eternal there cannot be
any difficulty that would befall the planter. Therefore, making
all efforts a man should plant this holy fig tree.
11. By planting one tree a man is not abandoned (i.e. does
not fall) from heaven. Therefore, Obest brahmanas, plant (this)
CHAPTER FIFTYEIGHT great tree.
12-13. He who, the large-hearted one, plants trees like the
In Praise of Planting Trees etc. holy fig tree near the charming vicinity of (reservoirs of)
water, at the place where drinks are bought and sold, on the
Vyasa said:
path or (near) a tank, goes to the lovely heaven after planting
1. I shall (now) tell you what the fruit of (planting) trees them. O brahmanas, I shall now tell you what merit (a man
is. O illustrious ones, listen to it. And also listen to the fruit gets) by worshipping the holy fig tree.
derived from planting (trees) singly.
14. He who touches the holy fig tree after his bath is free
2. It is not possible to know or to narrate the meritorious
from all sins. He who without bathing touches it gets the fruit
fruit earned by that man who plants auspicious trees all round. due from a bath.
3. The fruit that a man would get by planting trees near
water is a lakh crore times more than the fruit that he would get
by planting them somewhere else. 1- Parvan—The days of the four changes of the moon, i.e. the eighth and
fourteenth day of each half month, and the days of the full and new moon.
 I.58.26b-38b 765
764 Padma Purina

15-16. By seeing it (i.e. when it is seen) it destroys sin; it shipped, it always gives in (that) order, wealth, sons, heaven
gives wealth by (i.e. on) touching it. Long life would be and salvation.
(obtained) by going round it while keeping it to one's right. 26b-27a. A man who makes cut in the body of the holy
(A man should recite the hymn;) 'O holy fig tree, I always fig tree is born in the candala and other (castes) after having
salute you. I always salute the holy fig tree 1 whose leaves are suffered (i.e. lived in) a hell for a kalpa.
shaking, in whom Visnu always resides, and who is fit (to be 27b-28a. By cutting its roots he is never reborn (i.e. etern-
saluted).' ally lives in hell). Men stand (by) him in (the hell called)
17. By offering (i.e. he who offers) to the holy fig tree Raurava of a fearful sight.
oblations, water, an offering of eatables, flowers, incense, and 28b-29a. That fruit which is (obtained) by planting (just)
lamp, one is not abandoned (i.e. does not fall) from heaven. one holy fig tree is also obtained by planting three trees (i.e.
18. Remember that worship of the holy fig tree gives eternal plants) of campaka and arka (i.e. the sun plant).
wealth, prosperity and fame along with sons, as well as success 29b-30. The fruit of planting eight bilva trees, seven
and honour. nyagrodha trees and ten nimba trees is the same. O brahmanas,
19. All that muttering(of hymns)done, all that offering made, I have told you the fruit obtained by planting each one of (these)
all the hymns of praise sung, all mystical diagrams used as trees.
amulets and all sacred prayers etc. recited at the root of the 31. He, a religious-minded man, who, knowing this, pre-
holy fig tree is said to give the fruit which is crore times pares an artificial forest (i.e. plants trees) goes to (i.e. lives in)
greater. heaven for crores of thousands and crores of hundreds of
20. Who in the world would not worship it at whose root kalpas.
resides Visnu, in whose middle part stays Siva, and at whose 32-33a. (He gets the same fruit) by (planting) a thousand
top lives Brahma? mango trees. Or he enjoys double or triple fruit or that which
is smaller or greater (than that) ; and after having enjoyed it he
21. The fruit that one gets by observing silence, bathing
would be made a king or a good lord.
and saluting the holy fig tree on a Monday or a new moon day
33b-35. Enjoyable heaven, happy, lucky, auspicious king-
is the same as is had by making a gift of a thousand cows.
dom, good health endowed with heroism come from (the con-
22. By going round it, while keeping it to the right, the
struction of) a garden, the fruit (of the trees) of which are
fruit that is obtained is (the same as obtained by giving away)
eaten by thousands of beings, birds, insects, or moths etc. that
a myriad of cows. By going many times round it while keeping
resort to them, or beings resorting to their shadows and other
it to one's right the fruit is a lakh crore times greater; therefore
persons equalling that number.
one should always go round it while keeping it to one's right.
36-38a. Hundreds of venerable deities become his servants.
23. Whatever, fruits, roots, water etc., is offered there (i.e. All the trees possessing vitality are of the form of deities. They
at its root), gives an eternal fruit in many births. should be worshipped as the manes (are worshipped), and
24-25a. Oh ! there is no other form of Visnu on the earth should be served (as the manes are), and water and pindas
like this tree-form, viz. the holy fig tree. As in the world a should be offered (as they are offered to the manes). In every
brabmana is adorable or cows and deities are adorable, so is birth on the earth, they are born as his handsome and very
the god in the form of the holy fig tree most adorable. modest sons.
25b-26a. When it is planted, preserved, touched and wor - 38b. (In his house) auspicious and meritorious rites are
always (performed). Thus the beings sticking to the mango tree
I. Bodhisattva, like Caladdala, is one of the names of the holy fig tree. become the lords of the attendants of Siva.
766 Padma Purana
I.58.51b—1.59.3 767
39. All the trees like emblic myrobalan, yellow myrobalan 51b. Those who give (water to travellers at such) tem-
and others producing pungent, bitter and sour (fruits), become
porary halls stay there where the givers of (i.e. those who
pure due to (their being planted in) a garden, give fruits, and
construct) tanks live.
always give auspicious things.
52. Otherwise (i.e. if the erection of such a hall is not
40-43. Those who give (i.e. plant) trees go to that place
possible), one should offer an auspicious 'dharmaghata'1 for the
where there are golden palaces adorned with all (kinds of)
destruction of (one's) sins. This should be known as a meritorious
jewels, where there are aeroplanes resembling the wind (in
dharmaghata which is of the nature of Brahma, Visnu and
speed), where the trees are full of gold and always give every-
Siva.
thing and give pleasure in all seasons, where the maidens rese-
53. (One should pray to the ghata as:) 'May my desires
mbling celestial nymphs are intent upon singing and dancing,
be fulfilled due to your favour.' One should also give a masa2 of
where there are tanks and other pools and also rivers having
gold with the jar as daksina.
mud in the form of milk and decked with pure stones, having
54-56. Thus (i.e. if this is done) for three years only, one
foam of milk, and endowed with the (objects of) six tastes.
would get the fruit of offering (water at) a temporary hall. He,
44-45. He gets the same enjoyment in heaven as on the
who would recite or make others hear (i.e. recite to others)
earth, and again (the same) on the earth; and again due to the
the fruit got from (the construction of) a tank etc. would
old habit he constructs a tank or a garden. Doing such meri-
evidently be free from sins, and would get beatitude by its
torious deeds the man becomes the lord of heaven and of human
favour. He who recites this auspicious meritorious account among
beings. A man who is incapable (of constructing a tank) gets
(i.e. to) people, lives in heaven for thousands of crores of kalpas.
the fruit of constructing a tank by erecting a place to distri-
bute water to travellers.
46. Here (i.e. in this world) the quality of a place to
distribute water to the travellers greatly removes all sins; it
gives all enjoyments, is pure, is steady and gives (i.e. leads to) CHAPTER FIFTYNINE
heaven and salvation.
47-49a. I shall narrate to you the characteristic (s) of a In Praise of Rudraksa
place to distribute water to the public, which enhances one's Vydsa spoke:
fame. A man, who gives fragrant substances like agallochum,
1. Hereafter I shall narrate (to you) the extremely auspi
water, betel-nut with camphor, seat and tambula, after having
cious fruit, leading to fame, of constructing a bridge, as told by
erected temporary hall at a place where there is no water and
Brahma (himself).
which is mixed with the sounds (of people i.e. which is a crowded 2. A man having constructed (i.e. who constructs) a bridge
place) where many travellers come in summer, rainy season having many pillars in a forest or a muddy place difficult to
and even in autumn, does not fall from heaven. cross, is purified and would attain godhead.
49b-51a. If this is done for three years, the fruit (obtained) 3. If (the breadth of the bridge) is of the measure of a
would be like that of (the construction of) a tank. He does not vitasti3, he would obtain (i.e. live in) heaven for a hundred
fall even from heaven, and is honoured even by gods. He who
gives (water) at such a temporary hall for a month during 4. Dharmaghata—A jar of fragrant water offered daily (to a brahmana)
summer when there is no (i.e. when there is scarcity of) water, in the month of Vaisakha.
5. Masa— A particular weight o gold.
would live in heaven for a kalpa, and fallen from heaven, 6. Vitasti—A measure of length equal to twelve angulas (being the
is honoured (on the earth). distance between the extended thumb and the little finger).
 768 Padma Purdna 1.59.16-30 769

divine years. If the bridge is done according to this calculation, 16-17a. In the meanwhile Citragupta who sympathised
he is not abandoned (i.e. does not fall) from heaven. (with the thief), said: "O lord, he has to his credit the religi -
4-5. Sometimes due to his (previous) sin, he is born on the ous merit of having constructed a causeway. (Please) pardon
earth (after falling) from heaven. Then he, the venerable and (him) now. As a result of his religious merit let him be a king
rich one, free from diseases and worries, is not abandoned (i.e. on the earth for twelve years."
does not fall) from heaven, after having constructed a causeway 17b-19a. Then Yama said to him: "O wicked one, go to
etc. in a muddy place. All his sins perish day by day. the mortal world. For twelve years enjoy the kingdom without
6. The fruit of constructing bridges and causeways is said difficulty. You are freed because you put up a causeway on the
to be the same. A wise man always constructs these by spending path. Again after coming here, you will get (the punishment
money and even at the cost of his life. of) not being born again (i.e. living eternally in hell)."
7-8a. Listen to an account that took place in olden days 19b-20. Then he (i.e. the thief), oppressed with grief,
and that is approved by old men: A certain thie f proceeded joined (in respect) the palms of his hands, and said to the god:
to steal in a very (hot) summer. Having prepared a causeway in "O (king) Yama, O lord, please take pity on me who am help -
a forest and having crossed it he went to steal. less. With love I shall know (i.e. remember) it."
8b-9. Having stolen wealth of a householder he went to
his own house. There people went along the way; and all were 21. Then Yama said to him: "All right, (let it be) like
definitely pleased by that path. this. Go from here. You, who will be very miserable, will remem-
10. On the path and in the pool difficult to cross, the ber your account due to my favour."
gosira was a great saviour. That causeway prepared by him in 22-24a. In the meanwhile he was released by (Yama' s)
the forest lasted for the period of a Candrayana. servant. On the earth he was born in a mean (family of a)
11-14. Then on the death of the thief as ordained by Citra- weaver. Due to former bad acts he experienced grief all his life.
gupta, 1 he had nothing to his credit as the fruit of religious In that country, when he experienced great grief for twentyone
merit. He had not performed any rite in honour of the manes; years, the king (of that country) being oppressed by his deeds,
he had not taken bath at a sacred place;he had not worshipped died.
brahmanas; he had not given any gift; he had not honoured 24b-25. In the meanwhile the ministers having talked to
elderly people; he did not have knowledge; he did not do auspi- good counsellors, and with (devising) many tests, wandered
cious things beneficial to others. He did not do (any of these over the earth. In the presence of all (people) they suddenly
things even) mentally; then how could he do them in action (i.e. and firmly chose him (to be the king).
physically)? He did rash acts like stealing, molesting others' 26-28. Then they (i.e. the ministers) consecrated him as
wives; he told lies and scandals about beings and censured good the king without jealousy. He took up the kingdom as a result
people. He had committed a hundred thousand (sins) like these; of Yama's boon. He then did the work of constructing bridges
similarly he had also stolen cows. of stone and earth. He constructed bridges and causeways on
15. There (i.e. in the world of Yama) Yama whose lustre impassable places and water. He also dug wells, constructed
was like the destructive fire at the end of the world, said : "O tanks and lakes, put up places for distribution of water to
brave ones, take him to (i.e. let him have) the fruit i.e. hell, travellers, and gardens. He planted trees. He performed various
and let him not be born again (i.e. let him eternally live in sacrifices and did meritorious deeds like giving gifts.
hell)."
29-30. Remembering his former deeds he did meritorious
1. Citragupta—One of the beings in Yama's world recording the vices deeds of many kinds and performed various vows for the
and virtues of mortals.
 770 Padma Purana 1.59.42-56 771

destruction of his sins. By gratifying (with oblations) gods, cattle, lies in his being punished. Therefore, he (i.e. the village
brahmanas and preceptors, he was purified from his sins and chief) should punish him.
went to the abode of the wise Yama. 42-45a. A man who constructs a mansion having three or
31-32. He (i.e. Yama) seeing him occupying the vehicle five stories, well decorated, and endowed with good pitchers,
(that took him to Yama's abode), had his eyes red with anger. for the image of Visnu, (is absorbed by Visnu). He, the best
He with the palms of his hands joined in re spect said: "O man, who gives (i.e. constructs) an image of his desired deity,
Dharma, protect me." Citragupta said (these) words to Yama: especially of Visnu, of earth or stones, full of wealth, very
"Let him, having become purified by his deeds and thoughts, beautiful with heavenlike ground, with the installation of the
go to Visnu's heaven." image properly accomplished, surrounded by servants, becomes
33. He hearing those (words), and knowing the cause, and absorbed in Visnu after having constructed it.
with his mind being pleased, smiled and spoke again: "Go to 45b-46. Similarly, the fruit that a man gets by fashioning
Visnu's abode." the idol of Visnu etc. and by constructing a charming temple,
34. (Then there) came from heaven an aeroplane varie is not obtained even by a thousand sacrifices, gifts, and vows
gated in colour. Getting into it he went to heaven, return from etc. on the earth.
which is difficult. 47-49a. He would live for thousands of crores of kalpas
35. Therefore, he who has formerly given (i.e. constructed) and hundreds of kalpa in a place full of gems and all wealth,
a bridge (even) of the measure of a cubit, goes after (enjoying) (and would move) in a car (most) beautiful in all worlds and
a kingdom to the great heaven. moving according to (his) desire. Fallen from heaven, he would
36-37. In the same way, he who gives a pasture for cattle be a sovereign emperor with his passions controlled, after having
does not fall from heaven. He certainly gets the same state as constructed a mansion over the image of Siva.
one who gives a cow (to a brahmana). He, the very wise one, 49b-50. The same as is said about the image of Visnu,
who has given a pasture of the measure of a vyama 1 for cattle should be known to take place in the case of the image of Siva.
would certainly get (i.e. go to) the desirable heaven; what is The illustrious one has enjoyment, which gives great happiness
the use of profusely talking other things? to his mind, with a host of charming women, and gets full
38-39a. He who with a motive gives a pasture of cattle happiness in heaven.
and offers meals to brahmanas everyday, has his merit more than 51-52. On the earth he becomes a king or a very wealthy
hundredfold. Therefore, a man giving a pasture of cattle does man (and enjoys) inexhaustible pleasures. The man, who fashions
not fall from heaven. and instals Siva's image of charming marks or fine form, would
39b-40a. Twentyone members of the family of that man live in heaven for a crore of kalpas. When fallen from heaven,
who cuts an auspicious tree or takes off a pasture for cattle, he would become a king or a wealthy man or the most respected
are baked in (the hells) like Raurava. man.
40b-41. The powerful protector of the village (i.e. the 53. A man who fashions a chamber for the images of the
village chief) on knowing (such a misdeed) should punish one goddess would obtain godhead, (and would live) in the heaven
who harms a pasture for cattle. The happiness of the man who of the goddess, the cause of all pleasures.
cuts off auspicious trees, especially who harms a pasture for 54-56. He very much becomes identified with Visnu and
obtains pure happiness in a palace decorated with jewels, with
1. Vyama—A measure of length equal to the space between the tips of its floor variegated with gems, full of enjoyments with women,
the fingers of either hand when the arms are extended. free from fear because of its being connected with the goddess,
 772 Padma Purdna
1.59.68-79 773
full of dancing and singing, charming, giving delight to
all senses, endowed with jewelled drums and rhythm, with all 68. By offering incense (he would become) a Gandharva;
maid-servants moving (here and there), clean, charming be - (the fruit) is double, when sandal is offered. Ample fruit would
cause of its giving pleasure, and looking beautiful due to gems. be (obtained) by offering the essence of musk and agallochum.
57-58. Similarly, a man (who constructs) an excellent 69. By offering a garland or flowers a man would become
mansion for the image of the goddess, goes to (i.e. lives in) the lord of gods. By offering cotton cloth (to a brahmana) in
heaven for a million crores of kalpas. Fallen from heaven, he, (the) cold (season) one is free from all grief.
greatly devoted to the goddess, becomes a king. Thus for a thou - 70-71. He would obtain (happiness) in (many) births.
sand births he would be (born as) Cupid on the earth. Having given (a piece of) cloth creating a cool sensation in the
59. An affectionate man (i.e. a man with love for god) who summer (to a brahmana) he never sinks. He who gives accord -
constructs a mansion for Ganapati or a goddess, is honoured by ing to his capacity (a piece of) cloth of the measure of four
gods and is born in heaven. cubits with lovely resin and very beautiful and shoes for the
60. Similarly in the city of the goddess he becomes a king feet, does not fall from heaven.
and enjoys pleasures. He is always free from difficulties in all his 72. A man, by giving (i.e. who gives) gold according to
undertakings like the lord of Ganas. his capacity (to a brahmana) would be honoured in heaven.
61. His order is not disobeyed among (i.e. by) gods, He would be handsome (and live) in a region as large as ten
demons and men. In the same way the best man obtains a fruit yojanas.
in the mansion constructed for the Sun (i.e. the best man 73. He would get tenfold (of this fruit) by giving gold with
obtains the same fruit by constructing a temple in honour of the jewels (to a brahmana) and (by giving) costly diamonds, lapis
Sun). lazuli, emeralds and rubies.
62. He is healthy, his mind is pleased, and his lustre is like 74. By giving (these) according to the established proce
Cupid. He grants boons in all the worlds. As is the Sun, so is dure to an image or to a successful brahmana he would become
he. the king of a territory as extensive as a hundred yojanas.
63. A man, who constructs a mansion of stones on (i.e. for) 75. Similarly, even if he is born on the earth, he delights
the image of the Sun, would become a lord on the earth, after all people. By giving fragrant substances he becomes a hand
having enjoyed heaven for a hundred crores of kalpas. some orator.
64. I shall narrate for the good of men (how) the indi
vidual worship of all deities beginning with Visnu (should be 76. A man has his throat red and (voice sweet like) nectar
by offering a betel-nut (to a brahmana). By offering an excel
performed) separately.
lent maidservant (to a brahmana) a man would live in heaven
65. He who would offer a lamp of ghee day and night for for a kalpa.
a month, is honoured by best of gods for a myriad of divine
years. 77. A man is born as a lord of wealth by giving a maid
servant (to a brahmana). In the same way he would have many
66. Similarly a man who on the earth would offer a bath
servants in the heaven by offering (i.e. if he offers) many
of ghee to an image (everyday) for a month, would obtain (divine
servants (to a brahmana).
life) for thousands of crores of kalpas.
78-79. For (many) births he gets inexhaustible prosperity
67. The fruit of an oil-lamp or any other (lamp) is half (of
on the earth. By giving all kinds of musical instruments he be -
this). By offering water (i.e. bathing the deity's image with
comes virtuous and is liked by people; he would become the
water daily) for a month one would obtain godhead.
lord of the Gandharvas by his knowledge of sciences, dancing
 1.59.89.99 775
774 Padma Purana
89. He who takes (the materials of) worship meant for the
and singing; in heaven he is endowed with female and male image of Visnu, never returns, with a thousand crores (mem
servants, with wealth and with excellent women.
bers) of his family from hell (i.e. with the members he eternally
80. Similarly by offering a cow (to a brahmana) he would
lives in hell).
live in heaven for that much period. By offering (i.e. pouring)
milk on the (deity's) image a man would live in heaven for a 90. He who has taken (i.e. borrowed) water, flowers etc.,
kalpa. or money for (keeping) a lamp, or anything else (from some
one), and afterwards does not give it (back) through greed,
81. Double (the fruit of this is obtained) by bathing (the
would eternally go to (i.e. live in) hell.
image) with curd, and (the fruit is) more than hundredfold (if
he bathes the image) with ghee. He would become the king of 91. Having kidnapped the maidservant ( i n the temple) of
the earth by offering food having the six flavours 1 (to a an image a man does not return from hell. A man affected by
brahmana). lust might even approach his mother; (but) should never
approach a female servant (in the temple) of Siva.
82. Similarly by offering rice boiled in milk he would be
92. A man having approached a female servant ( i n the
come the best among sages on the earth. By offering with plea
temple) of Siva, and having stolen money (from the temple) of
sure the food to be eaten during certain holidays (to a brah
Siva, and also by eating or taking food or water (from that
mana), he becomes the master of the meaning of Vedic sciences.
temple) would meet with distress.
83. He would become a celibate observer of vows by giving 93-94. Therefore, the brahmana who is (called) Devala, 1
vegetarian food (to a brahmana). By offering honey and jaggery does not return from hell. Even the wickedness of the prostitutes
and salt ( t o a brahmana) he would obtain grandeur. is beneficial (i.e. preferable); for, a man after hav ing touched
84-85. By offering (i.e. if he offers) sugar etc. (to a brah- a prostitute becomes pure after having bathed. The unclean
mana) his handsomeness is sung (i.e. praised) in all worlds. By prostitute meets with distress due to resorting to many men.
worshipping deities and phalluses of Siva according to (proper) 95. A devout prostitute always engaged in worshipping
procedure he becomes the lord of heaven (first) and (then) of deities, being loyal and pure, eternally goes to (i.e. lives in)
the worlds in succession. Gods remain disposed (to people) for heaven.
their good. 96. He who looks upon a courtesan, who is always near,
86. The best, wise man, having gone (only) once round like his mother, enjoys all pleasures like gods in the worlds of
Siva's phalluses, goes to (i.e. lives in) heaven for a full hundred gods.
divine years. 97. As Visnu is adorable to gods, demons and men, so he,
87. In the same order by salutations to the Self-born, the the solitary purifier of beings, is respectable in the entire world.
man, being honoured by people, would go to heaven. There 98. He, who is always the servant of deities and very eager
fore, everyday he should do it (i.e. should salute the Self-born in (performing) deeds for deities, being the lord of the world, is
god). honoured in the world of gods.
88. The man, who snatches away the wealth of god in the 99. By fashioning the images of these (deities) and cons
form of an image, having reached Raurava, would become an tructing a pavilion he obtains heaven according to his capa
insect due to (that) snatching (of wealth). city. Listen to the ascertainment of time:

• Devala—A low brahmana who subsists upon the offerings made to

1. Sadrasas=the six flavours. They are pungent (kafu), salt (lavana), an idol.
sour (amla), sweet (madhura), bitter (tikta) and astringent (kasava.)
776 Padma Pv.ra.na 1.59.112-122 777

100. He who constructs the pavilion with grass (lives in able to men and the sages and those who practise penance, to
heaven) for a (divine) year. He who does it with reed stalks the four castes and four stages of human life, to sinful and
(lives in heaven) for a hundred years. He who constructs it with meritorious persons, to virtuous and vicious people and also
any other wood (lives in heaven) for a myriad years. He who to persons belonging to a (high) caste or a low caste.
constructs it with the khadira wood (lives in heaven) for a lakh Vydsa said:
years.
112. Of all beings, he who possesses a rudraksa is excel -
101. He who constructs the temple with strong stones care
lent, by seeing which a heap of the sins of people vanishes.
fully put together lives in heaven for crores and crores of years.
113-114. By touching it one obtains heaven, and by wear -
Therefore a wise man should with all efforts cause a pavilion
ing it (on one's person) one becomes Rudra. He who wears it
to be constructed.
on the head or the arm becomes equal to the lord in the world
102. A man on stealing objects in a pavilion would meet and at the sacrifice and moves (i.e. can move) everywhere on
with distress for as much period as he who constructs a pavi the earth. That region where such a brahmana lives would be
lion would live in heaven. meritorious.
103-104. The fruit that a man gets by constructing a house 115-116. A man seeing or touching it would be purified
for a brahmana is double the fruit that he gets by constructing from sins. All the meritorious deeds that a man does, such as
a pavilion (for the images) of deities at an attractive place muttering, presenting libations to the manes, giving gifts, bath,
crowded with people at a place where things are bought and worship and going round keeping the deity to his right, are
sold, at a shelter for the travellers, and at a confluence of a inexhaustible. O brahmanas, the rudraksa berry is a great
small and a big river. sacred place among the sacred places.
105. A man by getting constructed a charming house for 117-118. By wearing it a man becomes purified from his
a learned brahmana who is helpless and especially who is poor, sin and is extremely meritorious. That muttering, that under -
does not fall from heaven. taking, that gift, that hymn, that spell, that worship of deities,
106. He who would daily listen to this meritorious and made (or recited) after taking an auspicious rosary (of rudra -
excellent account would eternally obtain (i.e. live in) heaven ksas) having the central bead—all that becomes inexhaustible
and would get the fruit of (constructing) a palace etc. and the sin would perish.
107. Having recited this to the wealthy, the rich and the 119. We (i.e. I) shall tell you the characteristics of a
meritorious, or having recited it to himself, a man does not fall rosary; O best brahmanas, listen. Knowing its characteristics,
from heaven. obtain (i.e. follow) Siva's path.
108. The brahmana who recites it to gods, servants and 120. A man should avoid in the following order: a rudra
female servants, and in the temples, always goes along the path ksa without a mouth, or one pierced by an insect, or one with
to salvation. the image on it broken, or one with the berries sticking to one
109. By reciting this before kings, the rich, the wealthy, another, for a rosary.
the virtuous, he obtains salvation. One would get the same fruit 121. That rosary which is strung by oneself with its beads
by listening to it. loose or close to one another (is recommended). A rosary
strung by a sudra etc. is impure. One should avoid it from
The brahmanas said:
distance.
110-111. O best of brahmanas, such a great and meritori - 122. The berry (of the rudraksa) should touch the middle
ous person is one among many. He is easy to find, and is ador-
778 Padma Parana 1.59.133-142 779

finger. Then in the proper order one should mutter, moving 133. Then he strung his bow with an arrow resembling
one's hand, and again and again touching the central bead of death and holding it killed the demon who was seen (by him)
the rosary. with (his) divine eye.
123. One should count the number of the mantras (sacred 134. Fallen from heaven like a great meteor he dropped
word/name/formula) that are muttered. If they are not count - on the earth. Drops of perspiration fell down from (the body
ed, they are fruitless. One should mutter (the names) of all of) Rudra (i.e. Siva), who was tired with exertion.
gods with (i.e. by counting the beads of) one's own rosary.
135. There, on the earth, a great rudraksaka was produced
124-125. (If he after) being pure (mutters the mantras) from the drops of (Siva's) perspiration 1. The beings do not
in all sacred places the merit would be a crorefold. He would know its fruit for it is very secret.
obtain endless fruit if he mutters a mantra in honour of the
136. Then, Skanda, saluting the great lord, god of gods,
image of Visnu or Siva, or Ganapati or the Sun, on a pure
with (i.e. by bowing down) his head on the ground, said (these)
ground, or at the pure root of a tree, in a cowpen, or in a house
words.
at a crossway.
126. He, who mutters the hymn (in honour) of a goddess, 137. "O lord, I want to know correctly the fruit of
in a vacant house, or before a corpse, or in a cremation ground, rudraksa at (the time of) muttering (a mantra), or the fruit of
or at a place where four roads meet, has quick success, (since) wearing it on one's person, or of seeing or touching it."
he becomes efficient.
127. Every hymn—-a Vedic one, or a Pauranic one, or one The lord spoke:
from the scriptures—'gives the desired and agreeable object, if 138. A man obtains a lakhfold merit by seeing it, a cror e
muttered with a rosary of rudraksas. fold merit by touching it, and ten crores of merit by wearing it
128. A man should hold on his head pure water flowing (on his body).
from the rudraksas; he is freed from all sins; his religious merit
139. By muttering (hymns with the help of a rudraksa
is inexhaustible.
rosary) for thousands of lakhs of crores and hundreds of lakhs
129. A man who holds on his body an immortal rudraksa
of crores (times) one gets religious merit. No doubt should be
berry, would become the best among the gods.
raised here.
The brahmanas said: 140. A man who is abandoned or who is engaged in
impious acts or who is full of all sins, becomes free from all
130. Wherefrom is the rudraksa produced? For what reason
sins by wearing a rudraksa (on his body).
has it become (i.e. is it regarded) pure? Why has it become
stable on the earth? Who has brought it into usage? 141. Even if a beast of prey taking a rudraksa in his throat
dies, it too obtains Rudrahood; then what about human beings
Vyasa said: etc.?
142. Even if a man who does not engage himself in medi
131-132. O brahmanas, formerly in the Krtayuga a demon
tation holds a rudraksa (on his body), he becomes free from all
named Tripura having killed the gods and after the destruc -
sins, and obtains the highest position.
tion of all the worlds, remained firm in a city in the inter -
mediate region between the heaven and the earth due to the
boon of Brahma. Lord Siva heard the terrible representation
of (i.e. made by) the gods. 1. 'Asrubindu' in the text appears to be a mistake for 'svedabindu*.
780 Padma Parana
I.59.156b-169a 781
Kdrtikeya said'.
143-144. There are rudraksas having one mouth, two are warded off. Nothing that is inauspicious happens due to
mouths, three, four, five, six, seven, eight, nine mouths, ten, wearing of a rudraksa of three mouths (i.e. when a rudraksa
eleven, twelve, thirteen and fourteen mouths, and are said to of three mouths is worn on one's person).
be Siva himself. 156b-159. A rudraksa with four mouths is Brahma him -
145-146a. Tell me about their deities and deities of their self; a brahmana on whose body it remains (i.e. is worn),
mouths. O lord of the world, (tell me) also as to which merit would become adept in all branches of knowledge and best
they possess. If you favour me, tell properly (about this). among those who know (the meaning of) the Vedas; he would
know all the essential principles of religion and worldly pros -
The lord said: perity and would be proficient in traditional law and in the
Puranas. By wearing a rudraksa with four mouths the sin of
146b-148. The rudraksa of one mouth is virtually Siva;
homicide or (living) in houses with many beings quickly
it removes (the sin of) brahmanacide. Therefore one should
burns. Siva is always pleased and he would be the lord of be-
wear it (on one's person) for the destruction of all (one's) sins.
ings. Similarly he is born as the lord and the man is not at all
He would go to Siva's heaven and rejoice with Siva. O Karti-
afraid.
keya, a man would obtain a rudraksa of one mouth due to
great religious merit and due to Siva's favour and would also 160-163a. With the five mouths these gods have resorted
obtain (i.e. goto) Kailasa. to Vamadeva (I.e. Siva). Therefore on the earth the five -
149-150a. A rudraksa of two mouths is (Visnu), the god mouthed one is most important. This one is of the nature
of gods. A man who wears a rudraksa with two mouths, has all of Rudra's son. Therefore a wise man should wear it. As long
his secret sins, like killing a cow, destroyed, and then obtains as the period of thousands of crores of kalpas and hundreds of
(i.e. lives in) heaven eternally on account of wearing a rudraksa crores of kalpas he would be honoured by gods and demons
with two mouths. before Siva. He would be a sovereign emperor on the earth
and in Siva's temple would have the lustre of Sarva (i.e. Siva).
150b-152a. The one with three mouths is Fire himself; the Therefore, with all effort one should wear a r udraksa having
sin earned in the (past) births of him on whom it remains (i.e. five mouths.
who wears it on his person), is burnt as fire burns fuel. The sin
that a man has obtained (i.e. committed) by killing a woman 163b-169a. There is no doubt that he who wears on his
or a brahmana and also by killing many (beings) —all that right arm a six -mo uthed rudraksa i.e. Kartikeya is free
perishes that moment only. from such sins as brahmanacide etc. One who is brave like
152b-156a. A wise man obtains that fruit which is obtain - Skanda does not get defeated even when the end of the world
ed by worshipping Fire, or by rites of (honouring) Fire, or by is imminent; he is the mine of virtues on the earth. He becomes
offering the oblation of ghee; and also obtains (i.e. goes to) Kumara (i.e. Kartikeya), the son of Parvati and Siva. A
heaven. He, who wears (a rudraksa of three mouths on his brahmana is honoured by a king; a ksatriya gets victory; the
body), is like Brahma on the earth. It would burn all (the sins castes like vaisya and sudra always are full of (i.e. always
due to) wicked deeds collected in birth after birth. There have) prosperity; and to such a man only Parvati, the giver of
would be no disease in his belly; he would not be sick. He is boons, is easily available like his mother. Then by the strength
never defeated, and his house is not burnt by fire. These and of his own arms only a man becomes all-lustrous. In a council
all other (fruits) are (obtained) and destructive weapons also or in a king's palace or in an assembly such a wise man be -
comes an orator. He does not become a coward, nor does he
782 Padma Purana 1.59.187-196 783

meet with ruin. All these and other good things (are possible) the eleventh mouth (i.e. in the rudraksa with eleven mouths).
because of his wearing a six-mouthed (rudraksa). A man should always wear it on the topknot. Hear (about) its
169b-174. The seven-mouthed one is Ananta, the king of meritorious fruit. A man quickly obtains by wearing a
serpents and the General of a great army. In every mouth of rudraksa with eleven mouths the fruit of (the performance
this rudraksa serpents have settled. (They are:) Ananta, of) thousands of horse-sacrifices and hundreds of crores of
Karkata, and Pundarlka, and also Taksaka, Visolbana and sacrifices, and the fruit of having duly presented a hundred
Karisa and the seventh is Sankhacuda. These very powerful thousand cows (to a brahmana). In the world he is like Hara
serpents live in the seven mouths. Merely by wearing this on and is not reborn.
one's body (i.e. if this is worn on one's body), poison does not
187-191 a. Aditya (i.e. the Sun) well-settled in the twelve
spread over the body; and like the lord of the serpents Siva
mouths is always pleased with him who puts a rudraksa with
is also very much pleased. Due to his being pleased all sins
twelve mouths round his neck. He quickly obtains the fruit
due to brahmanacide, drinking liquor, stealing etc. and
violating one's teacher's wife, perish day by day. All the sin which one gets by a cow-sacrifice or a human sacrifice, and
that a man obtains (i.e. has committed) perishes that moment deadly weapons are warded off. To him there is no fear from
only. He would certainly obtain god-like pleasures in the three fire; no disease comes to him; he enjoys the acquisition of
worlds. wealth and happiness; he is rich and never (experiences)
175-180a. The eight-mouthed (rudraksa), the General of poverty. Even if he has killed or has caused to kill elephants,
an army, is actually god Vinayaka himself. Hear from me horses, men, cats, rats or rabbits, or tigers, wild boars, foxes
what merit one gets by wearing such a rudraksa only. For birth etc., he gets free (from the sin of having killed them) by wear-
after birth he would not be (born) a fool, or a patient, and ing a rudraksa with twelve mouths; there is no doubt about
would not be deprived of intelligence. There would never be this.
any difficulty in his undertaking. He will have adeptness in his 191b-194. If a man gets a rudraksa having thirteen mouths
writings and skill in great undertakings. He fully destroys all i.e. Rudra, he should know that it is most auspicious and ful-
his sins like cheating in money (-transactions), in weighing, or fils all (his) desires. O Kartikeya, he endowed with good
due to all (kinds of) tricks, or due to his touching his pre- luck accomplishes the nectar-like elixir, alchemy and the
ceptor's wife with his penis (i.e. copulating with her) or touch- impression of the feet1 of a deity or a holy person. A man is
ing her with his belly or his hand. Having eternally enjoyed free from all sins by wearing a rudraksa with thirteen mouths,
heaven, and being free, he gets a high position. All these merits after having (i.e. even if he has) killed his mother, father,
are due to wearing an eight-mouthed rudraksa. sister, brother or preceptor. Like the great god (Siva) he
180b-183a. The nine-mouthed one is called Bhairava. He, eternally obtains (i.e. lives in) heaven.
who wears this tawny rudraksa, granter of salvation, on his 195-196. O boy, if a man always wears on his head or
arm, would become equal to me in power. He who commits arm, a rudraksa with fourteen mouths, the mass of Siva's power,
the murders of thousands of lakhs of crores, quickly burns (i.e. he is always honoured and approached by gods due to the
destroys the sin due to) them all by wearing a rudraksa with greatness of his religious merit. What, again, is the use of speak-
nine mouths. In heaven he is always honoured like Indra by ing or describing too much?
gods. He is Ganesa staying in an excellent abode like Siva.
183b. By wearing (i.e. if a man wears a rudraksa) having
ten mouths, serpents perish. 1. Mention of Paduka in the text is rather confusing.
184-186. O boy, the eleven Rudras are said to reside in
 784 Padma Purdna I.59.206b-I.60.2 785

Kdrtikeya said: will now certainly meet with death due to the fall of the
197. O lord, I desire to hear; (therefore) tell me with the thunderbolt (on his body) ; and he will be my husband."
recital of which sacred hymn the assigment or wearing of the 206b-209a. In the meanwhile, the thunderbolt fell from
rudraksas with different numbers of mouths is done according heaven on his head; and he fell on the ground on half the
to the proper procedure. portion of a rudraksa. Then, O son, an aeroplane quickly flew
from my city. Then the fortunate man, got into it and remained
The lord spoke:
there for a long time. Having obtained my portion he will be a
198-199. O Kartikeya, hear correctly about the assignment rich and wealthy man on the earth. O son, thus a man who
and wearing of rudraksas of different numbers of mouths. The dies on a piece of a rudraksa, obtains a good position (i.e.
merits (already) told are had without the recital of a sacred goes to heaven).
hymn. The merits and the importance of the man who on the 209b. I am unable to describe the fruit of wearing a
earth wears it to the accompaniment of a sacred hymn, cannot
rudraksa with the knowledge (of its importance) .
be told.
210. He who dies with a rosary of rudraksas or with (just)
200. Now the sacred hymns are indicated: 'Om Rudra one rudraksa (on his body), would become the follower of Siva,
ekavaktrasya; Om kham dvivaktrasya; Om ambum trivak - Sakti, Ganapati, or the Sun.
trasya; Om hrim 1 caturvaktrasya; Om hram paficavaktrasya; 211. He who recites it to himself, or to others, causes
Om hrum s,advaktrasya; Om hrah saptavaktrasya; Om kam others to listen to it or himself listens to it, is free from all sins,
astavaktrasya; Om jum navavaktrasya; Om aksam dasavak- and would obtain heaven in (due) order.
trasya; Om srlmekadasavaktrasya; Om hrim dvadasavaktrasya;
Om ksom trayodasavaktrasya; Om nram caturdasavaktrasya.'
Thus the sacred hymns should be assigned in due order. A man
who, wearing a rosary (of rudraksas) on his head or chest,
walks, obtains, at every step the fruit (of the performance)
of a horse-sacrifice; not otherwise. CHAPTER SIXTY
201. A man becomes equal to me by wearing rudraksas of
all mouths (i.e. by wearing rudraksas having any number of In Praise of Tulasi
mouths). Therefore, O son, with all effort, wear a rudraksa.
Skanda said:
202. A man, who, wearing a rudraksa, dies on the earth,
goes to my charming city, (and) is honoured by all gods. 1. I am asking about (the importance of) the fruit of
203. O boy, formerly in Maru country when a trader another tree also. O lord of the world, tell me about it for the
was going for trading he was harassed (i.e. haunted) by a good of all the worlds.
female spirit under a tree.
204. She danced there; a brahmana saw her (and said to The lord said:
her:) "Who are you? You are helpless; you are covered over 2. The dhatrl 1 fruit is very pure and is well-known in all
with a tattered garment." the worlds, by planting which (i.e. i t ) a man or a woman is
205-206a. She then told the brahmana: "I have heard free from the bondage of birth.
from a messenger of gods; O brahmana, this charming man
1. Hrim, Hrarn etc.—These are mystic syllables. 1. Dhatri—Smalaka tree; Emblic Myrobalan.
786 Padma Purdna 1.60.15-26 787

3. This fruit of Vasudeva is pure, is pleasing and auspi 15. Misfortune perishes (from) that place where dhatri
cious. Merely by eating it a man is free from all sins. stands. All gods are pleased; and being glad do not leave (him
4. (Long) life would be (obtained) by eating it; religious even) for a moment.
merit would be accumulated by drinking (the juice of) it; 16. Visnu would be pleased with him who offers a rich
misfortune would be destroyed by (taking) a bath (after apply offering of eatables1 along with a dhatri fruit to a deity; and not
ing its tenacious paste to one's body); and one would get all by hundreds of other sacrifices.
prosperity. 17. He, who, after bathing with (i.e. after applying) the
5. O Mahasena (i.e. Kartikeya), evil spirits, demons and juice of the dhatri fruit (to his body), worships Visnu, gets the
goblins do not go (i.e. haunt) that house where dhatri (tree) desired fruit, or obtains whatever he has in his mind.
always stands.
18. In the same way, the best man, having remembered
6-7 Not the Ganges, not Gaya, neither Kail nor Puskara
the distinctive mark (of the deity) and having worshipped it
(is able to remove all sins of men) ; it is dhatri only (that
with a dhatri fruit, gets the fruit of a hundred thousand (coins
removes all sins). All the sins of him who bathes (after apply-
of) gold.
ing the tenacious paste of dhatri to his body) when the day
sacred to Visnu has approached (i.e. on the day sacred to 19. O Skanda, the man who is engaged in serving dhatri,
Visnu), on the eleventh day of each of the two fortnights, perish, gets the same position as the learned or the meditating sages
and he is honoured in Visnu's heaven. have.
20. That position, which is had by resorting to or visiting
8. The fruit of dhatri should always be used in food or at
bath; it should certainly be used to the satisfaction of Visnu sacred places or by observing various vows is obtained by men
(i.e. to satisfy Visnu), or at the time of just bathing on a day by means of serving dhatri well.
sacred to Hari (i.e. Visnu). 21. He gets the love of all gods, goddesses and of my
9-10. When a man breaks his fast of the eleventh day of attendants also. (All these) the granters of boons, are well-
each fortnight (by) just touching dhatri, when the feast is disposed to him when he bathes with (i.e. after applying the
ready and then eating (other food), then, O Kartikeya, he is paste of) the fruit of dhatri or after worshipping it.
free from the sins committed during seven births just by observ- 22. By properly worshipping the dhatri fruit, those planets
ing one fast. There is no doubt about this. that are wicked, and the fierce demons and goblins, do not
become (i.e. cease to be) wicked.
11. He obtains (i.e. lives in) heaven eternally and is absor
23. O son, except (in the worship of) the Sun, the amalakl
bed into visnu. Therefore, with all effort, observe the dhatri
fruit is recommended in all sacrifices and rites and in the worship
vow.
12. O Kartikeya, he whose hair is always well-tinged with of every god.
dhatri juice, would never again suck his mother's breasts (i.e. 24. Therefore, O son, one should avoid from a distance
would never be reborn). (i.e. keep away from) the dhatri fruits on a Sunday and es
pecially on the seventh day (of a fortnight) •
13. By seeing or touching dhatri or even by uttering its
25. Everything—life, wealth and wife—of him who bathes
name, Visnu, the granter of boons, being pleased, is well dis
posed to him. with (the paste of) the fruit of dhatri or eats it on a Sunday,
perishes.
14. Visnu dwells there, and also Brahma; Laksmi also is 26. One should also certainly avoid from a distance (i.e.
steady in that house where there is the fruit of dhatri; therefore keep away from) dhatri on a Samkranti, a Thursday, the sixth-
a man should plant it in his house.
1 Naivedya—An offering of eatables presented to a deity or idol.
 Padma Purana I.60.43b-51a 789
788
day, the first day, the ninth day of every fortnight and on those who have died by committing suicide, or those who have
the new-moon day. missed the rites like sraddha, or those who have died due to
27. That dead man (i.e. the dead body of a man) in whose secret acts, also rogues and haters of preceptors, brahmanas
nose, ear or mouth or hair of the head a dhatri fruit is (placed), and kings, heretics, followers of the left-hand Sakta ritual,1 those
goes to the abode of Visnu. who were cruel, who have administered poison, who were false
28. A dead man, merely by contact with a dhatri fruit goes witnesses, who have eaten impure food—are to be eaten by the
to Visnu's abode. All his sins perish; and he goes to heaven in evil spirits. There is no doubt about this. We, who have been
a chariot. saying 'this is mine', are not able to carry that (candala).
29. The religious man who bathes after besmearing his Why and due to whose prowess is he difficult to look at like
body with the juice of a dhatri fruit, obtains the fruit of a horse- the sun?
sacrifice at every step.
30. Merely on seeing it all the most sinful beings, wicked The sages said:
and fierce planets run away. 43b-44. O evil spirits, he has eaten a ripe amalaki fruit.
31-36. O Skanda, formerly a pulkasa1 went to a forest for Many fruits due to it are going along with him (i.e. he has earn-
hunting; after having killed the flocks of beasts and birds he ed great religious merit which now accompanies him). For that
was oppressed with thirst and hunger. Seeing in front of him reason only he has certainly become difficult to look at.
an amalaki tree full of large fruits he at once climbed it and 45-46a. The life-principle of him who has fallen from the
ate the best fruit. Then through (ill) luck he fell on the ground top of a tree would not leave him due to affection (for the body).
from the top of the tree. Due to the pain of the deep wound he He and also others who commit sinful deeds would go to
then died. Then all the very powerful hosts of evil spirits and
heaven, not due to the movement of the Sun, but only after
the hosts of demons and ghosts and Yama's servants could not
being purified by eating a dhatri (fruit).
comfortably carry or see that dead candala. Saying, 'this is mine'
they started fighting among themselves. They could not even The evil spirits said:
seize one another. Then after having reflected they went to
the groups of sages. 46b. We are asking you through ignorance. We are not at
all censurers.
The evil spirits said: 47-48a. O best sages, tell us quickly what is in your mind,
37-43a. O wise sages, why were we or the servants of till an aeroplane does not come here from Visnu's world, and
Yama not able to see the sinful candala? All those viz. who, till the brahmanas do not loudly recite whatever is designed by
with their faces turned away from battle, die after being over- them like the Vedic hymns.
thrown by the determined ones, who have sunk due to rash acts, 48b-51a. We are not able to remain even for a moment at
who are timid, who are oppressed by a destructive weapon, fire that place where the Vedas, various sacred hymns, Puranas and
or wood, or those men who are killed by lions, tigers or by aquatic Smrtis are loudly recited. We do not remain (present) in front
animals, also the evil spirits living in water or on ground or of places of sacrifices, offerings, mutterings, and of the worship
fallen from trees and mountains, or those who are killed by of deities. Therefore (please) tell us the account. O brahmanas,
beasts and birds or who have died in prisons or due to poison, doing which (deeds) do men obtain the birth of (i.e. are born
as) evil spirits? We desire to hear about it correctly. How (i.e.
why) is the body deformed?
1. Pulkasa—Name of a degraded mixed caste, the offspring of a nisada 1. Kaulika—A follower of the left-hand Sakta ritual.
by a sudra woman.
 790 Padma Purdria I.60.61b-70a 791

The brahmanas said: fast on the eleventh day of a fortnight and worship Visnu)
51 b-52. The false witnesses and those who died after kill- especially on the twelfth day (of that fortnight), do not be-
ing or binding (someone) being troubled by the distresses like come evil spirits.
cold, wind, heat and especially by hunger and thirst, and also 61b-62a. Those (men) who are attached to the worship
oppressed by other troubles, (becoming) evil spirits, have gone of deities with the Vedic hymns and eulogies and sacred hymns,
to hell. do not become evil spirits.
53. Those evil spirits who sought the weak points of others 62b-63a. A man after having heard, recited to others or
and also who destroyed the work of brahmanas and their pre to himself (i.e. who recites to others or to himself) divine
ceptors, become evil spirits not to be born again (i.e. they passages from the Puranas agreeing with religious precepts,
eternally live as evil spirits). does not become an evil spirit.
54. That man who strikes the giver of gifts to the best 63b-64a. Similarly, men purified by various vows and by
brahmana, resorts for a long time to the state of an evil spirit wearing rudraksas or lotuses, after muttering (i.e. who mutter
and never returns from hell. sacred names of a deity) on (i.e. by counting the beads of) a
55. Those fools who oppress or drive their own or rudraksa rosary, do not become evil spirits.
another's cow, are born as evil spirits on the earth as a result 64b-65a. Those who after having daily bathed (i.e. who
of their deeds. bathe) with the juice of (i.e. after besmearing their body with
56. Those truthful men who fail to keep their promise paste of) dhatri fruit, are attached to eating (i.e. eat) it, have
and also those men who have violated their vow and have eaten thereby worshipped Visnu well and (so) do not become evil
the lotus-petals, are born as evil spirits on the earth as a result spirits.
of their deeds. The evil spirits said:
57. Those who sell their own pure, chaste, innocent
65b-67. Those who are well-versed in the Puranas know
daughter or that of their paternal or maternal uncle, are born
as evil spirits on the earth. chat religious merit is obtained by seeing (i.e. meeting) the
good. So (now) we have met (i.e. have been lucky to meet)
58a. These and many others are born as evil spirits due to you. (Please) do whatever is good for us, so that all of us will
their deeds.
be free from this state of evil spirits. O wise ones, we have
The evil spirits said: submitted ourselves to you; (please) instruct us in the perfor-
mance of a vow.
58b-59a. O brahmanas, (please) tell us quickly for our
good that which is beneficial to all the worlds, viz. how (i.e. 68a. Then all the kind, best brahmanas said to them:
for which reason) or by (performing) which deed men do not "Quickly eat the dhatri fruits for obtaining release."
become evil spirits.
The evil spirits said:
The brahmanas said: 68b-69a. O brahmanas, we cannot stand the sight of the
dhatri trees. How then shall we be able to eat their fruits?
59b-60a. The wise man who bathes in the water of a
sacred place or salutes a great idol (of a deity) is not born as The brahmanas said:
an evil spirit. 69b-70a. Because we are telling it, the auspicious eating
60b-61a. Men after having fasted on the eleventh day (of of the dhatri fruits will fructify in (the form of) reaching the
a fortnight) and having worshipped Visnu (i.e. those men who other world. Therefore deserve yourselves to go to heaven.
 792 Padma Purana
I.60.82b-92 793
70b-71a. Then having obtained a boon from them, the evil
and also those who are heretics, who are followers of the left-
spirits climbed up the dhatrl tree, obtained the fruits and
hand Sakta rilual or are sinful, are born as evil spirits.
sportively ate them.
82b-83a. Those, who have committed suicide by putting a
71b-72. Then having got into a big, very beautiful chariot
noose round their neck, or by water (i.e. by throwing them-
that had quickly come from the abode of gods, the candala
selves into water), or with weapons or by (drinking) poisons,
evil spirits went to heaven, very difficult to obtain by means of
become evil spirits in this world, or are born in (the castes)
vows of sons and sacrifices.
like candala.
Skanda said: 83b-85a. Those, who are low-born, fallen, or who have
died of a sinful disease, and those who are killed by the low-
73. The evil spirits obtained religious merit and went to born ones in a battle, are certainly (born as) evil spirits on the
heaven merely after eating the dhatrl (fruits). (Then) ho w earth. Those who are full of (i.e. who have committed) great
(is it that) men etc. who eat them do not go to heaven? sins 1 , who are excluded in marriages (i.e. are not married),
The lord said: who are rash due to bravery, are born as evil spirits as a result
of their deeds.
74-76. Due to their former loss of knowledge, they do not
85b-89a. Those, who have committed high treason, or
understand what is beneficial to them and what is not. The
who have thought of being treacherous to their parents, or who
evil spirits, being deluded, look upon leavings of food or (food
are void of meditation and study and also of vows, and worship
etc.) touched by dogs, and also phlegm, urine or excrement
of gods etc., are without (i.e. those who do not recite) prayers,
as excellent, and always eat them, and also the excrement,
those who do not bathe or those who are interested in approach-
urine or substances vomited by cocks. The evil spirits always
ing their preceptor's wife, those who keep company with vicious,
eat the food of him who has not given up muttering (sacred
low-born women, or those who have died due to severe fasts,
hymns) during the period of mourning or of impurity caused
who have died while staying in a mleccha country, those impure
by a child-birth in the family.
ones who are endowed with (i.e. speak) the language of the
77. The evil spirits live there (i.e. in the house) of him,
mlecchas, those who derive their livelihood from the mlecchas,
whose wife is hard to be subdued, is void of purity and restraint,
those who imitate the mlecchas, those who live on a woman's
is expelled by the elders and is wicked.
wealth, those who do not protect women, are born as evil spirits.
78-79. Those who are not eminent due to being born in
There is no doubt about this.
(certain) families, who are without power and energy, who are
89b-90a. Those, who abandon (i.e. dismiss without enter-
deaf, weak, and poor are born as evil spirits due to their deeds.
taining) a brahmana—-an auspicious guest due to his religious
Even for a moment they do not enjoy prosperity as they are
merit—who is fatigued, whose body is tormented due to hunger
extremely connected with unhappiness. Therefore they have
and who has come to their house, are born as evil spirits.
deformed figures and are void of all pleasures.
90b-91a. Those, who sell cows to mlecchas and to those
80. The evil spirits are naked, troubled with diseases, wbo eat (the flesh of) cows, rather live in the world of the evil
rough and dirty. They are always afflicted with these or other spirits and are not reborn (i.e. live there eternally).
miseries. 91b-92. Those who are internally impure and the dead
81-82a. It may be that due to the ripening of that Karma
(i.e. those actions) they are born like these. Those who are 1. Mahapataka—Great sins. These are five: kiting a brahmana; drink-
ing wine or liquor; theft; cohabitation with the wife of one's teacher; keep-
busy in censuring their father, mother, preceptors or deities, ing company with one who commits any one of these four sins.
 I
794 Padma Purana 1.60.104-115 795

beasts are born as evil spirits. Those who are void of any know that he who would narrate this account especially to
sacraments like rites after birth etc. are born and die as evil Visnu's devotees, is absorbed in Visnu.
spirits and goblins (again and again) for a long time.
Skanda said:
93. By every sacrament like a bath, morning, noon and
evening prayers, worship of gods, and Vedic words and words 104. O lord, I have understood the two kinds of the very
about sacrifices being born as an evil spirit is avoided. pure fruit of tree. Now I desire to hear about the leaves and
94-95a. Those, who are without (i.e. who do not undergo) flowers that easily give (i.e. lead to) liberation.
any sacrament, are sinful; such evil spirits are not born again
(i.e. live as evil spirits eternally). Those, who cause (or allow) The lord said:
people) to throw the leavings of food and utensils used for eat- 105. Of all leaves and flowers the auspicious Tulasi, which
ing food, filthy things (like urine, excrement) of the body into grants (i.e. satisfies) all desires, which belongs to and is very
sacred places, become evil spirits. There is no doubt about this. much liked by Visnu, is the best.
95b-97a. Those, who have not gratified brahmanas, manes 106. Tulasi gives enjoyments and liberation, is the chief,
and preceptors by making offerings and honouring them, are greatest in all worlds and auspicious, resorting to which the
very much born as evil spirits due to their deeds. Those women best sages have eternally gone to heaven.
who, having forsaken their husbands, live with other men, live
107. She (i.e. the Tulasi plant) was formerly planted by
for a long time in the world of the evil spirits, and are born in
Visnu for the good of all the worlds. The leaf and flower of
low castes.
Tulasi are valued in all good works.
97b-98a. Also those, who, being deluded by (enjoyments)
108. As LaksmI is dear to Visnu or as I am dear (to him),
of senses, deceive their husbands, those who eat savory food
in the same way this goddess Tulasi is (dear to him); a fourth
are sinful, and live for a long time on the earth as evil spirits.
one is not to be obtained.
98b-99a. Those, who eat excrement and (drink) urine,
109-110a. One Tulasi leaf gives a hundred (coins of) gold.
those who are intent upon using up the wealth of a brahmana
Without Tulasi leaves, Visnu, the demon-killer, is not pleased.
or those who eat prohibited food become evil spirits and are
He is not pleased with other flowers and leaves and applications
not born again (i.e. eternally live as evil beings) .
of sandal etc.
99b-100a. Those who forcibly snatch the things of others 110b-11 la. He, who, with the hope of final beatitude,
and do not give them (back), and those who insult guests are has worshipped Hari with this (i.e. a Tulasi leaf), has indeed
born as evil spirits living in hell. given (gifts), offered oblations, obtained knowledge and per-
100b-101a. Therefore, having eaten (i.e. one who eats) formed sacrifices or observed vows etc.
the amalakl fruit, and having bathed (i.e. one who bathes) l l l b - 1 1 3 . I think that by Visnu's worship with Tulasi
with its juice (i.e. after applying the paste of the amalaki leaf brightness, happiness, fame, wealth, (noble) family,
fruits to the body), one is free from all sins, and is honoured (good) character, (good) wife, (good) son, (good) daughter,
in Visnu's heaven. wealth, kingdom, health, knowledge and special knowledge,
101b. Therefore, with all efforts serve the auspicious Vedas, Vedangas, science, Puranas, sacred texts, are in his
amalakl.' hand birth after birth.
102-103. He, who would, everyday listen to this auspicious 114. As Ganga of a charming form grants liberation in
meritorious account, has all his sins purified and is honoured •heaven, or as BhaglrathI is auspicious, so is auspicious Tulasi.
in Visnu's world. Those, who are well-versed in; the Puranas, '115;"' What is the use the water of Ganges and what is the
 796 Padma Parana
1.60.128-142 797
use of resorting to Puskara? He gets delight with water mixed
128-129. He who teaches about it, and himself practises it,
with Tulasi leaf only.
goes to the highest place, viz. Visnu's abode. That which
116. That intelligent man, to whom Visnu is favourable in pleases Visnu is dearer to me.
every birth, has faith in worshipping Visnu with Tulasi (leaves). 130. O Skanda, the leaf (of Tulasi) is equal to all gods
117. O Skanda, it is not possible to narrate the fruit of and goddesses in sraddhas and sacrifices.
merit of him who would worship Visnu with the sprouts and 131. Therefore serve Tulasi with all effort. He, who has
leaves of Tulasi. served Tulasi, has served everyone like his preceptor, a
118. There is the proximity of Visnu, where there is brahmana or a sacred place.
Tulasi grove. Brahma also (lives) there, and also Laksmi with, 132-133a. Therefore, O Skanda, serve (the Tulasi). He
all the hosts of gods. who would cast his life while keeping Tulasi on the tuft of hair
119. Therefore a man should always worship that deity on his head, is free from a stream of sins and goes to the happy
(which is) in proximity. All those panegyrics and hymns etc. heaven.
become eternal (when recited in the proximity of Tulasi).
120. All the evil spirits, goblins, ghosts of brahmanas, 133b-134a. That (high) position which the wise obtain
ghosts, demons etc. always run away (from) there. by means of sacrifices like Rajasuya, vows and various restraints
121. The mothers like Alaksmi, Nasni, Ghurna, Dakini1, is obtained by those who serve Tulasi.
get frightened after seeing the Tulasi leaf. 134b-135. A man obtains the position of Visnu by worship-
122. There (and then) only all sins like the murder of a ping Visnu just with one leaf; what is the use of (giving) the
brahmana, sinful diseases due to sins, committed through bad minute details of the sacred precepts?
advice, perish. 136. He, who has worshipped Visnu with a crore of soft
123. He, who has planted a grove of Tulasi for Visnu on Tulasi leaves, would not drink the milk of his mother (i.e.
the earth, has duly performed a hundred sacrifice in which would not suck his mother's breasts, i.e. would not be born).
daksina (fee paid to brahmanas) is dear. 137. A man should enliven thousands of men, by worship
124. By putting Tulasi on Visnu-idols, and also on Sala- ping Visnu everyday with delicate Tulasi leaves. O child, I
grama stones2, one would be absorbed with Visnu. have told you the main qualities of Tulasi.
125. The men (i.e. relatives) of the wise man who would 138. I am unable to describe all the qualities even with
plant a Tulasi plant for Visnu on the earth, are happy; he goes (i.e. even after spending) a long time. He who would daily
to Visnu's abode. listen to this account—the collection of religious merit, is free
126. He, who, after having worshipped Visnu, puts the from the sin committed in the previous birth, and from the
remaining of the Tulasi leaf on his own head, is purified and bondage of birth.
would go to heaven. 139. One would get the fruit of agnistoma by reciting
127. In the Kaliyuga Tulasi burns one's sin, and gives it even once.
one (i.e. takes one to) heaven and salvation on (i.e. by) 140. Such a man does not contract diseases, nor does he
worshipping it, narrating (its account), meditating upon it, have ignorance, O son. He always gets success; he is never
planting it and putting its (leaves etc.) (on one's person). defeated.
128. Dakini—A female imp attending Kali (feeding on human flesh). 141-142. The wealth of him, in whose house there is a
129. Salagrama—Name of a sacred stone worshipped by the Vaisnavas
and supposed to be pervaded by Visnu. It is a black stone which contains a
■writing (i.e. the written account), thrives. Mental agonies, evil
fossil, ammonite and is chiefly found near the Salagrama village on the spirits, griefs, or insult do not remain, even for a moment, at
Gandaki river. that place where there is such a written account.
 798 1.61.12-33 799
Padma PurSna

CHAPTER SIXTYONE 12-13. "O Tulasi., you are born immortal; O you, who
are always dear to Visnu, I am looking out for you for Visnu;
Glorification of Tulasi 0 you virtuous one, be a granter of boons. O you of a pure
form, do that by which I shall daily worship Visnu with (leaves
The brahmanas said:
etc.) produced from your body; O you, who destroy the dirt
1. We have heard from you the greatness of the Tulasi (i.e. the sin) in the Kali age."
blossom, auspicious to Visnu. We (now) desire to hear the 14. That worship of Visnu, which a man does after collect-
auspicious hymn of praise composed in her (i.e.TulasI's) honour. ing Tulasi leaves, with (the recital of) this sacred prayer is a
lakh crore times meritorious.
Vyasa said:
15-33. "O supreme goddess, the best gods sing your glory.
2-4. O brahmanas, I shall tell you that Purana (i.e. old Sages, Siddhas, Gandharvas and the lord of serpents1 himself in,
account) which I narrated in the Skanda Purana, for (obtain- Patala2, except Visnu do not understand your glory and the
ing) liberation. All the disciples of the sage Satananda who had measure of your qualities even after hundreds of crores of kalpas.
fulfilled their vows, having saluted their preceptor asked him You came up from the joy of Visnu at the time of the exertion
what was helpful to religious merit, O brahmanas. (They said of the churning of the milky ocean. Since formerly Visnu held
to Satananda:) "O lord, O best of brahmanas, we desired to Tulasi on his head, you became pure (due to your) having fully
hear from you the glorification of Tulasi, which you had reached i.e. touched the limbs of Visnu; I salute you, Tulasi.
formerly heard from the mouth of Brahma." Since I worship with your offshoots, therefore make me void of
difficulties (i.e. remove all my difficulties) (so that) I shall reach
Satananda said: the highest position. You were planted on the GomatI bank
5-7. He who killed (i.e. destroyed) the pride of the demons and were looked after by Krsna himself. Visnu himself moving in
is pleased and there is inexhaustible religious merit. How is it Vrandavana, served Tulasi for the good of the world and of the
that, that Tulasi, by the mere sight of which one gets (the Gopls (i.e. the cowherdesses), for the progress of Gokula (i.e.
merit of) the gift of a crore of cows, is not worshipped and the village where Krsna was brought up) and for Kamsa's
revered by people? In this world those men, in whose house death. O you who are dear to the world, formerly, at the behest
there exists, in this Kali age, Tulasi for the daily (worship) of of Vasistha, Rama planted you on the bank of Sarayu for
the Salagrama stone, are lucky. killing the demons. You are planted for the progress in penance;
8. Those tender hands which gather Tulasi leaves and 1 bow to you, Tulasi: The daughter of Janaka (i.e. Sita), when
those that plant (the plant of) Tulasi for Visnu, are lucky on she was separated from Vasudeva (i.e. Rama), meditated
the earth in the Kali age. upon you in the Asoka garden (in Lanka.), and was united with
her dear one (i.e. Rama). Formerly, Parvati planted you on
9. Wha' would even angry Yama, with his servants, do
the Himalaya, for increasing (the merit of) her penance, in
(to him) who has worshipped, with the Tulasi leaf the lord of
order to secure Sankara (as her husband). O you, who delight
gods, the destroyer of misery.
(others), you were waited upon by all the wives of gods and
10-11. What does a man accomplish by the fruits of Kinnaras for the destruction of evil dreams. My salutation to
undertaking pilgrimages to sacred places etc.? In the Kali age,
Tulasi burns (a man's) sin, when used at the time of bathing, 1. Nagaraja—An epithet of Sesa.
giving gifts, meditation, eating, worshipping Visnu, narrating; 2. Patala—The last of the seven regions or worlds under the earth, said
(the account of) and planting Tulasi. to be peopled by Nagas.
 800 Padma Pur ana 1.61.41—1.62.7 801

you. The manes themselves served the auspicious Tulasi in and has nothing that is unpropitious. He always has abundant
Dharmaranya and Gaya. Rama, desiring his good, planted supply of food, and has ample wealth and corn.
Tulasi in the Dandaka forest; Laksmana waited upon her; and 41-43. He has firm devotion for Visnu, and does not get
Sita devoutly protected her. As Gariga, pervading the three separated from the devotees of Visnu. He lives free from diseases
worlds, is glorified in the sacred texts, so also Tulasi is seen (to (i.e. lives a healthy life) and has no mind for irreligious conduct.
be glorified) in (the world of) the mobile and immobile. The He, who would recite the praise of Tulasi on the twelfth day of a
lord of the monkeys (i.e. Sugriva), while living on the Rsyamiika fortnight by keeping awake, gets by reciting the praise of Tulasi,
(mountain) served Tulasi for destroying Valin, and for being the fruit which (is obtained) by (visiting) thousands of crores
united withTara (i.e. the wife of Valin). Having saluted goddess of sacred places.
Tulasi, Hanuman acrossed the sea and came back delighted,
after having carried out his mission. Putting on (the leaf etc.
Of) Tulasi, a man being free from his sins goes (to Visnu's
heaven), or else, O best of sages, he removes (i.e. is free from
the sin of) the murder of a brahmana. He who would have on CHAPTER SIXTYTWO
his head the water trickling from a lotus-leaf, has (by that)
obtained a bath in Ganges and it gives fruit equal (to the gift In Praise of the Ganga
of) ten cows. O goddess Tulasi, O best among the deities, Oyou
The brahmanas said:
dear to Visnu, O you who have sprung up from (i.e. due to)
the churning of the milky ocean, be pleased; I salute you." 1-3 By a (sacred) bath, all sins, great sins, and also other
34. Visnu pardons thirtytwo faults of him who, keeping sins certainly perish. Instruct us about it. Instruct us (as to
awake on the twelfth day (of the fortnight) would recite the how) a man, being purified from sin, obtains (i.e. lives in)
hymn of praise of Tulasi. heaven like Indra, and does not lose his existence as god. He
(gets) all enjoyments here; and after death becomes the best
35. By the recital of the hymn of praise of Tulasi, all the god in heaven. It is said that the staircase to heaven is (obtained
sin committed during youth, childhood, adolescent stage, (and) by) those whose sins due to Kali have perished.
old age, perishes.
Vydsa said:
36. The lord of gods is pleased; and being pleased he gives
prosperity; he destroys (the man's) enemy and grants him 4. O brahmanas, of women and men, who are born in
happiness and knowledge. ordinary (families) and who think of getting a good position (in
heaven), Gariga removes the sin merely by their looking at her
37. Even by merely (uttering) the name of Tulasi, gods give (stream).
(a person) his desired object. The lord gives salvation even to 5-6. Sin perishes just by remembering Ganga. Very heinous
censurable persons. sins (perish) by the recital (of her name). Great sin (perishes)
38. Tulasi, pleased by (her) praise, gives happiness and by her sight. Hosts of great sins are exhausted by daily bath in
prosperity. Know that even a sinner who is on the path of the Ganga, and by drinking (her water) daily and by daily
Yama, easily goes up (to salvation). offering oblations to the manes into her (stream).
39-40. He in whose house the hymn of praise of Tulasi is 7. As cotton or hay is burnt is a moment by fire, so the sin
kept in a written form, has nothing inauspicious and certainly of men would be burnt (i.e. would perish) in a moment by the
gets every auspicious (thing) ; and he has every propitious object touch of the water of Ganga.
 802 Padma Purdna 803
I.62.20-31a
8. A man, by having a bath in Ganga, obtains inexhau 20. Sages, Siddhas, Gandharvas, and other best gods, be
stible heaven (i.e. lives in heaven eternally) and obtains Visnu. came unfallen from (i.e. lived eternally in) heaven after having
He could obtain fame, kingdom, religious merit, heaven and practised penance on the bank of Gariga.
best position (i.e. final beatitude) in the end.
21. (Living) in jewelled houses, and having divine bodies
9. Listen to the fruit, viz. the religious merit of him who
and moving in chariots according to their own desire, they do
duly offers with (proper) utterances, pinda to the manes.
not even now return (to the earth).
10-11. He is honoured in heaven for a thousand years by
22-23. After having practised penance on the bank of
just (offering) food; for double that period by offering sesamum.
O brahmanas, know that by means of offering a fruit to be Gariga, they obtain prosperity there, where there are auspicious
oflFered, and by (performing) the rite in whch products of a cow are golden mansions, standing above all worlds, full of desired
used, there is no end to heaven (i.e. he eternally lives in heaven). objects and where there are charming women and flowering trees
Thus by daily offering pindas a hundred sacrifices would be like Parijata and the desire-yielding trees.
(said to be performed). 24. That (highest) position which is (obtained) by means
12. The manes living in hell become blessed, and those who of many austerities and sacrifices and various kinds of vows and
are living among the mortals are endowed with wealth and ample gifts is obtained by them who wait upon Gariga.
sons and are blessed with happiness and honour. 25-27. Sons (may) abandon a father who is born of a para-
13. Those mortals who have gone to the nether world, and mour, or who is fallen, orwho is wicked or who is of a low caste,
those who are insects on the earth, among the inert group of or who has killed his preceptor, or who is full of treachery or all
birds etc., become wealthy or kings. sin; or wives or groups of friends or other relatives (may) aban-
14-15. Then those to whom (oblation of) water and pindas don their dear (one) ; but Gariga would never abandon them.
along with (proper) material are offered into the water of At a mother holds her child to her bosom and cleans him of
Gariga, on her banks, by their sons, grandsons, members of their dirt and excrement, so Gariga would wash the dirt of them.
families, sons of their daughters, sons-in-law, sons of their sisters, They become very famous and are honoured with enjoyments
by those who love them, by their friends, and by those who are and ornaments.
dear to them and who are not, have heaven eternally (i.e. live 28. The auspicious Gariga, who is devoutly seen by men,
in heaven eternally). emancipates a lakh (of members) of their families from the
16. Those hundreds and thousands of mortals born in the worldly existence.
father's or mother's family and remaining above the pindas 29. Gariga, the remover of affliction, emancipates from the
become happy. ocean of the worldly existence, both the families (i.e. of their
17. His beings (i.e. relatives) living in heaven, or in the father and of their mother) of those men by whom she is remem
lower region or in between (the heaven and the earth) always bered, meditatad upon, well-praised and well-pleased.
desire the good Ganga. Let them go to the divine river. 30-31 a. A man would emancipate a crore (of the members)
18. The men (i.e. relatives) of him who alone (i.e. just) of his family by bathing (i.e. if he bathes) in the auspicious
goes to Gariga are purified. This is the great religious merit that Gariga on the Samkranti 1 days and Vyatlpata days, and at the
he (himself) crosses and makes others cross (the mundane time of the lunar and the solar eclipses.
existence).
19. Even the Four-faced one (i.e. Brahma) is not able to 1. Samktanti—The passage of the Sun from one zodiacal sign into
narrate all the qualities of Ganga. Therefore, O brahmanas, I another. Vyatipata—Any great portentous calamity, or a portent foreboding
shall just tell (you) a few qualities of Gariga. a great calamity.
 I.62.45b-53a 805
804 Padma Purana

31b-32a. Those mortals who cast their bodies with Visnu Ganga. Merely by her sight, greed for another's wealth, lust for
in their hearts, by day in the bright fortnight during Uttarayana1, another's wife and liking for the conduct prescribed for someone
are blessed. else, disappear; and there proceeds satisfaction due to what a
32b-33a. He who would die in the auspicious water of man gets by chance while following the course of conduct
Bhaglrathi according to this procedure, goes to heaven not to be prescribed for him; and by a dip in Ganga, equanimity (of
reborn. mind) towards all beings would be (possible).
33b. He who daily goes to Gariga, follows all gods. 45b-46. That man who happily lives by resorting to Ganga,
34-35a. Since Visnu is full of all gods, and since Ganga is is liberated while living1 here (i.e. in this world) only, and is
full of Visnu, (therefore), by offering pindas and water with the best of all. For him there is nothing (left) to be done who
sesamum to the manes, those (i.e. the manes) who live in hell go would remain by resorting to Ganga.
to heaven, and those who stay in heaven obtain salvation. 47-48. Such a man is blessed, is liberated and is liberated
35b-36a. Ganga alone is the greatest recourse to every man while living. Sacrifice (performed),in Ganga (i.e. sacrificial offer-
who has molested another's wife or has damaged another's ings cast into the water of Ganga), gifts offered into Gariga,
property and who hates others. muttering (of prayers done) in Ganga, sraddha (offered) in
Ganga, and worship of deities done (while standing) in (the
36b-37a. There is no other recourse like Ganga for a man water of) Gariga would always be crores and crores of times
who is destitute of (the knowledge of) Vedas and sacred books, meritorious. Sin committed at any other place perishes on the
who is given to censuring his preceptor, and who is without bank of Gariga.
(i.e. who does not follow) the conventional conduct.
49-50a. A sin committed on the bank of Ganga is des-
37b-41. When there is Ganga, which gives a man (i.e. troyed by means of (i.e. after having) a bath in Ganga. A
takes a man to) heaven and salvation, when she is worshipped man having bathed (i.e. who bathes) in Gariga on the day of
easily and gracefully, what is the use of performing various kinds his natal star and in union with Gariga would emancipate
of rich sacrifices or of practising austerities very difficult to
his family.
practise? What is the use of always having great restraints and
50b-51a. If a man would (even) once praise Gariga as he
yogic practices curbing (the functions) of the mind? Ganga,
always respectfully praises a rich man, he would be a recipient
who grants enjoyments and salvation, who easily gives final
beatitude, is remaining in front (of men). She destroys men's of heaven (i.e. would live in heaven).
sin (accumulated) in a group (i.e. a series) of many existences. 51b-53a. Even he, who without faith, recites the epithets
A man instantly gets religious merit merely by a bath in of Gariga, by remaining in her water, becomes a recipient of
Ganga. A man gets, by daily having a bath in Gariga, that heaven. Ganga emancipates, on the earth, men who reflect
fruit which he gets by giving a thousand cows on a solar eclipse upon her; she emancipates the Nagas in (the region) below
day at Prabhasa2. By seeing her (stream) a man removes his sin, (the earth); (and) she emanipates gods in heaven. (Therefore)
and by touching her (water) he obtains (i.e. goes to) heaven. Gariga is declared to be Tripathaga.2
42-45a. Ganga., plunged into (i.e. if one bathes in her
water) even by chance, gives salvation. The fickleness of all 1. Jivanmukta—'Liberated while living"; a man, who, being purified
senses due to imagination and cruelty disappear by the sight of by the true knowledge of the Supreme Spirit is free from the future birth
and all ceremonial rites while yet living.
1. Uttarayana—The period or time of the summer solstice. 2. Tripathaga—Having three paths, i.e. flowing in heaven, on the earth
2. Prabhasa—Name of a well-known place of pilgrimage near Dvaraka. and the lower region.
 806 Padma Purdna 1.62.67-79 807

53b-56a. A man who dies in Gahga, deliberately or 67. A man, by casting (i.e. who casts) the bones of his
undeliberately, obtains heaven and salvation. The position parents, his helpless relatives or even of his preceptor, does not
(like going to heaven) which a meditating sage or a wise man fall from heaven.
remaining (only) in the sattva quality obtains, is obtained by 68. The man, who would carry the piece of the bone of his
a man who casts his body in Ganga. (Between a man) who parents to Gahga, obtains, at every step, the fruit of a
would purify his body by a thousand Gandrayana (vows), and horse-sacrifice.
(a man) who would drink, as much as he likes, the water of 69. Blessed are the inhabitants of the country, the beasts,
Ganga., he (i.e. the latter) is superior. the birds, the insects, the immobile and mobile objects and
56b-58a. tThe power of the sacred places, and especially of others, that have resorted to the bank of Gahga.
gods and also of Vedas (would last) as long as a man does not 70. O best brahmanas, those men who diewithin adistance
reach Ganga. Vayu has said, there are three crores and a half of two miles from Gahga become gods, and others become
of sacred places in heaven, on the earth and in the intermediate (i.e. are born as) human beings on the earth.
region between the heaven and the earth. 71. If a man, while going for a bath in Gahga, dies on
58b-60a. "O Ganga, they (all) are (situated) in you. O the way, he obtains (i.e. goes to) heaven, and would obtain
Gahga, you who have risen from the lotus-like feet of Visnu, the fruit of a bath in Gahga.
O you flowing in three courses, O you, who are known as 72. Insects, moths, grasshoppers that die on being struck
having meritorious water, (please) remove my sins. You have by the feet of those going (to Gahga), go to the water pf
risen from Visnu's feet. You belong to Visnu. You are honoured Gahga.
by Visnu. Therefore, protect me from the sin committed from 73. O brahmanas, those men, who describe Gahga. to a
birth upto death. O great goddess, O Bhaglrathi, O you full of man, obtain great religious merit, viz. the fruit of the bath
religious merit, purify me with faith, with your immortal rich in Ganga.
power."
74. Those, who, with their minds confounded by the here
60b-62a. He, who would bathe in the water of Ganga
tics, censure Gahga, go to a terrible hell, return from which is
while reciting these three excellent verses is free from sin com-
difficult.
mitted during crores of existences; there is no doubt about it.
75. If a man in a miserable condition remembers Gahga,
62b-63a. I shall tell you the basic mantra of Ganga as
he obtains (i.e. goes to) heaven. What is the use of speaking
narrated by Siva. A man, uttering it (even) once, settles in
so many other (i.e. irrelevant) words?
Visnu's body.
76. He, who would utter the word 'Gahga' 'Gahga' even
63b. This is the mantra: "Om, repeated salutations to
from a distance of hundreds ofyojanas (from Gahga), is free
Ganga, of a universal form and belonging to Visnu."
from all sins, and goes to Visnu's heaven.
64. A man, who holds with his head (i.e. puts on his head) 77. Those men, who have not gone to Gahga, become
the clay of the bank of Ganga, is free from all sins, even without blind, crippled, or are incapacitated through miscarriage and
bathing in Ganga. are born in vain in this worldly existence.
65. (Even) if he (just) touches the breeze thrown off by 78-79. The knowledge of those mean men, who, resembling
^he wave of Ganga, he is free from a fierce sin, and obtains the dull, do not glorify Gahga, of those mad and deluded ones
eternal heaven (i.e. lives eternally in heaven). who do not instruct others, of those vicious, fallen and mean
1 men who do not recite the merits of Gahga, is fruitless, O
66. As long as. a bone of a man remains in the vyater of
Gahga, he is honoured for a thousand years in heaven. < brahmanas.
 808 Padma Purana
r I.62.92b-103 809

80. Those wise men who make others recite (the virtues of (wealth of heaven), giving wealth to all, Goddess of knowledge,
Ganga) with faith, and those who recite it with faith, go to Uma, the female ascetic, Saktibija (i.e. the source of power),
heaven and emancipate their manes and preceptors. Varnika and Dharmadrava. These seven are said to be (the
81-83a. He, who, according to his monetary capacity, gives parts).
provender to him, who goes to Ganga, would get (the merit of) 92b-93. The Vedas have Gayatri as their source; the entire
the bath in Ganga. He who (thus) goes with (i.e. after taking) world has come up from the Veda. These, viz. Svasti, Svaha,
food (i.e. provender) from someone else, gets the fruit of one Svadha1, DIksa (i.e. initiation) are said to have sprung up from
who takes the bath; the person who prompts (i.e. encourages) Gayatri. A man should always pronounce Gayatri with the
him, gets double the fruit. He, who, willingly or unwillingly, Matrkas etc.
through being prompted or for serving someone else, goes to 94. Gods, after having received Svadha (i.e. oblations
Ganga, would go to the abode of gods (i.e. heaven). made to the manes), at a sacrifice, would become ageless and
immortal. Then they dropped (i.e. would drop) nectar on the
The brdhmanas said: earth.
83b-84a. O Vyasa, we have heard the very pure account 95. Then the earth has (i.e. becomes full of) crops and is
of Ganga from you. Wherefrom has Ganga. (risen)? How is her extremely auspicious due to herbs. Men became happier with
appearance? Why is she so purifying? fruits, roots, liquids and foods.
96-97. Bharati had settled in the mouth and mind of all
Vyasa said: people. Similarly she gives instruction with regard to proper
84b-85a. Listen, today I (shall) tell you an old auspicious conduct in all sacred books; (she causes) knowledge, feuds,
story, hearing which the best man obtains the path to grief, infatuation and its absence, (whatever is) auspicious and
salvation. inauspicious. It is said that without her the entire world loses
85b-89a. Formerly, the best sage Narada, having gone to its essential nature.
Brahma's world, and having saluted pure Brahma, asked him, 98. In the three worlds the collection of garments and
the purifier of the three worlds: "O father, what have you ornaments is due to her; and also happiness and kingdom.
created on the earth, approved of by Siva and Visnu, which is Therefore she is dear to Visnu.
desirable, for the good of all the worlds? Which goddess or 99. Due to Uma there is knowledge, that constantly
deity, the best of all (have you created) reaching whom, gods, destroys (selfish) motives in the worlds. She should be known to
demons, men, serpents, birds, and beings generated by sweat, be the mother (i.e. source) ofknowledge, and occupying half
trees and other plants, all certainly attain what is auspicious and the body of Siva.
complete good, O Brahman?" 100-103. Varnika is a fierce power, infatuating all the
worlds; she is also the cause of the fixity and destruction of the
Brahma spoke: worlds. This goddess formerly killed the two demons Madhu
89b-90a. Formerly (while) creating the world, I said to and Kaitabha. She also killed the terrible Ruru, well-known in
Maya (i.e. my divine power) of the form of primordial matter: all the worlds. She killed Mahisasura (i.e. the demon Mahisa),
"You be the first of all the worlds. From you I shall create (the
world)", 1. Svasti, Svaha and Svadha—are exclamations used on different occa-
90b-92a. Hearing this, she, the superior one, divided her- sions. Svasti denotes the expression of well-being. Svaha and Svadha are
self into seven (parts) : Gayatri, Vak (i.e. speech), SvarlaksmI respectively used at the time of making offering to gods and manes. They
also denote the offerings made to gods and manes.
810 Padma Parana I.62.H6-125 811

the only conqueror of all the gods. The goddess easily killed all manes and also with those who were born before and after
the greatest evil spirits and demons. Thus having always killed them.
the armies of the demons, she protected and delighted all the
116. Then Narada, the best sage, hearing (the account)
three worlds.
from Brahma's mouth, practised penance at Gangadvara, and
104-108. She of the form of Dharmadrava has settled in all
became like Brahma.
moral conduct. Having observed her to be great, I held her in
a water-pot. She has risen from the lotus-like feet of Visnu; she 117. Ganga is accessible everywhere; (but) she is not (so
is held on his head by Siva. She is united with us three, viz. easily) accessible at the three places, viz. Gangadvara, Prayaga
Brahma, Visnu and Siva. Dharmadrava is known to be of the and her confluence with the ocean.
form of water in the water-pot, and has risen from the sacrifices 118. (By staying there) for three nights, (or even) for one
of Bali. Formerly the powerful Visnu outwitted Bali, the best night a man gets the highest position (i.e. salvation). There
among the mighty, by means of a trick. Then by (planting) fore, by all means, a man should think of instant salvation.
two feet only he occupied the entire earth, then the foot (plant- 119. Therefore, O you, who are conversant with moral
ed) in the sky tore asunder the universe and stood before me. conduct, go to that auspicious Ganga there, and within a short
With the water in the water-pot I worshipped the foot. time you (will) go to heaven and attain salvation.
109-111. Having washed the foot (i.e. when the foot was 120. Especially in the Kaliyuga Ganga is the giver of
thus washed) it was full of water; and from it water fell on the salvation to men. Weak beings can have endless religious merit
Hemakuta. She (i.e. Gariga) having reached Siva from thepeak due to expiation (practised on the bank of Ganga).
(i.e. after flowing down from thepeak), and remaining in the
matted hair, flows (from there). Then Bhagiratha himself pro- 121. Then the brahmanas, having heard the auspicious
pitiated Siva, and brought the best elephant (i.e. Airavata) to words from Vyasa, and being delighted, went along the path of
the earth; worshipped him daily with austerities. The best ele- salvation after having practised penance in (the water of)
phant (i.e. Airavata) with his three tusks, forcibly made a Ganga.
(triple) hole into the mountain, by tearing it asunder. There- 122. A man who would listen to this excellent auspicious
fore because (she flowed through) the three holes, she is known account, crosses the entire flood (i.e. heap) of misery, and
in the world as having three streams. would obtain the fruit of bathing in (the water of) Gariga.
123-125. He would get the fruit of (having performed) all
112. Due to her contact with Visnu, Brahma and Siva she sacrifices by uttering (the name of Gariga) just once. He
is purified and purifies the worlds. By reaching (i.e. resorting who gives gifts, (mutters) prayers, (has) meditation, (recites)
to) that deity a man would get the fruit of all moral conduct. eulogy (of Gariga) or hymns (in her honour), or worships
113. That highest position which would be (obtained) by deities there only (i.e. at the bank of Gariga), would obtain un-
serving Ganga would not be (obtained) by those whoareintent ending fruit. Therefore, men should perform muttering (of
upon recital of (sacred hymns) or upon the performance of sacred names), rites etc. there (i.e. at the bank of Gariga) only.
sacrifices or with all sacred hymns, rites, or worship of gods. The fruit (of this) is said to be unending, and is obtained in
114. There is no greater means for accomplishing religious many births.
merit than this. Therefore, O Narada, go to her for getting the
religious merit (obtainable) in the three worlds.
115. Due to the contact of the bones of Sagara's sons with
the water of Ganga, they went to heaven along with their
 812 Padma Purina 1.63.11-24
813
CHAPTER SIXTYTHREE 11-13. The very wise Skanda, hearing these words from
his mother's mouth, instantly visited all the sacred places
A Hymn to Ganapati situated on the earth, after having mounted his peacock; the
very intelligent Lambodara (i.e. Ganesa), (however), having
Pulastya said: bathed in a moment, and after having gone round his parents
1-3. O Bhlsma, in the meanwhile, Sanjaya, a great sage, keeping them to his right, and being delighted, stood before his
and a disciple of Vyasa, having saluted his preceptor asked him parents themselves. Like that Skanda also stood before them,
formerly: "(Please) tell (me) the means of worshipping gods saying (to Parvati): "Give it (i.e. the modaka) to me."
and the well-defined order in which they should be worshipped. 14-15. Looking at them, Parvati, being amazed, then said:
Which god is most adorable in the beginning? Who should be "A man by means of bathing at all sacred places, saluting all
worshipped in between (the first and the best) ? Who should be gods, performing all (kinds of) sacrifices, (observing) vows,
worshipped last in everyday worship? Whose power is what (reciting) sacred hymns, by means of deep and abstract medi-
(i.e. what is the power of each one)? O brahmana, worshipping tation and other restraints, does not get even one-sixteenth of
whom, what fruit would a man obtain?" the religious merit of him who has worshipped his parents.
16. Therefore he also is hundred times better than a hund
Vyasa said: red sons. Therefore, I give Ganesa this modaka made by gods.
17. For this reason only, he will receive worship first in
4. For removing obstacles of (one's way to) the next
sacrifices, (in recital) of Vedas and sacred texts and hymns of
world, a man should first worship Ganesa in this world. He
praise, and also in everyday worships (of deities) ."
obtains the status of Vinayaka, since he is the son of Gaurl (i.e.
Parvati). 18-19. Along with Parvati, Siva also granted him a great
5. Formerly Parvati gave birth to these two sons from Siva, boon: "May the gods be pleased with his worship at the
viz. Skanda and Ganapati. The two gods sustain all the worlds, commencement (of a rite etc.). Let the penance (in honour) of
and are brave. all gods and manes everywhere be (commenced) when the lord
of Ganas (i.e. Ganesa) is worshipped first."
6-7. Seeing the two, the daughter of the (Himalaya)
Mountain (i.e. Parvati) said (to them): "O sons, this modaka 20. Therefore, a brahmana should (first) worship Ganesa
is given by gods, who were full of joy. It is known as Maha- in all sacrifices; they (i.e. the sacrifices then) have crores and
buddhi (highly intelligent), and is fashioned with nectar. I crores (times) religious merit—these are the words of the god
shall tell about its merit; be attentive and listen. (i.e. Siva) and the goddess (i.e. Parvati).
8-9. Merely by smelling it, a man would certainly obtain 21. Then, the god and the goddess (i.e. Siva and Parvati)
immortality. He knows the meaning and essence of all sacred gladly gave all their excellence and merit (to Ganesa) and
books; he becomes conversant with the use of weapons and made him the chief of the Ganas before all the gods.
missiles; he becomes adept in all sciences; he becomes a writer, 22. Therefore by worshipping Ganesa in all big sacrifices,
a painter; the very intelligent one knows the essence of the (recital of) hymns of praise and everyday worship, a man
knowledge of the Supreme Spirit and worldly knowledge; he would get prosperity.
becomes ominscient; there is no doubt about this. 23. Knowing thus, all the gods worshipped him with a
10. O sons, being superior to Virtue, he would obtain a desire to obtain the desired (object) and certainly for (going to)
hundred accomplishments. This is approved by your father also heaven and (obtaining) salvation.
(to whom) I am handing (you) over." 24. (A man would be free from all sins) if he, eating at

i
814 1.64.4-11 815
Padma Purana
night (only), would, on the fourth day (of every fortnight), the skin of the black antelope, and has the sacred thread of
worship god Ganesa's idol or symbol or picture. serpents, who has, on his head, the digit of the young moon.
25-26. (He should recite the following hymn:) "O Lord of 4-5a. I salute the lord of the Ganas. I salute the chief of
Ganas, O you, who put an end to all difficulties, O you, who the Ganas, who removes and is (himself) free from all obstacles,
give delight to Uma, O you, wise one, my salutation to you. who, mounting upon the best mouse, desired to fight in the
Protect me from the ocean of the mundane existence. O lord, O great war between the gods and the demons, and who possesses
you who delight Siva, O you who grant (the power to practise) mighty arms.
deep and abstract meditation, you the lord of (i.e. who over-
come) obstacles, my salutation to you. Always be pleased with 5b-6a. I salute the chief of the Ganas, who delights the
me." heart ofParvatl, who is surrounded by Matrkas, to whom devo-
tion is dear, and who is furious with passion.
27. A man, who, having fasted, would joyfully worship
Ganesa, becomes free from all sins, and is honoured in heaven. 6b-7a. I salute the chief of the Ganas, whose body looks
28. I shall tell you the hymn containing his twelve names lovely on account of variegated jewels, who has ornaments in
(in honour) of him. The mantra is: "Om, salutation to Gana- the form of bright garlands; (I salute) the god who possesses
pati." any form that he likes.
29-31. He, who, after getting up in the morning recites 7b-8a. I salute the chief of the Ganas, who has an ele-
these twelve names of him, viz. Ganapati, Vighnaraja, Lamba- phant's face, who is the best among gods, and who is adorned
tunda, Gajanana, Dvaimatura, Heramba, Ekadanta, Ganadhipa, with charming ears. I salute the lord of Ganas, who holds a
Vinayaka, Carukarna, Pasupala (and) Bhavatmaja", would noose and a goad.
have the entire universe under his control and would never meet 8b-9a. I salute the chief of the Ganas, who is always being
with any difficulty. Great evil spirits become calm; he is not praised by Yaksas, Kinnaras, Gandharvas, Siddhas and Vidya-
troubled by diseases; being free from all sins, he eternally dharas, and who has a large body."
obtains (i.e. lives in) heaven.
9b-10a. A man, who would devoutly recite this auspicious
hymn of eight verses in praise of Ganesa, obtains all (kinds of)
prosperity, and is honoured in Rudra's heaven.
10b-11. (Such) a man does not suffer loss of possession in
seven births. A man who recites this daily becomes a great
CHAPTER SIXTYFOUR king. By reciting and listening to this greatly meritorious hymn
of praise to Ganesa, he brings the three worlds under his
Another Hymn to Ganapati control.
Vydsa said:

1. I shall again tell you another hymn of praise in honour

of Ganesa, which gives success in all undertakings; which is
sacred, and which gives every desired fruit:
2-3. "I salute the chief of the Ganas, who has one tusk,
whose body is big, who resembles heated gold, who has a large
belly, and large eyes, who has put on the mufija (girdle), and
 816 Padma Pur&na 817
1.65.11-22
CHAPTER SIXTYFIVE moves all difficulties, who was worshipped even by gods for
accomplishing their desired objects."
The Slaying of Kdlakeya 11-12. The sacred formula i s : "Om, salutati on to
Vyasa said: Ganapati." He, who would worship the protector of the Ganas,
with flowers dear to Visnu, and other fragrant flowers, with
1. He, who would worship the lord of the Ganas in the modakas, fruits, roots and other seasonal things, with curds and
Nandimukha 1 , has everyone under his control, and his merit miik, pleasing musical instruments, and with incense and
becomes inexhaustible. (other) fragrant (objects) obtains success in all undertakings.
2. A man obtains all (kinds of) prosperity in all sacrifices 13. He who especially offers money and materials of
by means of (the recital of) the hymns 'Gananam tva' and worship dear to him and cloth on his (i.e. Ganesa's) idol, has
would obtain heaven and salvation. it (as reward) a lakh times.
3. A wise man should draw the figure of Ganesa on a clay 14. In the proximity of the east, in the country of Bharata -
idol, or in a picture (carved out) of stone or on the wood of varsa, on the southern bank of the Lauhitya (river) , Vinayaka
the door, or in a pot. (i.e. Ganesa remains) in the form of an idol.
4-5. A wise man, who, after having installed the idol of 15. For bringing about peace to all worlds, and removing
Ganesa, even in any other place which would always be visible, obstacles he has stayed (there) by the order of Siva and
would worship Ganes'a according to his capacity, fully gets his ParvatI and with the consent of gods.
desired objects fulfilled. He has no difficulty and he would 16. (A man) who has mastered the meaning of Vedas and
bring the three worlds under his control. sacred books, having worshipped that deity according to his
6. A student obtains knowledge from the Vedas and sacred capacity with collection of materials, becomes (identical with)
texts, and also other knowledge (like that) of the fine arts, Vinayaka.
which is successful and which would give (i.e. lead) him (to) 17. A man having gone (i.e. who goes) round (Ganesa's
heaven. idol even) once, having seen (i.e. who sees) or having touched
7. A man longing for wealth, gets ample wealth and a (i.e. who touches) his idol, obtains heaven eternally, and is
good charming daughter, grandeur that is lawfully obtained, always honoured by gods.
and a son giving (taking) the members of the family (to) 18. There is Sambhu Vinayaka for leading those who have
salvation. been in contact with the mlecchas, who are good ascetics and
8. He is never troubled by diseases, or planets or evil for (granting) sons to all the people.
spirits, horned animals, demons, lightning or robbers in a 19. He, who, having bathed in the Lauhitya (river), would
forest. touch (the idol of) Ganesa, becomes free from sins committed
9. The king is not angry with him; plague does not occur during seven births; there is no doubt about this.
in his house; he does not feel the dearth (of anything) ; he does 20. (A woman) would not suffer from widowhood, one
not suffer from weakness after (i.e. due to his) having worship would not be reduced to poverty, nor would one have grief or
ped Ganesa. jealousy for birth after birth after having reached Ganesa.
21. There is no doubt that a man would repeatedly get
10. "(My) salutation to the chief of the Ganas, who re -
success, enjoyments, fame and power by worshipping Ganesa.
22. All desired [objects perish by not worshipping him.
1. Nandimukha—A s'raddha ceremony performed in memory of manes, All gods like Brahma, Visnu and Siva are pleased (if one per
preliminary to any festive occasion such as marriage etc. forms his worship).
 Padma Purdna

23-30. When Indra had not worshipped the bountiful

Ganesa, he was conquered by Hiranyaksa in the battle
818 with great demons led by Hiranyaksa. Then, in the olden
days, the gods remained powerless for a hundred years; and in
the war between the gods and the demons, the gods were defeated.
r 1.65.38-56
38-40. "O best gods, all right; may you have victory
quickly." Then all the hosts of gods, with their minds full of
joy, worshipped Ganesa with sandal, ornaments, divine 819
incense fine garments, flowers like Parijata growing in (the)
Nandana (garden), and other divine and attractive flowers. The
Then the gods told (this) to Siva, the god of gods: "O sir, our lord of Ganas, worshipped by gods, said to the best gods:
kingdom has been conquered by the demons; our sacrifices 41. "O gods, go to Visnu, having a wonderful courage.
are lost." In the meanwhile, Siva said (these) words to the Then, O gods, he will bring about your desired object."
gods: "By Uma, who was pleased, and by me a boon is granted 42. Then they, getting into their own respective chariots,
to Ganesa: 'May gods attain great success by worshipping you. A went to the immutable Visnu. The hosts of gods, having salut
man, who, through delusion, disregards (you), during great ed him, who had put on a yellow garment (i.e. Visnu), joyfully
festival, would not attain success and would be defeated in a said to him:
battle.' In the great sacrifice, you did not through disrespect 43. "O great-souled Visnu, having gone to Ganesa, and
and delusion, worship Ganesa; therefore you have been defeated.
having worshipped him, we have today come to you."
Go quickly; offer an auspicious worship to the great Ganesa, O
you, who are conversant with the moral law, you will soon meet 44. Having heard these words of the gods, the imperish
with success." able Visnu, spoke precisely: "I shall kill the preeminent
demons."
31. Then, having heard from Siva's mouth, beneficial and
wholesome words, the gods became glad, and all of them stood 45. Having heard the nectar in the form of (these) words
before Ganesa. the gods being pleased and full of great joy worshipped him
with the desired materials.
The gods said: 46-47. Visnu again said to the gods led by Indra: "Collec-
ting your own army, be ready without any distress. I shall
32- O lord of the Ganas, O only guardian of all gods, O vanquish the wicked ones as well as their army on all sides.
granter of heaven and enjoyments, our salutation to you; O Gathering the group of missiles, you remain fearless."
Heramba, we bow to you with love.
48. All the best gods, having divine missiles, after having
33. O Heramba, we bow to you, who give (i.e. bring heard the words of Visnu, got into (their) aeroplanes, and left.
about) victory in all wars, who give success in all undertakings, 49. The words of gods, uttered with joy, were heard by
who have great divine power and whose body is great. the spies of the demons. They reported the same to the very
34. We bow to Heramba, having one tusk, a prolonged
mighty Hiranyaksa, (their) king.
mouth (i.e. a trunk), the highly intelligent god of great sages,
50. The very powerful lord of the demons, having heard
gods and Indra.
the words (as reported by his spies) got angry. The angry one
35a. Forgive us (our fault viz.) that we did not formerly called his ministers and said to them:
worship you at the sacrifice.
51-56. "Now all the wicked-minded gods like Indra, desir-
35b-37. Having heard the words of the gods, Ganesa said ing to have Visnu (as their leader), told everything to Siva:
(these) words: "O gods, choose from me the boon of your 'How shall we get victory, when the army of the demons is so
liking." Then all gods like Indra, led by Brhaspati, said to fierce?' Siva said these words: 'O gods, worship Ganesa. By
Ganesa: "Let victory be ours (i.e. Let us be victorious)." worshipping him you will (be able to) conquer the demons.'
Hearing the words of the gods, Ganesa said (these) words: Then the hosts of gods, who were delighted, worshipped the
 Padma Parana I.65.67b-80 821
820
chief of the Ganas. The lord of the Ganas, being you have interest in your life. Otherwise fight with me and go
pleased, granted them a great (but) cruel boon: 'Today you to the nether world."
will conquer all demons.' Then the gods, being (very) joyful, 67b-69a. Then angrily he spoke these words to the best
and desiring to kill us, told this to Visnu. Having heard sage Narada: "O brahmana, you are not to be killed. Quickly
(the words) 'all right', from Visnu, the fearless gods, seated in go (away) from my presence. See in front of you (i.e. under
(their) chariots, and with weapons in their hands, stood (ready) your very nose) the disaster and destruction of the gods. O
for fighting with me. He who has whatever capacity to brahmana, (see that)Visnu, Siva and others will, in a moment,
vanquish the gods should (now) speak out fully." meet with death."
57-59. Then, hearing the words of the king, Madhu said 69b-70a. Saying so the lord of demons said to the General
(these) words." "O king, I shall conquer Visnu. Give me an of his army: "Making the entire army ready, quickly bring all
assistant. When god Visnu is conquered, all gods will certainly the chariots."
be frightened Therefore, Visnu, the conquerer of the enemies' 7Ob-71a. Hearing the words of the king of demons the
cities, will be our portion (i.e. we shall vanquish him). O king, General of the army suddenly summoned the army. (The
we, with Dhundhu, Sunda, and the very mighty Kalakeya as
soldiers) getting frightened, came (there) quickly.
assistants, will conquer Visnu."
71b-72. The army (consisted of) thousands of crores (of
60. In the entire army of the demons (these) four (viz. soldiers) and of aksauhinis1. Each one of the brave soldiers had
Madhu, Dhundhu, Sunda and Kalakeya) were very brave large vehicles, wonderful chariots, and elephants, camels and
heroes resembling Death and had mastered the science of donkeys also.
(employing) all weapons. 73-74. Mounting on lions, tigers and buffaloes they pro-
61. Bala then said (these) words: "I shall vanquish that ceeded. They filled the quarters with all musical instruments
Visnu due to whom victory (of gods) is coming about. O king, and many frightening roars like lions. The sea-coast, mountains,
this is my strong pledge." earth, and all the worlds were frightened. The oceans also were
62. The two brothers, Namuci and Muci, proud of their agitated.
might, said to the king: "We too, the mighty ones will conquer 75-76. Drums beaten by all gods gave out sounds. All the
(the gods) with force." people and the residents of the three worlds were frightened by
various other musical instruments of a deep sound (after they
63. Jambha said these words: "I shall conquer Indra and were) filled with air. Their desires were frustrated. They went
(other gods) led by Indra. There is no doubt about it. O
demons, give up your worry." to wage the great, fierce, bright war.
77. In the war they struck one another with iron bars,
64a. And Tripura said (these) words: "I shall conquer nooses, lances, swords, sticks, hatchets and sharp fierce arrows.
Vinayaka."
78-80. All the quarters were full with the weapons and
64b-65a. Then, the mighty general Maya, the destroyer of missiles hurled in various ways. Their fight took place in big
gods, said: "With (the help of) the demons I shall (conquer) houses, on the ground, on mountains, in water, in temples, in
Kubera and all Hiranyakas." the sky, on tops of mountains and on their peaks, in thickets,
65b-67a. In the meanwhile, the best sage Narada went and in a great forest. Missiles in hundreds and thousands fell
and said to Hiranyaksa: "I have come as a messenger of Visnu. 1. Aksauhini—A large army consisting of 21870 chariots, as many
By our (i.e. my) words (i.e. order) abandon your kingdom, if elephants, 65610 horses, and 108350 foot-soldiers.
 S22
Padma Purana 1.65.94-107 823
on the armies as the water of showers from clouds like Puskala1
would fall in streams. 94. Then Dhanvantari, the physician of gods, gladly moved
81. Some fell on the ground with their bodies pierced with on the battle-field with the speed of mind (carrying) medicines
arrows. Others (fell on the ground with their bodies struck with him and employing them.
with) missiles like sakti, pestles and lances and hatchets. 95 Then the gods that were dead in the great war, again
82. The brave, dauntless warriors, fighting justly in the came back to life, were without any wound, endowed with
war for their lord, fell (just) before their enemies (i.e. they did power, and again fought very much.
not run away from the battle-field) and went to the abodes of 96. Thus, a hundred thousand haughty (fighters of the)
gods. army of the demons, with their necks cut off with arrows fell
83. Others, who were timid and sinful, and who struck down due to the merit (of the gods).
those running away from the battle-field, and who fought un 97. Then Siddhas, Caranas, sages, semi-divine beings and
justly went to Yama's abode. hosts of celestial nymphs greeted (the gods) with cries of
84. The gods mounted upon elephants and on horses victory.
struck the enemies. Those brave (soldiers) desiring to fight and 98a. Gandharvas sang songs and great sages praised (the
occupying chariots struck those (enemies) who had occupied gods).
chariots, and the foot-soldiers struck the foot-soldiers (in the 98b-100. Then the very mighty and powerful foremost
enemy's army). demon, the General of the demon-king, Kalakeya by name,
85-89a. They were glad, were full of energy, were most seated in a chariot took his bow there (i.e. in the chariot) only,
dutiful and full of power. The arms of some were cut off. The and the very mighty one killed groups of gods and made them
hair, heads and garments of some whose heads were broken dance on the ground. At that time the sky was screened with a
with pestles, fell on the ground. (Some) very mighty (soldiers), continuous flow (i.e. volley) of arrows.
with their waists pierced and broken, fell on the ground. The 101. Arrows in thousands of crores fell on the army (of
brave ones, decorated with divine ornaments, whose bodies the gods). Then gods, not returning (i.e. not fleeing) from the
received cuts and were pierced due to the falls of swords and battle fell (there).
with fierce hatchets, fell on the ground. The region be - 102. All the Siddhas and Gandharvas ejected blood. Gods
came bright with heroes, elephants, horses, chariots, fallen injured by the arrows dropped on the ground.
ornaments, banners and flags. 103. Certain prominent and very mighty gods who (had
89b-92a. At that time the whole earth with mountains, participated) in the war, pierced with hundreds and thousands
forests and groves was flooded with blood, during the war bet- and myriads of arrows fell on the ground.
ween the gods and the demons. The collection of materials 104. All gods who remained in the chariots were vexed.
there was eaten by many goblins. Demons and wolves drank Being tormented by the arrows they could not stand before (the
ample blood. So also other hosts (of demons etc.) and of jackals demons).
and vultures gladly drank blood mixed with water.
105. He (i.e. Kalakeya) plunged into the (gods') army, as
92b-93. In the meanwhile, the learned Brhaspati, honour-
ed by gods, muttered for gods, the lore that brings the dead an elephant would plunge into a lake. Gods were hurt by his
back to life, which removed troubles, which was a divine and arrows strong like the thunderbolt and fire.
very powerful lore of Brahma. 106-107. They could not stand in the battle-field, and
1. Puskala—An then went to Indra. A god, known as Gitraratha, best among
drought or famine. epithet of a class of clouds said to be the cause of the soldiers, and an archer, went to fight, after having got into
a chariot; and he said (these) words to the great demon, the
General (of the demons') army:
 824 Padma PurZna
108-109. "Since, O you very brave (demon), you, full of 1.65.122—166.5 825
joy, are killing the army of the gods, you deserve to be praised;
you are brave and are liked by gods. You have now executed a 122. The lord of the Daityas, the demon, with his heart
mission dear to Hiranyaksa; and now (pierced) by my arrows go depressed, profusely bleeding, agitated and struck by many
to Yama's abode." arrows, took up a spear.
110-112a. Then Kalakeya smiled and said (these) words: 123. He (i.e. Citraratha) struck and overthrew the horses
"Formerly I have easily vanquished the entire host of gods. of him who had (held) the spear in his hand, with four arrows,
Now also (I shall) easily (conquer) the (gods') army that is and his charioteer with three (arrows) .
standing (before me) in the battle. O best of gods, if you love 124. Then, remaining on the ground, he (i.e. Kalakeya)
death, then by (piercing you) with these sharp arrows, I shall struck the best of the Gandharvas (with) the spear. The power
take you to Yama's abode." ful Citraratha cut off the spear with three arrows.
112b. Saying these words, he, who was extremely angry, 125. The mighty (demon), seeing his spear destroyed, and
struck (i.e. discharged) an arrow (at Citraratha). resembling a serpent bereft of his hood, took up a mallet and
113-114a. The hero (i.e. Gitraratha) cut it off in the sky rushed at the god.
(itself, i.e. before it struck him), with three arrows. Angrily he
again quickly employed arrows in the battle, and with dexterity 126-127. Citraratha hastily cut off, with an arrow with a
killed many demons. crescent-shaped head1, the head from the body of the lord of
114b-115a. Then, in the battle, the best among archers demons who approached him. He dropped on the ground, and
speedily struck each other on the ground with sharp arrows the earth quaked. Then all the hosts of demons, with their
resembling the destructive fire at the end of the world. faces turned away, fled.
115b-116. That fight between the god and the demon was
(fought) much justly. Sages, gods and divine serpents desiring
to see (that fight) went there. Thus hundreds of thousands of
arrows were directed (by them towards each other).
117-118. The two heroes shone (there) to conquer each CHAPTER SIXTYSIX
other in the battle. Then the angry and very lustrous lord of
the Gandharvas (i.e. Citraratha) pierced (Kalakeya) in his The Slaying of Kdleya
forehead with three arrows, in his chest with five arrows, in
his belly and navel with seven arrows, and in his abdomen with Vyasa said:
five arrows. 1. Seeing his brother killed, the demon Kaleya, holding an
119. The demon struck down with the arrows became con arrow with a bow rushed at Citraratha.
fused and depressed in spirits. With his bow loosened, he, the 2-3a. Jayanta, the very mighty son of Indra, seeing the
powerful one, regained consciousness after a long time. demon like death at the end of the world, rushing (at Citra-
120. The god pierced the best demon, named Madhu, ratha), stopped him; and the best and very powerful god (i.e.
with three arrows. He cut off his bow (even) while the demon- Jayanta) said to the demons:
king was observing it (i.e. under his very nose). 3b-5. "The truth supported by Dharma and certainly
121. The best among gods, the powerful one (i.e. Citra beneficial in the two (i.e. this and the next) worlds is: He, who
ratha) pierced (the body of) the demon-lion (i.e. the brave strikes (a rival warrior) who is afflicted with the pain due to a
demon) with thousands of arrows, bright like god of death. wound caused by the stroke of a weapon, who is depressed in
spirits, who is fighting with another (warrior) , who is broken or
m 1. Ardhacandra —An arrow with a crescent-shaped head.
 826 Padma Purdna 827
1.66.18-1.67.9
thrown away (i.e. defeated), is childish. After having
enjoyed (i.e. lived in) the Raurava (hell) he becomes the slave of 18-19. Having cut off his head with the stroke of his sword,
him (whom he strikes). Therefore, do not fight with him (i.e. he knocked him down on the ground. Then all the gods rejoiced
Citraratha). Follow the rules of a just war." with (i.e. the demon's) head and uttered the cry of victory.
6. Kaleya, mad with anger, said (these) words to Jayanta: The hosts of demons, that were shattered, fled in all directions.
"Having killed him who killed my brother, I shall now kill
you."
7. Then Jayanta, the best among gods, struck, with sharp
arrows, the greatest demon, resembling fire at the end of the
world. CHAPTER SIXTYSEVEN
8-9. The demon too cut them off with three arrows, and The Slaying of Bala and Namuci
struck him. Like a river rising from a mountain and receiving
a series of showers, the two very mighty ones did not become Vyasa said:
weak or discouraged. The two, desiring to conquer each other,
did not get pleasure. 1. Hearing this (i.e. these words), the very mighty
Hiranyaksa, the lord of the demons, with his eyes very red with
10-11. Then he (i.e. Jayanta) cut off the demon's bow
with an arrow. With five arrows he caused the charioteer to anger, directed the demons (thus) :
fall on the ground. He also struck down the four horses (of the 2. ''With a desire to kill the gods I shall myself go to fight
•demon's chariot) with eight sharp arrows. He too, took the (with them, so that) they will not come and will not fight; let
(missile called) sakti, and struck Jayanta (with it). them not come this way."
12-13. (After having) hurt him with a mace, and struck him 3. Hearing these words, the rest of the chiefs of the hosts of
down along with the fender1 and the pole of his chariot, he, ■demons, all very skilled in using lances and nooses, went to fight
roared like a lion quickly going down (i.e. jumping on) the (with the gods).
ground; he stood there with a mace in his hand. As the sound 4. They were hundred times more than the former army.
of the fall of the thunderbolt would be unbearable to the worlds, Desiring to fight they frequently rose to the sky.
so the sound of the repeated strokes with their maces (was 5-6a. Then the Rudras1 with the Sadhyas, all the Vasus,
unbearable). Skanda, and the lord of the Ganas (i.e. Ganesa), led by Visnu
14-15. In this way their mace-fight lasted for fourteen and Indra—all these, being delighted and eager to fight, went
years. When their maces were broken, both remained in the to fight.
sky with swords and armours. At that time, gods and great 6b-7. In the meanwhile, the war that took place between
divine serpents were amazed on seeing the wonderful and the gods and the demons which was full of (i.e. in which)
thrilling fight of the two foot-soldiers. various weapons and missiles (were used) like a grove with
16-17. After some time their armours were cut off due to frost, was such the like of which did not take place before, was
the strokes of the swords. The two, very much disposed to not heard of, and was fearful to all the worlds.
fighting, fought with swords. Jayanta, of a fearful valour, 8-9. The war appeared to screen the earth, heaven, (other)
seized the hair of his (i.e. the demon's) head. shelters like the sky (etc.). The (rival warriors) struck each
1. Varutha—A fender with which a chariot is provided as a defence 1. Rudra—Name of a group of gods, eleven in number, supposed to be
against collision with the Kubara—the pole of a carriage to which the yoke inferior manifestations of Siva or Sankara, who is said to be the head, of that
is fixed.
group.
 828 . Padma Parana 1.67.27-38 829

other with the (missiles called) sakti, pestles, lances, with volleys clouds, thunderbolts and snow discharged by the moon, drop-
of arrows, with fearful strokes of swords, and with discs and ped down on the ground due to the terrible poisons of the
hatchets in the sky and on the ground. snakes. They (i.e. the demons) knocked down in thousands of
10-11. With other various kinds of weapons also they crores by other gods, all fell lifeless to the ground. Casting their
struck each other. There was a destruction of a terrible nature bodies some went to heaven and some to Yama's abode. Some
on the earth and in the sky due to weapons, arrows, bleeding due to the working of their merit or sin went to the nether
and (also done by) herons, crows and foxes. As the clouds world.
shower pestle-like streams, in the same way gods and demons 27. In the meanwhile, the great sages recited the Vedas;
showered blood oozing (from their wounds). (they said:) "May it be well with the brahmanas, cows, women
12-15. Some fell, some swooned, some tumbled, some and ascetics."
laughed, some gave out piteous cries, and some repeatedly 28-29a. When, now, all the other beings are fighting, the
roared like lions. The arms of some were cut off; the legs of rest of the demons, troubled by gods, resorted to mountains;
(some) others were cut off; others with their sides, abdomens the cowards, afraid of fighting, went into all the directions.
cut offlay in hundreds on the ground. Grores of thousands of 29b-31a. When the army of the demons was broken (i.e.
elephants, horses and demons fell variously on the ground in
defeated), a very mighty (demon) named Bala, restrained and
the stream of blood. So there was an ocean of blood on the
ground. troubled the gods with arrows. Many gods, who were proud of
their power, being tormented by his arrows fell down on the
16. From there inauspicious rivers (i.e. streams of blood) ground, and some were defeated in the battle.
flew there. They had grass and wood, missiles like saktis and
heaps of wood in them. 31b-32a. Seeing his great, fierce act, frightening theworlds,
sages praised it (while) the remaining gods were crying.
17. There were mallets, pestles, lances, crocodiles, flags,
fish, tortoises with (only) skin (left). 32b-33. Then the angry Indra, the subduer of enemies,
possessing great lustre, struck his (i.e. Bala's) army and him,
18. They were (i.e. their flow was) checked by arrows etc.,
and by many great camels. They were having the moss in the the best among the powerful, with volleys of arrows. He, the
form of hair and chowries. angry and powerful one, hastily struck Indra in the same way
in the battle.
19-21. There was (formed) a great ocean of blood due to
many other beings falling therein. At that time the entire earth 34-36. The two, very mighty ones (i.e. Bala and Indra),
with mountains, forests and thickets was having the stream of with their bodies moistened with blood spreading forth, (ap-
blood, was very terrible, and caused fear to all people. Due to peared) like the blossomed Kimsuka trees in the spring. The
the fall of (the missile called) sakti caused by Kartikeya, the best demon (i.e. Bala) pierced (the body of) Indra (i.e. threw
demons went to Yama's abode. Suppressed by the great axe, by at him) by thousands of discs, lances and pestles in the
fire, by arrows with fire-flames and by Varuna's noose they (i.e. battle. Moving to and fro the mighty king of gods easily cut off
the demons) plunged into Yama's abode. those lances and pestles.
22-26. The demons, who were struck down by the sons, 37. Then that demon of great lustre quickly struck, with
grandsons, and ministers (of Kartikeya etc.) with the showers (the missile called) sakti, Indra, who was mounted upon an
of arrows and saktis, (the demons who were struck down) by elephant, between his breasts.
the planets, winds, Yaksas, Gandharvas, Kinnaras and by the 38. Struck with it, Indra trembled on the elephant. Re
intelligent Kubera with his mace, and with the multitudes of gaining consciousness, Indra, in a moment, pierced the mighty
demon.
 I
830 Padma Purana 1.68.1—1.69.3 831
39. With an arrow he cut off the hands and the bow of CHAPTER SIXTYEIGHT
him (i.e. of Bala) who was seated in a chariot. The killer of
soldiers cut off his hand, shield and flag with an arrow. The Slaying of Mud
40-41. With four sharp arrows he pierced his four horses.
Vydsa said:
That moment only he cut off the charioteer's head with one
arrow. He, with his arrow cut off, his chariot destroyed and with l-2a. Seeing Bala and his elder brother Namuci killed (by
his horses and charioteer killed, fell unconscious on the ground, Indra), Muci then said (these) words (to Indra:) "You have
and died in a short time. killed my eldest brother; I shall now invisibly take you withmy
42. Then the angry, great demon, Namuci, who destroyed arrows to the abode of the son of Bhaskara (i.e. Yama)."
the pride of the gods, took a mace and suddenly struck (Indra's) 2b-4a. To him, the very lustrous Indra, revered by all
great elephant. gods, said: "You will now certainly follow the path of death of
43. The great thrilling sound (of the fall of the mace) (i.e. traversed by) your brother. You desire to fight with me as
certainly resembled the sound produced by the fall of the the locusts, through folly, suddenly enter fire without realising
thunderbolt on the peak of the Meru mountain. its heat."
44. The elephant, tormented by the stroke and being 4b-6a. He struck Indra, who was speaking thus, with three
alarmed, with his body moistened with blood, and afflicted by arrows. Indra, the conqueror of the enemies' cities, cut them
agony, went away with his face turned away. off with three arrows. Then he struck Indra with ten arrows,
and Airavana with five. Having pierced Matali (Indra's chario-
45. Many (demons) in hundreds and thousands rushed at teer) with seven (arrows) he roared loudly.
Indra. He cut them off with crescent-shaped arrows and arrows
6b-9. Then the demon of great might and valour angrily
with sharp horse-shoe-shaped heads.
brandished an iron mace at Indra. Then Indra dexterously
46. The best gods were troubled by the illusory creatures struck him with his thunderbolt. Due to the fall of the thunder-
of (i.e. created by) him. Some fell on the ground; some lay on bolt, he fell down dead. Due to the fall of the demon the earth
the chariot. trembled. The gods danced and the demons ran away.
47. Seeing his great deed, Visnu then cut off with his discus
those arrows that had turned into creatures and that had stuck
to the bodies (of the gods).
48. Then Visnu struck him down on the ground with three
arrows. The demon who had fallen on the ground became un CHAPTER SIXTYNINE
conscious, and again tumbled.
49. He took up a terrible hammer and was ready to strike The Slaying of Tareya
Indra. Then Indra killed the great demon with his thunder Vyasa said:
bolt. 1. Tareya, possessed of power and resembling Indra in
50-51. With his chest wounded the very mighty (demon) valour, struck, with arrows, Skanda, who had killed his father
fell on the ground. The gods, the Siddhas and the great sages in the war.
(said:) 'Well (done), well (done)', and with many showers of 2. Then Skanda of mighty arms and equal to Visnu in
flowers honoured Indra at that time. Then all the hosts of valour cut off and broke those arrows.
demons, being frightened, fled away. The Gandharvas sang 3. The demon suddenly screened Skanda with arrows.
songs, the groups of celestial nymphs danced.

II
 832 Padma Purana
Then Skanda, without getting perturbed, cut them offwith (his) 1.69.17—I.70.5a 833
arrows.
4. Tareya struck Skanda with fire-like arrows at the peak 17. Then cutting them off and also his arrow the mighty-
of fight. He (also) hurled an arrow resembling the thunderbolt. armed Kartikeya also cut off the mighty head of his charioteer
5. Kartikeya warded it off with a fire-like arrow. The with an arrow with a crescent-shaped head. Then with many
demon then discharged at him a fierce missile. arrows he struck down on the ground his horses.
6. He dispelled it with an arrow that he struck at it. Then
the demon hurled a very fearful missile of a terrible form at 18. On the (battle-) field he, taking a pestle (in his hand)
Kartikeya. speedily rushed at Kartikeya; (and) with that the chief of
7. Then thousands of crores of mountains, trees, lions and demons struck Kartikeya, whose vehicle is the peacock.
serpents in the form of arrows rushed at the son of Parvati (i.e. 19-20a. Then the peacock swooned, and trembled repeated-
Kartikeya). ly. Then Kartikeya again struck the best of the demons and with
8. Having cut them off Skanda pierced the best of the his sword cut offwith force that very fearful pestle.
demons from his feet to his head (i.e. top to toe) with arrows 20b-22a. Taking a (missile called) sakti Tareya struck
resembling fire and the sun.
Kartikeya. He too, discharged an unfailing sakti, which killed
9. Arrows, with their feathered parts made of gold, stuck
in a very large measure, to the body of the lord of demons. They the wicked. Then that sakti (capable of) bringing about the
shone (on his body) as pieces of gold shine on a black end of the world, struck (Tareya) who resembled the staff of
mountain.1 Yama, and again went (back) to Kartikeya.
10. Then from his body profuse blood flowed out, as in the 22b-23. Causing the earth to tremble he (i.e. Tareya) fell
spring the Sami tree puts forth flowers profusely. down on the ground. Kartikeya was worshipped by all gods
1 l-13a. The horses under (i.e. which carried) the chariot, with flowers, incense etc.
lay clinging to the ground. Then the great angry demon holding
a fierce and terrible lance resembling death at the end of the
world, hurled it (at Kartikeya). The son of Parvati too burnt it
in a moment in the battle by discharging a lance presided over
by Pasupati.
13b-14. Then the demon again hurled a (missile called) CHAPTER SEVENTY
sakti given (to him) by Brahma. Kartikeya struck back a lance
powerful like a hundred mallets. Then missiles resembling the Devdntaka, Durdharsa & Durmukha Slain
thunderbolt struck each other even in the sky. Vydsa said:
15-16. The missiles of the two who were brave, fell down
on the ground. As the stream of (water from) clouds suddenly l-5a. Then the demon Devantaka roared to fight. He,
strikes a mountain, so the lord of demons struck Kartikeya with biting his lips, fought with Yama. Having gone (to the battle-
arrows like fire-flames. field) he said the words condemned by all people: "O wicked
one, through folly, you do not know the supreme dharma in its
1 Krsnasiloccaya-or Krsnaparvata, is an epithet of the Raivataka proper order. By using one's sin and merit, it is the master that
iii3in
curbs or favours one. I am created by the Creator (i.e. Brahma).
I shall correct you, since, you, heading towards death, do not
know the dharma. Disease, old age, or a slave—none of these is
(the cause of) death. A person who is engaged in work, but who
has deviated from dharma, becomes unhappy day and night."
 834 I.70.19b—1.71.9 835
Padma Purana

5b-6. He struck, with three arrows, powerful like death, 19b-21. Seeing Yama, he struck him with many arrows in
god Yama, who was very mighty, whose only witness was the battle. That god, jumping from the chariot, cut off his
dharma, and who was thus addressed by him; but with three head with the ear-rings, and suddenly made him drop on the
other arrows the righteous one cut them off. ground. The army of the demons, that escaped being killed,
7. Then in the battle he (i.e. Devantaka) powerfully struck ran in the ten directions.
Yama with many arrows, lustrous like the fire at the end of the
world. He cut off (these) arrows with (his) arrows.
8. In the meanwhile (i.e. at that time) the two, who posses
sed great power and valour, who were angry, and who desired
to conquer each other struck each other in the battle.
9-11. That very terrible fight between the two continued CHAPTER SEVENTYONE
day and night. Then, the wrathful, best demon, who was posses-
The Second Namuci Slain
sed of pride and was powerful, angrily hit Yama with a (missile
called) sakti. Then Yama quickly took up the same sakti and Vydsa said:
with it powerfully struck (the demon) between his breasts. 1. Then another angry Namuci, seated in his chariot, struck
His entire body was distressed, and blood was coming (out) of the gods with arrows resembling serpents.
his body. 2. So in the war the gods, Siddhas. Kinnaras and snakes
12. Then the very lustrous and angry Yama held a very could not tolerate the force of the arrows from all sides.
terrible unfailing staff and hit it on the body of that demon. 3. Having got into the chariot to which (the horse) Ucc-
13. Yama, filled with anger, reduced the warrior, along aihsravas1 was yoked, and which was driven by Matali, Indra
with his horses, his chariot, his charioteer, his collection of went to that very powerful demon.
missiles, to ashes. 4. Seeing Indra with his attendants in the war, the best of
14. Then, when that demon dropped like that, a demon, the demons then said to Indra:
named Durdharsa, with a lance in his hand, rushed at Yama to
5-6. "By killing an ordinary god there is no glory, nor it is
kill him.
pleasing. O Indra, there is no sufficient gain, nor victory. So
15. Yama, with a sakti in his hand and extremely fearless, everything will be everlasting when you are killed here. In
afflicted him, who approached him with a spike in his hand and heaven I shall obtain the kingdom of gods and happiness fit to
who resembled the submarine fire, in the battle. be enjoyed."
16-18a. That demon, seeing Yama, struck him with a lance 7-8 Indra, of great lustre and conqueror of the enemies'
only. Then Yama discharged a sakti in the battle. Suddenly cities, said to him: "Bravery merely by (uttering) words (i.e.
burning the lance (thrown by the demon), which resembled a merely in words) is easily available everywhere. O meanest
fiery iron-spear, it pierced the chest of the demon and went demon, if you have great valour, show your power in the battle.
down to the ground. With his body shattered by the sakti, he I shall take you to the house of the Sun's son (i.e. of Yama)."
fell down with his chariot. 9. Hearing this, the greatest demon, possessing great lustre,
18b-19a. Then another demon named Durmukha, who was got angry. He hit the best god with five sharp arrows.
very mighty, who had stretched his bow and who had held a
sword and a shield, seated in his chariot only, went (i.e. rushed 1. Uccaihs'rava—Name of Indra's horse, produced at the churning of
at) Yama. the ocean. It is regarded as the prototype and king of horses.
 836 Padma Purana
10. Indra quickly cut them off with five sharp-edged arrows. 1.71.26—1.72.9 837
The very mighty two desiring (to acquire) kingdom fought with
each other. the demon, who was filled with anger, went speedily to the best
11. They (rushed at) each other with great speed, and of gods and seized Airavata1. Angrily he very much frightened
(each one) cut off (the other's) arrows with his own arrows. Indra's elephant.
They also (hit) each other's bodies with arrows resembling a 26. Seizing the elephant with Indra (on its back) he
thunderbolt.
dropped him on the ground. Then Indra, who had gone to (i.e.
12-13a. The two greatly performed a very unprecedented fallen on) the ground was depressed for a moment.
feat in battle. Seeing their very rare dexterity, taking aim with 27-28. The lord of the demons jumped and remained bet-
the arrow, holding and despatching (a missile) gods and hosts
ween the tusks of the elephant. To kill him, Indra cut off, with
of demons became amazed.
his sword, the head of the chief of the demon-troops, and caused
13b-15a. In the meanwhile the demon let loose illusions. him to fall on the ground. All gods were very much delighted,
There hundreds of arrows moved from all sides. Powerful Indra, and Gandharvas sang charming music. Sages, who were pleased,
again, with anger quickly raised his bow and hit him with
praised the best god.
arrows on all his limbs, burning them.
15b-16. Then with more than eight thousand arrows, they
pierced and hit each other. They saw there in the battle, thesky
compact with arrows.
17-18a. Many (hit) with the strokes of swords dropped down CHAPTER SEVENTYTWO
in thousands on the ground. The cruel Namuci demonstrated
his illusory missile in the war which went on for a long time. The Slaying of Madhu
l8b-20a. He created a dense darkness in the three worlds. Vydsa said:
Gods and hosts of demons could not see one another. In that 1-2. In the war, Madhu, the destroyer of the gods, mounted
dense darkness difficult to cross, no ray was seen issuing forth on a divine chariot, having a bow in his hand and with troops
from the planets like the Sun, the Moon and the heavenly
and full of great anger, went to Visnu in front of the hosts of
fires.
gods, and said (these) harsh words to him, the immutable
20b-21. In that battle, all gods and Indra also were quickly lord:
shattered with the demon's arrows (i.e. of the arrows dischar- 3-5a. "O Narayana, how do you not know here the laws of
ged by the demon) resembling flames of fire. With their bodies
war? Using a foul means to kill (the demons) unjustly, you will
pierced with the arrows (discharged by the demon) they fell
not shine. Due to this sin, and due to not doing (proper) activity,
on the ground.
gods would perish. I shall have another creation. Here I shall
22-23a. Other brave (gods) were defeated and went (i.e. just kill you with the hosts of gods."
ran) into the ten directions. Knowing his trick, Visnu, who was 5b-9. Speaking thus, and taking a bow he struck the lord
worshipped by all gods, discharged a mild weapon, lustrous like with arrows. Visnu cut them off with arrows, powerful like the
a hundrd suns, in the sky. thunderbolt; and then struck Madhu with many arrows (sent)
23b-25. Seeing that it was retarded, he hit on the chest of into all his limbs. The demon got himself screened with illusion.
the demon with a sakti having many bells. Full of agony he The best gods, and those Rudras and others who were brave,
dropped down. Having regained consciousness after a long time, and other gods possessing strength, and goddesses of various
kinds endowed with weapons and vehicles, generals, chiefs of

1. Airavata—Name of Indra's elephant.

 I.72.21b-37 839
-838 Padma Purana
21b-22. In the meanwhile he hit, with sharp arrows, the
Ganas, gods like the chief of the worlds, Siva and Visnu, others
bull-bannered Siva, having matted hair and seated upon a bull
like the planets—all together fought with him. Due to Madhu's
in the battle. At that time the fight between the god and the
trickery all gods fled away at that time.
demon was great.
10. (Struck) with showers of swords and saktis in front of
23-26. They pierced each other (with arrows) and there
and behind them, the gods being hurt by weapons suddenly fell
met one another. The immutable Visnu cut off" his bow with
on the ground.
sharp horse-shoe-shaped arrows. Then he struck down the horse
11. In the meanwhile, Visnu, taking his (disc known as)
in the form of the bull. The demon, with a lance in his hand,
Sudarsana 1 , killed in the battle, the demons (who had) through
rushed at the lord of the world. Then whirling the lance he
illusion (turned themselves into) gods.
struck the highest lord. With three arrows he (i.e. the lord)
12. He cut off their heads in thousands; the lord of gods
cut off the lance resembling the fire at the end of the world.
struck down the demons (who had taken up) the forms of
Then the cruel, large-armed Madhu, who was greatly deceitful,
gods.
took up the form of the goddess and having mounted upon a
13-14a. In the same way, the lord caused the demons to
lion, went to Visnu.
flee away from the battle (-field). Seeing him all sages and gods
27-28a. He struck Visnu with various kinds of arrows and
were amazed. Gods and hosts of sages spoke (i.e. whispered)
said (these) words to him: "O best of gods, you have killed my
into one another's ear:
lord in the battle. I shall kill you and the two sons Kartikeya
14b-15a. "This Visnu, the immutable lord, is always the
and Ganesa."
only protector of gods. This god, witnessing everything, is the
28b-29a. With many arrows he (i.e. the lord) struck the
conqueror of the demons in every yuga."
demon, who was speaking thus. Bleeding, he fell down dead on
15b-16. How does he (i.e. Madhu) kill all the gods? Here
the ground.
the end of the world 2 is taking place. In the meanwhile, at a
29b-30. Seeing his parents struck, the very powerful
distance Madhu employed his illusion. Taking the form of
Kartikeya bound by illusion, took up a sakti and went to fight
Hara (Siva), he said to the immutable Visnu:
with Visnu. Then the creator (i.e. Brahma) said these words to
17-18. "O sinner, today what merit, fame, glory and (other)
Kartikeya who was harassed by delusion:
excellence (will) you (get) by killing the gods all round in the
31. "See, your parents, observing the worlds, are moving
presence of the demons? Due to your great madness you do not
in the intermediate region between the heaven and the earth,
know your own (individuals) and others. Therefore, (hitting
and are witnessing the war from a distance."
you) with sharp arrows I shall take you to Yama's abode."
32-33a. Seeing that he has heard this, he vanished there
19. Saying so he struck Visnu with fierce arrows in the
only. Then the very proud brothers Dhundhu and Sundhu fell
battle. But Visnu cut them off, (and) said (these) words:
upon Garuda to kill Visnu in the battle.
20-21a. "O heroic demon, I know you to be brave M adhu
33b-34. Visnu with his Nandaka sword cut off Dhundhu
in the lovely form of Hara, and doing an impious act and em-
with a sword in his hand and Sundhu with a mace; and with
ploying trickery. Having struck you down in the battle, I shall
his mace killed another (demon). The two, being wounded,
give (i.e. send) you to a fruitless world."
dropped on the ground.
35-37. Then Madhu, screened with darkness, quickly
1. Sudarsana—A circular weapon of Visnu-Krsna. disappeared. Through his illusion he dropped a hundred
2. Kalpanta—Destruction of the world. Kalpa—a day of Brahma
or one thousand yugas, a period of four thousand three hundred and twenty mountains on (the body of) Visnu. Then in the battle, getting
millions of years of mortals, measuring the duration of the world. into the darkness, he cut off the mountains, and angrily cut off
840 Padma Parana 1.73.13-25a 841

his head with his (disc called) Sudarsana. Then gods like taking a s'akti, pierced (with it) the demon in his chest; (then)
Brahma and Siva made him known as 'Madhusiidana' in the he (i.e. the demon) fell on the chariot.
worlds. 13-14. Regaining consciousness in a moment, and roaring,
he struck Indra in the battle with an arrow. He (i.e. Indra)
then swooned. Regaining consciousness, Indra struck him with
hundreds of arrows. Struck with arrows resembling Indra's
thunderbolt he was full of agony.
CHAPTER SEVENTYTHREE 15-17. Then Vrtra discharged a great lance on (the body
of) the lord of gods. With (i.e. against) the demon's missile of
The Slaying of Vrtra (i.e. granted by) Siva, Indra let loose the Vaisnava missile.
The missiles of the two resembling mass of fire, struck each other
Vyasa said: in the sky and discharged sparks of fire. Due to the touch of
the sparks of fire the warriors of both the armies could not
1. Then, Vrtra, of great lustre and most distinguished of remain comfortably, as moths cannot stand in (front of) fire.
the demons, mounted upon an elephant, ran to Visnu rich in
18. Being burnt, the warriors (in the army) of the gods
(i.e. seated upon) an elephant.
and demons fell on the ground and ran into all directions. The
2. In the great war, he, seated upon an elephant, pierced battle (-field) became vacant then.
Vrtra, coming to him, (piercing him) in all his limbs, with
arrows like the destructive fire at the end of the world. 19. Seeing that his missile was retarded, the demon, filled
3-5. Then Vrtra hit with an arrow the head of Indra. Due with anger, discharged at Indra a missile made of a group of
to that the mighty one shook. Then calming himself, and rais- mountains.
ing his bow, the powerful one showered with the shower of 20. In the battle, Indra cut off (that) group of mountains
arrows (i.e. showered arrows) on the body of the demon. The with volleys of arrows. The demon sent a Saiva missile at the
very powerful one having cut them off, hit Indra, the lord of very mighty Indra.
all gods, with arrows resembling serpents. 21-22a. Crores of thousands chief beings, lions, demons,
6-8. Thus with thousands of arrows they struck each other. bears, wolves, tigers, great elephants, serpents—such and other
The arrows in the battle of the two archers were of the same creatures ran to the lord of gods.
quality, were quick like the speed of mind, were strong like 22b-23a. Indra, the killer of the heroes of his enemy, cut
mountains, resembled the submarine fire in touch, and were them off, even before they reached him, with arrows with sharp
moving in the sky and pierced (i.e. were capable of piercing) horse-shoe-shaped heads, with crescent-shaped arrows, with
the spokes of the thunderbolt. lances and (other) arrows.
9-12. Thus, in this manner the battle lasted for days and 23b-24a. Then Vrtra of mighty arms and brave, raised his
nights. Indra struck the elephant (of the demon) with his bow and struck Indra with thousands of arrows resembling the
own lance.Throwing (himself) on the ground, he quickly went thunderbolt.
to his chariot. Remaining in the chariot, he, with a sakti, 24b-25a. Indra cut them off and also cut off his bow with
quickly struck hard (the elephant called) Airavana of that arrows with sharp horse-shoe-shaped heads. That moment
lord (of gods), as (Indra would strike) a great mountain with (only) he struck down on the ground his charioteer and his
the thunderbolt. That great elephant, with Indra (on his back), horses.
though (he was) trembling, looked splendid. Then Indra,
842 Padma Purana
I.74.1-10a 843
25b-26a. The best demon, having worshipped a thorny their hearts expanded (i.e. rejoicing), worshipped Indra. The
mace, struck it on the head of (Indra's) elephant. Due to drums of gods were sounded, the bands of celestial nymphs
swoon (caused by the stroke) the elephant dropped on the danced. The Gandharvas sang songs; and the sages praised
ground. (Indra). The demons were afraid, and giving up their arms,
26b-27. The lord of all gods came to the ground with his ran in (various) directions.
mace. Then repeatedly a mace-fight took place between the
two. There verily was the sound produced by the strokes of the
maces of the two who were striking (each other).
28-29. Again and again they turned round and round.
They (gave) very fearful strokes below and above and on CHAPTER SEVENTYFOUR
(each other's) sides. Thus the fight between the two which
caused fear to the visible and invisible worlds took place. The Slaying of Tripura's Son
Seeing (the fight) hosts of gods, Siddhas and demons were
Vyasa said:
amazed.
30-3la. The two fighting heroes were in peril of death. 1. The son of Tripura mounted upon a chariot to which
Heroes among gods and demons were not at all able to see it. four horses were yoked and which resembled the sun in lustre
Siva, Brahma and others remained in the sky to see that and said (these) words to the lord of the Ganas (i.e. Ganes'a) :
wonder. 2. "O lord of the Ganas, since your father killed my
father, therefore, I shall today take your father to Yama's
31b-33a. Due to 'hum' sound of (i.e. produced by) them abode (i.e. shall kill him) with arrows."
and due to the sound produced by the strokes of their maces, a 3-6a. Then Ganesa said to that son of Tripura: "Formerly
sound went up and up; surely such a sound is produced by the your wicked father did a great sinful deed, detrimental to the
thunderbolt (only). When their maces were broken, their hands gods. My father heard it. Knowing about your wicked father
remained folded (into fists). Thus after half a watch their engaged in a sinful act, my father, with (i.e. using his)
weapons fell down. strength, killed him with an arrow. He has been emancipated
33b-35a. In the meanwhile, the two heroes, holding swords from sin and delusion and is sent to Yama's abode. O demon,
and shields, moved in the battle to fight against each other. here, in a moment, I shall send you along the same path."
Their swords, bodies and shields shone like lightning and 6b-7a. (The demon) struck with ten arrows resembling
meteors. The two were looked at with speed and wonder by all the fire at the end of the world, the lord of Ganas who spoke
the worlds. thus, and who was very intelligent among the gods.
35b-37a. The multi-coloured shields of the two were cut 7b-8. Then (Ganes'a) hit with force the demon with
off. Thus a fearful and great fight took place between the two. thousands of arrows, with arrows like the staff of Yama, with
It was full of circular movements, use of disc and bow and arrows with sharp horse-shoe-shaped heads, with heron-feathered
dexterity. The fight between Vrtra and Indra is like the fight arrows, and very sharp arrows resembling the fire of the
of Vrtra and Vasava (only). thunderbolt.
9-10a. The pot-bellied (god, i.e. Ganes'a) adored by gods
37b-40. In the battle, Indra, after jumping, rooted out also cut off his arrows. He again struck him with force with
Vrtra's hair, and quickly and suddenly cut off his head. Cry of arrows resembling a thunderbolt. With his entire body hurt
victory of (i.e. raised by) gods was there on all sides. Gods, with with arrows, he fell down on the ground in a swoon.
844 Padma Purd$a I.74.26-39a 845

10b-ll. Then (the demons) Bhadra, Saubhadra, Bhlsana in the battle? Therefore, O son of Prabha, I brought you, who
and Nirjarantaka, taking their maces rushed at Ganesa. They had fainted. Realizing this, you may now do what is proper."
struck the lord of the Ganas simultaneously with the strokes of 26-27a. In the meanwhile the king had employed the best
their maces. one i.e. Kavi (i.e. Sukra). The elephant regained consciousness
12-14. Smartly he rendered useless the strokes of their with the employment of medicines etc. He made him hundred
maces and with his axe he hit Bhadraka on his head. Then he times more powerful and indicated (the means to) victory.
first struck down Nirjarantaka with a sword. Heramba (i.e. 27b-29. Having first given him water consecrated with
Ganesa) having struck down the four heads of the (demons') sacred hymns, he checked (i.e. healed) the wounds on his
troops who resembled great mountains, also struck down other body. The elephant just with his tusks broke (i.e. would break)
enemies. a great mountain. In the battle, that elephant, very difficult to
15-16. Then the best demon, Tripura's son, regained con- vanquish, struck down hundreds of thousands of troops and the'r
sciousness, mounted upon his own chariot and struck the best guardians. The demon, seated on his back, hit and struck down
god (i.e. Ganesa) with crescent-shaped arrows, with arrows on the ground principal lords of gods with arrows resembling
with sharp horse-shoe-shaped heads and with spears. The the fire at the end of the world.
virtuous one cut them off, and again struck him with arrows. 30. Then gods of great might, fell down with their bodies
17-18. With four arrows he struck down his horses, with covered with streams of blood after being struck with bis arrows
one arrow he struck down his charioteer, and with arrows he resembling the staff of Yama.
struck down on the grounds the chiefs of the troops. The son of 31. Whichever way the demon with (i.e. seated on) the
Tripura quickly went to another chariot and pierced the lord elephant went, there he put up a terrible volley of (i.e. dis
of the Ganas with arrows resembling the thunderbolt. charged his terrible) arrows.
19-20. With his body moistened with blood, the son of
Siva (i.e. Ganesa) whose terrible power was like that of Yama, 32-34. Some (gods) were struck down by the elephant,
and who was very angry, pierced him on his forehead with three others by the rider. By whirling them speedily certain gods were
arrows, between his breasts with seven arrows, on the region of tormented. So (also) the chiefs of the hosts of gods, not at all
his navel with four (arrows), and on the top of his penis with afraid of fighting, struck him with his elephant with various
five (arrows). weapons and missiles and many arrows. But those very mighty
21. With his entire body injured, the demon being extre gods could not subdue that elephant.
mely depressed (i.e. who fainted) fell on the chariot in the 35-36a. The elephant with his tusks and Tripura's son
battle. with his arrows quickly struck them down. Those gods who did
22. Then his wise charioteer took him away from the not fall on the ground with their bodies split, being frightened,
battle (-field). The brave Ganesa, worshipped by the gods, and afflicted with pain, sought the shelter of Ganesa, who was
never attacked one who had turned away from the battle. fit to protect (them).
23. (Tripura's son) regaining consciousness after a long 36b-39a. Seeing the havoc among gods, the brave Ganesa
time, said (these) words to his charioteer: "O charioteer, go struck him along with his elephant with arrows resembling
(with me) to that timid Ganesa, Siva's son (remaining) in the the fire of the thunderbolt. He, along with his elephant whose
battle-field". speed was checked by an arrow, rose (to fight). Then the two
24-25. Then the charioteer uttered these true, wholesome (i.e. Ganesa and Tripura's son) broke down each other with
and soft words: "Who is able to bear the arrows of Siva's son arrows only. Both the principal warriors, the god and the
846 Padma Purina 1.75.4-20 847

demon, roaring and desiring to conquer each other had their 4-5. There was in the battle a great arrangement (of the
entire bodies covered with blood. soldiers) like a wheel, where the one that came forward was
39b-40. Then the elep hant pierced the rat (the vehicle seized and killed. The attack was very fierce. A boring tool was
of Ganesa) with his own tusks. The elephant (also) was attacked used. The lord of wealth (i.e. Kubera) fought a great battle
by the rat. Then there was a terrible battle between them. A with him, and in the end struck the tool on the chest of that
wonderful fight with (i.e. among) the four (jointly) and Kumbha.
separately, below and above, ensued. 6-7a. Then Kumbha, with his fangs broken, fell down on
41. The fight was noisy, fierce, and caused fear to all the the ground. Then the very powerful Jambha, remaining in his
worlds, in which fighting tusks with teeth and arrows with best chariot only struck the horse of Indra, and also Airavana with
arrows (took place). volleys of arrows.
42-43. In the war between gods and demons it was a 7b-9. Indra struck the best demon with his thunderbolt
terrible battle. The rat pierced the great, very mighty elephant. only. Wet with blood he fell dead on the ground. Then with
Seated on the backbone, (Ganesa) again skilfully struck with the (missile called) sakti, he pierced the four important chiefs—
his axe the mouth, chest and shoulder of the demon. Aranya, Sughora, Aghora and Ghora. Kartikeya cleverly struck
44-45. With his elephant he, vomitting blood, fell down on down each one of them.
the ground. Sages and gods, saying, 'Well (done), well (done)', 10-11. (Indra's son) Jayanta subdued, with volleys of
praised (Ganesa). Here in the battle other (gods) struck the arrows, Saurabha, and also Samhrada with a sakti in his hand,
demons with infallible missiles, till the war giving victory (to and Yamadanda and Narantaka. Having hit them he struck
one) of the two armies was not over. them down, reducing their bodies to ashes. With the stroke of
his sword, Kala struck down Babhrava.
12-14a. Mrtyu, with sakti struck Asva and Nigrna in the
battle. These very powerful seven—Bhadrabahu, Mahabahu,
Sugandha, Gandha, Bhaurika, ValHka, and Bhima — the
leaders of the army, being burnt by Agni, fell down dead,
CHAPTER SEVENTYFIVE with their bodies burnt in the battle, on the ground.
14b. Very courageous, brave, very powerful (demons)
The Hymn of Victory at the End of War between Gods and Demons
causing fear (even) to the brave, fell down on the ground, being
Vydsa said: bound by the noose of the noble Varuna.
15-17. The five demons named Turu,Tumburu, Durmedha,
1. Having heard (those) words from (i.e. uttered by) the Sadhaka and Asadhaka were struck down by the mass of the
great god, all gods led by Indra, rushed, from all sides, to the Sun's rays. In the battle, Vayu struck with his arrows demo ns
hosts of the demons.
led by the six viz. Krura, Krauflca, Rana, Isana, Moda and
2. (There) came the great demon, Kumbha by name, who Sammoda. Nairrta with a mace struck down Bhima on the
very much struck the king of the Yaksas (i.e. Kubera) with a ground.
mace. 18. Hundreds of demons, facing the gods, being killed in
3. The lord of the Guhyakas (i.e. Kubera) hit him very war, being frightened, fell in the battle struck by the lances of
strongly with the strokes of (his) mace. Then there was a fierce the Rudras.
war between the two. 19-20. Hundreds of mighty demons were struck in the
 848
Padma Purina I.75.33b-48a 849
battle with the strokes of the arrows discharged by the Vasus, struck down on the ground hundreds of thousands of elephants
brave and encircled with rays, with hails from the clouds, and and chariots with horses.
with very terrible strokes of the thunderbolt. Thousands (of 33b-35. Thus the lord of the demons moving among all the
demons) fell due to the strokes of the mace of Kubera. hosts of gods sent down volleys of arrows resembling death. As
21. The best of the demons were pierced with the thunder an elephant shakes the lotus-pond, he gradually shook the
bolt of Indra. Similarly, struck with the sakti of Kartikeya, armies of gods in the war. Due to the sharp falls and lion-like
innumerable (demons) fell down on the ground. roars of the lord of demons (the gods) repeatedly and rapidly
22. The principal (demons) fell (being hit) with the stroke fell down on the ground.
of Ganesa's axe. Due to the disc released from Visnu's hand of 36-40. He struck (Indra's son) Jayanta with ten arrows,
a severe act, heads of important demons fell on the ground. Remanta with five, and Indra with fifteen arrows; (he struck)
23-24. Samana (i.e. Yama) with (the strokes of) his Citraratha with twenty arrows, Guha with twenty-five, Heramb
deadly staff struck down crores of thousands of demons. Kala (i.e. Ganesa) with three, and Yama with forty arrows. In the
struck down the demons with (the strokes of) his sakti. Varuna same way he hit Kala and Mrtyu with both hands. He struck
in the same way, struck down others. (Kubera) the lord of the Guhyakas and Vayu with ten arrows
each. With six and seven arrows he struck Rudras separately,
25. With the stroke of Taksakas etc. and the Moon's chill He struck all the Vasus, Siddhas, Gandharvas and serpents with
Khara mounted on a horse was struck; and the noose (of ten, eighteen arrows and the (other) gods with six arrows in the
Varuna) in the same way struck the elephants. war.
26. Then he destroyed the demons' elephant (by striking) 41. The powerful gods, being distressed and frightened
with an iron beam on his temple. Thus with skill he struck due to the stream of his vigour, his great power and due to the
down the horses and the elephants. sight of his quick dexterity, were unable to retaliate.
27-28a. Thus the very mighty Siddhas, Gandharvas and 42 The gods struck in the battle with arrows resembling
the celestial nymphs, and other deities along with the mothers the trident of Siva and cutting the vitals, swooned and fell on
and the chiefs of the Ganas, struck down the very fearful and the ground.
destructive demons. 43-44a. (Even) the chief gods could not stand before him.
28b-29a. The gods struck down the demon with arrows, Then the gods (thus) fully shaken and beaten (by Hiranyaksa)
with strokes of swords, with spears, saktis, hatchets, sticks, went, along with Indra, to Visnu the protector, to seek his
iron-beams and lances. succor.
29b-31. When the demons were thus being destroyed, the 44b-45a. In the meantime, Visnu said to Garuda, the lord
very brave chief of the demons, their king, Hiranyaksa, came of the birds: "Now go, in front of (i.e. face) the demon in the
there seated in a chariot which resembled the Sun's chariot, battle."
which was decorated with all jewels with which a chariot is 45b-47a. He then immediately went speedily to destroy the
decorated, which was made of gold, which was divine, which demon. Having struck the chariot (of Visnu) with arrows he
was adorned with bells and chowries, which was filled with checked his speed and then going in front of his chariot he said
banners and flags, which was beautiful and which was like to the immutable Visnu: "Having today killed you along with
Indra's chariot. (other) gods, I shall fashion another creation."
47b-48a. Then Visnu said these words to the roaring,
32-33a. He, who was invincible to the gods and the superior demon: "O sinful one, if you are able to compete (with
demons, struck with volleys of arrows the armies and the hero me), then (first) be settled in the battle."
 850 1.75.63-76 851
Padma Purina

48b-49. Then he struck Visnu with hundreds of arrows. 63. The angry Visnu discharged the Kubera missile. Then
Without being ruffled, he cut (those) arrows resembling the he (i.e. Hiranyaksa) discharged, in the battle, at Visnu, the
staff of Yama. Again he (i.e. the demon) discharged thousands illusory missile, which was demonish and very fierce.
of arrows at him. 64. He, the brave one, also struck Visnu with lions, tigers,
50. Having cut them off with arrows, Visnu struck him buffaloes, and poisonous serpents.
with arrows, looking unavoidable due to their great weight and 65. Then Visnu cut off, with his arrows, the streams of
(resembling) the submarine fire in touch. weapons and missiles (discharged by Hiranyaksa) in the battle,
51-52a. The best demon was struck by Visnu, with and struck him with a spear.
thousands of golden arrows that were piercing, sharp, moving
in the sky, having the speed of the mind—as the missiles of 66-67a. That moment only, he with his body wet with
Kesava were very quick—resembling cotton and hay. blood, dragged him and with three arrows the lord of the gods
52b-53. The angry, very strong, Hiranyaksa, being distres- cut off his spear.
sed due to (his missiles) being interrupted, took, in the battle, 67b-68a. Visnu, with ten arrows, cut off the chariot's
a mountain and hit Visnu (with) it. (But) Visnu easily pound- fender along with the flag and banner and the umbrella, and
ed it with (his) mace. also the charioteer.
54. Thus he dropped a thousand mountains, but Vi§nu 68b-70. When the chief demon's chariot was struck down,
the enemy of the demons, with the same dexterity, crushed he, the powerful one, jumped to another chariot, got into it and
them.
brought it in front (of Visnu). Then a very fierce and thrilling
55. Again the best demon, with his mind full of anger, battle took place between Hiranyaksa and Visnu and the great
putting up thousands of arms, showered Visnu with many very battle caused wonder among people. Then a battle with an
sharp arrows, saktis, spears and axes etc.
attack and a counter-attack took place between the two.
56. The best god (i.e. Visnu) cut those very missiles with
very fierce, blazing arrows, causing fear to the demons. 71. A hundred divine years passed uninterruptedly in the
battle (i.e. the battle continued without a break for a hundred
57-59. He pierced him (i.e. Hiranyaksa) on all his limbs
divine years). Then, the very powerful demon grew (in size) like
with arrows resembling Siva's trident. In the battle (which
the lord of demons and the immutable Visnu fought) the Vamana.
demon, being distressed, quickly ran and dropped an all-power- 72. Angrily he seized, with his mouth, the three worlds
ful, excellent, fierce sakti resembling the tongue of death, and with the mobile and the immobile. Lifting the earth he entered
having eight bells, on the large chest of Visnu. the nether region.
60. (With that) the best god (i.e. Visnu) looked charming 73-74a. The remaining demons, fully pleased, entered that
like a compact cloud accompanied by lightning. Then the region after him. Then Visnu, of a great lustre, knowing the
demons, saying'Well (done)' cried 'Be victorious.' great power of the demon, took the form of a boar to kill the
61. Then (Visnu), the enemy of the demons, discharged demon.
his disc at the demons' army. Having cut off their heads, it 74b-75. Taking up a hog's body (i.e. form) Visnu quickly
came back to Visnu (again). entered (the nether region) after him. Going to the root of
62. He struck down the demon with the stroke of a sakti the earth, and seeing it having gone to the nether region, he
in the battle. Regaining consciousness after a long time, he held the earth, the support of the people, on his two fangs.
struck Visnu with a fiery arrow. 76. When Visnu was going, holding the earth, the lord of
the demons came to him, hurting him boldly with (bad) words.
 852 Padma Purana 853
1.75.90-102
77. Visnu, who had taken up the form of a hog, tolerated worlds. We seek the shelter of him (i.e. Visnu) from whose
the bad words and angrily put the earth on a mountain in the lotus-like navel, it is said, Brahma was born.
water.
90. Our salutation to you (O Visnu) who had taken up
78-79a. Depositing his power into the earth, he made it the fish-form; our salutation to you, who had taken up the
steady. Then after that the demon-king who had stuck to it form of a tortoise; we salute you of the form of Nrsimha; and
stood up, and full of great anger, struck Visnu with a mace. also of the Vamana-form.
79b-80a. Visnu (in the) hog (-form) avoided (the stroke 91-92a. Our salutation to you who (in the incarnation as)
of) the mace, as one, endowed with deep and abstract medita- Parasurama destroyed the ksatriyas, and to Rama, the destroyer
tion, avoids death; and struck him (with his mace called) of Ravana. Our salutation to (you) the killer of Pralamba; to
Kaumodakl. Rama; to Buddha; to the deluder of the demon; to the destroyer
80b-81. Then the very powerful Hiranyaksa, full of anger, of mlecchas; to (the form) named Kalki; and (to you) who
again struck the lord on his right arm, with a fist. Thus a had taken up the form of a hog.
great fight, in which the right and left hands were used, and 92b-93. In every yuga, you take up (different)forms for the
the warriors were coming forward and going back, took place. good of the world and the destruction of the demons. Now you
82-83a. They turned round, confused and imitated each have killed the daring demon Hiranyaksa, who easily conquered
other. Brahma and other gods, remaining in the sky, watched the important regents of the quarters led by Indra.
the fight; and they said: "Well-being to the beings, gods and 94. You have struck him down for the good of gods. O
sages." best of gods, be pleased. O god of gods, you, in the form of
83b-84a. They said to Visnu, the lord of gods who had Brahma, are the creator of this (whole world). You are the
taken up the form of a hog: "O god, do not play like a child. creator of this (whole) world.
Kill him who is a source of trouble to the gods." 95. You are also its protector. In every yuga, you also take
84b-87a. Then very lustrous Visnu, who had taken up the up very lovely forms. Turning yourself into the destructive fire
form of an illusory hog, taking the consent of Brahma and and (into the form of) Siva, you yourself destroy the (whole)
others threw the powerful disc, which resembled a thousand world at the time of (its) end.
suns in lustre, which had a thousand spokes, which was very 96-97a. Therefore, you are the cause of the (whole) world;
radiant, which was terrible and which was capable of killing the beyond you there is no life or absence of it. You alone are the
demon and which resembled the fire at the end of the world. past or the future or the present form called the mobile and
That disc, released by Visnu, reduced to ashes the very power- immobile. The world does not shine forth without you.
ful Hiranyaksa, when Brahma and others were watching (i.e. 97b-98. The form based on distinction between existence
in the presence of Brahma and others). and non-existence or real and unreal depends upon you only.
87b-88. (Then) the disc came (back) to Visnu. Then gods Therefore, O god, no one with an immature intellect, except
like Brahma and others, and the regents of the quarters led by the person devoted to your feet, is able to comprehend you (i.e.
Indra seeing Visnu's victory, arrived there, and praised him. your true nature). Therefore, we are seeking the shelter of
you, who are the protector.
Gods said:
89. We salute Visnu, who is the origin of the world, who Vyasa said:
is lhe lord of the gods and demons, who is the protector of the 99-102. Then Visnu, with his mind pleased, said to the
gods: "Well-being to you, O gods, I am now pleased by this
 Padma Pur Ana 1.76.8-20 855
854
hymn of praise. O gods, for him, who would devoutly and 8. Those who turn away their faces in the battle, those
respectfully recite this hymn of praise of (my) victory, nothing who are cowardly and timid, and those who fight deceitfully,
is inaccessible in the three worlds. A man by narrating or and those who hate gods and brahmanas go to a fierce hell.
listening to it obtains the fruit which is obtained by properly 9. Those who strike another (i.e. the rival) soldier who is
giving a hundred thousand cows. The daily narration of the fallen, who has fainted, who is defeated, and the Mlecchas who
account of the victory of the god of gods gives everything. use abusive language, go to hell.
There was no greater knowledge than this, nor will there be 10-11. They take away the deposits of others and actually
greater knowledge than this." turn away (from the battlefield). Mlecchas rob (people) at
night in a wasted forest; they do rash acts; they are interested
in eating everything; they are fools; and harm cows and
brahmanas. There are other Mlecchas who use abusive language,
and are born as rogues.
12. Their language is Paisaci, and there are no popular
CHAPTER SEVENTYSIX customs among them. They do not observe purity, do not
practise penance, have no learning, nor do they offer oblations
The Exposition of Merit to their manes.
13-14. They do not give gifts, do not perform sraddha etc.;
Safijaya said'. they do not worship gods; they do not wait upon their parents
1-2. O brahmana, I desire to hear correctly the condition or gods and ascetics, as a result of absence of (proper) know-
of those demons who died in the war either while facing (the ledge. Therefore they do not (properly) clean (i.e. remove) the
enemy) or while turning away from him. O preceptor, tell me dirt from their bodies. They have a passion for their mother or
whether these innumerable demons are there in the three worlds sister or any other housewife.
with the mobile and the immobile or have gone somewhere 15-16. They behave contrary to (the ways of) the world.
(else). Their behaviour is always unclean. The demons are born from
the ejections of snakes and from (beings) living on mountains,
Vyasa said: and their religious merit is groundless. Those who hurt
3-5. Those excellent brave demons who died in the battle brahmanas, women and children, meet with trouble after death.
while facing (the enemy), obtained godhead and are eternally 17. These wicked ones who eat cows and who are delighted
enjoying pleasures (in heaven) where there are golden palaces in eating prohibited things, go to (i.e. are born in) the species
decorated with various jewels, where there are trees shining of insects, and become trees and ants.
like gold and satisfying all desires, where there is an auspicious 18-19. These enemies of gods are not fit for (reciting)
lake full of fragrant lotuses, waterlilies and white lotuses and sacred hymns and (worshipping) deities. They look upon their
other flowers, and also with the portions of curd, milk and ghee. elder brother as equal to them and as born with them. Their
manners are rustic. They don whiskers. They are interested in
6. Being extremely handsome and always possessing fresh
eating corpses on the earth. If at all they perform a vow or a
youth they rule there, and also on the earth.
sacrifice it is (just) a rash act.
7. Having thus obtained eight births, they become 20. They are delighted in eating fish and flesh; they tell lies.
wealthy or heads or ministers with their bodies partly (seated) They are always passionate, greedy and always full of anger and
on the fore-quarters of elephants. pride.
856 Padma Parana 857
I.76.33-48a
21. They are always interested in the excitement due to 33. They do not, by their (very) nature, get inauspicious
killing and binding someone. They are bad servants (or they
or auspicious places, an enemy, a friend and a neutral (one).
have bad servants); they are pleased with bad people; they are
34. Those, who are regarded as (endowed with) intelli
delighted with foul smell.
gence, know them to be beasts living among men. Intentionally
22. They are not (interested) in gods, in wise men, in
taking up many forms, they wander in vain on the earth.
listening to religious (discourses), in (reciting) auspicious hymns
35. They are men in the form of Yaksas and are kept out
of praise or sacred hymns, since they are undetermined in (reli
of all (religious) rites. I shall tell (you) their divisions and
gious) acts.
characteristics (as seen) on the earth.
23. They (contract) many diseases and are full of anger.
36-37. In accordance with their sins they are born in the
They have many types of dresses; on the earth these are the
mortal worlds. The wise call such a one, moving on a dirty
symbols of demons in the species of human beings.
ground and being polite (outwardly, but really) deceptive, a
24-25. They do not recognize the higher world, a precep-
crow eating leavings of food etc. The (citizen of) Kukura is
tor and their own person or of someone else. They (simply)
interested in eating what is prohibited and likes filthy (things).
long for filling the womb (i.e. for copulation); they do not
38-39. He indulges in all secret (plans) and eats what ought
strive for a guest or elderly persons, or brahmanas, and for a
deity, for their son, family, friend or relative. They do not and ought not to be eaten. On the earth they are born in the
know (i.e. care for) giving a gift (even) in dream, and also food families of beast etc. They take dogs in their hands and eat
or clothes. food of (i.e. given by) the Mlecchas. They especially (eat the
flesh) of pigs and other beasts fighting with their feet.
26. Since they preserve wealth they are Yaksas in the form
40-4la. They take delight in nourishing and eating in-
of men. Even at the time of the end of their life (i.e. when
their life is endangered), they do not bestow wealth on the auspicious things condemnable due to filth. Due to their collect-
king. ing a heap of wood and making fire on a mountain, they should
always be known as Mlecchas, always causing fear to the
27-30. Those Yaksas remain in distress and carry burdens
ksatriyas.
for others. Listen with concentrated mind to the characteristics,
41b-43a. When people belonging to noble families give up
condemned by all people, of evil spirits, women and men, from
right conduct and there is absence of purity, there are (born)
me (i.e. as I tell you). They always are dirty and muddy, and
without truth and purity. There are heaps of dirt on theit teeth, Mlecchas and Dasyus. Other people are reduced to their con-
hair, clothes and bodies. They do not like to clean (even) once, dition due to their contact or due to eating their food or having
their houses, seats, clothes etc. They do not see (i.e. enjoy) copulation with their (i.e. the Mleccha) women.
pleasures of (i.e. from) women, and quickly enter a forest. On 43b-45a. (And) at that time all men are tormented by
the earth they are interested in eating residues of or left-over grief and diseases, have scarcity of food, they are confused and
food and stinking (articles of food). are always harassed by the king. At that time mortals, deprived
31. They like (to eat) food, to drink and to sleep in dark of all (kinds of) purity are interested in falsehood. People do
ness. They are never calm, nor are their mouths pure. not listen to the Puranas and the sacred scriptures.
32. These are said to be the characteristics of the evil 45b-46. They like wine and flesh; they are sinful; they eat
spirits in hell. They do not know (what is) good or (what is) everything and are very fierce. They are engaged in fearful
bad; also they do not know (who is) a friend, and (who is) an practices and are always intent upon deception. The sons do not
enemy, (what is) a virtue and (what is) a vice. support their father, mother and preceptors also.
47-48a. The servants do not wait upon a virtuous master.
858 Padma Purana 859
I.76.59b-71
Certain women do not wait upon their husbands, their mothers- 59b-60. Having propitiated Visnu (i.e. he worshipped
in-law or their (own) mothers. At that time, people are always Visnu), Prahlada was honoured by gods. Similarly the demon
in difficulty and there is a quarrel in every house. Andhaka praised Siva and became a member of his assembly.
48b-49. The kings are Mlecchas and are addicted to drink- The very mighty Bhrrigl became the chief of his (i.e. Siva's)
ing, and also the ministers and the priests. Their offering is with attendants only.
(i.e. consists of) fish and flesh. They are heretics, as their charms 61. There are (the examples) of these and others. Bali will
are full of exertion. They are pre-eminent in sinews and good be Indra. O son, here or in the next world (the demons) always
health. get a good position.
50-53. By them—the wealthy and dull—the earth is pervad- 62. Certain best gods, born in the family of demons, cherish
ed. These foolish men, (living) in a forest or cities love one an- all their manes in hundreds and thousands.
other, and they eat fish, flesh-food that is fit and that is not fit 63-65a. Even by one good, intelligent son the (entire)
to be eaten. In the forest brahmanas and others also eat things family is protected. Even one son, who is devoted to Visnu,
leading to sin, and even a devoted beast. All they are not re- whose senses are curbed, who is religious-minded, and who is
born (i.e. live eternally in hell). All these men—the sinners— engaged in the worship of gods, would emancipate a crore of
cause their manes to fall (into hell), and are certainly the evil families. In the remaining Kaliyuga, when Dharma is perishing,
spirits, demons and Guhyakas, who were gods before. These, (even) one religious-minded person protects in a country or in
pleased with modesty, are neither gods nor men. a city, the people (i.e. the citizens) or the family or (even) a
village.
Sahjaya said: 65b-66. There was (formerly) a great city of (i.e. inhabited
54. O lord, remove my doubt as to how these real (demons) by) brahmanas, (and) named Medura. There (i.e. in that city)
realise their aim in human state (i.e. as human beings) ? all the brahmanas were always engaged in the prayer (offered
thrice a day). They were interested in the recital of the Vedas,
Vydsa said: were wise, and honoured guests and brahmanas.
67. They performed the rites like sacrifice, fire-rites,
55. These goblins, demons and evil spirits born in the
and observed vows. With determination they performed the
brahmana caste or other castes, do not give up their nature,
six duties.1 (Even) in a great difficulty they did not think of
(which they got) according to the sins that they had committed.
(committing) a sin.
56. The demons who are born in the mortal world, arc 68-69. The powerful ones practised the vow of the ancient
always eager to quarrel. The cheats, the wicked and the cruel sacrifice. Some time a learned brahmanic sage, a householder,
(human beings) should be known as the demons on the earth. was fortunately offering ghee into fire to the accompaniment of
57. Their gifts or worship of the deities always alarms the sacred hymns. At that time he got an acute feeling to urinate.
people on the earth. They obtain wealth in a cruel way and en 70-71. Keeping his female servant to look after the fire, he
joy kingdom eternally. went to urinate. But due to her inattention, the ghee was
58-59a. One might have victory, bravery etc., religious eaten by a dog. Then due to fear she filled the pot (of
merit, and one's sin may perish. Thus someone obtains godhead
in heaven with (i.e. by practising) severe penance on the earth, 1. Satkarma -The six duties enjoined on a brahmana. They are: teach-
so also in heaven, in the world of the serpents and in Yama's ing, learning, performing sacrifices, acting as a priest at sacrifices, giving and
abode. receiving gitts.
 860 Padma Parana 861
1.76.85-96.
ghee) with her own urine. Then the brahmana, not noticing it, due to having well preserved my religious merit, will remain
quickly offered it into fire.
here."
72-73. Then in a moment he noticed a wonder (taking 85. Then she said to him: "People will laugh at these
place) in the fire. There was actually a heap of gold, lustrous words of (i.e. uttered by) you. Please do not utter them in
like gold (itself) . Taking it with joy the brahmana had contact
with (i.e. committed) a sin. With amazement he asked the front or before anyone else."
female servant: "O dear one, tell me how this (has taken The brahmana said:
place)." 86. O dear one, if I shall go from here, that moment only
74. O brahmana, she gladly told him (the account) as it the city, with its wealth and inhabitants, will go down.
had taken place. Then everyday, at a fixed time, it (i.e. the
gold would proceed to him. 87. The brahmana, having spoken like this, and being
75-76a. In his house there was prosperity that amazed greatly pleased, collected his wealth and with her quickly went
people. Then in his city all the bad people having heard that to another boundary (i.e. went out of the town).
(account) from one another, did the (same) sinful act through 88. Remaining there, she saw that the city remained as it
greed. was before. The good lady said to her husband: " (See) the city
76b-7 7a. Due to great greed great sin also enters one's heart. does not perish."
Then due to the sin (and) due to fear (of it) and (at same 89. The excellent brahmana, having reflected and being
time) through its attraction there was confusion of mind. 77b- greatly amazed, said to her: "Is it that there remains some
78a. Due to the mass of sins the city itself was burnt. All the thing (i.e. have we left something) outside our house?"
women and the men became wicked due to the power of the 90. Having thought, she said to her husband: "In the hurry
sin. I have not brought the shoes; they remain there (only) ; (now)
78b-79. (Even) an old man was ignorant; a brahmana what shall I put on?"
(living) in that village did not pay attention to that affair. His 91. Speaking thus to her husband the chaste lady returned
virtuous wife, full of great grief, and tormented with the cala- after taking them. From the vicinity of her husband she saw
mity (facing the city) told him what was going on in the city. that the city was afflicted.
92. Then the castes like that of the brahmana, the wicked
The brahmaria-lady said: citizens, being afflicted, remained in a fearful hell, from where
80. O lord, seeing you full of grief I am pained. Please there was no return (to the mortal world).
move to another village. 93. They miserably went to Yama's city. There is no re
quital for them. That which is foul-smelling is said to be unholy
81-84. Then he, who knew the defects, smiled and said and so should be avoided.
(these) words (to her) : "O you blessed one, the fool, who lives 94. He, who takes delight in eating as before, commits sin
by giving up good conduct leading to the highest good, is not even today. The wise men should know him to be a jackal,
born again (i.e. lives eternally in hell). These brahmanas of given to stealing and moving at night.
bad conduct, will, due to great sin and desiring (to commit) 95-96. A childish man not knowing all acts and ignorant
great sin, go with their wives and dependents, to hell carrying of all deeds, void of (i.e. not following) conventional practices,
the sin with them. In the end they will again come to this is just a beast, as are camels, mongooses and others. A mis-
worldly existence; (but) there is no end to their sin. I alone, chievous man causes disgust to men of his caste and is a coward
in battles.
862 Padma Purana I.76.H0-121 863

97-99a. A man always liking leavings of food etc. is des- gifts, in (practising) vows, sacrifices and worship of gods and
cribed to be a dog by the wise. A man who is always engaged recitations. No day would be idle.
in stealing, who always deceives many friends, fights at the time 110-112. This alone is the eternal conduct of men. The
of sexual union, who is always fickle by nature, who is always best sages have declared man's conduct to be like that of gods.
inconstant about eating, and who loves forests, is said to be an But god is superior due to energy, (while) man is timid. God is
ape or a monkey. always serious, (while) man is always soft (-hearted). Due to
99b-100a. That man who is a betrayer and who causes mutual laudation they have love for one another; there would be
fear among people by his talk and thoughts is said to be a never such love for the demons.
serpent. 113. Between gods and men, demons and evil spirits there
lOOb-lOla. He who is strong and assertive and who is al- is always love; there are great pleasure, affection, and good
ways immodest, who likes stinking flesh and who is given to auspicious deeds for one another. There is mutual love between
enjoyment is declared to be a lion-like man. gods and men, between demons and evil spirits, among evil
spirits, and between beasts.
101b. By his sound only others like wolves are frightened 114. Crows and others show affection or displeasure to
and distressed. wards members of their own species. One should know their
102. Those men who are prudent are known to be elephants characteristics.
etc. In this order one should know (the characteristics) among 115. Thus one should, due to special religious merit, know
(i.e. of) men. what is dear and what is not, what is merit and what is not,
103. We (i.e. I) shall (now) explain the characteristics of and also what is eminence and what is not in particular
gods, well-settled in the form of (i.e. as) human beings. species.
104. A man (of divine nature) is always engaged in wor 116. On the earth human couples of different castes (i.e.
shipping brahmanas, gods, guests, preceptors, good men and the husband and wife not belonging to the same caste), are not
ascetics and in penance, also in codes of laws and in right happy. One would always love one's own species in liberation
courses (of action). He is given to forbearance, he has overcome or even in hell.
his anger, he speaks the truth, and has curbed his senses. 117. Due to very great religious merit one would get a
105. He is kind and dear to people, he is handsome and (long) life; those that perform (deeds) leading to religious
has a sweet voice. He is an orator, he is good at all jobs, he is merit, are good. The sinful ones, also men (like) the demons
deligent and very strong. and others perish.
106-108, He is literate and learned, and knows the essential 118-119. In the Krtayuga there are many gods; there are
nature of music and dance. He is delighted in what ought to be neither demons nor other species. In the Tretayuga they are a
done with reference to spiritual knowledge, and the tunes of all quarter (of the total number), in the Dvaparayuga the num-
strings, also in all oblations, in the products of a cow, in vege- ber is one half; in the intervening period between (the Dvapara
tarian (food); also in substances fragrant due to their contact and) the Kali, there is a mixture. There was the Bharatiya war
with nice (things) and in fresh and very charming (things) ; that took place between gods and others.
also in fragrant flowers, in all missiles, weapons and ornaments; 120. All those warriors and armies of Duryodhana were
also is delighted in giving gifts at the time of the rites perform- demons and others, as also Karna and others, on the earth.
ed on the Parvans. 121. Bhisma is the chief of the Vasus, and Drona is the
lordly divine sage. Asvatthaman is actually Siva; Visnu was
109. His time passes with (i.e. in) acts like bathing, giving born in the Nanda-family.
 1.76,134-142 865
864 Padtna Purina

122. The five Indras were born as Pandavas, and Vidura 134. Those men, who are traitors, who are ungrateful and
wasDharma (i.e. virtue) himself. Gandhari, Draupadi and who fail in their vows, who hate brahmanas and gods, destroy
Kunti are goddesses on the earth. the earth.
123. In the Kaliyuga there are gods and demons, and the 135. Those, who are interested in (i.e. addicted to) drink
rest are human beings. The evil spirits, eating corpses and ing, who are sinful, who engage themselves in (i.e. are addicted
beasts will be born. to) gambling, who are heretics and speak vile language, destroy
124. Their maid is crooked, always in distress and young. the earth.
Due to love for couples, she always tells them about (good) 136. Those who are void of (i.e. do not perform) good
conduct. deeds, who are always (causing) fear, and are fearless, who
125. All those demons and others who are always interested cause alarm to those who interpret the smrtis and the sacred
in all (kinds of) sins, in quarrels and unjust deeds, go to hell. texts, destroy the earth.
137. Those men, who give up their own way of life and
VaUampayana said:
adopt a meaner one, who are engaged in reviling the elders,
126-128. Due to the wrong inclination of the demons who hate (others), destroy the earth.
heaven has no godhead. How (can one have) pleasures, happi- 138-139. Those who prohibit a donor (from giving gifts),
ness, health and (how can one) store power? How (can one those who incite (others) to (commit) sin, those who trouble
have) kingdom, (long) life, fame, desirable power that is liked; the poor a^id many other men (like them), who commit sins,
how would morality and knowledge come about; how a pros- having caused the men (related to them) to fall (into hell)
perous, permanent (i.e. long) life come about? How again, O
destroy the earth.
lord, would the acts of charity, learning, sacrifice come about?
You please tell (i.e. explain) this to me, your reliable disciple. 140. To him, who listens to this account, which is charm
ing, which is the most secret, and which is extremely beneficial,
Vy as a said: there is no bad state, no misery, no misfortune and no indigence
129. Due to the rashness of the demons, penance will on the earth.
certainly be there. Also vows, sacrifice and the like and affec 141. He will have no birth amongst demons etc.; he will
tion for one's own kinsman would be there. enjoy eternal pleasure in heaven; he will not have untimely
130. He, the restrained one, who is free from bad qualities, death; and will not be touched by sin.
and who knows the truth about morality and sacred books, 142. He becomes the chief of people on the earth, the lord
would have (i.e. has) the characteristics of a god. of gods in heaven, and having enjoyed heaven kalpa after
131. O brahmana, he who performs acts as enjoined in the kalpa, he goes along the path to salvation.
Puranas and sacred texts, in heaven or here, and himself does
meritorious deeds, is capable of emancipating the earth.
132. He, who, especially on seeing the devotee of Visnu,
pleases and honours him, is free from all sins, and is capable of
emancipating the earth.
133. That brahmana, who is always engaged in the six
duties (laid down for a brahmana) and in the performance of
all (kinds of) sacrifices, who always likes religious accounts, is
capable of emancipating the earth.

.
866 Padma Purina I.77.14b-23
867
CHAPTER SEVENTYSEVEN brahmanas, who, knowing the Vedas, have their arms raised
at the time of offering the three daily prayers, are very much
The Vow ofSaptami inHouour of the Sun honoured by gods. All brahmanas, after having worshipped the
VaiSampqyana said: goddess of the form of Sandhya, remaining in his disc, obtain
heaven and salvation.
l-3a. Olord, O best of brahmanas, who is the one that 14b-16. (Even) the leavings of food fallen on the ground are
daily appears in the sky? Who is he? What is his power? Where purified by his rays. One would obtain purity from sin by merely
is the lord of heat (i.e. the Sun) born? What function does he
offering the three daily prayers. Those men, who, after seeing a
do, as he is very much full of rays? He is fit to be always wor-
shipped by all gods, best sages, Siddhas, Caranas, demons and candala, or a killer of cows, or a fallen person, or one suffering
evil spirits, as well as by human beings like brahmanas and from leprosy or full of great sins or covered with (i.e. who has
others. committed) minor sins, see the Sun, are purified (i.e. free) from
a great sin1.
Vyasa said: 17-19a. Merely by worshipping him one is free from all
diseases. A man by worshipping the Sun never has blindness,
3b-4a. (He) is a great lustre of Brahman, and has come out
from Brahman's body. Know him to be actually full of Brahman poverty, misery or grief, here or in the next world. Gods like
and the giver of (the fruits of the four goals of human life viz.) Visnu, Siva being invisible, are never seen in the world; they
righteousness, enjoyment, worldly prosperity and salvation. can be seen through meditation. This god is said to be one who
is (always) seen."
4b-5a. He is a heap made of spotless rays, is very hot and
extremely unbearable. Seeing him, people, tormented by his hot The gods said:
rays, fled away.
19b-20. He may be pleased by propitiation; let there be
5b-6a. Then the oceans, the best small and big rivers etc. waiting upon and worshippig him. (But) O Brahman, his very
became dry ; creatures and sick people died. sight is like the fire at the time of the end of the world. All
6b-7. Then gods like Indra and others approached Brahma. beings like men and others have been reduced to the state of
They told him this thing and Brahma said to the gods: "O gods, death (i.e. are dead) on the earth.
he, the lord, is the first creator of the rays of light (giving) 21. Due to the power of his lustre, oceans and others have
vitality (and is born) from Brahman's body. perished. (Even) we are unable to bear his (lustre), (then) how
8-10. He is actually full of great activity and has the Moon can other ordinary people bear it ?
in his body. In the three worlds all the human race, along with 22. Therefore, through your favour (i.e. do favour to us
the mobile and the immobile, and the gods effecting divine and) tell us the means by which people would devotedly wor
(things), all the viviparous, oviparous beings, insects and plants ship the Sun.
are protected by these two. We (i.e. I) cannot at all describe the
power of this Sun. He has protected, created and nourished the 23. Hearing (these) words of the gods, Brahma went to
worlds. the Sun. Having gone to him, he started praising him for the
11. No one resembles him on account of his protecting all. good of all the worlds.
Seeing whom (i.e. him) at the dawn, heap of sins is destroyed.
12-14a. The men of the brahmana caste and others obtain 1. Mahapataka—The five great sins are: murder of a brahmana, drink-
salvation after (i.e. by) propitaiating him. It is said that the ing wine, stealing, having illicit relation with one's teacher's wife, and
contact with those who eommit these sins.
 868 Padma Purina
24."O god, you are the untainted eye of all the world. 1.77.35-45 869
You are actually of the form of Brahman. You are like the fire
at the end of the world, who cannot be easily looked at. The Sun said:
25. You always remain in all gods; Vayu is your friend; 35. O lord, I have crores and crores of strong rays, which
food etc. in the body is disgested due to you; and also one's life (would) destroy the worlds; they do not do anything liked by
would be (i.e. is) certainly due to you. people. So using (some) instrument, cut them off.
26. The creation and destruction (of the world) are due to
you, O god; you alone are the lord of the world. Without you 36-37. Then at the words of the Sun, Brahma quickly called
all the people would not live (even) for a day. Visvakarman, and (he), having fashioned a lathe of diamond,
27. You are the lord, the saviour, the protector, the father cut off the Sun's rays resembling the fire at the time of universal
and the mother of all the worlds including the mobile and the destruction. With them only he fashioned Visnu's disc (called)
immobile. The world is sustained due to your favour. Sudarsana.
28. O lord, among all gods, there is none like you. Every 38-39. (He also fashionec.) the infallible staff of Yama, and
where you are present, the world is sustained by you alone. the trident of Siva, and the excellent sword of Kala and the
29. You create form and smell; the sweetness in liquids is (missile called) sakti causing great delight, and also the excel-
due to you. Thus the Sun, the lord of the universe, is the cause
of the stability of everything. lent weapon of Gandika, and a lovely lance. That Visvakarman
30. O lord, you alone are the pious cause of all the auspi himself quickly fashioned these at the order of Brahma.
cious sacred places and of sacrifices; you are the witness of all, 40-41. He also sharpened the other remaining (portion of)
and the mine of virtues. the Sun. Then due to the absence of any other means of his
31. You are omniscient; you are the cause of everything; birth he was born from Aditi's womb (as the son) of the sage
you take away (everything); you are the protector (of everything); Kasyapa, and so was known as Aditya. He moves on the border
you are always striving. You destroy darkness, sins and diseases; of the universe and goes round Meru's peak.
and you remove poverty and misery. 42. So also high up (in the sky), away from the earth at a
32. You are a great relative in the next and this world; distance of a lakh yojanas, the planets like the Moon etc. being
you are omniscient and see everything. Except you there is none ordained by Brahma, move there.
who helps all the worlds.'' 43. The Sun, of twelve forms, moves for twelve months.
All know that the Samkranti1 is due to his transition.
The Sun said:
44. We (i.e. I) shall, O sage, (now) tell (you) all the fruit
33. O grandsire, O highly intelligent one, the lord of the that is (obtained by one) on these (Samkranti days). (The
universe, the cause of everything, O Brahman, quickly speak Samkranti days) on which the Sun enters the Dhanu, Mithuna,
what best I can do for you. Mina and Kanya (signs of the zodiac) are (called) Sadasiti.
Brahma said: 45. (That Samkranti day on which he enters) the Vrsabha,
Vrscika, Kumbha and Simha (signs) is known as Visnupadl.
34. You are a very hot lustre, very difficult to be borne by Know that the offerings to manes, gifts and worship of deities
people. O lord of gods, act in such a way that it (i.e. your lustre)
becomes mild. (performed on) these (days) are eternal (i.e. give an eternal
fruit).

1. Samkranti—The passage of the Sun from one zodiacal sign to another.

When the Sun passes through Karka or Makara, it is Ayana-Sankranti, and
when it passes through Mesa and Tula, it is Vis'va-Sankranti.
870 Padma Purana
1.77.59-70 871
46. The fruit of (such offerings etc. given) on a Sadasiti is
59-60. The third day of the bright half of Magha is known
thousands of times greater. The fruit (of such offerings given)
as Manvantari. All the gifts given on that day are said to be
on a Visnupadi has a lakh-fold fruit and of that (given on) an
inexhaustible, (and bring to him) wealth, pleasures, kingdom,
ayana is a crore-fold.
and residence in heaven for (even in) the next kalpa. There-
47. That gift given on a Visnupadi is said to be inexhaus
fore gifts, worship of the good gives an endless fruit in the next
tible. I say that it remains with the giver birth after birth.
world.
48. The body does not suffer from cold by giving a piece
61. The Manvantara occurs in Magha. (Similarly) the
of cloth in the cold (season). The fruit of giving gold equal to
seventh day of the bright half of Magha is said to be the most
one's own weight and of giving a bed is inexhaustible.
auspicious day. It is preserved by the Puranas (i.e. declared
49. He, who, humbly gives a fully furnished bed to a
to be auspicious).
brahmana, the chief of all castes, would get the position of a
62. (This) seventh day of the bright half of Magha is
king.
(called) Kotibhaskara. Having fasted on this (auspicious day)
50. Similarly by giving gold, water on the bank of a river
a man is liberated; there is no doubt about it.
and by giving oil and tambula one would be a king on the
63. This seventh day of the bright half of Magha is com
earth.
parable to the solar-eclipse (day). Bathing at dawn on that day
51. By solemnly saluting a brahmana, the wealthy person
gives a great fruit.
would get eternally (the fruit of the salutation).
64-65. (One should recite the following hymn:) 'The
52-53. By gratifying the manes at the dawn of the fifteenth
seventh day (of Magha) should destroy my sin committed in
day of the dark half of Magha, one (lives) eternally (in hea-
the (previous) seven births and also my disease and misery.
ven). One (should) also give a cow having golden horns, shining
(This) seventh day is the mother of all beings. O you (Saptami)
with jewels, having silver hoofs and having big udders made of
belonging to the Sun 1, you have come up on the seventh day,
bell-metal. By giving this (cow) to the best of brahmanas (a
my salutation to you, O goddess (living) in the disc of the Sun.'
man) would become a sovereign king.
66-67. By offering an arka-leaf, a fragrant flower, a badari-
54-55. By giving food and ornaments one would become a
fruit, keeping all these in a copper vessel with rice, and also a
king—-the lord of a province. He, who would give a spotted cow
sacred thread with red lead, and offering a very auspicious
with all the (necessary) articles, becomes free from the sin
respectful offering, all the sin committed during the (previous)
earned (i.e. committed) during (the past) seven births and
seven births, perishes.
would remain eternally in heaven. By giving dainty food to a
68. Till (then) he is troubled by (residence in) hells and
brahmana he obtains heaven eternally.
sinful and painful diseases. He should eat pure food 2 made with
56. Prosperity does not abandon him, who gives grains,
rice exposed to the Sun.
cloth, servants, an abode, a seat to the best brahmana.
69. And he should avoid flour, ginger and fruits or roots
57. Whatever small or large gift is given (on these) and
used as vegetables, a bud, spoilt leaves, plantains, and ghee
the day of the anniversary of a yuga 1 etc. is inexhaustible in
(prepared from the milk) of a she-goat.
the next world.
70. It should be free from lice, perfumes. He should avoid
58. The worship of a deity, a hymn of praise, listening
bath with hot water. At the time of the vow (in honour) of the
to a religious discourse purifies a person from all sins and he is
Sun he should avoid all (fruits) having few seeds.
honoured in the heaven.
1. Saptasapti—An epithet of the Sun.
1. Yugadya—The anniversary of the first day of a Yuga.
2. Havisyanna—Food fit to be eaten during days of fast.
 872 Padma Purdna 1.77.83-91 873
71. He, who is observing the vow, should not think of any- 83. He becomes healthy, his mind is pleased, he
thing else except about righteousness. The vow (in honour) conquers
of the Sun is greatly meritorious, and is commended by the the evil beings and is valorous. As long as the Sun shines (i.e.
Puranas. eternally) he is honoured most.
72 (A man who practises it) obtains eternally enjoyments 84. He who practises the vow of the Mayasaptami as the
like those of the Sun in the heaven for thousands and hundreds
of crores of years. twelfth in Magha etc., enjoys desired fruit in this world, and
is honoured by gods also.
73. (Enjoying in heaven) like this, and after the end of
85. A wise man, having duly practised the vow of Arkanga-
(his residence) in heaven he becomes a very prosperous king on
saptaml (falling on a Sunday), becomes purified from sin, and
the earth; (and) in the mortal world he again practises the
having obtained the desired things in this world, would obtain
vow (in honour) of the Sun due to his repeated practice (in)
salvation.
the former (births).
86. I shall tell (you) the distinctive mark (of this vow)
74. Then he himself obtains eternal happiness and enjoy
ments in the heaven; and he obtains (good) health and wealth and also the right (to be performed) in every month. Due to
due to the favour of the Sun. the propitiousness of this vow he is honoured by gods in heaven.
75. That seventh day of the bright half of Magha which 87. When the Uttarayana sets in, on a Sunday and on the
falls on a Sunday is well known as Mahajaya; (the one falling male asterism in the bright half, one should receive the vow of
on) any other (day) is known as Vijaya. Saptami.
76. (The fruit of) Vijaya is a lakh crores, while that of a 88. The wise say that Hasta, Maitra (i.e. Anuradha),
Mahajaya is endless. Even by (practising) one of these vows Pusya, Sravas (i.e. Sravana), Mrga and Punarvasu are male
he is free from the bondage of birth (and death). asterisms.
77. He who gives the best horse, gold, red cloth, grains 89. It is said that one should eat only once on the fifth day,
out of love for the Sun, becomes the lord of heaven and earth should eat only at night on the sixth day, should fast on the
in succession. seventh day, and the fast would be broken on the eighth day.
78-79. I shall tell you the difference among these. O 90. He eats the tip of the Arka-tree, pure cowdung, good
brahmana, listen properly. He who gives an excellent horse black pepper, water, fruit and root. At night he should eat, or
adorned with best ornaments goes to (i.e. becomes the king of) should eat once a day according to the rules; or (should drink)
the earth with (i.e. surrounded by) the seven seas and free
milk or eat food anointed with ghee. These are told in order
from enemies.
(to be the things which he should partake of). Doing (i.e.
80-81. The wise have laid down, as the present to a brah- taking) them in this order and thus observing the vow of the
mana, sandal without ahorse, but with a masa or two of gold Sun on the seventh day, he obtains the desired fruit.
adorned with (i.e. accompanied by) bulls; so also a pot decked
with jewels and made of gold. Or by giving only gold he be- 91. Without touching them with his teeth, he should drink,
comes a rich lord of the heaven. with water, the tip of the Arka tree, a particular pair of small
leaves from the branch of the Arka tree on the north-east
82. He who gives red cloth and grains according to his of the village. He should also drink with water in a small
capacity, becomes the lord of heaven and earth, and prosperity quantity, without touching with his teeth, pure cowdung
never forsakes him.
not fallen on the ground, holding it with the middle
finger and the thumb. He should also drink with water and
874 Padma Purana 1.77.102—1.78.5 875
without touching it with his teeth, an unbruised, old, big, dry, 102-104. He should suitably distribute presents among the
good black pepper. He should also drink water sacred to Visnu, brahmanas. He who observes this vow of Saptami which
flowing from the roots of his fingers. Without touching it with gives unending fruit, which destroys all sins and increases wealth
his teeth, he should drink with water one of the fruits from and (the number of) sons, and he, O best of brahmanas, who,
among dates and coconuts. The food should be anointed with having observed it every month to please the Sun, devoutly
ghee and should be of the measure of a peacock's egg. The breaks the fast, goes to the Sun's heaven. He would live in
quantity of the ghee should be like that only. heaven for a crore of kalpas and then obtain the best position.
92. When the Sun doubles his shadow, he should know it 105. This alone, is the great secret told formerly by Siva.
to be nakta. Nakta is eating at night. By constantly listening to it, and by observing the vow, or by
93. He should first worship the deity with fruits, flowers narrating it to the people, the fruit (that one gets) is the same.
etc. and sacred hymns. Then he should give gift of food
according to the rules and proportion.
94. Then (follow) the meditation: He should meditate
upon the Sun, especially at the time of worshipping him—the
god—who is full of all (good) marks, who is adorned with all CHAPTER SEVENTYEIGHT
ornaments, who has two arms, whose complexion is red, who
has held in his hand a red lotus, whose disc is lustrous, who The Pacification of the Sun
remains in a large (quantity of) water, who is with his atten
dants, who is seated on a lotus, who is anointed with red VaiSampayana said:
sandal. 1. O revered sir, through your favour I have heard the
95-96. Then (he should recite) this sacred hymn: 'We purifying vow. I desire to hear another (vow) which is dear to
the Sun.
make an offering to Bhaskara, possessing a thousand rays. We
think of him. Let that Sun urge us on.'
Vyasa said:
97. This hymn is said to be very great (i.e. effective) and
(when recited) on the seventh day brings victory. (He should 2. Skanda, saluting, with his head touching the ground,
worship the Sun) with Karavira and Karanja flowers resembling Siva, seated comfortably on the Kailasa-peak, said these words:
the red saffron. 3. "I have heard in detail from you the vow called
98-99. Then, particularly on the eighth day, the fast should 'Arkanga'. O lord, I (now) desire to hear correctly about the
be broken. The fast should be broken on the eighth day only fruit of the day etc."
and never on the ninth; (for) if the fast is broken on the ninth
day he does not get the fruit of the vow. The fast should be The lord said:
broken in the afternoon, and (the food should be) without 4. A man who observes (this) vow should offer a respect
bitter, pungent or sour articles (of food). ful oblation with red flowers on Sunday. By eating only at night
100. He should carefully cleanse the rice, and avoid (blades food fit to be eaten during days of fast, he is not deprived of
of) grass or seeds etc. He should also avoid kidney-beans, heaven.
beans, sesamum and ghee. 5. The highest lord, along with his attendants, is pleased
101. With devotion and according to his capacity he with him, who performs all auspicious rites on the seventh day
(which falls) on a Sunday only.
should feed the brahmanas by giving them food with vegetarian
sauces and drinks.
876 Padma Purdna 1.78.17-28 877
6. (Even) by observing the vow once on the seventh day Skanda said:
(falling) on a Sunday, he gets the status of a brave man, as
long as the Sun is (i.e. shines) in the sky. 17. O lord, having heard (these) words from you I am
7. The vow performed on the seventh day (falling) on a amazed. There is no other deity like you. How (did you commit
Sunday satisfies all desires, is auspicious, (gives) prosperity, the sin of) the murder of Brahman?
destroys diseases, gives (i.e. takes one to) heaven and salvation 18. (For) you are the chief among the wise; you are given
and is beneficial. to abstract meditation; you are the enjoyer, the imperishable
8. On the auspicious seventh day with (i.e. falling on) a and the immutable one. You alone are great among the gods;
Sunday and Samkranti day, all the worship or vow would be you have filled (every) form, and are a great deity.
come inexhaustible. 19. You are omniscient, the giver of boons and the lord of
9. On a bright Sunday (a man should) worship the chief all beings. How then, O lord, is there the possibility of a bad
of planets. He should keep him (i.e. draw his figure) in a act and especially of anger in your case?
circle with an unwashed point, setting it out with energy. Siva said:
10. Having meditated upon him, having two arms, seated
on a red lotus, of a charming neck, dressed in red garments, 20. O son, we, Brahma, Visnu and Siva, getting separated
adorned with red ornaments, he should drop in the north in each yuga for the well-being of the worlds, do everything.
eastern direction the flower held in both his hands, after having 21. We have neither bondage nor salvation; we have noth
smelt it. ing which ought to be done or which ought not to be done.
11. (He should recite the sacred hymn:) 'We make an But, for the protection of the worlds we move according to
offering to Aditya; we meditate upon Bhaskara. May Bhanu rules.
impel us.' 22. Every (form of ours) is great, removes obstacles and
12-13. Then he should do the anointment according to diseases, and accomplishes all objects.
the rite told by his preceptor. At the end of (i.e. after) anoint- 23. This uncensured Sun, though one, divided himself into
ment, (he should present) incense; after the incense (he should many (forms) due to difference in time. He shines month by
present) the lamp; after the lamp (he should make) an offer- month; and being one becomes (i.e. divides himself into)
ing of eatables; then he should present water. Then he should twelve (forms).
mutter sacred hymns, do mudras,1 and salute (the deity). 24-26. He is Mitra in the month of Margasirsa. He is
14. The first mudra is anjali, the other one is known as eternal Visnu in the month of Pausa. He is Varuna in the
dhenuka. He who would worship the Sun would be absorbed month of Magha; and he is Surya in the month of Phalguna.
into the Sun. He would shine as Bhanu in the month of Caitra. He is called
15. Due to the favour of that Sun, the (Brahma's) skull Tapana in Vaisakha. He would shine as Indra in the month of
clinging to my hand and the (sindue to) the murder of Brahman Jyestha. He shines as Ravi in Asadha. He is Gabhasti in the
dropped on the bank (of the Ganges) at Varanasi. month of Sravana; similarly he is Yama in Bhadrapada. He is
16. There is no greater deity than the Sun in the three Hiranyaretas in AsVina, and Divakara in Kartika.
worlds. Due to his favour I was absolved of the terrible sin. 27. These are the twelve Adityas said (to shine) in each
month. They are of large forms, of great lustre and have the
1. Mudra—Name of certain positions of the ringers practised in devotion brilliance of the fire at the time of the end of the world.
or religious worship. 28. He who recites this everyday, incurs no sin, nor does
878 Padma Purina I.78.42b-56 879

he contract any disease; he does not suffer from poverty, nor 42b-43. 'Om, salutation to Indra, salutation to Visnu.'
from insult. This should be repeated; a rite should be performed and so
29. He obtains (i.e. lives in) heaven eternally; he gets, one also the (three daily) prayers. This prayer pacifies everything,
by one, pleasures of heaven, kingdom and fame. I shall (now) and removes all obstacles.
tell the great sacred hymn, causing all happiness: 44. It would destroy all diseases like boils, small-pox etc.,
30-33. 'Om, (my) salutation to Aditya, having a thousand also jaundice etc., and those diseases which are terrible.
arms. (My) salutation to you, having lotus-like hands. (My)
45-47. So also fever lasting for one day, three days or four
repeated salutation to Varuna. (My) salutation to Timira-
days; so also leprosy, consumption, colic, and fever; so also
nasa (i.e. the dispeller of darkness) ; (my) repeated salutations
stone in the bladder, strangury; so also (similar) other diseases.
to Srisurya. (My) salutation to Sahasrajihva (i.e. having a
All those diseases like gout or diseases of the womb, so also
hundred tongues); (my) repeated salutation toBhanu. You are
great, serious, painful and tormenting diseases, disappear by
Brahma; you are Visnu; you are Rudra. Salutation to you. You
the uttering of (the name of) Aditya.
are the fire and the wind in all beings. Salutation to you. You
are present in all beings. In this world of mobile and immobile 48. 'O lord of gods, protect me from the diseases and fears
there is nothing (that exists) without you. You are settled in all due to the planets.' When (the names of) the Sun (are) recited
bodies.' all of them disappear.
34-35. Repeating like this, he would obtain (i.e. satisfy), 49. I shall tell (you) the original sacred hymn of the
one by one, his desires like that for heavenly pleasures etc. magnanimous Sun, which fulfils all desires, which always gives
Aditya, Bhaskara, Siirya, Arka, Bhanu, Divakara, Suvarnaretas, enjoyments and salvation.
Mitra, Pusan and Tvastr—(these are) your ten (names). (The 50. The sacred hymn is (like) this: 'Om Hram, Hrlm, my
eleventh is) Svayambhu and the twelfth is said to be Timirasa. salutation to the Sun.' Due to this sacred hymn, everything
36. A man, who, after having purified himself, repeats would certainly be obtained.
these (twelve) names of the Sun, becomes free from all sins and 51-52a. Diseases never afflict him, nor would any undesir-
diseases and gets the highest position. able (thing) come to him. A man, who takes the water from
37. I shall again tell (you something) else about the the sun-flower, gradually gets free from the disease by merely
magnanimous Bhaskara, viz. the bodies called red, resembling drinking it.
blood (i.e. red), and like red led and tawny. 52b-53. (The sacred hymn) should not be given or told to
38-41 a. O Skanda, listen to the principal names (of the those who are not devotees, who have no children or to the
Sun): Tapana, Tapana, and Karta, Harta and Grahesvara; he heretics and should be carefully recited. O son, the water from
isLokasaksi (i.e. observing the people in all the three worlds), the sun-flower should be mixed with bitter oil and given for
Vyomadhipa (lord of the sky), Divakara, Agnigarbha, Maha- being smelt or for drinking.
vipra, Svarga, Saptasva-vahana, Padmahasta, Tamobhedl, 54. (The man who uses it) is free from all diseases; and
Rgveda, Yajus and Samaga. For him who would always the original sacred hymn should be recited at the time of the
devoutly remember Kalapriya, Pundarika, Mulasthana (the daily prayer and at rites.
original place), sanctified by meditation, wherefrom can there
55. When it is recited, diseases and cruel planets perish
be fear from disease?
(i.e. are ineffective). What is the use of many other sacred
41b-42a. O Skanda, listen carefully to (the sacred hymn) texts or very lengthy sacred hymns?
which removes sin and is auspicious. O you highly intelligent
one, do not have the slightest doubt about Aditya. 56. O child, this (hymn) is all-pacifying and brings about
880 Padma Pur&na 1.79.3-14 881
all (desired) objects. It should not be given to an atheist, nor 3. Then (even) after being treated by physicians, the sym
to one who censures gods and brahmanas. ptoms of the former (disease) were (still) noticed. Having
57-58. It should be given to him who is devoted to his invited principal brahmanas and ministers he said (these) words
preceptor; but should never be given to others. A man who, (to them).
getting up in the morning, recites this, is free from all sins
(even though) he has killed a cow or he is ungrateful. He, who The king said:
would please the Sun, becomes one having good health, wealth, 4. O brahmanas, there is a disease on my hand, which is
prosperity and success. unbearable and condemned by the people. Therefore I shall cast
59-6la. There is no doubt about this. He, who would my body at a place which is an auspicious, great sacred place.
recite this hymn, once, twice or thrice everyday in the presence 5-6a. O you heroes, O brahmanas, who are conversant with
of (i.e. by attending upon) the Sun, would obtain the desired religious merit, advise me who have no progeny, about my well-
fruit. One desiring a daughter gets a daughter, one desiring being here and in the next world, so that (I shall enjoy) welfare
knowledge gets it, and one desiring wealth gets wealth. in the next world. So being, well-pleased, tell me, what you
61b-63a. He who, of a pure conduct, would devoutly listen desire me to do.
to it, is free from all sins and even goes to the Sun's heaven. If
one would recite this sacred hymn at the time of the vow in The brahmanas said:
honour of the Sun, or at the time of observing other vows and 6b-8a. When you, the intelligent and righteous one aban-
sacrifices, at auspicious and sacred places, it would be a crore don this country the (whole) world and this kingdom are doom-
times fruitful. ed. Therefore (please) do not speak (like this). We shall find
63b-65. To a brahmana who recites this in the presence of out a remedy for it. O lord, propitiate the great god with sacred
brahmanas at the time of appeasing a planet, or at the time of hymns (in honour) of the Sun.
meals or worship or meals served to brahmanas, would have
endless fruit. He, the very intelligent one, who recites or causes The king said:
it to be recited in front of ascetics, brahmanas or deities, is 8b-10a. O best brahmanas by which means should I please
honoured in heaven. the Sun? O brahmanas, due to this impure (disease viz.) lep-
rosy, which is censured by people, I cannot present myself to the
beings, and am condemned (by them). Why should I govern
the kingdom? What would be (the fruit) of the propitiation?
The brahmanas said:
CHAPTER SEVENTYNINE
lOb-lla. By living here in your own kingdom,
The Story of Bhadrdvara propitiating and by the Sun, you, being free from a
terrible sin will obtain heaven and salvation.
Vyasa said:
1. In Madhya-desa (lived) a supreme, sovereign king llb-12a. Hearing this, the best king, having saluted the
known as Bhadresvara. He was pure due to many austerities excellent brahmanas, undertook the important propitiation of
and vows of many kinds. the Sun.
2. He always worshipped the deities devoutly. White (spots 12b-14. Everyday he offered worship (to the Sun) with
of) leprosy appeared on his right hand. sacred hymns, offerings and anointments, with fruits of various
 882 Padma Purana 1.79.28-37
883
kinds, with respectful offerings, sacred rice grains, japa and pure (citizens) live, enjoying all pleasures with the
flowers, arka-leaves, and karavira and karanjaka flowers, with red divine trees, with fully equipped palaces (high) like trees, with
saffron and red lead, with flowers of the spring season, and ladies and excellent dances and songs, in my beautiful city.
leaves of fragrant plantain trees and their very charming fruits. 28-29. After five kalpas1 you will be the king in a Manu-
15. The king everyday offered respectful offering at the age; and these your men, O king, and priests standing before
(root of the) audumbara tree to the Sun by facing him.
16-1 7a. His queens, concubines1, all inmates of the harem, you, and those men living in your country, will be learned and
the guards with their wives, and the servants and others every- rich. Then obtaining a boon from me, you will easily obtain
day offered respectful offering to the Sun. heaven.
17b-18a. They worshipped the Sun with hymns pacifying 30. Saying so the eye of the world vanished there only.
the Sun, with other very powerful hymns etc., and with original Then king Bhadresvara with the (inhabitants of his) city enjoy
and other hymns. ed in heaven.
18b-19a. They, being well-composed, observed the Sun's 31. There the yellow insects, along with their progeny etc.
vow. The king gradually put on flesh and was free from the
disease. enjoyed great and wonderful pleasures on the divine tree.
19b-20a. When the terrible disease was arrested, the king, 32. In this way only, kings and brahmanas of praiseworthy
controlling the entire world, observed the vow of worshipping vows, and other castes like the ksatriyas quickly went to the
(the Sun) at dawn. Sun's heaven.
20b-22a. In the same way, men, along with their wives, 33. Some desired wealth, others sons and wives, (others)
offered japa-flower, a banana, with bana-flowers and leaves and desired happiness, heaven and sound health through the Sun's
other flowers, observed a fast (or) ate at night (only), and favour.
offered worship giving great merit and liked by all people, to 34. The man who, being pure, would recite this auspicious
the Sun.
heap of merit, has all his sins destroyed, and is worshipped on
22b-24a. In this way, Bhaskara (i.e. the Sun), worshipped
the earth like Rudra.
by the three classes, became pleased, and having come to the
king compassionately said (these) words to him: "For the good 35-37. He would be seeing everything, would be a granter
of all the citizens, ask, along with your followers, for a boon of boons, and dear to Bhaskara (the Sun). A mortal, who is
desired by you, which is in your mind." restrained, would obtain the desired fruit. He who daily listens
(to the Sun's account) goes beyond all sins, and would be
The king said: meritorious, rich and an orator in the Sun's assembly. This
24b-25a. Since, O eye of all, you desire to grant a boon of secret, very secret (vow) has been propagated by Bhaskara. It
my liking, let all of us have (residence in) heaven with you. was narrated to Yama (by Bhaskara) and was narrated by
Vyasa on the earth.
The Sun said:
25b-27. O magnanimous one, let your brahmana ministers
and other brahmanas, with their wives and attendants, all young
1. Bhogini—A woman, belonging to a king's harem, but not consecrated
with him; a concubine of a king.
1. Kalpa=A day of Brahma= 1000 yugas=432 million years of mortals.
 884
Padma Purdna I.80.11b-20 885
CHAPTER EIGHTY lib-12a. He, who moves in the world, is present in the
body of men at the time of the creation of life (in them). At the
The Worship of the Moon time of their death, he goes from the body with life (i.e. the
VaiSampayana said: vital breath).
1. Due to your grace we have heard about the power of 12b-13a. In the head, the Moon, endowed with the sixteen
the lord of planets. O brahmana, (now) tell us about themeans digits is always (present). With his face bent down he always
of (pacifying) the planets like the Sun etc. showers nectar into the body.
2. Who are these Sun and others? How can they be pleas- 13b-14. Due to that the beings, having portions of these
ed? How (can that which is) dear (to them be done)? (At great beings, live. (The Moon) nourishes the crops on the earth
which) time and (which) place is their sight auspicious or in-
auspicious? and the immobile and the mobile. Due to these two i.e. the Sun
and the Moon, the world is created and sustained.
Vyasa said: 15. Due to their propitiation auspicious and very valuable
3. It is the planets etc. that experience the fruits of merit nourishment always follows. A pure person who obtains (their
or sin. For the destruction (of the fruits) of the deeds of the favour), would always accomplish all his undertakings.
world, they bring about what is auspicious and what is inaus 16. The life of the mean man, who, through delusion, does
picious. not worship the Moon, diminishes, and he obtains (i.e. goes to)
4. The Sun should be known to be the destroyer of time hell.
among men and planets. He is powerful in curbing and favour 17. (A man should offer the following prayer to the Moon:)
ing due to his sharpness and mildness. 'O spotless Moon, the prop of the digits, the gem on the head
5-6a. I (shall) tell (you) how he can be pleased as a planet. of Siva, O lord of the world, my salutation to you on this
He who offers (oblations to him) with the sprouts (i.e. sticks of) second day.'
udumbara and palasa, by reciting the sacred original hymn:
'A Krsnena' for (his) pacification, (gets merit) . 18. A man who, finding some other day (i.e. even on some
6b-7a. He should offer (the leaves) anointed with ghee for other day than the second), offers a salutation to the Moon,
fulfilling his desire, for curing all diseases and for freedom from would obtain the desired fruit.
bondage due to a murder. 19-20. (He should offer the following prayer:) 'O Moon,
7b-9. With each sacred hymn he should offer (the oblation) born from Atri's eyes1, O you pleasing one, O you produced
a hundred times. He should present a white goat to a brahmana from the sea after its being churned, O you residing on Siva's
on a Sunday. He should feed the brahmanas with lovely obla- crest, my salutation to you. O you Moon of a divine form, the
tions (of food) intended for gods and manes, on the seventh or lord of the world, my salutation to you.' The wise ones know
the fifteenth day of the bright fortnight. A sick person is free (this to be the sacred hymn to be recited) on a night of a bright
from his disease, and will not be troubled by the disease. or a dark half.
10-1 la. In the universe, right from Brahman to a
clump of grass, the Sun will be regarded as great, immortal
being, (present) in the universe as well as in an atom till the 1. Atrinetrodbhava—Atri, a celebrated sage and the author of many
deluge, due to his being the cause of the creation and mainte- Vedic hymns, was one of the sons of Brahma. While he was absorbed in
nance (of the world). meditation, the essence of Soma or the Moon trickled down from his eyes.
The presiding deities of the quarters, at the command of Brahma, gladly
conceived the foetus, but could not bear it. So it shot out in the form of the
Moon.
 S86 Padma Purdna 887
I.8.12-14a
21. The sacred hymn to be recited is: 'Om hram, hrlm, Vyasa said'.
salutation to Soma.' It should be recited in the morning. He 2-4. Kujata (lit. born of the Earth i.e. Mars) is a deity
who would thus worship the Moon, or recite to others, or him born from the portion of Hara and is the Earth's son. He is good
self listen to (the account of Soma's worship), would be (liv and is endowed with vitality, is brave and powerful on the earth.
ing) in a nectar-like world birth after birth. The divine planet is sharp, cruel, of a reddish body and power-
22. He, who, on this earth, praises or worships the Moon ful. He is young, handsome, and he, the lord, is of the nature
with (the recital of his) thousand names, obtains heaven eter of a stroke of lightning. He has baked (i.e. tormented) the
nally wherefrom rebirth is difficult. demons, the eaters of corpses and the enemies of gods and men,
23-24. Thus should be done the worship of Soma. Hearing plants, beasts and birds according to his position (at their
the (account) without having jealousy for the rite, a wise man, birth).
putting the collection (of the materials for worship) in an
auspicious brass vessel or a vessel of bell-metal full with curds Vaisampayana said:
and ghee—(putting) less or more according to his wealth even in
5-6. How was he born from Siva? How was he born as the
a golden or silver vessel—should offer it to a brahmana having
son of the Earth? How is this divine planet (so) cruel? I desire
many sons.
to know this. How can he always be propitiated in all the
25. His good fortune very much excels (even) nectar. worlds? O preceptor, tell me, who have faith in you; (I want
Women and men never meet with misfortune. to hear it) from (your) mouth. There is no doubt about it.
26. (He should say:) 'I, desiring (good) form and good
fortune, offer you the vessel full of curds. Give me good fortune Vyasa said:
and form residing in the vessel of bell metal.'
27-29. Without (any) prejudice a man should be given 7. In the family of Hiranyaksa, was born an intelligent
according to his capacity. Also new (piece of) cloth etc. should demon, the destroyer of the gods, Andhaka by name and the
be given). For (obtaining) good form and fortune he should king of the demons.
give food complete in all (respects) and a lovely tambiila, and 8. Due to Visnu's boon only he became as valorous as
garlands of flower etc. He, who thus makes a present to a brah- Visnu (himself). He himself vanquished one by one, all gods,
mana in honour of the Moon, has a good form and good fortune enjoyers of sacrifices, like Indra and others.
in heaven or in the human world. 9-10a. Then gods, having gone to Brahma, said these
words: "He has snatched away our kingdom, happiness and
sacrifices. So please tell us the means of killing him; (please)
do it."
10b-14a. Then Brahma said (these words to the gods) :
CHAPTER EIGHTYONE "There is no means of his death, due to (his having obtained) a
boon from Visnu and due to his having drunk nectar. But I
The Birth of Bhauma and His Worship shall fashion Sraddha (i.e. faith) accompanied by Kama (i.e.
Vaifampayana said:
desire) so that his status as a demon would be disgraced. Also
Vicikitsa (i.e. Error) will surpass all women. His mind is not
1. I desire to hear correctly about the birth of Lohitanga fixed except on ParvatI (Goddess) Durga. Then the lord of the
(i.e. Mars), joy (due to it) among the people, his power, gran- world (i.e. Siva), being angry, would deform him. Then giving
deur and lustre. up his demon-hood, he will be his attendant."
r 888
Padma Purdna

14b-15a. Saying so, the lord of the beings sent to him

Sraddha with Kama, Vicikitsa (i.e. Error), Maya (his magical
power).
15b-16. Then, moving foolishly due to passion and intent
upon finding a woman, he, due to (being influenced by) Error,
1.81.27-40
27. Then that glorious lordly Nandin, urged by the lord of
Parvati, seized that Sukra with his hair (and brought him) with
force from the presence of the demons.
889

did not notice (the difference between) his wife and other 28. The demons struck him (i.e. Nandin) who was bring
women. Then instigated by Maya, he wandered in the three ing Sukra, with weapons and arrows. They were not able to
worlds.
hurt the mighty Nandin.
17-18a. On the surface of the Himalaya, he saw an extre-
29. Nandin, seizing him with his hair, and being glad, came
mely beautiful gem of a woman (viz. Parvati). Seeing Parvati,
with him in front of Siva in the presence of gods.
the demon went under the influence of passion. Due to the loss
of his understanding, he then desired to seize Durga (i.e. 30. Siva, the lord, of a formidable form, and resembling
Parvati). death, angrily seized the preceptor of the demons, and swallow
18b-20a. Uma (i.e. Parvati) had taken the form of Kotavi1 ed him.
(i.e. her naked form), and remained near the lord. He, the best 31. Then the angry and mighty lord of demons, surround
demon, interested in seizing her being stupid due to passion ed by his entire army, ran there to Siva with fierce weapons
and with his mind disturbed, did not give up (pursuing) Parvati, etc.
the mother. 32. The angry gods and the Vidyadharas went (there)
with great rage to fight with the demons.
20b-21. Then as a result of (her) meditation, her husband 33. In the meanwhile a terrible and fierce battle took place
came there and met Parvati. Seeing him the lord of the demons
between the gods and demons which caused fear to all the
went to his own abode. He made his soldiers ready and was
worlds.
eager to conquer Siva.
34. In the great war, the gods struck the demons with
22-23. He, the insensible one, (was), due to infatuation trusted weapons. The demons (also) struck the gods.
brought about by passion (eager) to take Parvati. Hearing this 35. Desiring to conquer one another, they pierced (one
the gods, urged by Nandin, went to him, fought a fierce fight, another) with golden arrows resembling the thunderbolt and
fearful to the world. The preceptor of the demons brought back having jewels attached to their feathered parts.
to life, the demons that died in the war. 36a. Their bodies and the sky shone very much with
24-26. All communicated this news (to Siva) on Kailasa. (those) lovely (arrows).
Then angrily Siva said (these) words to Nandin: "O hero, at 36b-37a. The best gods, the brave sons of Kasyapa, struck
my behest, quickly go the abode of the demons, and in the with their stocks of unfailing missiles the demons and knocked
assembly of the demon-king, and seizing forcibly that wicked them down.
Sukra3 (the preceptor of the demons) with his hair, even when 37b-38a. In a moment all the gods destroyed with trusted
all the demons are watching, bring him, overcome with fear, to weapons the great army of the demons that had pervaded the
me in a moment". world and that was well covered over with power and weapons.
38b-39. The demon though raised for a long time, on (i.e.
1. Kotavi—An epithet of the goddess Durga represented as naked.
by) his trident, with great effort by Siva himself did not perish.
2. Bhargava—Name of Sukra, regent of planet Venus and preceptor of
the Asuras.
Then that Andhaka, of an humble mind, was made (by Siva)
his attendant named Bhrngirifi, O brahmana.
40. Then speaking to the gods, Siva vomitted Sukra. The
foetus fell down on the ground, so he was known as Bhauma.
 890 Padma Purana 1.82.1-10 891

41. Sukra, having spoken to Siva, gladly went to the CHAPTER EIGHTYTWO
demons. Thus Bhauma (i.e. Mars) is born as a portion of Siva
and from the Earth (also). The Worship of the Planets
42. His worship should be done by those of pious vows on
Bhisma said:
the fourth day (falling) on Tuesday, when his position at birth
is not favourable, when he passes from one to another zodiacal 1. I have heard about the worship of the Sun, the Moon
sign, or has entered an undesirable zodiacial sign. and that of Mars also. (Please) now tell (me) about the worship
43-44a. Bhauma, with his figure drawn in a triangle or a of Budha (i.e. Mercury), the son of Soma (i.e. the Moon).
circle, and being worshipped with red flowers and anointments,
gives knowledge and wealth, sons, happiness and glory. What Pulastya said:
again do you want to hear? 2. Budha or Saumya, the son of Candra (i.e. the Moon)
and born from the womb of Tara should be known as a cruel
Vyasa said: planet, giving auspicious and inauspicious things to men.
44b-46a. O disciples, I have told this religious account (of 3. The orb of Budha is said to be arrow-shaped. One should
the vow) bringing about auspicious (fruits), hearing which a fashion the circle, the powders having colours like green gems.
man is neither reborn nor does he die. It gives merit to the 4-5. There he should worship him with sandal etc., flowers
brahmanas and should be practised by those who desire auspi- and lovely incense. He should also make presents according to
cious things. After being blessed go happily by my command. the rules when he is unfavourable at the time of birth or while
passing to another zodiacal sign. He should also give camphor,
kidney beans, green piece of cloth, gems, and gold according
Brahma said:
to his capacity to please Bodhana.
46b-48. O son, having thus narrated, revered Vyasa, the 6. (He should recite the hymn:) 'O son of Soma (i.e. the
son of Satyavati, giving his verdict about piety, left. O child, Moon), O you very intelligent one, O you who have mastered
knowing the truth devoutly enjoy as you like by gladly singing Vedas and Vedangas, O you who remain among the planets, be
(the glory of) Hari and advising people about right conduct always pleased with me.'
and pleasing the lord of the worlds. 7. O great king, thus praising Budha, and being absorbed
in devotion to him, one would satisfy all one's desires by the
Pulastya said: favour of the son of Soma (Budha or Mercury) .
8. The worship of Guru (i.e. Jupiter) is prescribed on a
49. O king, Narada, who was thus told, went to see the
circle on a slab (drawn with) very lovely powders of yellow
best sage Narayana (i.e. Visnu) in the hermitage of Badarika.
colour effected well, O king.
9. He should worship him with yellow, fragrant flowers,
pieces of cloth and gold. When he is unfavourable at the time
of (one's) birth or badly placed while passing to another
zodiacal sign, a man should give gifts according to his capacity.
10. For the removal of evils he should give to a brahmana
two-portioned grams, yellow garment, and gold and (the gem)
pusyaraga.
 892
Padma PurSna 1.82.24-32 893
11. (He should recite the hymn:) 'O Brhaspati, O precep glorious one, O son of Chaya1, O you very mighty one, O you
tor of gods, O you well-versed in all branches of knowledge having a downward look, O Sani, be pleased by means of these
be pleased with this present and now be soft towards me.' presents made by me.'
12. O lord of kings, when this is done, Guru (i.e. Jupiter) 24. He, who, having thus devoutly pleased Sani would
becomes favourable (to the man). A man has all his desires give the presents to a brahmana, has Sani favourable to him
fulfilled by worshipping Guru.
if he was unfavourable at his birth and while passing to other
13. O king, I shall now tell you (the procedure of) the zodiacal sign.
worship of Bhargava (or Sukra, i.e. Venus), by following which 25. In the case of the worship of Rahu, the colour (of the
all the desires of men are properly satisfied.
objects) should be the same as in the case of Sani. It is recom
14. The circle (i.e. the figure) for Sukra is said to be five-
mended that the circle should be like the shape of the Sun and
angled fashioned duly by a very intelligent person with white
powders. the worship (-procedure) would be the same like that in the
case of the Sun's son (i.e. Sani).
15. A man, full of faith, should devoutly worship Sukra 26. The presents (in honour) of Rahu are said to be gomeda,2
with white sandal, (white) flowers and pieces of white cloth. mustard, sesamum, black beans, a buffalo, and a goat.
16. The present of silver according to one's capacity is 27. (He should recite the hymn:) 'O son of Simhika, O
also recommended. If the planet is unfavourable at the time of lord of demons, O you who torment the Moon and the Sun, O
one's birth or when passing from a zodiacal sign, one should you of a good vow, be pleased with this present, O you glorious
present a white horse (to a brahmana). one.'
17. Rice, white garment, silver, sandal, fragrant camphor 28. One should draw a very lovely, flag-shaped, circle (i.e.
should be given as gift to a brahmana. figure) (for the worship) of Ketu. O king, the procedure of his
18. (He should recite the hymn:) 'O son of Bhrgu, O worship and the colour of the objects presented should be known
magnanimous one,- O priest of the demons, O you worshipped to be like that of Sani and the like.
by all demons, be pleased with this gift.' 29-30a. The present for Ketu is said to be the seven (kinds
19. Reciting this sacred hymn one should give the presents of) grains and gold. O king, if this is done, the two (i.e. Ra.hu
as mentioned. O you descendant of Kuru, Sukra is quickly and Ketu) would be favourable to men, and would give wealth,
pleased with him. sons, happiness and good fortune.
20-2la. For the worship of Sanaiscara (i.e. Saturn) one 30b-32. The sacred hymn for Ravi i.e. the Sun is 'AKrsna.'
should draw a circle (i.e. figure) resembling a human figure, For the Moon it is 'Imam devah...' For Mars it is 'Agnimurdha'
with black powders and there should devoutly worship (the for muttering and also for worship. The hymn for Budha (i.e.
planet) with black sandal, (black) flowers, pieces of cloth of that
kind (i.e. of black colour). 1. Ghayaputra—Chaya is the name of a wife of the Sun. She was but a
21b-22. Iron and (other) gifts should be given, also oil shadow or likeness of Samjna, the wife of the Sun. Samjna on one occasion
wished to go to her father's house and asked her husband's permission; but
cakes and sesamum. The present for Saturn being unfavourable
he did not grant it. Determined to carry out her purpose, she created, by
is a black cow and a black garment. One should also give means of her superhuman power, a woman exactly like herself, who was, as
according to one's capacity gold and sapphire. it were, her own • shadow and was therefore called Chaya. She bore to the
23. (One should recite the hymn:) 'O Sun's son, O Sun three children—Savarni, Sani and a daughter Tapati.
2. Gomeda—A gem brought from the Himalaya and Indus, described
as of four different colours—white, pale-yellow, red and dark-blue.
894 Padtna Purina 1.82.45 895

Mercury) is 'Udbudhyasva...' and for Guru (i.e. Jupiter) is narrated this Srstikhanda to you. It forms the beginning of the
'Brhaspate...'. For Sukra (i.e. Venus) it is 'Annat pari...'; for Purana. This first or Pauskara Parvan (describes) the nine
Sani (i.e. Saturn) it is 'Sanno devi...'; for Rahu it is 'Kaya kinds of creation. A learned man who would recite this to
nah...' and for Ketu it is said to be 'Ketum..'. brahmanas or would listen to or recite this, would be happy in
33-34a These hymns are intended at the time of worshipp- Brahma's world for a full hundred crores of kalpas.
ing or muttering prayers. O best among men, when this is done,
all planets, always become favourable to men and give them
ample wealth.
34b-35. O great king, I have in due order told you
everything. Hearing it—the essence of the meaning of all scri-
ptures—a man reaches the presence of god. This is pure, it is
the treasure of glory, it would be very dear to the manes.
36-38a. It leads to immortality among gods; it gives reli-
gious merit (even) to sinful men. He who recites this (account)
leading to glory, he who devoutly listens to this or sees the
worship of the enemy of Madhu, Mura and Naraka, he who
gives the idea (about this) to people, is honoured for one
kalpa in the heaven of Indra by Brahma, Siva and other lords
of gods. He who everyday listens to this auspicious practice of
sages, is free from all sins and is honoured in heaven.
38b-39. The (wise) recommend penance in Krta (-
yuga) ; they recommend knowledge in Treta; they say
sacrifice (is important) in Dvapara; and they recommend
giving gifts alone in Kaliyuga. Of all the gifts this one
viz. making all beings fearless is the best.
40-41. There is no greater gift than it. The revered lord
said that for a sudra the most important (thing) is giving a
gift. By giving a gift all his desires are satisfied, and (merit due
to) penance arises for him; it is auspicious, sacred, (giving a
long) life, and destroys all sins.
42-43a. Here old accounts are narrated; descriptions of
sacred places and sraddha are given. The man, who listens to
or would recite it becomes rich. Being free from all sins, he would
obtain (i.e. reach) Visnu with Laksmi.
43b-45. O great king, I have narrated to you this Purana
which is auspicious and which destroys great sins. This is very
much honoured by Brahma, Arka (i.e. the Sun) and Rudra,
and the wise say that it should be listended to. O prince, I have
 Padma Purana
CONTENTS

Shrila Vyasadeva
PADMA-PURANA : SECTION II : BHUMIKHANDA

Part III 1. The Story of Sivasarman 897

2. Life is Restored to Vedasarman 902
3. The Heroic Deed of Visnusarman 904
Bhumikhanda 4.
5.
Somasarman's Devotion Put to Severe Test
The Consecration of Indra
909
913
6. Diti's Wailing . 920
7. Account of the Body 923
8. Account of the Soul 930
9. Instructions to Diti 938
10. The Practice of Penance by Demons 939
11. The Story of Suvrata 943
12. Dialogue between Somasarman and Sumana 946
13. Sumana Explains Ten Basic Virtues 955
14. Sumana Describes the Death of the Virtuous 958
15. The Death of Sinners 962
16. The Death and Post-mortem State of Sinners 963
17. The Story of Somasarman's Previous Birth 965
18. The Account of Somasarman's Birth in a
Brahmana Family 969
19. Somasarman's Eulogy of Visnu 972
20. The Birth of Suvrata 977
21. Suvrata's Devotion to Visnu 981
22. Dharmangada Born as Suvrata 984
23. The Slaying of the Demon Bala 988
24. Vrtra Duped 991
25. The Killing of Demon Vrtra 995
26. The Origin of Maruts 997
27. Coronation of the Kings 999
28. The Story of Prthu 1001
 The Story of Prthu (Contd.) XI
Sulobha and Sapharaha; Susankha and Contents Contents
29. Sunltha 1137
30. The Account of Suvrata Ariga Gets a Boon 1009 64. Matali's Discourse on Old Age
65. Matali on Why the Body Is Left Behind 1144
from Vasudeva Sunltha's Story Sunltha's
66. Matali on the Universality of Suffering 1144
31 Problem Rambha Helps by a Suggestion 1014
67. Matali on Three Kinds of Sin 1159
32 Sunltha Gets Married and Vena is Born A 1019
1167
33 Heretic Meets Vena . The End of Vena's 1021 68. The Fruit of Righteous Deeds
34, Reign . On Gifts and Worthy Recipients of 1026 69. Righteous Acts Enjoined by Siva
(Sivadharmas) 1169
35. Gifts . The Fruit of Occasional Charity The 1029
1171
36. Story of Sukala Iksvaku Goes Ahunting The 1032 70. Sinners in Hell
71. Identity of Brahma, Visnu and Siva 1172
37. Boar Gives a Tough Fight to Iksvaku The 1033 1174
38. Boar Dies Fighting The Female Hog Fights 1037 72. Yayati's Reluctance to Part With the Body
73. The Efficacy of Visnu's Name 1177
39. Back The Story of Rangavidyadhara The 1042 1178
74. Popularity of Visnu Cult during Yayati's Rule
40. Story of Vasudatta and His Daughter Sudeva 1045
41. The Story of PadmavatI PadmavatI Succumbs 1053 75. Yayati's Subjects became Deathless by the
1180
42. to Gobhila's Fraudulent Approach . 1056 Grace of Visnu
1183
43. PadmavatI Is Grief-stricken . PadmavatI 1062 76. Dharmaraja Rendered Jobless
1185
Returns to Her Husband's Place . Sudeva 77. Yayati Yields to Passion
44. 1067 1193
Goes to Heaven . Sukala's Sickning 78. Puru Gives His Youth to Yayati
45. 1073 1198
Description of the Body . Sukala Gets 79. Youthful Yayati Enjoys with Asrubindumati
46. 1074 1201
Prepared For the Showdown Indra Tries to 80. Yadu Refuses to Kill His Mothers
47 1076 1202
Dissuade Kama Satya & Dharma Come to 81. Destiny is Irresistible 1207
Sukala's Help The Trap Is Laid For Sukala 82. Yayati Takes Back His Old Age
48 1081 1209
Sukala Wins 83. Yayati Visits the Divine Worlds
49. 1085 1214
Religious Observances Without One's 84. Glorification of Devotion to Parents
Wife Are Fruitless Sukala's Story 85. The Story of Cyavana : Kunjala : 1216
50. 1087
Ends Pippala's Penance
51. 1090 DivyadevI 1220
Parents As Sacred Places of 1095 86. DivyadevI As Citra in Her Former Birth 1227
52.
Pilgrimage Merit Resulting from 1098 87. 'A Hundred Names of Visnu' 1230
53.
Service of Parents 1101 88. DivyadevI Goes to Visnu's Heaven
54.
55. 1108 89. The Miraculous Bath in the Water of Manasa 1233
56. 1110 Lake 1237
57. 1112 90. The Powers of the Holy Places
58. 1115
59. 1117

- 60. 1121
61. 1123
62. 1125
63. 1129
1135
xiv Abbreviations

GS Gjhya Sutra (preceded by the name of the author

such as Apastamba) II
HD History of Dharma Sdstra, P. V. Kane, G. O. S. BHOMIKHANDA
IA The Indian Antiquary (Section on the Earth)
IHQ. The Indian Historical Quarterly
JP Purdna (Journal of the Kashiraj Trust), Varanasi CHAPTER ONE
KA Kaufilya Arthafastra
KP Kurma Purdna, Venkatesvara Press Edn., Bom- The Story of SivaSarman
bay; also Kashiraj Trust Edn., Varanasi, 1971
LP Linga Purana, GM, 1960; also MLBD, Delhi, 1981 Om, salutation to Sri Ganesa.
Manu. Manusmrti The sages said:
Mbh. Mahdbharata, Gita. Press, Gorakhpur, VS 2014
1-2. O glorious Suta, O you who know the significance of
MkP Mdrkandeya Purdna
the essence of everything, (please) listen to the terrible doubt,
MN Mahdbhdrata Ndmdnukramani, Gita Press, Gorakh-
destroying understanding, that has occurred to us. Some descri -
pur, VS 2016
be in the Puranas that when Prahlada was five years old he
MtP Matsya Purina, GM, 1954
pleased Kesava (i.e. Visnu).
MW Monier Williams' Sanskrit-English Dictionary, MLBD,
3. How did (the war) between gods and demons come
Delhi, 1976
about? How did the demon fight with Visnu? He, killed by Visnu,
NP Ndradiya or Mdrada Purdna, Vehka^esvara Press,
entered his body.
Bombay
PCK Bhdratavarsiya Prdcina Caritrakoia, Siddheshwar Suta said:
Shastri, Poona, 1968 4. This was formerly known (i.e. conceived) by Kasyapa
Pd.P. Padma Purana, GM, 1957-59 and was composed by the intelligent Vyasa. It was formerly
PE Purdnic Encyclopaedia, V. Mani, English version, narrated by Brahma himself before (i.e. to) the lord Vyasa.
MLBD, Delhi. 1975 5. I shall, O bra.hman.as, describe the same before (i.e. to)
PR or Puranic Records on Hindu Rites and Customs, you. The cause of the doubt that arose was removed by Brahma.
PRHRG R. G. Hazra, Calcutta, 1948
RV Rg-Veda, Svadhyaya Mandal, Aundh Vyasa said:
Sat.Br. Satapatha Brdhmana 6. O Siita, O glorious one, listen to (the account) of the
SC or SMC Smrti Candrikd by Devanna Bhatta birth of Prahlada as told in the Puranas and as heard (i.e. learnt)
SEP Studies in Epics and Puranas, A.D. Pusalkar, Bhara- from other (sources).
tiya Vidya Bhavan (BVB), Bombay 7. As soon as Prahlada, the greatest among the devotees of
Visnu and honoured by gods, was born, he resorted to the path
of Visnu, giving all happiness.
8. With his sons he went to the battle -field to fight with
Visnu. Being killed by Visnu, he entered Visnu's body.
9-10a. Listen to the birth of just this magnanimous one.
The brave one, going with his sons to fight with Visnu, entered
Visnu's lustre, which he obtained through his own lustre.
898 Padma Parana
II.1.24b-37 899
lOb-lla. O glorious one, I shall narrate in brief the account Sivasarman said:
of that hero—how that powerful one was born in the former
Kalpa. 24b-25a. With this very sharp and whetted weapon cut off
1 lb-12a. At the extreme point in the west of the ocean, there her limbs and throw them here and there.
was a city by name Dvaraka. It was full of all magnificence and
all prosperity. 25b-27. The son did it as he had heard (i.e. received) his
12b-13a. There perpetually lived a divine (man) knowing father's order. He came back, and again said (these) words to
abstract meditation, and the best among those who knew abstract his father: "O father, I have done everything as I was ordered.
meditation, known as Sivasarman, who was well-versed in all Today (i.e. now) entrust to me some other work. O father, I shall
Vedas and sacred texts. do it all, (even though) it (enemy/thing) be difficult to subdue
13b. He had five sons who were well-versed in (all) or procure".
branches of knowledge. 28-30. Having ordered the glorious one, devoted to his
14. (They were:) Yajnasarman, Vedasarman, Dharmasar- father, the brahmana (i.e. Sivasarman), thinking of the second
man, the glorious Visnusarman, who knew their own duties. son, called (him viz.) Vedasarman (and said to him): "Go by
15a. The fifth one was Somasarman, who was greatly my order; being stupefied by passion of love (i.e. sex) I cannot
devoted to his father. stand without a woman (by my side)." He presented, by means
15b. The best brahmanas knew no other duty than devotion of his magical power, a woman full of all charm (before
to their father. Vedasarman). (He told him:) "O boy, determined for me,
16a. The magnanimous ones (always) had thoughts about bring this woman to me."
him (only). 31a. Thus told, he said: "I shall do what is very dear to
16b-17a. Seeing their devotion, the intelligent, best brah- you."
raana Sivasarman, thought: 'I shall extort (these) learned men. 31b-33a. Having saluted his father, and having gone from
1 7 b-18a. They do not have that feeling in their mind which there, he said to her: "O respectable lady, my father tormented
is found in the devotees of Visnu. I shall, therefore, find it, and by the arrow of love, seeks you. So be favourable to him who is
will do so thoughtfully.' old. O you beautiful lady, O you one whose all limbs are char-
18b. Due to the favour of Visnu, he had all superhuman ming, resort to my father."
faculties. 33b. Thus (i.e. these words) spoken by Vedasarman were
19-20a. O best of Brahmanas, he conceived a fine idea heard by the woman created by magic. The woman said:
to suggest to them (what their duty was). The best brahmana, 34-35a. "I do not at all long for the company of your father
the best among those who knew Brahman, knowing a remedy who is afflicted with old age, whose mouth has malady due to
due to the lustre of his penance, adopted it. phlegm, and who is now afflicted with diseases, who is feeble,
20b-21a. Then Sivasarman presented before them a trick. who is sick and old.
He showed their mother to be dead of a great fever. 35b-36. I desire to dally with you, I shall do what is very
21b-24a. They saw their dead mother, and said (these) dear to you. (I desire to dally with you) who are adorned with
words to their father: "O glorious one, she, who nourished us in good fortune like a (handsome) form, and with gems of virtues,
her womb, has, casting her body, been dead. Having left (us), who are endowed with divine characteristics, who possess a
she has gone to heaven. O father, what can be said (by us)?" divine form and great prowess.
Sivasarman, the excellent brahmana, called his eldest, most 37. What will you do with (your) old father? O you who
devoted son, Yajnasarman and said to him. destroy the pride (of others), by enjoying my body you will
obtain all things difficult to obtain.
 H.1.49b-58 901
900 Padma Purina then do that (which is) dear to me; O brahmana, cutting off
38a. O brahmana, there is no doubt that I shall give your head with your own hand, give it to me."
you whatever you desire." Vedaiarman said:
38b-41. Hearing these disagreeable and evil words, 49b-50a. Today I have become blessed; I have been free
from the three debts.1 O respectable lady, I shall give my head;
Vedasarman spoke:
O beautiful one, do take it.
O respectable lady, your words are unjust, improper and mixed 50b-51a. Having cut off his own head with a whetted and
with sin. Do not talk like this to me who am devoted to my father sharp weapon, the best brahmana, gave it to her and laughed.
and who am innocent. O auspicious one, I have come to you and 51b. She took it, covered with blood, and went to the sage.
am soliciting you for my father. Do not talk something else;
(please) resort to my father. O you respectable lady, O you The woman said:
beautiful one, there is no doubt that I shall give you everything 52-53. O brahmana, your son, Vedasarman, has sent this
in the three worlds, with the mobile and the immobile—even head; take it; he had himself cut off his own head. For you, he,
more than the kingdom of gods. devoted to his father, gave me his head. O best brahmana,
The woman said: enjoy me.
42. If, for the sake of your father, you are thus capable of 54-56a. The brothers (of Vedasarman) saw the daring act
giving me (anything), then show me, today only, the great gods of Vedasarman. Their bodies trembled (and they said to) one
with Indra. another: "Our virtuous mother died with real intentness. This
43. Indeed you are able to give me now what is difficult to glorious, virtuous one died for the sake of (our) father. He is
be obtained. O glorious one, show me what power you possess. blessed, he has become fortunate (as) he has done an auspicious
(deed) for (our) father."
Vedaiarman said: 56b-58. Thus the virtuous brothers talked (to one another).
44. O respectable lady, see the power of my penance. The The brahmana heard these words full of devotion, and knowing
best gods, Indra and others, being invited by me, have come. that his son, Vedasarman, had cut off his (own) head, said to
They said to Vedajarman: Dharmasarman: "Take this head".
45. O best brahmana, what should we do?. O brahmana,
we shall give you, whatever you ask for. There is no doubt about
it.
Vedaiarman said:
46. If the gods are pleased with me and are inclined to favour
me, then they should give (i.e. produce in) me pure devotion to
the feet of my father only.
1. fl^r^-Everyone that is born has three debts to pay off, v,z. Devarna^
47. (Saying) "Let it be so", the gods left as they had come. Ssirna, and Pitrrna. The first is paid off by performing sacrifices, the second
(The woman) seeing (the gods had come) like that said to him: by learning the Vedas and the third by begetting a son.
"I have seen the power of your penance.
48-49a. I have nothing to do with the gods; if you want to
give me (what I want) and if you are taking me for your father,
902
CHAPTER TWO
Life is Restored to VedaSarman
Padma Purana

r II.2.10b-27
lOb-lla. When these very significant words were uttered,
903

the very wise Vedasarman got up, as if he had slept; he said to

Suta said:
Dharmasarman:
l-2a. Then taking it the virtuous one quickly left. By his lib. "O brother, where has that respectable woman gone?
devotion for his father, his austerities, and the power of his Where would be the father?"
truthfulness and straightforwardness, Dharmasarman attracted 12. He told him in brief how the father had appointed him.
Dharma (i.e. Yama). Knowing that, Dharmasarman, who was delighted, said to him:
2b-3a. Attracted by the penance of that intelligent 13. "O glorious one, O brother, be favourable to me today
(Dharmasarman), Dharma, who had come (there), said these only with (my having restored your) head and life. Who else is
words to Dharmasarman: there like you to me on the earth?"
3b-4a. "O Dharmasarman, why did you invite me? I have 14. Saying so to his brother he was eager to go to his father.
come. Then tell me about your work. I (shall) do it. There is no He (i.e Vedasarman) decided to go, with his brother
doubt about it." Dharmasarman, to their father.
DharmaSarman said: 15-17a. Both, delighted in their minds went to their father
there (i.e. to the place where he was). Both stood close together.
4b-5a. If I have (properly) served the elders, if I have
Then Dharmasarman spoke to his father, the excellent and
devotion and steady penance, then, O Dharma, let Vedasarman
be alive, due to that (and) due to my truthfulness. lustrous Sivasarman: "O glorious one, due to my penance
and life Vedasarman has been brought (back). (Please) take
Dharma said: him—your son."
17b-18a. Then Sivasarman, knowing his devotion, was
5b-6. O you of a good vow, as a result of your purity with delighted; (but) he did not say anything to him, and thought.
restraint, truthfulness and penance, and due to your devotion 18b-23. He (then) spoke to the very intelligent Visnusarman,
to your father, your great-souled brother Vedasarman, of mighty who politely remained before him: "Child, do as I say. Today
arms, will again obtain (i.e. come to) life. go to Indra's heaven and fetch nectar from there—-the nectar that
7. O you highly intelligent one, I am pleased with this your came up from the ocean and that destroys diseases. Now I desire
penance and devotion to your father. Well-being to you; ask for to stay with this wife (of me). With good (intention) she desires
a boon difficult to be obtained by those who know righteousness. me. Do that quickly so that I obtain her; otherwise she may go
8. That Dharmasarman thus heard those good words. He, to other (man). Knowing me to be old this young beautiful
woman might think lightly of me. O son, if you are devoted to
of a great glory, said to the magnanimous Vaivasvata (i.e.
me, do that by which I shall, in the company of this one dear to
Dharma or Yama) :
me, be faultless and free from disease."
9. "Give me steady devotion to the worship of my father's 24-25a. Hearing these words of his magnanimous father,
feet, and also liking for piousness and salvation, if you are well- Visnusarman then said to his father of a blazing lustre: "I shall
pleased with me." do all this that pleases you most."
10a. Then Dharma said : "This will take place by my 25b-27. Speaking thus, that pious, very intelligent
favour." Visnusarman saluted his father and went round him keeping
him to his right, and due to great power, penance and restraint,
went into the intermediate region between heaven and earth.
 904 Padma Purdna II.3.13-28 905

When the intelligent one was (thus) going, he went to Indra with I am bewildered, I am tormented by love. Please be disposed to
the speed of a violent wind. favour me."
Visnusarman said:
13-15. O you of a beautiful face, the character of the lord
of gods is known to me. I also know your character. O you aus-
CHAPTER THREE picious one, I am not like this. O you lovely lady, other men like
Visvamitra are deluded by your lustre and beauty; O you
The Heroic Deed of Visnusarman respectable lady, I am the son of Sivasarman who has attained
divine faculties through abstract meditation and is accomplished
Suta said:
in penance. I have avoided the great blemishes like desire for
1. Proceeding along that path, he entered the heaven. He sensual enjoyments right from the beginning.
was seen by the intelligent Indra, the lord of gods. 16a. O you of large eyes, choose someone else; I am going
2-4a. Knowing his exertion, the king of gods put in an to Indra's world.
obstacle. He said to that (nymph) Menika: "Go by my order; 16b-17. Saying so, the best brahmana went hurriedly.
O you of beautiful waist, going quickly create an obstacle (in) Menaka was unsuccessful. Being asked by god Indra she repeated-
his (way). Well-being to you. Do that to the son of that excellent ly scared him in many ways.
brahmana Sivasarman by which he would not come to my house."
18. (AH) those scares (put forward by her) were burnt as
Hearing these words of him, Menika started quickly.
the heaps of hay are burnt by fire.
Suta said: 19. O excellent brahmanas, all those terrible scares perished
4b-6. She, who was endowed with beauty, and virtues like due to the lustre of that brahmana, devoted to his father.
generosity, and adorned with all ornaments, sat on a swing in 20. That Indra again and again presented obstacles; the
Indra's garden. That clever one with large and charming eyes, brahmana of great glory destroyed them by his lustre.
singing, in a sweet voice, like the notes of a lute, a song (was 21. Thus by means of the lustre of his penance, the intelli
seated on the swing). gent one destroyed all the obstacles created by even that magna
7-8. Knowing her intention of causing a great obstacle, and nimous Indra.
realising that, she, being sent by Indra, would not be favourable, 22-25a. When those great, fearful obstacles disappeared,
the best brahmana went quickly. She saw him and asked him: he, knowing that those obstacles (i.e. scares) which were fierce
"O you highly intelligent one, where are you going?" and of fearful forms, were brought about by Indra, the best
9. Then Visnusarman spoke to that Menika, who moved brahmana Visnusarman of great lustre became angry. The
according to her will: "I am hurriedly going to Indra's heaven glorious one, with his eyes red due to anger (said) about Indra:
for my father". "Today I shall cause to fall down from his heaven Indra, who
10-1 la. Menika again spoke pleasing (words) to would create an obstacle to me engaged in my own duty. I shall
Visnusarman. punish him; he, who would strike, is struck.
llb-12. "Being pierced with Cupid's arrows, I have today 25b. I shall thus make someone else as the guardian of gods."
sought your shelter. O best brahmana, if you desire to protect 26. Thus the best (brahmana) became ready to destroy
piety, (please) protect me. When I, with my mind affected by Indra. Just then only Indra arrived there (and said:)
passion of love, saw you, then only I was burnt by fire of Cupid. 27-28. "O brahmana, O you very wise one, there is none else
like you in penance, restraint, self-control, truth and purity. Due
906 Padma Purdna II.3.45b-58a 907

to this your devotion to your father, I with (all other) deities have of Yama. May she, of a good vow, be healthy due to your favour.
been won over (by you). O best one, (please) forgive all my O father, may you be (our) father, and this one (our) mother,
fault. even in existence after existence, and may we be your meritorious
29. Well-being to you, ask for a boon, I shall give it (even if) sons."
it is difficult." Then Visnusarman spoke to the king of gods who Sivaiarman said:
had come like that:
45b-46a. Even today, your dead mother, affectionate to her
30. "O great Indra, the lustre of a brahmana is unbearable
sons, will come alive; there is no doubt about it.
for gods and deities. O lord, it is (especially so) in the case
of a brahmana who is devoted to his father. 46b-47a. When these auspicious words were uttered by the
31 -32a. Destruction of the dignity of magnanimous brahma - sage Sivasarman, their mother arrived (there) and being deligh -
nas should never be done. If the best brahmanas are angered, ted said (these) words:
they destroy Brahma, Visnu and Hara along with their sons and 47b-50a. "A brave son is born from one's womb for this
grandsons. There is no doubt about this. purpose only. Men desire a good son, who would bring glory to
32b-35. Had you not come today, then, I, with my eyes full his family and race. In the world, glorious, meritorious and pure
of anger, would have given this best kingdom to some other and affectionate women everywhere desire a son of a pleasing
person, magnanimous due to the prowess of his penance. Now body and bringing about merit. That woman, the very meri -
that you have come, and desire to grant a boon, (t hen) O lord torious foetus after having gone into whose womb revolves there,
of gods, give me nectar and steady devotion to my father. O you and who would give birth to meritorious sons, is pleased.
killer of (your) enemies, if you are pleased, grant me such a 50b-56a. Ho w can a woman obtain, without merit, the
boon." (Indra said:) "So I shall give you a pious boon with best son, performing duties peculiar to his family, prop of the
nectar." family and emancipating the father and the mother? I do not
36-38a. Speaking thus to the brahmana, Indra himself gave know due to which meritorious deeds (of mine) this very merito -
him nectar. He, with his heart pleased, gave it along with the rious man, having piety as his power, righteous, and loving
pitcher. (He also said:) "O brahmana, may you always have piety has become my husband, from whose semen I have obtained
unswerving devotion to your father." Speaking in this way, and you as my sons, superior to him. This is the power of merit. You,
having dismissed the brahmana, the thousand -eyed (Indra) my sons, are born as loving virtue and intensely devoted to your
became pleased on seeing the brahmana's lustre, very difficult father. Oh, in the world even one good son is had by means of
to endure. religious merit. (But see,) I got five great-hearted sons, who are
38b-42. Then Visnusarman, having gone to his father, sacrificers, who are righteous, and who have the prowess due to
said to him: "O father, I have brought from Indra, nectar, that the lustre of penance." When they were thus repeatedly congra-
destroys all maladies. O glorious one, with (i.e. by taking) it be tulated by their mother, they, being full of great joy, saluted their
healthy always. Today be greatly satisfied with (this) nectar." mother.
Hearing these great words of his son, Sivasarman, with his mind
The sons said:
full of love, having called all his sons, (said to them): " (My) sons,
you are devoted to (me) your father, and you do what I tell you. 56b-58a. Due to great religious merit (only) a mother —a
Be pleased (my) sons, and ask for a boon difficult to be obtained good mother or a good father is obtained. You are a virtuous
on the earth." All listened to his words with approval. mother, who became so due to our good fortune, and having
43-45a. Having pondered, all of them said to their father: reached whose womb we were nourished as a result of our great
"Bring back to life that mother of us, who has gone to the dwelling
908 Padma Purana 909
II 4 l-12a
virtue. In existence after existence you two should be our
mother and father. necklaces; they resembled the sun's lustre and were covered with
bright flames. They entered Visnu's body when Sivasarman was
The father said: looking on (i.e. in Sivasarman's presence). As lights go to another
58b-59a. O my sons, listen to a good boon, causing religious light, they became absorbed in Visnu's form. The best brahmanas,
merit. When I am pleased, may my sons enjoy inexhaustible due to their devotion to their father, went to Visnu's abode. I shall
pleasures. tell accurately the prowess of Somasarman.

The sons said:

59b-60a. O father, if you are pleased, and desire to give a
boon now, then send us to Goloka, the heaven of Visnu, which is CHAPTER FOUR
free from tormentation.
Somasarman's Devotion Put to Severe Test
The father said:
60b-61 a. By my favour, your penance, and this your devotion Suta said:
to (me) your father, go, with your sins perished, to Visnu's 1. When they had gone to the Goloka of Visnu, beyond
heaven. darkness, the very wise Sivasarman said to his youngest (son):
61b-64a. When the sage said good words, then (Visnu) The brahmana said :
having the conch, disc and mace in his hands and mounted upon 2-3. O very wise Somasarman, you are very much devoted
Garuda, came there; and repeatedly said this to Sivasarman to (me) your father. Now protect this pitcher of nectar given by
with his sons: "O brahmana, today you with your sons, have won me. With this wife I shall go on a pilgrimage.
me over by your devotion. With your four virtuous sons and this
virtuous and very loving wife come (to me)". "O glorious one, let it be so. I shall protect the auspicious
SivaSarman said:
(pitcher)".
4. The intelligent one (i.e. Sivasarman) having given the
64b-65. May these (four) sons of me go to the excellent pitcher into the hands of the magnanimous one, continuously
heaven of Visnu. I shall pass some time on the earth with my wife practised penance for ten years.
and this last, excellent son, Somasarman. 5. The righteous one (i.e. Somasarman) carefully protected
the pitcher day and night. Then that Sivasarman of great fame
66-67a. When the sage, who (always) spoke the truth, uttered
again came back.
these auspicious words, the lord of gods said to those good sons of
Sivasarman: "May they go to the world causing salvation and 6. Using a trick the very wise one, becoming (i.e. turning
free from tormentation and destruction." himself into one) afflicted with leprosy, (making) his wife also
67b-71. When this was said (by the Lord), all the four like that, came, with his wife, to his son.
brahmanas of truthful hearts, in a moment only took up Visnu's 7-12a. The two had become lumps of flesh, as they were
form. In complexion they resembled sapphires; they had held made so by his trick. They came near that violent (ghora?)
conch, disc and mace; were charming on account of all orna- brahmana Somasarman. Somasarman, of great glory, seeing
ments; had great prowess; were endowed with the beauty of them completely afflicted, was full of great compassion. With
necklaces and bracelets; they looked charming due to jewelled his neck bent through devotion, he saluted their feet (and said:)
"I have never seen (persons) like you. (I have not seen anyone
910 Padma Purdna II.4.28b-46 911

else) endowed with penance, with hosts of virtues and great them. The glorious Somasarman everyday gave them roots,
religious merit. What has happened to you? O best of brahmanas, water, good eatables etc. Somasarman, of great glory, daily gave
all deities, attracted by your lustre, getting your order, always them whatever they desired.
behave like your servants. Tell me the cause, O best brahmana, 28b-29a. In this way he always pleased them. The very
by which this painful disease has appeared on your wretched pious Somasarman (everyday) worshipped his parents.
body? 29b-34. Calling Somasarman, his cruel father (Sivasarman)
12b-l 5a. This my meritorious mother, who is a loyal wife always abused him with censurable and harsh words; and in the
and has great religions merit, desires (i.e. is capable) to create presence of the sages he everyday beat his son who did his duty
the three worlds due to her husband's favour. How does she and did meritorious deeds. (He said to him:) "O you, disgrace
suffer pain? Is there no fruit of penance? How is it that she, who to the family, you have not done well to me (i.e. have not served
is affectionate to the elders, and who serves her husband as a god, me properly)." He condemned him with many harsh and
contracts an extremely painful disease like leprosy?" painful words. That Sivasarman who was always sick, beat him
with the strokes of a stick. Even though Sivasarman did (i.e.
Sivaiarman said: treated him) like this, he (i.e. Somasarman) who was pious, was
15b-16a. O glorious one, do not be sorry; the fruit due to his never angry with him. Always happy in mind, speech and the
deeds is enjoyed by a man who has (done) a good or a bad deed. three kinds of deeds Somasarman propitiated his father; similarly
16b-17a. O glorious one, if you desire religious merit in this he also daily propitiated his mother, knowing which Sivasarman
world, then clean both of us who are suffering from the disease, considered his own behaviour.
and nurse us. 35-46. (He thought:) 'Visnusarman brought nectar for me.
17b-19a. Thus addressed with good words, Somasarman of That righteous one has religious merit and is always devoted to
great glory (said:) "I shall nurse you both who are meritorious. (me) his father.' When thus many days which can be counted in
O best of brahmanas, what has one to do (i.e. what would one hundreds, passed, Sivasarman too, seeing his devotion, thought:
get) in this world, if one does not nurse one's elder today (i.e. at 'Formerly I had told by son named Yajiia (i.e. Yajnasarman):
the present time) only?" O son, throw here and there the pieces (of the dead body) of
19b-28a. Speaking thus, he who was grieved due to their your mother. He obeyed my words (i.e. order), and did not show
malady, cleansed the phlegm, urine and excrement of both of compassion for his mother. This grief of one who desires to give
them. He washed their feet and shampooed their bodies. He strokes on an inanimate body is smaller; but that son Vedasarman
himself bathed them and helped them to stand. The best and did a bold act; but I think that this one is superior since he does
virtuous brahmana, Somasarman, of great glory, placing them not swerve (from duty) even for a moment. He may also again
on his shoulders took them to sacred places. The virtuous do a rash act. Again he has the prowess, along with truth, due to
(Somasarman), conversant with the Vedas, bathed them accor - penance. Even in everyday attendance he appears excelling
ding to sacred precepts with his own hands, and with (the recita - (others). So at the right time I have tested his pe nance. (This
tion of) auspicious, excellent, sacred hymns, and made both of my) son will never perish because of his devotion and truthful-
them offer oblations to the manes and worship to the deities ness. I showed the disease of leprosy on my body through illusion;
everyday. He himself offered ghee for gods into fire and cooked (but) he does not have disgust for phlegm, urine or excrement.
excellent food. He then called both the respectable elders, well - He, of a great glory, cleanses the sores with his own hand. The
pleased with him (for food). The brahmana (i.e. Somasarman) very intelligent one shampoos (our) feet and cleanses us (i.e.
everyday put them to sleep on a bed. Daily he gave them gar- our bodies). He always puts up with unbearable words (uttered
ments, flowers etc. He offered very fragrant tambula to both of by) me. (Eventhough I) reproached and beat (him), he always
 Padma Parana
913
912
talks pleasing words. Thus my very intelligent son is unhappy. CHAPTER FIVE
I think that he, who is troubled with many afflictions, is the ocean The Consecration of Indra
of maladies. I shall remove his unhappiness by the favour of
Visnu.' Sivasarman said:
47-53a. Thinking (thus) in his mind (i.e. to himself), the
very intelligent Sivasarman, again created the illusion and took 1. O good son, today I am pleased with your penance,
away the water (i.e. the nectar) from the pitcher. Then after- restraint, purity, and with your service to the elders and your
wards, having called that Somasarman, he said to him: "I had devotion and resolution.
given (i.e. placed) in your hand nectar, that removes maladies. 2. I (shall) abandon this deformed body; obtain happiness
Give it to me quickly, so that I shall drink it. By (drinking) that from me.
I shall today be free from the disease due to the favour of Saying so to the son, he showed him that (former) body.
Visnusarman." When the sage Sivasarman uttered these words, 3. He saw both the elders (i.e. his parents), who became as
Somasarman hurriedly got up (and rushed to) the pitcher. they were before, who were bright, who were magnanimous and
Seeing it empty (that is) without nectar (he thought:)'Which who resembled the orb of the sun.
sinful person has done this deed? Who has thus harmed me?' 4-5. He devoutly saluted the feet of both the noble ones.
Somasarman was thus worried and very unhappy. 'If I tell this Then full of great joy, he, the best one, took his leave of his son,
account before (i.e. to) my father, he—my father—tormented and due to Visnu's favour, his own religious merit and the
by the disease, will be angry.' practice of abstract meditation, the pious one went, with his wife,
53b-55. For a long time the very intelligent Somasarman to Visnu.
thought (to himself): 'If I have truth and have served the elders 6-8. That sage entered Visnu's abode, a place difficult to
or have practised penance with a sincre mind, or have observed be obtained. This place granting salvation is not obtained by
the proper code of conduct by means of restraint, purity etc. then means of other (kinds of) religious merit or penance, or by means
this pitcher will have nectar in it. There is no doubt about it.' of meditating upon Visnu, or renunciation, or contemplation, or
56. When the glorious one thought (like this) and saw, the knowledge, or hymns of praise. Visnu is not seen by means of
pitcher was again full of nectar. gifts or pilgrimages. The highest place is seen (only) by resorting
57. Seeing it, Somasarman of a great glory, became joyful, to concentration and knowledge, as the brahmana entered
and going to his father, saluting him, quickly fetching the pitcher Visnu's body by means of deep and abstract meditation.
(said to him):
58. "O father, please take this pitcher of water (i.e. nectar) Suta said:
that has come (i.e. is brought by me). O magnanimous one, drink 9-10. Then that very lustrous Somasarman practised pena-
it, and quickly be free from the disease." nce there. He also looked upon gold and ornaments like a stone
59-60. Hearing these greatly meritorious and truthful and or a clod of clay. The righteous one had controlled his diet, he
righteous and sweet words of (i.e. uttered by) his son, Sivasarman had given up sleep. Giving up all objects of senses he resorted to
was full of great joy and said these words: solitude.
11-12a. He had taken to the posture suited to profound
and abstract meditation, was desireless and had no possessions.
Then the time of his death arrived. Demons came to that
brahmana, Somasarman.

L
914 Padma Purana
II.5.27b-40 915
12b-16. When the time of death of him who was
27b. He will again have his name as Prahlada. 28-30a. He will
living (like that) at the great sacred place, Saligrama, adding to
the honour of sages arrived, some demons and goblins who be without the demonish thoughts, and will be endowed with
knew thus (i.e. knew that his death was imminent), spoke. The godhead; he will be saluted by all gods and will enjoy the
great sound (of the words uttered by them) entered the cavity position of Indra, O good lady. O illustrious lady, always be
of the ears of Somasarman, the best brahmana. Fear of the happy with that son. (Please) do not reveal this good news to
demons entered him, who had adhered to knowledge and anyone. You should feign ignorance, and always keep this as a
meditation. Due to that meditation and the fear of the demons great secret."
the life of the noble one quickly departed. Being full of the fear 30b. Saying so, the brahmana, the best sage, Narada, left.
of the demons he died. 31-33. He (i.e. Prahlada) got an excellent birth in the womb
17-18. Therefore, he was born in the house of the demon of Kamala (i.e. Prahlada was born as the son of Kamala). He
(Hiranyakasipu) as Hiranyakasipu's son. In the war' between was named Prahlada; the account of that illustrous one (will be
gods and demons he was killed by Visnu. The noble Prahlada, narrated by me). O brahmanas, when he was a child, he thought
while fighting well saw (the form of) Vasudeva, endowed with of Krsna (i.e. Visnu) only. Due to the favour of Narasirhha
the universal form. (i.e. Visnu) he would be the king of gods in heaven. After having
19. Due to his former practice of abstract meditation, the obtained godhead, he would also get the position of Indra; he,
noble one had the knowledge (of his former birth, so) he recolle- the all-wise, will attain salvation—Visnu's abode.
cted all the former life of Sivasarman: 34. There are innumerable glorious individuals, there are
20-22. "Formerly, I whose name was Somasarman, entered many forms of creation. (So) the great-souled, wise ones should
the body of a demon. When shall I, due to my great religious not commit errors.
merit, called knowledge, reach, from (i.e. casting) this body, the 35-36. O best brahmanas, I have told you everything that
absolute, pious, excellent, abode granting salvation?" The noble you have asked. O glorious one (ones) you may ask anything
Prahlada, thought like this when he died formerly; O best of else. I shall remove your doubt: (I shall tell you about) the
brahmanas, listen. I have thus told you everything that removes victory of gods and the destruction of demons brought about
(your) doubts. by the lord of gods, and (about) how he re-established the three
worlds.
Siita said:
The sages said:
23-25a. When Prahlada was killed in the battle by the disc-
holder (i.e. Visnu), the lord of gods, that beautiful woman, 37. Who got the position of Indra, which sustained the title
Kamala, whose son was killed, wept. She was the mother of of gods? O best of brahmanas, tell (us) in detail, who gave (him)
Prahlada and the beloved (wife) of Hiranyakasipu. Due to the the position of Indra?
grief caused by Prahlada's death she, the loyal, glorious wife,
(of Hiranyakasipu), who was dear to him, lamented day and Suta said:
night. 38. I shall tell you in detail for which best merit the best
25b. Narada spoke to her, who was weeping day and night: one, the glorious one, obtained the position of Indra.
26-27a. "Do not grieve, O noble and meritorious one, for 39-40. When all the demons were killed in the great war,
your son. Your son, the very intelligent one, who is killed by and when the sinners were completely annihilated by the magna-
Visnu, will come back endowed with his own (former) chara- nimous Visnu, gods along with gandharvas, nagas, vidyadharas,
cteristics. spoke, with their palms foldedi n obeisance, to Madhava (Visnu):
 916 Padma Purdna II.5.55b-70a 917
will be imperishable, will have all your desires satisfied, and will
41. "O venerable one, O lord of gods, O Hrsikesa, our
salutations to you. We are going to tell you something respect- be endowed with all perfections.
fully; (please) understand all that. Visnu said:
42-43a. O Kesava (i.e. Visnu), make for (i.e. give) us a
55b-56a. Well-being to you, O successful mother of gods;
ruler, a protector, who is meritorious; (give us) a god, a king,
viz. Indra, who is righteous and who would rule the worlds, and ask for a boon. I shall certainly give you whatever is desired by
resorting to whom the beings in the three worlds would obtain your mind.
happiness." Aditi spoke:
56b-59. O Madhava (i.e. Visnu), due to your favour I had
Vasudeva (i.e. Visnu) said:
become a mother. I obtained these sons that are immortal, ageless,
43b. O you illustrious ones, the best brahmana, endowed eternal, and righteous and affectionate, O Madh.usu.dana (i.e.
with the Visnuite lustre, lived in my heaven for a long time. Visnu), (please) listen: O Govinda, you are one who fully
44-48a. O you best gods, the period of stay in my heaven of satisfies all desires and gives prosperity. Remaining in my womb
that brahmana, that magnanimous devotee of me, was over. Due (you should be born as) my son, so that with you as my son I
to Visnuite lustre in him the pious one will be your guardian; and shall be delighted. O lord, thus satisfy my desire, leading to
he loves righteousness; he, the best pious brahmana, will be prosperity.
your king and supporter for protecting you. The large-hearted
son of Aditi will be known as Suvrata. He, the very powerful and Vasudeva said :
very brave one will be Indra. 60-65. For the mission of gods, you should go to (i.e. take
up) a human form. Then I shall surely remain in your womb.
Suta said: O goddess, when the twelfth yuga comes, I shall, for removing
the burden of the earth, and for killing all the ksatriyas, be
48b-49. In this way, the lord of gods, granted best boons (born as) your son, viz. (Parasu) Rama, Jamadagni's son, the
to the gods; then all the victorious and best gods went with best of brahmanas and endowed with valour and lustre, and
Visnu to see their father, Kasyapa, and their mother. best among all those who wield weapons. Similarly, when the
50. The magnanimous ones saluted both (the parents) twentyseventh yuga called Treta arrives, I shall be, O loyal wife,
seated comfortably. Full of great joy, and with the palms of their (bom as) your son, named Rama. O you of pious mind, when at
hands joined, they said: the end of Dvapara, the twentyeighth yuga arrives, I shall be
51. "Due to your favour we have attained to godhead." undoubtedly (born as) your son, by name Vasudeva (i.e. Krsna),
Full of great joy, he (i.e. Kasyapa) spoke (these) words to the for the destruction of all demons and for removing the burden
gods: of the earth.
66a. O you auspicious one, now please do what I tell you.
Kasyapa said: 66b-70a. O you goddess, who grant everything, having
created an omniscient, handsome son, I shall give him the position
52a-55a. You have always been following the virtuous path.
of Indra, (so that) he too will be Indra.
Due to our favour and the power of penance, you have attained
to the position of gods which is inexhaustible. To these I (now) Having heard thus that due to the favour of the lord of lords
give a boon: Full of great love you—gods, nagas, gandharvas and the son will be Indra, she was full of great joy. (She said:)
great deities—will be immortal, will not be subject to old age, O magnanimous one, let it be so; I shall do as you tell me."
918 Padma Purana II.5.90-102a 919
Then all the deities, free from fear and full of joy, went to abode. When a very prosperous time arrived, the goddess delive-
their own abodes. red a son, who was lustrous, who was as it were another sun, who
Suta said:
was pleasing, who was charming in all limbs, who was endowed
with all (good) characteristics, who had four arms, whose body
7Ob-71. Having gone to Kasyapa after she was in menstrua- was huge, who was regent of a quarter, who was the lord of gods,
tion, the high-minded Aditi (said to him:) "O revered one, who was covered with lustrous blazes, whose hands looked lovely
give me a son who will enjoy the position of Indra." The brahmana on account of disc and lotus; who, the very intelligent one, shone
(i.e. Kasyapa), having thought for a moment, said to the high- with a face resembling the orb of the moon, who was very wise,
minded lady: who was adorned with the lustre of Visnu, with other good
72-82a. "O illustrious one, let it be so. You will have a son, characteristics and divine disposition, who was full of all (good)
who will be the creator of the three worlds and also enjoyer of characteristics, whose face was like the moon, whose eyes resem-
the sacrifices." Having put his hand on her head, the lustrous, bled lotuses.
best brahmana, who was endowed with truth and piety, practised
90-92a. The gods, the sages who had mastered the Vedas,
penance. O best of brahmanas, he (i.e. the son) would always
live in the heaven of Visnu. O best of brahmanas, when his gandharvas, nagas, vidyadharas, the seven sages, of inferior and
religious merit would be exhausted, be would, due to (the fruit of) superior prowess, came there. Other virtuous, magnanimous
his acts, fall from there; then he, of a great penance, would go to sages3 giving merit and auspiciousness, with their minds full of
the womb of Aditi, with the desire to enjoy the position of Indra. joy also came there.
Due to her truthful and meritorious deeds, and due to her religious 92b-94. When that glorious one of great prowess was born,
merit and penance, the goddess conceived. Having gone to reside all revered gods, all mountains, ascetics, milky and other oceans,
in a forest, she practised penance without laziness. A hundred unsullied rivers, all those that were affectionate and other mobile
divine years passed, when the mother of gods was (thus) practi- and immobile objects came there. All lords of gods happily
sing penance. She practised penance difficult to be practised celebrated (the occasion) with auspicious rites.
by gods and demons. She, bright with that penance and lustre, 95-102a. The hosts of the celestial nymphs danced and the
resembling the sun's lustre and (looking) like another sun, gandharvas sang songs. Gods and sages who had mastered the
resorted to meditation and shone brightly. Then due to the lustre Vedas praised the magnanimous son of Kasyapa with Vedic
of her penance, she looked superior in her beauty (i.e. looked hymns. When he of greatprowess was born, Brahma, Visnu, Rudra
more beautiful). That goddess, Daksa's devout daughter, engro- and all the Vedas together with the Vedangas and the Upangas1
ssed in penance and meditation, and feeding herself on air, shone came there. All the beings in the world that were endowed with
more (i.e. looked more beautiful). All siddhas and sages, and religious merit came there only, when he of great prowess was
gods of great prowess, closely intent (on looking after her), born. With auspicious great festivals all of them performed
praised and protected the illustrious one. sacred rites. The three gods led by Brahma, as well as Kasyapa
82b-84. When a full hundred years were over, Visnu came and Brhaspati, of great prowess and full of joy and worshipping
there. He said to that illustrious Aditi, endowed with penance: him, performed the naming ceremony of that magnanimous one.
"O goddess, the foetus has fully developed; the time for delivery (They said:) "You will be known as Vasudatta; you are also
has come; the foetus is nourished by your penance and grown by (named) Vasuda; your names will be Akhandala, and also
your lustre. O you glorious one, today only you deliver the
embryo." 1. Sangopangaih—With Angas and Upangas. The six Vedangas are: (1)
Sik$a (Phonetics); (2) Kalpa (Rituals); (3) Vyakarana (Grammar); (4)
85-89. Speaking thus, the lord of the gods went to his own Nirukta (Etymology); (5) Ghandas (Metrics); and (6) Jyotisa (Astronomy).
The Upangas are said to be: Purana-nyaya-mimarhsa-dharma-sastrani.
 920 Padma Purdna II.6.3-16a 921
Marutvan; you will also be known as Maghavan, Bidaujas, Diti said :
and Pakasasani." (They said to Aditi:) "This your son will also 3. O glorious one, what is the cause of your weeping? Women
be known as iSakra and Indra." are (said to be) 'PutrinI (i.e. endowed with sons) (even though)
102b-105. All the deities, pleased and delighted in mind, they have (only) one son. O beautiful, auspicious one, you are
gave these names to that magnanimous one only. The great the mother of even a hundred magnanimous sons like Sumbha.
gods took bath and performed the purificatory rites. Having 4~7a. Tell me the reason why you are unhappy— (you) who
called Visvakarman, they gave that magnanimous one propitious have the two magnanimous and very mighty and valorous sons
and divine ornaments. All the gods of great prowess were thus like king Hiranyakasipu and the very mighty Hiranyaksa. O
glad when that glorious, magnanimous king of gods was born.
friend, tell me why you are having this great grief. Tell me fully
106-108. On an auspicious day, at an auspicious time, the
the reason for which you are weeping now.
magnanimous gods consecrated him with auspicious rites and
established him as Indra. By the favour of the disc-holder (i.e. 7b. Having thus spoken to the queen (i.e. Danu), the high-
Visnu) he obtained the position of Indra. That Vasudatta, the minded (Diti) ceased speaking.
lustrous lord of gods, practised penance. He was endowed with
brilliant lustre, and had held weapons like the thunderbolt, the Danu said :
noose, and the goads. 8-9. See, see, O magnanimous one, the desire of my co-wife
(i.e. Aditi) has been fulfilled by the god of gods—the disc-holder
Suta said : (i.e. Visnu). As Visnu had formerly granted a boon to Aditi,
109. Seeing the great, entire power of penance, Sukra uttered even now he has granted a great boon to her son.
a verse : "In the worlds, there will be none else as much hand 10. This son is known to be born from Kasyapa, and is the
some as this one. guardian of the three worlds. Snatching the position of Indra from
110. This other great magnanimous one has obtained this your son, he has given it to him (i.e. to Aditi's son).
divine grandeur by Visnu's favour. 11 -12a. (Now) Aditi, who is full of desires (i.e. whose desires
111. None else, of a strong power due to penance will there are fulfilled) is exalting with happiness, (since) her younger son,
be in the worlds, who can be compared with this one". Vasudatta, along with the gods, is enjoying Indra's position
which is very difficult to be obtained.
Diti said :
12b-13. O you glorious one, tell me of which position my
CHAPTER SIX very intelligent son is deprived; O friend, (tell me) also how other
demons and goblins are deprived of lustre. Tell me in detail the
Dili's Wailing cause of this.
Suta said : 14a. Saying (these) words to her (i.e. to Danu), Diti, who
1-2. The other miserable wife of Kasyapa, named Danu, was extremely unhappy, stopped speaking.
being tormented by the grief due to the son (of Aditi) came to Danu said :
Diti's house. She was weeping, she who was reached by (i.e. was 14b-16a. Gods and demons, being enraged, went to fight
full of) great grief, saluted the two lotus-like feet of Diti. Diti
(i.e. fought). A great war, causing the destruction of the demons,
advised her.
took place. The gods and Visnu struck down my sons in the war;
 923
922 Padma Purana II.6.32b—H.7.8
so also your sons (were struck down) by the god of gods, viz. the salvation. Grief would destroy (i.e. destroys) religious merit, and
disc-holder (i.e. Visnu). one perishes by the loss of religious merit. Therefore, O you of a
16b-20. As a lion would frighten with his own lustre (beings) beautiful face, give up the grief being of the nature of an obstacle.
that have gone to the forest, in the same way your sons and my Due to the power of their own faults the demons died. The gods
sons were killed by him having the conch in his hand (i.e. by were (just) an apparent cause; they (i.e. the demons) were
Visnu). He destroyed, crushed, made to flee, and unnerved the destroyed by their own deeds. Realising this, O you glorious one,
army (of the demons) led by Kalanemi and unconquerable even be happy".
for the gods and demons (together). As, in the forest fire would 32b-33. Having thus spoken to his dear wife who was un-
burn grass with its flames, so Kesava (i.e. Visnu) completely happy, the very intelligent, great contemplative saint, withdrew
consumed all the hosts of demons. Many of my sons, O respectable through dejection and stopped (speaking).
lady, and many of your sons also died (in the war). As all the
moths perish after reaching (i.e. coming in contact with) fire,
similarly all the demons reaching (i.e. coming in contact with)
Hari (i.e. Visnu), perished.
21a. Diti thus listened to this fearful account. CHAPTER
Diti said : SEVEN Account of
21b. O you good one, how do you tell me this, which is like the Body
the faU of the thunderbolt?
22-23a. Saying so, that respectable lady fell down in a swoon. Diti said :
She, who was very much oppressed by the grief due to her son, 1-2. O Lord, you have spoken all the truth; there is no doubt
said : "Alas ! a misery has come about; it is very troublesome about it. Abandoning love for my husband, I entertained rivalry
and tormenting."
(with my co-wife), O brahmana. (Now) being tormented by
23b-32a. Seeing her, the greatest sage said (these) auspicious
words: "Well-being to you; do not weep; O you illustrious one, pride, agony, humiliation and great grief, I shall, O best one,
persons like you, who are energetic and free from greed and give up my life.
infatuation, do not grieve like this. O honorable lady, in this KaSyapa said :
mundane existence, to whom do the sons belong? To whom do 3-5. (Please) listen, I shall tell (i.e. explain) you in such a
the good relatives belong? One has nothing to do with anyone
way that there will be (i.e. you will have) peace (of mind). O
(else). O dear one, listen to it all. You are the daughters of
Daksa and are my beautiful wives. O auspicious one, I am your auspicious one, nobody is anybody's son, or mother or father.
husband, who fulfils your desires. I bring you together; I am Nobody has a brother or a relative. None has kinsmen and friends.
your guardian, and protector, also, O you of a beautiful face. In the mundane existence such is the relation, affected by illusion
Why did the cruel demons, not controlling themselves, entertain and infatuation. O respectable lady, one is one's own mother,
enmity (with the gods)? O you magnanimous one, your sons are one's own relatives and kinsmen. One is oneself the eternal moral
destitute of truthfulness. Due to that fault (of them) and due to virtue.
your morbid affection (for them), O auspicious one, they were 6-8. O you honourable lady, a man becomes happy due to
killed by Vasudeva (i.e. Krsna, i.e. Visnu) and were thrown down (good) conduct. He surely perishes due to bad conduct and sin.
by the gods. Therefore do not entertain grief which destroys real Due to this he even goes to (i.e. is born in) a wicked species; there
is no doubt about this. A man, deluded by an untruthful act and
a great sin, always remains as an enemy of (other) beings. Here
924 Padtna Purdna II.7.25-33 925

and there (i.e. everywhere) he has enemies; there is no doubt to the fifth one viz. Speed (i.e. Wind). OKnowledge, be (my)
about this. messenger; you are skilled in the act of a messenger.
9. O you dear, auspicious and beautiful lady, when a man
lives in a friendly way, he has friends everywhere. Jfiana (Knowledge) said:
10-11. O respectable lady, when the seed is concealed 25-26. O soul, listen to my words, I am telling you the truth,
(underground) and is well-placed, the farmer gets the fruit and the truth (only). O dear one, O you of pure heart, you,
exactly in accordance with it. Similarly your sons have vied with desiring for the good, should never have the company of these five.
the good. Enjoy the fruit of that deed that has come to you. O you very intelligent one, this Moha (i.e. Infatuation) is longing
12-13a. O illustrious one, your sons are destitute of penance for your company.
and peace; due to that sin they have fallen from a great position.
Realising this, be tranquil, and give up pain or pleasure. Atman (the soul) said :
13b-14a. To whom do the friends belong? To whom do 27. Why do you, O Jfiana, avoid the company of these? O
relatives and friends belong? Beings live happily in accordance
wise one, tell me the real reason of this.
with their own deeds.
14b-15a. Due to their knowledge of the reality, the wise and Jnana (Knowledge) said:
the glorious do not think about another's interest. (To do so) 28. There will be great grief just due to their company.
is futile; there is no doubt about this.
These five are the root of grief and cause affliction and tormenta-
15b-21a. The body is constituted of the five elements, and
tion.
is just infirm because of the joints. O respectable lady, with a
hope for happiness, it has befriended everything. Atman (i.e. the Atman said:
soul) is greatly meritorious, omnipresent, and sees everything; 29. Let it be so; I shall do as you tell me.
he is virtuous, and grants all (kinds of) prosperity. Thus occupying
everything, and being untinged, he, O respectable lady, moves That Atman, (thus) speaking to Jfiana, associated himself
all alone. While (thus) moving, he saw, in a secluded place, four withDhyana (Meditation).
meritorious best brahmanas, (as it were) great power embodied.
The fifth one was Wind, the friend of the former (four). Then the Kaiyapa said:
soul sought the help of Knowledge. The illustrious one, seeing 30. Then all the five saw that Atman. Having called Buddhi
them, said to Jfiana (Knowledge): "O Jfiana, see these five; they (Intellect) they said to her: "Be united with Atman only.
are consulting one another. Go to them and talk to them. Ask 31-32. O you auspicious one, act as the messenger between
them: 'Who are you?' " Atman and us. O Buddhi, having gone to him say to him: 'The
21 b-22. Hearing those very significant words of that glorious five elements,1 the magnanimous ones, the supporters of the world
one, Jfiana (Knowledge), propitiating him, said to him: "What and the auspicious ones desire your friendship.' You have to do
have you to do with them? Tell me the truth (since) you are this mission of ours. (Please) go from here." (Buddhi said:)
always pure." 33. "Let it be so; O glorious ones, I shall carry out this best
Atman (soul) said: mission of you." Having thus spoken to them, she went to that
Atman, and said to him:
23-24. These five are glorious, handsome and high-minded.
I shall go, meet them, and shall speak to them. O Jfiana (Know-
ledge), listen: I shall speak to these worthy ones, who have come 1. The five elements are: Earth, Water, Fire. Wind and Ether.
#

926 Padma Purana 927

II.7.45-56
34-35. "O blessed one, I am Buddhi, I have approached
you as a messenger from (i.e. of) the great (elements). Listen to Bhumi (the Earth) said:
their words (i.e. message). The five-natured (elements) desire
your eternal friendship. Form friendship (with them), O you 45. My firmness rooted in the bones is the basis of all opera
highly intelligent one, and abandon (i.e. keep) Dhyana far away." tions, is connected with skin and flesh, and with nails and the
hair on the body.
46. O you very wise one, my strength is in the body. That
Dhyana (Meditation said):
magnanimous odour passing through the nose is my servant.
36. O Atman, you should not have their company. Merely
Akas'a (Ether) said:
by their contact there will be great grief (i.e. great grief will
befall you). 47-48. I, Ether, have come. Listen; I shall tell you about the
lustre, of the nature of the highest Brahman; space is without and
37. How would you do your duty, when you are forsaken within; I live in a vacant place. My ministers are the two ears;
by Jyana and me? So, you should not at all associate yourself they are set up for hearing.
with them.
38. O mighty one, they will make you live in the womb; Vayu (Wind) said:
there is no other go. Without Jyana and me, you will certainly 49. I remain in five forms,1 and in this way I perform auspi-
go to Ajyana (i.e. Ignorance). cious and inauspicious things. My minister, remaining on the
habitation of the skin, resorts to the quality of touch.
39. Thus speaking to that highly intelligent Atman, Dhyana
Tejas (Fire) said:
ceased to speak. Then, Atman, who was determined (to form
friendship with the five elements), spoke to Buddhi, who had 50-54a. Always remaining in the body, I digest (articles of
come to him: food). I manifest all matter and non-matter, without and within.
40. "The illustrious Jyana and Dhyana are my virtuous I send forth semen, marrow, saliva, and also blood remaining
ministers. It is not proper to go to them. So, O Buddhi, what in the skin and joints. I remain in the body. The two eyes are my
shall I do (now)?" ministers that cause the perception of matter. Thus before (i.e. to)
you I have narrated my function. Everyday I well nourish the
41. Hearing thus (i.e. these words), the glorious Buddhi
body with nectar. Such is my operation in the dear city of the
told in the vicinity of (i.e. to) them (i.e. the five elements) the
body. Know2 the tongue to be my minister who very much
full narration of Jflana and Dhyana (i.e. told everything that
enjoys the tastes.
Jflana and Dhyana had said).
42-43. Then all the five (elements) went to Atman (and Masika (Nose) said:
said to him):) "We constantly desire your friendship only. 54b-56. I give great nourishment to the body with fragrance.
O you lord of the worlds, since you are pure, we have approached Casting off bad odour, I manifest (good) odour over the body.
you. Thinking for yourself only (i.e. independently of Jflana and O you illustrious one, united with Buddhi, and displayed by her
Dhyana), please give us a reply." existence, I remain steady in this body for the mission of my
master. Know odour to be my quality which proceeds in two
Atman said: ways.
44. All you five have come; (and) you seek my friendship.
Tell before (i.e. to) me your merit and power. The five forms of Vayu are: Prana, Apana, Vyana, Udana, Samana.
Before this verse some such words as 'Apah Qcuh' are missing.
 Padma Parana II.7.69-83 929
928

The two Ears said : 69-70a. Then Karma (Fate) came there and said this
(i.e. these words) to Atman: "O you very wise one, I am Karma,
57-58. Remaining in our body (i.e. the body to which we and have approached you. I send you along the path by which
belong), we hear words telling about what ought or ought not you go here (i.e. in the world)."
to be done, and also auspicious and inauspicious words, true and 70b-72a. Having heard all that, Atman said to them: "You
false words, pleasant and unpleasant words uttered by people. are united with the five-natured ones and are indeed common to
My (i.e. our) quality is sound, and there is no doubt that I all. Why do you seek the friendship of the five-natured one? You
(i.e. we) employ my (i.e. our) operation when the intellect would may (please) tell before (i.e. to) me the entire reason."
intensify me (i.e. us).
The five-natured ones said:
The Skin said: 72b-74a. Due to our contact the body is produced; O you
59-62a. The five-formed wind is well-settled without and of a high intelligence, you who follow a good vow, stay in that
within the body. I feel the movement of these (five forms). I feel body. Due to your favour all of us (also) stay there. For this
cold, hot, sun, rain, and throbbing of the wind. I feel every reason we always desire your friendship.
touch, every contact (with) phlegm etc. of men. My quality is
Atman said:
touch alone. I am telling the truth. Thus I have told you about
my function. 74b-75a. O illustrious ones, let that, which is dear to you,
be so. There is no doubt that I shall be friend you through affe-
The two Eyes said : ction.
62b-64a. O best one, when the Intellect urges, and not 75b-76a. The glorious and high-minded one, though warded
otherwise, we observe all proper and improper forms that exist off by the noble Jyana and also by Dhyana, sought their company.
in the world. We remain in the body, and form is our quality. 76b-77a. Then the lord, being deluded by attachment and
Thus is the propriety of our function in the body, O you highly hatred, and associated with the five elements, became embodied.
intelligent one. 77b-80a. When he (i.e. Atman) goes to the womb (i.e. is
conceived), he, fallen into the lubricious eddy, full of excrement
The Tongue spoke: and urine, along with them, with his body distressed, said to the
64b-66a. O dear one, united with Buddhi, I spread the five-natured ones. "O you five-natured ones, all of you listen to
kinds of taste. I find out every (taste) like saline, sour, insipid or my words. Due to your contact, I, being deluded by great grief,
sweet. Always associated with this function, I remain (in the have fallen into this lubricious, very terrible and fearful (eddy)."
body). This Intellect is the leader of all the sense-organs. The five-natured ones said :
66b-67a. O dear one, listen, thus these five sense-organs 80b-82a. O lord, remain there till the foetus is full (i.e.
have come together; and they again and again narrated their mature). Then, there is no doubt that, you will come out of it.
respective functions. You are our lord, settled in the region of the body. Thus you
67b-68. Then Intellect approached the very intelligent one should rule; you will be enjoying pleasures.
and said to him: "When the body is without me, it perishes; not _ 82b-83. Hearing those words of (i.e. uttered by) them,
otherwise. Therefore, O you highly intelligent one (i.e. Atman), Atman, oppressed by grief, and desiring to go (away), became
carry on, after having resorted to flesh (i.e. body). mtent on running (away).
930 Padtna Purina
II.8.12-26 931
CHAPTER EIGHT
I go out of this (womb) I shall give Up the body formed by the
Account of the Soul five-natured ones."
12-19. The lord, living in the womb, always thought like
KaSyapa said : this. O you of a beautiful face, at the time of the delivery of the
1. He, being afflicted day by day, became bewildered in the one related to Prajapati the foetus is shaken by wind, and also
womb. The rightenous one, harassed by all kinds of suffering, was by the strong breath of life. The vulva expands (only) twenty-
overcome with grief. four fingers; the foetus is (of the size of) twentyfive fingers;
2. With his face turned down he remained in the womb. therefore he is troubled. O dear one, thus being troubled by
He was overcome with mental agonies and physical diseases; he swoon, he falls, with Jfiana and Dhyana, on the ground, . He is
was lamented over; he was senseless. separated from it by the divine wind related to Prajapati. Merely
3a. He was full of great grief. Being (thus) tormented, he by the touch of the ground, Jfiana and Dhyana are forgotten.
said to Jnana: Atman, confounded in the bondage of the worldly existence,
remains there through love (for it). Filled with virtues and vices,
Atman said: and connected with great delusion, he everyday desires everything
3b-4. O you very wise one, at that time I did not do what like eatables and drinks. Atman thus being nourished with the
you told me (to do). In spite of being prevented by Dhyana, I five-natured ones is covered over with the sense-organs and all
fell into the danger caused by delusion. Therefore, O you highly sinful objects of senses. O respectable lady, enticed by his relatives
intelligent one, protect me from this very fearful stay in the like his wife and others, day by day he becomes afflicted and
womb. agitated.
20-2la. This lord, Atman, confounded by great delusion,
Jnana said :
(and thus) caught in the net of delusion, and being bound, as a
5. O Atman, you were prevented by me; but you did not fish is bound in a net by a fisherman, is unable to move.
do what I told (you). You were put in this calamity of (remain-
ing in) the womb by the very cruel five-natured ones. Now go to 21b-23. He is bound with strong bonds of the nets of infa-
Dhyana; you will obtain pleasure from him (in it). There is no tuation. Deprived of Jnana and Vijnana, and struck by attach-
doubt that you will be free from the residence in the womb. ment and hatred, he is thus pervaded by the pervading universe.
Being tormented by desire, and also by anger and bound by
6-8a. Understanding (i.e. hearing) those words—the fact— Prakrti (i.e. the natural disposition) by means of his deeds, he
from (i.e. spoken by) Jnana, he, having called Dhyana, said (to became (i.e. becomes) greatly confounded.
him): "Please listen to my words. O Dhyana, I have sought your
refuge. (Please) protect me always."
Suta said:
8b. "Let it be so, O you very wise one." Thus Dhyana spoke
to that highly intelligent one (i.e. Atman). 24-25. When Atman was thus deluded and was occupied
9. Hearing these words, Atman then approached Dhyana. with all the wicked ones like greed, attachment, he was bound
With Dhyana, and free from delusion, he lived in the womb. by the delusion of the form of the worldly existence like: 'This
10-11. When Atman went to Dhyana, he forgot the fear is (my) wife; this is (my) son; this is (my) friend; this is (my)
caused by (remaining in) the womb. The Atman accompanied house.'
by the two (i.e. Jnana and Dhyana) and dissociated from delusion 26. He is then distressed by griefs like
(remained) thinking about his own happiness only. "As soon as
bereavement of the
 II.8.39-54a 933
932 Padma Purana
from my position, I am naked—(when thus) one is absorbed in
son etc., and is also consumed by old age, physical diseases remorse, that is said to be the sense of shame.
and mental agonies also. 39. Of whom should one be ashamed? There is never a
27. Thus Atman is tormented by very fearful misery and second. The divine Purusa (Person) is just one. What would
delusion; and is frustrated by pride, humiliation and many he destroy and of whom?
miseries. 40-42. Now I shall explain to you the groups which you
28. O respectable lady, he is, in the same way, troubled by mentioned. As a potter would put a lump of clay on the wheel,
old age in various ways. Constantly lamented over and senseless and then would cause it to revolve with a string, and would, with
he thinks of misery (only). a firm mind, manifest (i.e. fashion) them (i.e. the pots) as he
29. At night he sees dreams, and by day he is without desires, in the same way—and in no other way—the creator
vitality. O respectable lady, similarly, day by day, he is full of fashions various forms. Later, for one reason or another, they
the imperfections of the limbs. perish.
30. When he was wandering in the mundane existence, he 43. One should be ashamed of the eternal groups (of the
saw Vairagya (Vita-raga) (i.e. detachment), that was fearless, elements) that always remain, for they do not rest (i.e. depend)
friendless, on the earth.
very tranquil and contented. 44. They are: Ether, Wind, Fire, Earth and Water as the
31-32. Then Atman spoke to him, that was free from desire fifth. These groups, that are present everywhere, shine.
and anger: "Who are you (remaining) with a naked form? 45. These five well-settled in the regions of the bodies of
How is it that you are not ashamed of your friends? Moving in beings, are present everywhere. (Then) of whom should one be
the place where there are groups (of the elements), women,old ashamed?
persons, young women and mothers, you, who are uncovered,
46-47a. O dear one, I shall now explain to you the nature
are not afraid (i.e. are not ashamed)." of women. As in thousands of pots with (i.e. containing) water the
one (and only) moon shines (i.e. is reflected), similarly you shine
Vita-raga said : everywhere.
33-34. Who would be seen naked here? I am never naked. 47b-54a. You, who are very magnanimous, and who,
Even though you are well-dressed, you are very much bound. remain in thousands of beings, and in the mobile and the
O divine one, I am never naked. You who live under the sway of immobile, are deluded. Through the door (i.e. opening) of the
the objects of senses and are without (i.e. do not care for) any vulva, which is sinful and full of illusion and delusion, and also
bounds of morality appear to be naked. through the breasts (груди) and buttocks (ягодицы) and age,
you shine. Here also is seen the increase in (the shape of) the
Atman said: heart and flesh. For the fall of the people the form of delusion is
35. O you of a good vow, tell me in detail what the bounds manifested. There is no woman that is mentioned by you. The
of morality are, if you know them definitely. creator ever fashions the creation for his diversion. The soul of
the man like that of a woman remains everywhere. Those that
36-37a. The very wise, very intelligent Vita-raga said to him: are free from breasts (i.e. from sexual desire) are always
"The mind resorts to great firmness in (times of) happiness and liberated. Man is called Purusa (i.e. the soul) and woman is said
unhappiness. And (when) it is troubled by respective objects, it to be Prakrti (i.e. nature, original source of the material world).
should be given up to them. She sports with him and is never free. You, united with Prakrti,
37b-38. I shall now explain to you the sense of shame, which are seen among Purusas
fully enters the mind. I have nothing to do today; I am removed
934 Padma Purdna II.8.67b-79 Atman said : 935

(i.e. men). Who causes shame (and) to whom? Knowing thus 67b-68a. Of what nature is this your brother named Viveka?
go happily. Tell me his—your brother's characteristics and also of your own.
54b-56. O beautiful lady, I shall explain to you the old
woman who is always old. The skin on her body, O lady of a Vitaraga said :
beautiful face, is worn out (износилась). She is full of white 68b-70a. I shall not narrate before (i.e. to) you his chara-
and grey Hair. She is feeble, miserable and is covered over with cteristics and form. O glorious one, I shall (just) call that brother
folds. Such a woman would not be old; but she is called old. (himself). O Viveka, my brother, listen to our speech (i.e. words).
57-58a. I have narrated her characteristics. Now I shall tell O you very glorious one, O you very intelligent one, (please)
(the characteristics of) a young woman. She, living near the soul, come out of affection for me.
always grows richer in knowledge. She is called Sumati (i.e. good Kaiyapa said :
intention), and is both old and young. The woman is always
settled in purusas (i.e. souls). One should be ashamed of her. 70b-76. He, omniscient, omnipresent, pervading, devoted
I shall also tell (you something) else. entirely to truth, the enemy of all errors, and lover of knowledge
came (there) with his two wives, Santi (Tranquility) and
58b-62a. I shall explain to you the mother, whom you Ksama (Forbearance). Dharana (Retentive memory) and Dhi
mentioned. She is Cetana (i.e. consciousness) always living in (understanding) are the two daughters of the same magnanimous
the bodies of beings. She gives the highest knowledge, and one (Viveka). Yoga (Abstract meditation) in his eldest son,
(therefore) she is called Prajna (i.e. discernment). Prajna is called and Moksa (salvation) is his great preceptor. That Viveka, who
mother as she lives in all the worlds for the protection, nourish- is spotless, ego-less, desire-less, having no possession, with his mind
ment and well-fare of beings. That one who is described as pleased at all times, free from the pairs of opposites (like pleasure
Sumati, is called mata (i.e. mother). and pain) and hihgly intelligent one, came (there) adorned with
62b-63. All the forms always leading to the gates of the all jewels. That Viveka, whose ministers were the very glorious
mundane existence are these mothers. They cause great misery. and highly intelligent Dharma (Piety) and Satya (Truth) came
I have explained to you the nature of the mother. What else (there), accompanied by Ksama and Santi. He said to Vltraraga:
should I tell you?" "Invited (by you) I have come. So, O brother, tell before (i.e. to)
me the full reason resorting to (i.e. for) which you have invited
me."
Atman said :
Vitaraga said :
64. Who are you, that have come here, and are removing
my tormentation? (Please) explain to me in detail your own 77-79. This man, who is before (us) is restrained by great
nature. nooses, is deluded by Moha's arrows, and also by the bonds of
the worldly existence. He pervades everything, and is the master
Vltaraga said \ of all, and also of me. He is seized by the five elements; and is
bereft of Jfiana and Dhyana. You who know facts should ask
65-67a. Well-being to you; I am Vitaraga, from whom all this Atman.
desires, being frustrated, turn away; whom these vile deeds do not
see due to their wickedness—this has no alternative; whom hope Hearing the words of Vitaraga, Viveka spoke these words:
never approaches; due to whose fear anger, greed and infatuation
have perished; and Viveka (i.e. discrimination) is my brother.
 II.8.94a-105 937
936 Padma Purana
ness. Sent by Vitaraga, I have sought your refuge. Protect me
Viveka said : from the frightful worldly existence."
80. O lord of the universe, you are carrying on happily,
What pleasure did you yourself enjoy after coming to the worldly Viveka said :
existence? 94a. O you very wise one, go to Jfiana; he will explain every-
Atman said : thing to you.
81-86. O you highly intelligent one, I, void of knowledge, 94b-95. Atman, thus told, went to the place where Jfiana
always experienced the great, unbearable and terrible grief of stayed. (He said to Jfiana): "O Jfiana of great lustre and illu-
the residence in the womb. Being deprived of knowledge while mining all objects, I have sought your refuge; show me the way
in the body, I was born in many ways. When I was in childhood, to happiness."
O lord, I did undeserving deeds. As a youth I sported, and
enjoyed my wife in many ways. When I reached old age I was
Jnana said :
tormented by the grief of (i.e. the bereavement of my) son etc. Due
to the separation from my wife etc. I was burnt day and night. 96-97. O lord of the worlds, I am your servant. O you of a
Everyday I was tormented by miseries of many kinds. O you good vow, you do not know (i.e. you have not recognised) me.
highly intelligent one, I am not at all having any pleasure by day Formerly Dhyana and I had repeatedly warded you off. Due to
or at night. O you very intelligent one, what do (i.e. should) I, your contact with the five-natured ones (i.e. the elements), you
very much tormented by agonies, do (now)? Just tell me the have met with a calamity. O you highly intelligent one, go to
means by which I shall get happiness. (Please) make me free Dhyana, he will grant you happiness.
from this great bond—this heap of the noose of the mundane 98-105. Sent by Jnana, Atman remained after having
existence. resorted to Dhyana. (He said to Dhyana): "O Dhyana, show
me the happiness that is perfectly accomplished. Thus protect
Viveka said : me who have sought your shelter." Dhyana having heard these
87-93. O you lord of the world, you are pure, you are free words spoken to him by Atman, was delighted, and again said
from the pairs (like pleasure and pain), and are free from sins. to that Atman: "O dear one, well-determined in (doing) all
Go to this glorious Vitaraga, who gives happiness, whom you deeds, by you and by Vltaraga and Viveka, I am never to be
have undoubtedly seen naked and without any formality. He forsaken. Be endowed with Dhyana, and observe yourself, by
shows (the way to) happiness and destroys all distress. being self-possessed, firm, free from fear and doubt. You will go to
(i.e. obtain) salvation by burning (i.e. destroying) your ble-
Hearing thus (i.e. these words), the pure soul again went to mishes, as a lamp in a place sheltered from wind is firm and
Vltaraga. The melancholy one, sighing deeply, said to him emits soot. Always remain in a secluded place; remain without
(i.e. to Vitaraga): " (Please) listen to my words. Show me that food (or) with limited food. Be without the pairs of opposites
way by (i.e. following) which I shall get happiness." "O very (like pleasure and pain), without words, and firmly remaining
intelligent one, let it be so. I shall do as you tell me. Again go to on your seat. Reflecting, with a firm mind, on your self only you
Viveka; you have told me a pleasant news. He (i.e. Viveka) will reach that highest place of Visnu, (which is also) my place."
only will tell you the way to happiness." The lord, (thus) sent by
virtuous Vltaraga, went (to Viveka); and spoke to the glorious,
pure and best Viveka: "(Please), show me (the way to) happi-
 Padma Purdna 939
938 II.9.18—II.10.5a
CHAPTER NINE Instructions to in the bodies of the demons, resorted to sin only. He, O respect-
able Idy, the highly intelligence, becameangry, andkilled the
Diti
demons Being within and without he struck down your «*>
KaSyapa said : oTspectable lady, they were struck down by him who had
created tou^ ^ ^ ^ ^ .^^ for th
1-2. The intelligent Atman, thus addressed by Dhyana and Listen (to my words). He who lives sinfully, dies (i.e. perishes).
others, desiring to give up the product of the five-natured ones, Therefore, give up infatuation, and always practise piety.
and finding out motives, abandoning his aimless body, which he
did not notice when it fell down, went to them. Diti said :
3. There is no connection between life and body that were 19b-20. Let it be so, O glorious one; I shall do as you have
brought up together. For what reason is there a relation with told me.
wealth, sons or wife?
4-13a. O you very dear one, realising thus, be calm; do not be She who was afflicted, and who was addressed by the
weak-minded. He alone is the highest Brahman; he alone is sage, gave up her sorrow, after having said these words.
eternal. This Atman lives in demons and gods in his own nature.
He is Brahma; he is Rudra; he is the eternal Visnu. He creates
all things; he protects the beings. This (Atman) Janardana
(i.e. Visnu), the pious one and of the nature of virtue withdraws
(all). O you very dear one, he has created gods and demons. CHAPTER TEN
Gods are liberated due to their piety (while) your sons are The Practice of Penance by Demons
wanting in piety. This virtue is Visnu's body, preserved by all
gods. O respectable lady, one (i.e. a man) should think about The sages said :
proper conduct and follow proper conduct only. The meritorious 1-2 O you very intelligent one, what effort did all the
Visnu always favours him. Gods always lived with piety, truth demons, who were accompanied by Hiranyakasipu and had fled
and penances. Those, with whom Visnu is pleased, have practi-
from the battle, do? Tell us in detail their excellent account.
sed virtue here (i.e. in this world). This proper conduct is the
O brahmana, we all now desire to hear it from you.
body of Visnu and truth is his heart. Visnu is pleased with him
who always practises them. He, who would defile truth and piety Suta said :
would always have sin. The very powerful Visnu would be 3. All the demons who had fled from the battle, who had
angry with him and would destroy him. Visnu's devotees, abiding become powerless, prideless and distressed with grief, went to
by truth and penance practised piety. The virtuous one is pleased
their father.
with them and protects them thus.
4-5a. Having devoutly saluted (their father) Kasyapa, they
13b-14. Your sons, as well as the sons of Danu and Simhika,
who were wicked-hearted, and who lived by (i.e. committed) then said to him:
impiety and sins, were killed in battle by Visnu, having the disc The demons said :
in his hand.
O best brahmana, we demons are born from your semen,
15-17. That Atman whom I formerly described before (i.e.
to) you only, is Visnu (himself); there is no doubt about it. He so also are gods.
is meritorious and is the guardian of all. He who lived comfortably
 Padma Purana H.10.25-36 941
940
i.e. Visnu helps them (only). Therefore, gods endowed with
5b-9. All we demons are strong, powerful and brave; we truth and piety become victorious with (Visnu as their) helper
also are knowers of expedients; we are very courageous and full and also due to power and valour. O (my) sons, you are destitute
of exertion. We are many, and the gods are few. How is it that of penance and truth. Those who are conversant with (laws of)
they are victorious and we, endowed with power and lustre, morality, know that that man who has Visnu as his helper, and
have fled from the great battle? What is the reason for that, O who has penance and power is alone seen to get victory.
father? Each one of the demons has the strength of a thousand 25. You are without piety and also deprived of penance and
intoxicated elephants. The gods do not have (strength) like that; truth, and you had also formerly secured Indra's position by
and yet in the great war victory is had by the gods. So (please) force.
tell (the reason for) all this. Please remove (our) doubt. 26. O (my) very intelligent sons, Indra's position cannot be
KaSyapa said : obtained without penance, piety and glory (and merely) with
10-12a. O all my sons, listen to the reason for the victory qualities of power and pride.
(of the gods)—due to which the gods became victorious in the 27-28. O sons, those getting Indra's position (without
battle. The father is the giver of the semen (i.e. the seed); and the penance, piety etc.) fall from it. Therefore, O (my) sons, you
mother is always the soil. She conceives, protects and nourishes (should) together practise penance without quarrel and endowed
(her son). What would a father do in the case of a son whose with knowledge and meditation. You should never entertain
intentions are fearful? enmity with Kesava (i.e. Visnu).
12b-18. Here (the son's) fate is (i.e. his deeds are) impor- 29. O (my) sons, when you will be blessed like this; then
tant (i.e. responsible). This is what I think. Association with (only) you will obtain highest success; there is no doubt about
Karma is due to two things: sin and merit. Proper conduct can be
practised by resorting to truth only. Truth endowed with penance this.
and meditation leads to emancipation, O (my) sons. There is no 30-31. Thus told by the noble Kasyapa, the very vigorous
doubt about this that (even) with power, (good) attendants and demons, having listened to the words of their father, devoutly
nobility of birth, sin always leads to a fall, O (my) sons. All that saluted Kasyapa and rising hastily, gathered together and held
power (etc.) of him who is without religious merit is impaired. thorough consultation among themselves.
O (my) good sons, there are tall and dense trees on the mountains 32-34. Then king Hiranyakasipu said to the demons: "We
and inaccessible places, (but) by the force of the wind they fall shall (now) practise penance difficult to practise (but) giving
down along with their roots. Similarly those who are without everything." At that time Hiranyaksa said : "I shall practise
truth and piety go to Yama's abode. O (my) good sons, this is a terrible penance. Then with (my) power I shall seize (all) the
common rule (applicable) to (all) beings. You have abandoned three worlds. There is no doubt about this. Having vanquished
the truth associated with piety, due to which a being is emancipa- m battle that wicked-hearted Govinda (i.e. Visnu) and having
ted here (i.e. in this) and the next world. killed all gods, I shall reach Indra's position."
19-24. O (my) sons, you, who were destitute of truth, have
resorted to impiety. Fallen from truth, piety and penance, you Bali said :
have fallen into the ocean of grief; and (i.e. on the other hand) 35. O lords—-the sons of Diti—-it is not proper for you to act
the gods who are endowed with truth and virtue, and with like this. That enmity which you have with Visnu, is the cause of
penance, tranquility and restraint, have a great religious merit destruction.
and are sinless. Victory is seen there where there are truth, piety, 36. Men obtain happiness by propitiating that Hrslkesa
penance, religious merit and Visnu Hrslkesa. Eternal Vasudeva (i-e. Visnu) with charity, religious merit, penance, and perfor
mance of sacrifices.
 942 943
Padma Purana 11.11.1-12
Hiranyakatipu said CHAPTER ELEVEN

37-38. Like this (i.e. as advised by Bali) I shall never propi- The Story of Suvrata
tiate Hari (i.e. Visnu). The wise ones take it to be excelling death
if one, by giving up one's nature, serves one's enemy. Neither I nor The sages said :
other demons will serve Visnu.
1. You, the omniscient one, have narrated (to us the account
39-43. Then Bali again said to that magnanimous grand- of) the war between (the gods and) the demons. Now we desire to
father (of him) : "This is what is observed in the codes of laws hear (the account) of the noble Suvrata.
by sages knowing truth—an advice full of statesmanship— 2. Of whom was he—the very intelligent one—the son? In
especially regarding an enemy. Knowing oneself to be inferior, whose family was he born? What (kind of) penance did the
and the enemy to be powerful one should go near the enemy and brahmana have (i.e. practise)? How did he propitiate Hari
wait for the time (i.e. opportunity) for victory. Darkness always (i.e. Visnu)?
stays by resorting to the shadow of a lamp. Darkness knowing
the oilinessof the wick of the lamp and the very powerful light,
Suta said :
goes to it and increases. Similarly remaining screened, and sho-
wing love actually, O demons, you should form friendship with 3-4. O brahmanas, I shall tell you the account of the noble
gods following piety. Suvrata as I had heard it due to the power of my intelligence.
44. O prudent king of kings, formerly sage Kasyapa has I shall tell you, with Visnu's favour, the divine, purifying
given good advice; do your deeds in accordance with it." account bringing the Visnuite merit (to the narrator and the
45. Having heard those words of (i.e. uttered by) him, the listener).
powerful demon said : "O grandson, I shall not humiliate myself 5-7. O illustrious ones, in the former Kalpa, the best
like this." brahmana, named Somasarman was bom in Kausika's family
46-48a. Other kinsmen also said to him who was proficient at an excellent sacred place which removed sins and which was
in statesmanship : "What Bali said is meritorious and dear to very meritorious, named Vamana, on the bank of Reva. Being
the gods; what he said would increase Indra's pride and is fearful sonless and full of great grief, he was always oppressed by painful
to the demons. All of us will just practise excellent penance. poverty. Day and night he thought about the means (to have)
Having vanquished the gods with penance, we shall forcibly a son and wealth also.
(regain) our position." 8-12. Once his dear wife, Sumana by name, and of a good
48b-50. Having thus conversed and having repudiated Bali vow, saw her husband full of worry and with his face hung down.
at that time, the great demons entertaining great enmity with The devout (woman), seeing her husband (like that) said to
Visnu in their heart, practised penance in mountaneous inaccessi- him: "Your mind is overpowered by innumerable worries. You
ble places and (mountain-) peaks. Thus the demons had are confounded by infatuation. O you very intelligent one, give
abandoned attachment, were well-determined, were free from up your worry (i.e. stop worrying). Tell me (about) your worry.
desire and anger, remained without food and had overcome Be composed and happy. There is no (other) distress like worry
fatigue. which parches up the body. He who lives by giving up his
worries, enjoys happily. O Brahmana, tell me the cause of your
worry." Hearing the words of his beloved (wife) Somasarman
said to her :
944 Padma Purana 11.11.29-43 945
SomaSarman said : SomaSarman said
13. Thoughts (are) due to desire, O good lady; and thinking 29. In the same way, O good lady, tell (me) in detail what
is the cause of grief. I shall tell you all that. Having heard it, kind of relation is there, by which wealth, sons and other relatives
understand it accurately. become related.
14. O you of a good vow, I do not know due to which sin
I am poor and sonless. This is the cause of my grief. Sumana said :

Sumand said : 30. Some are relations through debt; some are those who
had taken away (other's) wealth; some are helpful; others are
15-16. Listen. What I say will remove all doubts; the advice indifferent.
(should be such as) shows the correct knowledge. Greed is the 31-35. Sons, friends or wives are born (and are) of (these)
seed of sin, and delusion is its root. Falsehood is its trunk, and four kinds. So also wife, father, mother, servants, relatives and
deceit is its well-expanded branch. friends are born on the earth in accordance with their connection
17-22. Religious hypocrisy and crookedness are its leaves; with a person. The person, whose deposit was taken away by
it is always flowered with wicked intellect. Deception is its another person becomes the latter's virtuous and handsome son
fragrance, and ignorance is its fruit. The sinful cruel birds like on the earth—(is bom) in the house of him who has taken away
dishonesty, heresy, theft, envy have resorted to the branch of his deposit; there is no doubt about this; because he had left
deceit of the tree of delusion. Its good fruit is ignorance; and after giving him terrible grief by taking away his deposit. O
the juice of the fruit is unrighteousness. Nourished by the water glorious one, the owner of the deposit becomes the good son of
of thirst (i.e. desire) faithlessness is its exudation, O dear one. him who had taken away his deposit; he is virtuous, handsome,
The good juice of it viz. impiety is (felt to be) superior and and is endowed with all good characteristics. Being (born) as
becomes sweet, and the tree of greed has fruits of such a type his son, he everyday shows devotion to him.
only. That man who is happy after resorting to its shadow, who
36-38. He speaks sweetly, is attractive and healthy, and
everyday eats its very ripe fruits, and who is nourished by the
shows great love for him; producing excellent love in him by
juice of fruits i.e. impiety, becomes pleased and proceeds towards
being born as his son and by means of his great qualities, he
a fall.
gives him the same terrible fatal grief by taking away his wealth
23-27. Therefore giving up worrying a man should not have
as he had given him by taking away his deposit in a former
greed. He should not at all worry about wealth, sons and wife.
existence. So also being short-lived, he dies (a premature death).
Even if he is a learned person he goes along the path of fools,
0 dear one (if he worries). Everyday a fool thinks: 'How can 39-40a. Thus again and again he is born, gives grief, and
1 get wealth? How can I get a good wife? How can I have sons?' dies. When he (i.e. the father) laments, 'Oh my son !' he (i.e.
Being deluded, he thinks like this day and night. (Just) for a the son) just laughs. So who is whose son and who is the father?
moment he (is deluded and) finds great pleasure while worrying; 40b-42. (The son says:) "The deposit that was helpful to
again he comes to his senses and is oppressed by great grief. me was taken away by him. Even by taking away the wealth
O brahmana, give up worry and delusion and act. O you highly my life did not formerly depart, even due to great, unbearable
intelligent one, nobody has (any) connection with anyone grief. Therefore, giving him grief and taking away excellent
(else) in the worldly existence. wealth I shall today go. Whose son am I, who am like this?
28. Friends, relatives, sons, fathers and mothers with ser- 43. He is not my father, nor was he the son of anyone. To
vants, and wives come to have a (chance) relation with a man. this wicked one only I have given the state of a goblin."
946 Padma Purana
947
44-45. Speaking like this, he repeatedly laughs, and goes.
Giving him very terrible grief, he goes along this way. O dear 11. He never performs the Sraddha-rites and never gives
one, thus (persons) become the sons of them who had taken gifts. Sons of this type are born on the earth.
away their deposits. Everywhere in the mundane existence, 12-16a. O best of brahmanas, I shall explain to you a hostile
(fathers) full of great grief are seen. son. When he reaches childhood, he always behaves like an
enemy (with his parents). Even while playing he would beat his
46. I shall later explain to you the son connected (with the
father and mother; and after repeatedly beating them he laughs
father) through debt.
and departs. Again being fearful, he comes to his father and
mother; and after repeatedly beating them he laughs and departs.
Again being fearful, he comes to his father and mother. He is
always angry; and again and again abuses (them). Thus he is
always engaged in hostile acts. Having again beaten his father,
and also his mother, the wicked one departs as a result of the
CHAPTER TWELVE former enmity.
16b-21. Now hereafter I shall describe the son from whom
Dialogue between Somaiarman and Sumana desired things can be obtained. As soon as he is born he does
Sutnana said :
dear things to (i.e. pleases) his parents, and (delights them) by
indulgence and sports in childhood; and immediately after he
1-3. (Now) hereafter I shall describe to you the son who is attains youth he does things liked by his mother and father.
related through debt. He, from whom a man takes a loan dies—• With devotion he pleases and delights them by means of affe-
i.e. the creditor, being (i.e. is born as) the son or the brother or ctionate words and conversation dear to them. When he comes to
the father, or might be (born as) a friend (and) is always very know about the demise of his parent, he weeps through affection
cruel, O dear one. The cruel one of a rough form, does not notice (for the parent). Extremely grieved, he performs all rites like
the virtue (in others), and always utters harsh words among his Sraddha and offering pindas. He also offers them maintenance.
relatives. Conforming to (the repayment of) the three debts, he always
4-7. He always eats sweets and desired articles (of food) feeds them. O you very intelligent one, O my dear husband,
and enjoys pleasures. He is ever engaged in gambling and has being their son he returns in this manner whatever would be
a desire to steal. He forcibly enjoys the wealth which is in the house (i.e. is) obtained from them.
(i.e. wealth of the family) and gets angry if prevented (from 22-24a. O dear one, now I shall describe to you (the son
doing so). Everyday he abuses his father and mother. He is a called) indifferent. He does not give and now receives; he is
thief, causes fear and talks too much and harshly. Thus enjoying neither angry, nor pleased. O best of brahmanas, an indifferent
that wealth (of the family etc.) he lives happily. Being very cruel (son) does not give by making a sacrifice. I have told you every-
he makes money by means of birth-rites in childhood, and in thing—-i.e. this mode of existence (of various types) of sons.
many ways through various kinds of marriages. 24b-35a. Like the son are the wife, the father, the mother the
8-10. Thus wealth is obtained by him and he gives it in this kinsmen; so also are said to be the others (like) the servants,
way also. (He thinks:) 'The house, field etc. are mine. There is beasts and horses; so also elephants, buffaloes and attendants.
no doubt about it.' Everyday he hits his father and mother with All these are connected through debt. We have for nat reason
pestles by giving them many very fearful strokes. When his father not taken a debt from anyone; so also in the former existence
or mother is dead, he who is very cruel becomes affectionless we have not made any deposit with anyone. O dear •husband,
and rough. There is no doubt about it. we are not indebted to anyone. (Please) listen. We
 II.l2.43b-50a 949
948 Padma Purana family is obtained. A good embryo is obtained by religious
have no hostility with anyone which is entertained in a previous merit; therefore practise religious merit. One that is born gets
existence. O my husband, O best brahmana, we have not given death (i.e. is sure to die); and one that dies gets birth. Due to
up anything. Realising this, be calm and give up (your) worry meritorious acts a good birth (i.e. birth in a good family) is
causing unhappiness. Whose are the sons, or whose is the dear obtained, so also is obtained (peaceful) death; and O dear
wife? Whose are the relatives and friends? You have never husband, he obtains happiness and wealth due to meritorious
snatched (anything) from anyone and have given nothing to deeds.
anyone. Then how can wealth come to us? O my husband, do not
have any doubt. O best brahmana, whatever wealth is to be obta- SomaSarman said :
ined, it easily comes to the hand (of a person). A man preserves 43b-44a. O dear one, tell me about the practice of good
wealth with great care; but the departing one (i.e. the one that deeds, and also about the (various) existences. Of what nature
dies) departs (all alone); but the wealth remains just there. is a man of meritorious deeds? (i.e. What are the characteristics
Realising this, give up your worry which is useless and be calm. of the man of meritorious deeds?) O good lady, tell (me) the
Whose are the sons? Whose is the dear wife? Whose are the characteristics of religious merit.
relatives and friends? O best brahmana, in this mundane exis-
tence, nobody belongs to none (else), since there is no connection
Sumana said :
(between the two). Men of wicked hearts and deluded with,
great infatuation (say:) 'This is my house; this is my son; the 44b-45. I shall first explain to you (what) merit (is), as I
women are mine only.' O dear husband, this bond of the mundane have heard about it; and also (I shall explain to you! how a man
existence is seen to be unreal. or a woman behaves everyday, and how by means of meritorious
35b-36a. Thus advised by his dear wife, the respectable deeds he or she obtains fame, dear sons and wealth.
lady, he again spoke to his dear wife Sumana, who expounded, 46a. O dear husband, I shall tell you all the characteristics
knowledge. of merit.
46b-48. One should practise virtue which has these ten
Somatarman said :
components viz. celibacy, truthfulness, performance of five
36b-38a. O good lady, you have spoken the truth, which sacrifices,1 charity, restraint, forbearance, purity, harmlessness,
has removed all (my) doubt. Still good men, really wise men good prowess and non-stealing, O dear one. Complete merit is
become fascinated (with all these). O dear one, as I am anxious produced as satisfaction (is produced) in the belly by mouthfuls
to have a son, I am also anxious to have wealth. I shall produce (of food after they are swallowed).
(i.e. have) a son by this or that means.
49-50a. A righteous person creates Dharma by means of
Sumana said : three kinds of acts. Dharma, with his heart pleased leads him to
38b-43a. A man conquers the worlds with a son; a son religious merit only. The wise one gets whatever he desires (even
emancipates the family. Due to a good son alone the father and though it is) difficult to obtain.
the mother are (i.e. proved to be) living beings. One learned son
is most precious. What is the use of having many worthless sons? 1 ■ Pancamakha—The five daily sacrifices or acts of piety to be performed
The first (i.e. the good) one emancipates the family, (while) the uy a householder: (1) Brahmayajfia i.e. teaching; (2) Pitryajna i.e. offering
others cause tormentation. I have previously only told (you) that oblations to the manes; (3) Devayajna i.e. performing sacrificial rites; (4)
Bhutayajna i.e. an offering to all created beings; and (5) Nryajna i.e. honouring
others are (just) relations. Due to religious merit (only) a son is guests.
obtained; (similarly) due to religious merit (birth in a good)
950 Padma Purdna II.12.69-80 951

Somas'arman said :
divine sandal, endowed with crowns and earrings and adorned
with divine ornaments, bright and handsome, filled with lustrous
50b. O you beautiful lady, what kind of form does Dharma flames (came there). Thus Dharma, accompanied by his retinue
have? What are the parts of his (body)? O my dear wife, kindly- came there where the angry Durvasas remained like death.
tell (it) to me; strong desire (to hear it) is produced (in me).
Sumand said : Dharma said :
69-70. O brahmana, why are you angry? You are endowed
51-60. O best brahmana, in this world none has seen the with penance. There is no doubt that anger would destroy virtue
form of Dharma. He, of a true nature and with his course seen by
none, is not seen (even) by gods and demons. The brahmana and penance. Anger destroys everything; therefore one should
Dattatreya, Anasuya's son and born in Atri's family has always avoid anger. O best brahmana, be at ease; the fruit of penance is
seen that great Dharma. The two noble ones (i.e. Dattatreya excellent.
and Durvasas) practising excellent penances, behaving right-
eously, shining with a more praiseworthy form than that of Durvasas said :
(even) Indra due to penance and prowess, remained for ten 71-72a. Who are you that have come with these best
thousand years in a forest; the two of a charming appearance ate brahmanas? Seven beautiful and well-adorned women are
(i.e. lived on) wind or went without food. For ten thousand standing (by you). O you highly intelligent one, tell me in detail
years they practised penance. Merit was observed in them who (as to who you are etc.).
practised penance. O best brahmana, they both performed the
(vow of) five fires till (i.e. during) that period (of ten thousand Dharma said :
years). They practised it for all the three times and (during that 72b-73. See, in front of you has come this Brahmacarya
period) did not eat food. Dattatreya and the sage (Durvasas) (i.e. Celibacy), in the form of a brahmana, endowed with all
remained in water during that period. The best sage Durvasas lustre, well-pleased, having a staff in his hand and holding a
was tormented by penance. The best sage got angry with Dharma. water-pot.
O noble one, when the best sage was (thus) angry, the intelli- 74-76. O best brahmana, see this other bright one viz.
gent Dharma came there in his own form along with Celibacy etc^ Satya (i.e. Truth), tawny (in complexion) and having reddish-
and Austerities. brown eyes. Similarly, O you pious one, see this Tapas (i.e.
61-68. Truth in the form of a brahmana, also Celibacy, Penance), lustrous like all gods, the one that you practised and
similarly Penance in the form of an excellent brahmana, and resorting to all gods; it has come into your vicinity.
Restraint as an intelligent excellent brahmana, so also Control,
and Charity in the form of a brahmana maintaining the sacred 77-78. Similarly Dama (i.e. Self-restraint), that is lustrous
fire and offering oblations to it, came to (Durvasas), the son of and intent on being kind to all beings, and that always nourishes,
Atri. O best brahmana, all these having female forms, viz. has come.
Forbearance, Tranquility, Shame, Harmlessness, and Imagina- 79-80. O best brahmana, Niyama (i.e. Control) has come
tion, arrived there. So also Intellect, Wisdom, Faith, Retentive to you. He is wearing matted hair, is rough, tawny, very sharp,
Faculty, Good Act, Tranquility, all the five Sacrifices, the holy and a great master. With a sword in his hand, he is the destroyer
Vedas with their limbs (i.e. the Vedangas), were ready. The of sins. He is tranquil, of a great merit, and always endowed with
Consecration of Fire, the holy Horse-sacrifices and others, endowed rites. Here in your vicinity (i.e. to you) has come Sauca, the
with good forms and handsomeness, adorned with all (kinds of) brahmana, who is free, very bright, resembling crystal, holding a
ornaments, wearing divine flowers and garments, besmeared with pitcher of water and a twig used as a toothbrush.
952 Padma Purdna II.12.99-108a 953

81. This Susrusa (i.e. Service), extremely chaste and very a yellow garment. She is (simply) matchless in helping and nouri-
noble, adorned with the ornaments of truth, with her body shing the three worlds. She, whose character is always glorified
charming with every ornament, has come. has come.
82-86. O best brahmana, this Ksama (i.e. Forbearance), 99. This old, pious one is the wife of Thought, O you highly
extremely wise, of a pleasing body, fair (in complexion), of a intelligent one. O best brahmana, she is my mother. O you of a
smiling face, with a lotus in her hand, a foster-mother, lotus- good vow, I am your Dharma (i.e. Merit).
eyed, extremely beautiful, and endowed with divine ornaments 100a. Realising this, be calm and preserve me.
has arrived. (This) Santi (i.e. Tranquility) extremely peaceful,
famous, endowed with many auspicious things, looking charming Durvasas said :
due to many divine jewels, adorned with divine ornaments,
engaged in obliging others, full of many truths, of a limited lOOb-lOla. If now Dharma has approached me, then
speech, always incomparable, pleased, and with Ksama, adorned tell me the reason for this (i.e. your arrival), O Dharma, what
with all ornaments, having a lotus as her seat, beautiful, of a dark do (i.e. can) I do for you?
complexion, successful and noble, has come to you, O you highly
Dharma said :
intelligent one.
87-89a. This noble Ahirhsa (i.e. Harmlessness) has come to 101b-102a. O best brahmana, why are you angry? What
you. Her complexion is like heated (i.e. bright) gold; she is wrong have they done? Tell me the reason, O Durvasas, if you
looking graceful with red garments; she is well-pleased; she has a (so) desire.
good counsel; and she is not looking here and there.
89b-94. See, O noble one, see, this Sraddha, full of know- Durvasas said :
ledge, of pious hands, devout, endowed with beauty due to pearls, 102b-104. O god, listen to the reason for which I am angry.
spotless, and smiling charmingly, has come. O you very wise I have purified my body with restraint, purity and sufferings. I
one, full of much intelligence and much knowledge, with her form have practised penance for a period of a lakh of years. You see me
strongly attached to good pleasures, well-settled, charming and like this, (and yet) compassion is not produced in you. Therefore,
auspicious, endowed with all desirable meditation, the victorious I am angry with you, and today only I shall give you a curse.
mother of the worlds, endowed with beauty on account of all
ornaments, having plump buttocks and breasts, of a fair comple- 105a. Having heard thus (i.e. these words) from (i.e.
xion, adorned with flowers and garments, is standing by you only. uttered by) him, the very intelligent (Dharma) said to him.
O you noble one, this Prajna (i.e. Intellect) resembling a swan
and the moon, having put on a pearl-necklace, adorned with all Dharma said :
ornaments, well-pleased, high-minded, covered with a white
garment, having a lotus as her couch, having books in her hands, 105b-108a. O you very intelligent one, when I perish, the
always shining as she is seated on a lotus, has come to a fortunate world will perish. O dear brahmana, I very much remove the
person (i.e. to you). root of grief. Then afterwards I give pleasure (to the man) if he
95-98. O best brahmana, this Daya (i.e. Pity) with her does not give up truthfulness. One who depends upon (i.e. is
complexion like lac juice, always well-pleased, wearing a garland after) happiness, is a sinner. Merit is gained with pain. (When)
made of yellow flowers, having ornaments like necklaces and a being thus practising merit casts his life, I give him great happi-
armlets, endowed with rings and bracelets, adorned with ear- ness in the next world; there is no doubt about it.
rings has come near you. The respectable lady always shines with
954 Padma Purana 11.12.123—II.13.2 955

Durvasas said : O best brahmana, make me the son of a maid, also a king, and a
Gand ala also, O great sage. O brahmana, be favourably disposed
108b-l 10. Great grief is reached by him (in the next world) to me, who am always bowing to you.
by whom pleasure is obtained (here); but one mortal gives it up,,
and somebody else enjoys it. Then who knows (what) happiness Then the angry Durvasas cursed Dharma.
(is)? Nobody sees (i.e. knows) it definitely. I am not seeing (any)
felicity; you have done an unjust thing. The body which does Durvasas said :
(certain things) does not enjoy that happiness. 123. O Dharma, you today become a king, (then) the son
111-113. Suffering is had by one body (while) happiness i& of a maid, not otherwise; go to (i.e. be born in) the family of a
enjoyed by another body. So who knows happiness, injustice or Gandala; O Dharma, go as you desire.
righteousness? One suffers, while someone else gets happiness.
O Dharma, whatever a man enjoys is accompanied with felicity. 124. Thus giving three curses, the best brahmana left. It is
By it alone he gets religious merit, and also (good) fruit. The said that formerly Dharma was seen in this connection also.
(fruit of) pious rites done by one is enjoyed by another. Somaiarman said :
114-117a. All that is called happiness, whose characteristics,
are narrated in scriptures, and it is not otherwise. They suffer 125. How (i.e. in what form) was Dharma born when
unhappiness with the same body with which they perform (bad cursed by that noble (Durvasas)? O you beautiful lady, if you
acts). Therefore by this (behaviour) they do not enjoy in the know, (then) tell me (about) his form.
next world also. Realising this, you who are righteous, should Sumana said :
properly observe. How is it that happiness is not enjoyed (by a
man) as the very sinful thieves suffer poignant grief with great 126-128. Being Yudhisthira, Dharma was born in the family
difficulty with their bodies? of the Bharatas. He was also bom as Vidura, a maid's son. I
(shall) also tell you something else. When King Hariscandra
Dharma said : was tormented by Visvamitra, the very intelligent one became a
Candala. Thus even the noble Dharma enjoyed the fruit of his
117b-l 18. The sinful ones suffer pain with that body only actions due to Durvasas' curse. I have told the truth to you.
with which they commit sins; for that is the fruit of a sin. The
wise have observed in the law-books that Danda (i.e. punish-
ment) is superior.
119a. You yourself (should) understand it in its essential
characteristics according to these rules. CHAPTER THIRTEEN
Durvasas said : Sumana Explains Ten Basic Virtues
119b-120a. O lord of virtue, listen, what, I think, (conforms, Somaiarman said :
to justice): I, being angry, will give you three curses; this cannot
be otherwise. 1. O beautiful lady, tell me in detail the characteristics of
Celibacy if you know them. Of what nature is Celibacy?
Dharma said : Sumana said :
120b-122. O you highly intelligent one, since you are angry, 2. (He is a true celibate) who is always interested in truth;
(please) forgive me. If you are not (prepared) to forgive me, then,. he the righteous one would (i.e. is) always be satisfied; and
956 Padma Parana
11.13.18b-32a 957
being free from faults would approach (i.e. cohabit with) his
own wife when she menstruates. full of restraint and is engaged in vows like giving gifts and other
3-4a. He never gives up the good practices of his family. O meritorious obligations. This is restraint that I have explained.
best brahmana, I have told you this (i.e. these characteristics) of a 18b-20. O best of brahmana, I shall now explain the nature
householder. I have indeed explained to you the celibacy of (i.e. of forgiveness. (Please) listen. Hearing the loud cry of someone
as observed by) householders. being beaten by someone else, he should not get angry, and
4b-6a. Now I shall explain to you the celibacy of (i.e. as should not beat (back) even if he is beaten. The pious one should
observed by) the ascetics. Listen to me who am explaining it. He be patient. He has no attachment. He gets great happiness here
is always endowed with restraint and truthfulness; and is always (i.e. in this world) and in the next world.
afraid of sin. Avoiding (i.e. he avoids) union with his wife, he is 21-22a. I have thus explained forgiveness. Now I shall
settled in meditation and knowledge. I have (thus) told you the explain purity. He is pure, who is pure externally and internally,
celibacy of the ascetics. and is free from attachment. He lives with such practices as bath
6b-9a. (Now) I shall just explain penance. Listen to me who
and sipping water.
am explaining it. Free from carnal desires and anger he should
behave according to the (proper)rules. He remains full of exertion 22b-23. I have thus explained purity. Now I shall tell you
for obliging beings. I have thus explained penance. (Now) I about non-violence. One who knows should not (i.e. one should
shall speak about truthfulness in the same manner. He is called not deliberately) pull off even (a blade of) grass. He should be
truthful, whose mind, on seeing other's wealth or wives, would devoted to harmlessness; should look upon others as upon himself.
(i.e. does) not have longing for them. 24-25a. I shall (now) explain tranquility. A man gets happi-
9b-16a. I shall just explain charity by means of which ness through tranquility. He should observe tranquility, and
human beings live. He who desires his own happiness in this or should not at all give it up because of trouble. Giving up enmity
in the next world, should make the great gift of food or (i.e. ) of with beings, he should thus make up his mind.
eternal happiness. Similarly at least a morsel should be given 25b-26. Thus I have explained tranquility. Now I shall tell
to one who is oppressed by hunger. There is no misgiving about about non-stealing. A man should not snatch away other's wealth
it. When (food) is given (like this) it leads to great religious or should not kidnap other's wife, mentally, by words or physically
merit, and he ever obtains immortality. Everyday a man should (i.e. should not think or talk about or do these things). Thus he
give, as is possible according to his wealth, grass, a bed, words, should make up his mind.
very cool shadow of (i.e. shelter in his) house; so also he should 27-28a. O best brahmana, I shall just explain to you sense-
give land, water, food, excellent pleasing words, a seat, words control (darua). Being sensible and controlling himself, he should
free from crookedness. He, who, for his own existence, daily does destroy the insolence of his senses and his mind susceptible to
this, and honouring deities and manes, thus give gifts, is happy emotions by curbing them.
in this world and in the next world also. He, who, even being 28b-32a. I shall explain to you service (s'usrusa) as is told in
born as a human being, would make (every) day fruitful by religious texts, and shall tell you about it as it is explained by
means of giving gifts, study and (other) rites, is (just) a god; there former preceptors. By means of words, mind and body one should
is no doubt about this. accomplish his preceptor's mission. That is said to be service
16b-18a. I shall explain to you restraint irdyama) —the where (i.e. by which) favour is produced. O best brahmana,
excellent means of religious merit. (He is a restrained person) I have explained to you Dharma (i.e. righteousness) in all its
who is engaged in worshipping deities and brahmanas, is always forms. O my husband, I shall tell you anything more that you
desire to hear. A man who always lives in (i.e. practises) Dharma
like this is never again born in this mundane existence.
958 Padma Purdna II.14.8-22 959

32b. By means of (practising) Dharma he goes to heaven. 8-10. Hearing these words of that magnanimous Cyavana,
I am telling you the truth, (and) the truth (only). he i.e. Vedasarman, of a good vow, told my father the cause of
33-34a. Knowing thus, O you highly intelligent one, go to his entire grief, O you very wise one: "My very chaste wife,
(i.e. practise) Dharma. O dear one, everything, that is difficult solely devoted to me—her husband—-is sonless; I do not have any
to be accomplished on earth is obtained by the favour of Dharma. lineage. I have told you the cause, since I was asked about it
(Please) do only what I tell you. by you."
11-12a. In the meantime, there came a divine seer having
34b-35. Hearing the words of his wife, the very intelligent supernatural faculties. Both my father and that Vedasarman got
Somasarman, again spoke to his wife, Sumana, who explained up and honoured him with devout offerings, food and sweet
Dharma. words; and both of them asked the secret, as you had asked me
before.
12b-14. The pious one told both my father and his friend
the means of Dharma, as I had told you before: "By (practising)
Dharma (i.e. religious precepts), a son, wealth, corn, and also
CHAPTER FOURTEEN wives are obtained."
15. Then that Vedasarman fully practised Dharma. From
Sumana Describes the Death of the Virtuous that (i.e. by practising that) Dharma, there was great happiness,
along with a son, for him.
Somafarman said : 16. In consequence of that meeting (between the Siddha
1. O good lady, how do you do such an excellent and highly and the two friends) I am convinced as I told you about the
meritorious exposition of Dharma? From whom did you learn very auspicious words, O my dear husband.
this? 17. Always follow the practices laid down for a brahmana,
Iri Sumana
as were heard from the great Siddha, and which would remove
said : all (your) doubts.
2. O you very intelligent one, well-known Cyavana, well-
Somasarman said :
versed in all (branches of) knowledge, and bom in the family of
the Bhargavas was my father. 18. O my dear wife, tell me what kind of death or birth
3-4. I was his dear daughter, dearer to him than his own life. (does one have?). Tell me all about the nature of both.
Always playing, I used to go with him wherever he went—to Sumana said :
sacred places, groves, assemblies of sages and temples of deities,
O you of a good vow. 19- I shall tell you how death comes to him who has practised
■•-'harma by means of truthfulness, purity, forbearance, tranquility
5-6. Very intelligent Vedasarman, born in the family of
and religious merit (and by visits to) sacred places etc.
Kausika, a friend of my father, overcome by great grief and
repeatedly brooding, while wandering by chance came (to my 20-22. He does not contract any disease, nor is there any
father). suffering in his body. He does not have to toil, he has no fatigue,
Perspiration, and he does not commit an error. Gandharvas, and
7. My father said to the noble one who had come (to him):
"O you of a good vow, I feel that you are tormented by grief. manas, taking up divine forms and ready with Vedic texts,
and Co
Tell me the cause by which you are (thus) afflicted." *iversant with the knowledge of singing, come to his side
 11.14.39-47 961
960 Padma Purdna
(i.e. to him) and sing his matchless praise. He is composed, Visnu), he, with his mind thus pleased, goes with them. In his
and seated on a seat is indeed engaged in the worship of deities. case, when he casts his body, unity (with the Supreme Spirit)
23-30. He, very much devoted to religious practices, and a takes place. Resorting to the tenth aperture1 his soul goes (out
wise one, obtains a sacred place for bath. If a man remains in a of his body). A palanquin or a beautiful vehicle with swans yoked
fire-chamber, in a cowpen, in temples of deities, in a grove or a to it, or an aeroplane or an excellent horse or elephant comes
lake, or a place where there is the asvattha tree, and also if he (to carry him).
remains by resorting to (i.e. under) a palasa or an undumbara 39-41. Then the pious and meritorious man, with an umbre-
tree or a bilva tree1 also, and by resorting to (i.e. in) a stable of lla held over his head, being fanned with chowries and fans, and
horses, or of elephants, or if he remains by resorting to (i.e. under) endowed with all pleasures, being praised with songs by singers
an asoka three or a mango tree, also in the vicinity of brahmanas, and bards, and eulogised by learned brahmanas—-masters of the
or (even) if he has gone to the abode of old age (i.e. even if he Vedas, and praised by the good, obtains the fruit in accordance
has become old), or after he resorts to (i.e. goes to) a battle-field with the efficacy of his charity.
and dies, these places where he dies are holy. The cause for this 42-43a. Happily he goes to the gardens and orchards.
(i.e. such a death) is Dharma alone. Reaching (i.e. choosing) Mixed (i.e. surrounded) with celestial nymphs and endowed
the sacred place called Gographa or Amarakantaka,2 he, loving with auspicious things, and being praised by gods, he sees the
pious practices and of a pious conduct, also practices Dharma. lord of Dharma (i.e. Yama).
When the best man resorts to death (i.e. when he dies), he sees
his mother and his meritorious father; also, he sees his brother 43b-47. Gods with Dharma go forward to (greet) him
endowed with virtue, his kinsmen and friends. In the same way, (and say:) "O magnanimous one, come, come (and) enjoy,
he, being praised by bards, would not at all see his most sinful pleasures as you like." In this way he sees the very intelligent
mother or father etc. Dharma of a pleasing form; and due to the efficacy of his own
31-34. The Gandharvas sing songs and the panegyrists religious merit he enjoys heaven itself. The pious one, after the
praise him with panegyrics; brahmanas would honour him with exhaustion of his pleasures, is reborn. Due to his own religious
the recitations of hymns and his mother would honour him with merit he goes to (i.e. is born in) the family of a pious brahmana
love; his father, the groups of his relatives would honour the or a ksatriya, or of a rich man, or of a very pious vaisya, O you
very intelligent one. There he rejoices with (i.e. due to) his
pious and highly intelligent man. O lord, I have thus narrated to
pious acts and he again performs (deeds leading to) religious;
you the messengers and the holy places. He actually sees the
merit. .
messengers full of love (for him). That king of Dharma (i.e.
Yama) would invite you, not in a dream or through troublesome
delusion. O noble one, come (to that place) where that Dharma
stands.
35-38. He (i.e. who practises Dharma) has no delusion, not
error, no languor, no confusion of memory. There is no doubt
that he remains with a pleased mind. Endowed with sacred and
worldly knowledge, and remembering god Janardana (i.e.
1. Brahmavrksa—palasa or udumbara tree. Srivrksa—bilva tree, or
asvattha or the sacred fig-tree.
2. Amarakantaka—Name of that part of the Vindhya range, which is Dasamadvara=Brahma-randhra.
near the source of the river Narmada.
962 Padma Purdna II.15.15b—H.16.5 963
CHAPTER FIFTEEN of the dying man who commits the great sin of accepting a gift
from a bad person.
The Death of Sinners
15b-16a. Whatever sins were formerly committed by that
great sinner come to his throat; (this) does not (happen) in any
SomaSarman said : other manner.
16b-21a. Due to obstruction caused by excessive phlegm
1. O good and beautiful lady, tell me, if you know it, in they produce affliction. Due to servere pains his throat snorts.
detail, what characteristics apper at the death of sinners. He weeps and trembles very much. He repeatedly remembers his
mother, father, brother and wife. Being deluded by great sin he
Sumana said : again forgets them. His life, full of many afflictions, does not
depart. He falls, trembles and swoons again and again. The
2-4a. O my dear husband, listen; I shall tell you what I deluded one, thus full of suffering, experiences grief. O my dear
learnt from the Siddha about the death of the sinners and what husband, listen. His life going (out) with great grief and pain,
its marks are. I (shall) also tell you about the place and actions resorts to his anus and pass out (through it).
of great sinners. A very wicked man reaches a region which 21 b-22. In this way a being, who is greatly deluded and who
is inauspicious due to its being impure on account of excretion is full of greed and infatuation, is carried by Yama's messengers.
and urine; and has a painful death. I shall now tell you about the suffering.
4b-7a. That (wicked man) being afflicted, reaches the land
of a candala, or a land roamed over by donkeys or resorts to a
prostitute's house, and dies in a painful condition; (or) he dies
after having gone to the house of a seller of spirituous liquors which
is full of bones, skins and nails, and full of evils and blemishes.
CHAPTER SIXTEEN
Having reached that (place) the wicked one surely dies; (or)
having reached some other place with evil practices, he dies. The Death & Post-mortem State of Sinners
7b-12a. Now I shall tell you the movements of (Yama's)
messengers, desiring (to take) him (to Yama's abode), and Sumana said :
frightful, terrible, fearful, very dark and of large bellies, of tawny
1 • That wicked man being burnt and struggling again and
eyes, yellow and dark-blue, or very white and large-bellied, very
again is taken along a path full of a heap of charcoals.
tall, very dreadful, resembling dry flesh and marrow, of fearful 2. Being tormented by the sun's rays, he is taken along that
fangs, fearful, having faces like those of lions and having serpents path on which the sun's heat is intense and which is heated by
in their hands. O you very intelligent one, seeing them he trembles twelve suns.
and is repeatedly afflicted. All the messengers make loud cries
3. The wicked-minded one is taken along the path, on
like those of jackals into his ears. Having tied him with nooses
mountains, inaccessible and shadow-less places, while he is very
round his neck, waist and belly, and overcoming him knock him
much tormented by hunger and thirst.
down. He repeatedly cries—-'Ah', 'Ah'. 4
-5. Being hit by the messengers (of Yama) with maces,
12b-15a. Now I shall tell the actions of the dying sinners swords and hatchets, and being beaten with whips and being
who have taken away another's wealth, molested another's wife,
censured by them, he is then taken along a cold path and is
not returned debt or wealth of others taken through greed, again served (tormented) by wind. Due to that (severe) cold he
enjoyment and infatuation. All the (messengers) seize the neck becomes afflicted. There is no doubt about it.
964 Padma Purdna 11.16.20—II.17.7 965:
6-1la. Being dragged by (Yama's) messengers he is taken 20-21. O my dear husband, listen to the very fearful
to many inaccessible places. In this way, the sinner, the wicked- struggle of them (i.e. of the sinners) at the time of their death. I
minded man, who reviles gods and brahmanas, and who commits have told before (i.e. to) you (i.e. explained to you) the practice
all sins, is taken by Yama's servants. The wicked-hearted man of sin and merit. O you who show respect to others, like this I
sees Yama, king of Dharma, who resembles a heap of black shall tell you something else, if you ask.
collyrium, who is fierce, ruthless, fearful and with (i.e. surrounded
by) fearful messengers, who is full of (i.e. who has with him) all
diseases, who is accompanied by Citragupta, who is mounted
upon a buffalo, who is very fierce due to his large teeth and is
very fearful, O best brahmana. His face resembles death. The
wicked-minded man sees Yama, who has worn a yellow garment, CHAPTER SEVENTEEN
who has a mace in his hand, who is besmeared with red sandal,
who has adorned himself with red flowers, and whose body is The Story of Somas'armarC s Previous Birth
huge. He sees Yama like this.
Somasarman said :
llb-12. Seeing him approaching, Yama observes him who
is outcast from all religions, who is wicked, most sinful and an 1-2. O respectable lady, you have told (me) the excellent
enemy of the customary law. He would punish (i.e. he punishes) form of Dharma. O you noble one, O you of a good vow, tell me
him with tortures and with wooden mallets. if you know how I would get a son endowed with all virtues.
13a. Till the end of the period of a thousand yugas he is There is no doubt that good acts like charity (are fruitful) in this
parched with heat. and the next world.
13b-14. Again and again he is roasted in hells of various Sumand said :
kinds. The sinner goes to (i.e. is born in) a hellish species among
crores of insects. Being miserable and senseless he is parched with 3. Go to Vasistha who knows (what) virtue (is). Request
heat in an impure (place). that great sage. From him you will (leam how to) obtain a son
15. Thus certainly does the wicked-hearted man die. Thus knowing piety and loving it.
the wicked-minded man experiences the fruit of his association Suta said :
with sin.
16-19a. I shall (now) explain (to you) rebirth and the 4. When she had said these words, Somasarman, the best
species to which he goes. Having obtained a hundred births as brahmana (said to her:) "O auspicious lady, I shall follow your
dogs he again experiences (the fruit of) sin. The wicked-hearted words (i.e. advice). There is no doubt about it."
one becomes (i.e. is born as) a tiger, and goes to the species of 5-6. Speaking thus, the best brahmana, Somasarman,
(i.e. is born as) a donkey. Then he goes to the species of (i.e. quickly went to the omniscient, divine Vasistha, who was the best
is born as) a cat, pig or a serpent. He is repeatedly born in all the among those who practised penance, who lived on the bank of
species of various kinds and in (those of) lower animals. He goes *e Ganges in a hermitage, who was the best among the
to (i.e. is born among) the sinful birds and in other great species. brahmanas, who was full of the flames of lustre and was as it
The sinner goes to the species of (i.e. is born as) candala, bhilla were another sun.
or (as a member of the barbarous tribe called) pulinda. ■ He repeatedly, devoutly, saluted the shining, noble, best
19b. I have (thus) told you everything about the birth of rahmana, well-versed in the Vedas, in the manner of a staff (i.e.
y r
P °strating himself before Vasistha).
sinners. " ' ' ..■-.;;
966 Padma Purdna 11.17.25-35 967

8. The very lustrous, sinless son of Brahma (i.e. Vasistha), who is very steady in all his acts, who is devoted to Vedic studies,
said to him: ''O you highly intelligent one, (please) sit comfort- who knows (i.e. has studied) all sacred books, who honours gods
ably on the auspicious seat." and brahmanas, who performs all (kinds of) sacrifices, who is a
9-10. Saying so, the best of the yogins again said to him, donor, who gives away (in charity without expecting any reward
who was rich in penance: "O noble one, O dear one, is there all in return), who speaks agreeable words, who is always intent
well in your house, with your sons, wife, servants, and fires used upon meditation on Visnu, is tranquil, restrained and friendly,
for sacred rites? Are you alright, and do you always practise who is always devoted to his father and mother and affectionate
virtue?" to his kinsmen, who is a saviour of his family, who is learned, who
11. Speaking thus, the very wise one (i.e. Vasistha) again supports his family—a son endowed with such virtues gives
said to Susarman (i.e. Somasarman): "O best brahmana, what happiness.
work dear to you should I do for you ?" 25-26. Others connected by relation (as a son) cause grief
12a. Speaking thus to the brahmana, Vasistha ceased (to and tormentation. What is the use of such a useless son? All such
speak). (sons) come into the worldly existence as sons and go out of it
12b-13. When that best, noble sage Vasistha spoke (like after causing great tormentation, O you best brahmana.
that), he (i.e. Somasarman), spoke to noble Vasistha, the best 27. Again listen to all the wonderful account which I shall
among those who practise penance: "O revered sir, (please) tell you about the religious merit which you did and (the practi-
listen to my words with a very much pleased mind. ces) you maintained in the previous birth.
14. O best among the sages, O best brahmana, if you want
to do what I like, (then) remove the doubt expressed by my Vasistha continued :
question.
15-17. O dear one, due to what sin (does) poverty (come to 28-31. O you very intelligent one, in the former birth you
one) and how is it that one does not get happiness? This is my were a Sudra, and none else. You were a farmer; you were igno-
doubt. Tell me due to what sin (this happens). O brahmana, I rant; you had great greed; you had one wife; you always hated
am confused with great delusion. I was advised by my dear wife. (others). You had many sons; you never gave away (anything in
I, who was eager, was sent to you by her. Then tell me all that charity); you did not know religious conduct at all; you had
which would remove all my doubts. (Please) relieve me from the never heard (what) truth (is). You had never given a gift; you
bondage of the worldly existence." had never listened to sacred texts; O you highly intelligent one,
you had never undertaken a pilgrimage to a sacred place.
Vasistha said : 32. Thus, O brahmana, you practised agriculture repeatedly.
18. Sons, friends, brother, and kinsmen and relatives are the O best brahmana, you again and again guarded animals, all
five kinds of men, according to the difference (depending upon cows, buffaloes and also horses. O best of brahmanas, such,
the relation). deed(s) you did formerly (i.e. in your previous birth).
19. (About) all of them Sumana has already told you. O 33. Similarly, through greed you collected much wealth;
best brahmana, all those are bad sons, connected on account of but you never spent it in a good way.
debt. J4. YOU never gave any present to a worthy person, or
20-24. I shall (now) tell you the auspicious characteristics seeing a weak person you never showed him any compassion
of a son. That son whose mind is attached to merit, who is always and never gave him money.
engaged in religious conduct, who is endowed with purity and 35. You also collected beasts like cows and buffaloes, and
knowledge, who practises penance, who is best among speakers, having sold them you hoarded ample wealth.
 II>17.52—H.18.3 969
Padma Purana 1
968 rium , explanation (of secret formulae) and minerology, and
36a. (And also you hoarded ample wealth) by selling being fully deluded by greed, you wandered all alone. You
butter-milk, ghee, milk and curd. always thought of sexual union, and about procedures giving
36b-38. Being deluded by Visnu's Maya, O brahmana, superhuman powers. Always thinking about entering into fissures
you, thinking of (i.e. taking advantage of) bad times, made food you asked (people about them).
more costly here (only), O best brahmana. You, who were 52-54a. Due to the blazing of fire of greed, you were
cruel, never made any present (to anyone). O brahmana, you (reduced to a pitiable plight, always) saying 'Alas, Alas', and had
never worshipped deities. When the parvan-days arrived, you become senseless. O best brahmana, you were thus infatuated;
never gave money to the brahmanas. and had been subdued by destiny. When your wife and sons
39-40a. When the time for Sraddha came, you never per- asked you about that wealth, you never told them (any) account
formed it with faith. Your virtuous wife (used to) say: "O you of it, and abandoning life, you went to Yama.
very intelligent one, the day has come. It is time for offering 54b-57. Thus I have told you all your former account.
Sraddha to (my) father-in-law, and to (my) mother-in-law O brahmana, due to this deed (i.e. these deeds) you became
also." indigent and poor. Visnu is pleased with him in whose house, in
his worldly existence, the sons are of good character, endowed
40b-42a. Hearing those words of (i.e. uttered by) her, you
(used to) abandon and run away from your house. You never with knowledge and always interested in truthfulness and in
saw (i.e. cared for) the path of righteousness nor did you ever good conduct. He with whom Visnu is pleased, endlessly enjoys
hear about it. Greed (was) your father, your brother. Greed in the world of mortals wealth, grains, wife, sons and grandsons.
(was) your kinsmen and relatives. Always forsaking religious O brahmana, without Visnu's favour he cannot obtain a wife,
conduct, you cherished greed alone. sons or a good birth or a good family. That is the highest position
42b. Therefore, being extremely oppressed by poverty, of Visnu.
you became unhappy.
43-48. Everyday great greed increased in your mind, CHAPTER EIGHTEEN
whenever in your house wealth increased. Being burnt by the
fire of anxiety, you definitely used to think of wealth even when The Account of SomaSarman's Birth in a Brahmana Family
you used to sleep at night. When the day dawned, you were Somasarman said : ,. ,
always pervaded by great delusions: 'When will there be a
1-2. O sage, you told me about my sin in the former birth.
thousand, a lakh, a crore or one hundred millions or one thousand
O best brahmana, in what way was I forsaken by sudrahood
crores or a billion (coins) in my house?' Thus a thousand, a lakh,
and did I obtain brahmanahood? O you well-versed m spiritual
a crore, a hundred millions, a thousand crores, a billion (coins)
and worldly knowledge, tell me all about it.
were (collected by you); but (your) greed never went away
leaving (i.e. from your) body. (On the contrary) it always Vasisfha said :
increased. You never gave (in charity); you never offered obla- 3. If you think (like listening to them) listen; I shall explain
tions to fire, you never enjoyed (wealth); you dug the earth and to you, O brahmana, what religious deeds you did in the former
deposited (the coins in it) without the knowledge of your sons. birth.
O brahmana, you also always adopted other means to get 1. Afijana—seems to refer to the practice of putting a particular kind of
wealth. coUyrium into the eyes and then to see where wealth may be tound. vaaa
seems to be a reference to the exposition of certain secret spells helping to obtain
49-51. Being intelligent you also asked people about other wealth.
means of getting wealth. Asking (people) about spades, colly-
 Padma Purdna 11.18.20-38 ' 971
970
4-6. A certain innocent, well-learned brahmana of a good 20-26a. Hearing those great (i.e. very important) words,
conduct, religious-minded, and always solely devoted to Visnu giving all merit, you were determined (to observe it and so said:) "I
wandered over the earth for pilgrimages to sacred places. He, the shall observe this vow." Then going to the river with your wife and
very intelligent one, while (thus) wandering, came to your sons, you bathed in the river. O brahmana, with a pleased mind
house. O best of brahmanas, he requested you for a place to stay you worshipped Visnu with all (kinds of) auspicious presents
(i.e. for accommodation). You with your wife and sons gave it and with sandal, incense etc. You kept awake by dancing and
to him (saying:) singing songs during that night. In the company of that
brahmana you again bathed in the river. Saluting Visnu with
7-9a. "O brahmana, come, come happily (i.e. you are
devotion and bathing him again and again, you worshipped the
welcome) to my house." You repeatedly said these words to
that brahmana, the devotee of Visnu: "O you of a good vow, lord of gods with auspicious (objects like) flowers, incense etc.
live here comfortably; this is your house. Today I am blessed; and similarly gave a present to that noble brahmana. O brahmana,
today I have visited a sacred place. Today I have obtained the having devoutly saluted that brahmana, you gave him ample
fruit of a visit to a sacred place by seeing your two feet." presents. Then you broke the fast, O brahmana, with your sons,
wife etc. You sent him (away) with devotion and good feelings.
9b-12. (Then) you showed him the cowpen for his lodging.
26b-30a. O best brahmana, you yourself observed the vow
Having massaged his body you also shampooed his feet. You also
washed them with water. You also bathed with the water with like this, due to the company of that brahmana, and due to the
which his feet were washed. You thus forthwith gave ghee, favour of Visnu. You, endowed with a truthful conduct became
curd, milk, food and buttermilk to that noble brahmna. Thus (i.e. was born as) a brahmana. Due to the efficacy of that vow
with your wife and sons you pleased that very learned, noble you obtained (i.e. were born in) a great family of brahmanas,
brahmana, Visnu's devotee. wise and of truthful conduct. To that noble brahmana, devoted
to Visnu, you gave well-cooked food with faith and truthfulness.
13-16. When it was the dawn of the auspicious and blissful Due to the efficacy of that food sweet food comes to you.
day, on which fell (i.e. which was) the Ekadasi (eleventh day) of 30b-33. O brahmana, in your previous birth you were
the bright fortnight of Asadha (called) Papanasini (the destroyer deluded through folly, and your mind was pervaded with desire.
of sins), which destroyed all sins, and on which day god Hrsikesa
(So) you collected money only. You did not give it to brahmanas
(i.e. Visnu) goes to sleep (called) Yoga-nidra, O brahmana,
or to helpless persons, or to your wife, as you died through desire
when that day came, all wise men having given up all domestic
duties, became engrossed in meditating upon Visnu. With songs for a son (not being satisfied). (So) due to the effect of that sin,
and (playing upon) musical instruments they celebrated a great poverty, non-fulfilment of your desire, and loss of affection came
festival. All the brahmanas praised (Visnu) with (hymns from) to you. It is just the result of that sin that you were born
the Vedas, and very auspicious hymns of praise. sonless.
17. When the great festival had come, the best brahmana 34-35. O brahmana, a family with good sons, wealth,
stayed there on that day. He (also) fasted properly. grams, excellent wife, good birth or death, excellent enjoyments
and happiness, kingdom, heaven and salvation, and all that is
18. The brahmana recited the hymn to Ekadasi. With your
wife and sons you also listened to the excellent (account of) difficult to obtain (are obtained) through the favour of that
religious virtue. magnanimous Visnu.
36-38. Therefore, by worshipping that Govinda, Narayana,
19. When that very auspicious (account) was heard by your Anaraaya, you will obtain that highest position i.e. the highest
wife and sons they urged you: "Observe this vow in the com position of Visnu. O brahmana, I have fully told you about
pany of this brahmana." having good sons, wealth, grains, excellent enjoyments and happi-
 Padma Purdna 973
972
II. 19.5-26
ness, and all the deeds that you did in your former
birth. O blessed one, knowing thus be solely devoted to Visnu. 5. That virtuous, glorious Sumana, devoted to her husband,
served only her husband endowed with penance.
39-41. The best brahmana of great prowess was (thus) 6-9. Various obstacles frightened him who was meditating.
advised by Brahma's son (i.e. Vasistha). The noble one, being Great black serpents of strong poison came near that Somasar-
full of joy, having saluted Vasistha there, and having taken his man; and also were seen lions and tigers. They simply frightened
leave of that brahmana (i.e. Vasistha) went home. Joyfully him. Vampires, demons, imps, spirits of dead persons and also
approaching his wife Sumana, (he said to her:) "O auspicious jackals showed him terrible fear, (capable of) destroying life.
lady, due to your favour that brahmana, Vasistha, told me all Very terrible lions of various kinds, with fearful fangs and cruel
my former account and behaviour. Today only my delusion is
came there and roared very fiercely.
destroyed. I shall just propitiate Visnu and shall reach that highest
10-26. The best, virtuous sage, the intelligent (Soma-
position, viz. salvation."
sarman), disturbed by the growing great obstacles was not
42. Hearing those excellent, great, very auspicious words
distracted from his meditation on Visnu. (Though) the best
bringing about happiness, she, full of joy, said to her husband:
brahmana Somasarman was very much harassed by very high
"You are lucky (that) you are advised by that brahmana."
winds in the rainy season, cold, or heavy showers, he did not
move away from meditation. A very fearful lion roaring (terribly)
came there. Seeing him, and being frightened, the brahmana
(Somasarman) remembered god Visnu, who resembled a
sapphire, who had put on a yellow garment, who was having a
CHAPTER NINETEEN great prowess, who held a conch and a disc and a mace and a
lotus, who was shining with a necklace of big pearls resembling
Somasarman's Eulogy of Visnu the moon in beauty and also with jewel (called) Kaustubha 1 ,
whose chest shines with the divine mark (called) Srlvatsa, whose
Suta said : body looked charming due to all ornaments, whose eyes resembled
1 -3. The very intelligent, the best (brahmana) SomaSarman, lotuses, whose face had a charming smile on it, and was very
having bathed, with (his wife) Sumana, at the auspicious (sacred much pleased, who looked charming and shone with a jewelled
place called) Kapilasangama, 1 on the bank of Reva, causing necklace. He verily meditated upon (Visnu:) "O Krsna, affe -
great merit, he, the intelligent one, and of a good vow, having ctionate to those who seek your shelter; my salutation (to you) the
gratified (with oblations) gods and manes, practised penance god of gods; what will fear do to me? I have sought the refuge of
there, with a very calm mind and with meditation, muttering him, in whose belly remain the three worlds and the seven
with the hymn of twelve syllables (the name) of auspicious magnanimous ones. Where then is fear for me? I have sought the
Visnu—that Vasudeva, the magnanimous god of gods. refuge of him, the destroyer of all fears, frorn whom all very
4. Always being steady and without desire and anger he powerful fears like Krtya etc. proceed. I have sought the refuge of
saw Visnu (only) (while sitting) on a seat, or (lying) on a bed or him, who is a great fear to all sins and demons, and who is the
(going) in a vehicle or in a dream. protector of Visnu's (i.e. his) devotees. I have sought the
refuge of him who is the rejfuge of all the eminent, magnanimous
1. Kapilasangama or Kapila-tirtha—Anyone bathing there and perform- demons, the devotees of Krsna (i.e. his devotees). I have sought
ing worship obtains a thousand brown cow. See Mahabharata (critical edition the refuge of him, who being fearless destroys fears, and who 1-
published by the Bhandarkar Oriental Research Institute, Poona) 3.81.38. Kaustubha—Name of a celebrated gem obtained with 13 other jewels at the
churning of the ocean and worn by Viswonhis chest,. ...
 Padma Purana II.19.39-57 975
974
possessing knowledge, destroys sins, and who alone remains in 39. I take the shelter with that Visnu, the first Siddha and
the form of Indra. I have sought the refuge of him, who, being of the lord of Siddhas, whom they call all-good, the highest lord,
the form of herbs, removes diseases, and who (himself) is pure and exclusively alone, full of knowledge and brilliant."
entirely full of bliss. I have sought the refuge of him, who, himself 40. Thus everyday meditating upon and praising Visnu,
being fixed, would move the worlds, and being sinless is knowledge the destroyer of afflictions, he brought Hari (i.e. Visnu) into his
(itself); (then) what will fear do to me? He, Anamaya (i.e. heart through devotion.
Visnu) is the guardian of all good people; he, the universal soul, 41. Seeing the exertion and courage of that Somasarman,
protects the universe. I have sought his refuge. I have sought the Visnu, being delighted, manifested himself before him and said:
refuge of him who, in the form of a lion, shows great fear to me 42. "O very intelligent Somasarman, listen with your wife.
(standing) in front (of me). I salute that (Visnu) in the form of O best brahmana, I am Visnu; O you of a good vow, ask for a
Narasimha. boon."
27-28. (In the form of) an intoxicated, huge elephant (he) 43-47. (Thus) addressed by him, the best brahmana (i.e.
has come. I have well sought the refuge of him, who has the face Somasarman) having opened both his eyes, saw that god, the
of an elephant, who is endowed with knowledge, who holds a lord of the universe, who was dark like a cloud, who was very
noose and a goad, who has a black face like that of an elephant. glorious, whose body was charming due to all ornaments, who
29. I have sought the refuge of (that Visnu who in his) was endowed with all weapons, who was endowed with divine
Boar1 (form) killed Hiranyaksa. I have taken shelter with that characteristics, whose eyes resembled lotuses, who was with
Vamana, affectionate to those who seek his shelter. (i.e. who was clad in) a yellow garment, who, the lord of gods,
30. All the short, dwarfish, hump-backed spirits of dead was shining, who was mounted upon Garuda, who had held a
persons and imps etc., holding the form of death, frighten me. conch, a disc and a mace (in his hands), who was the great savi-
31-38. I have taken shelter with the immortal. What will our of Brahma and others, and also of this world, who was always
fear do to me? Visnu is of Brahma, he is the giver of Brahman
beyond this universe, who was above (all) forms, who was the
(i.e. takes one to the supreme spirit), he is Brahma, and is full of
lord of the worlds. The very glorious brahmana, full of great joy,
the knowledge of Brahman; I have taken shelter with him;
what (then) will fear do to me? He who is fearless, who removes prostrated himself before him who was accompanied by Sri
the fear of the world and himself causes fear, and is of the form of (LaksmI or grandeur), who was shining, and had the lustre like
fear—I have taken shelter with him. What will fear do to me? that of a crore of suns.
I have sought the shelter of that Janardana (i.e. Visnu) of the 48-57. With Sumana, he joined the palms of his hands (i.e.
form of Dharma, who is the emancipator of all worlds and the saluted him) and said: "Victory to you; victory to you, Madhava,
destroyer of all sinners. I shall seek his refuge who takes up a who removes pride. Victory to you, who sleep on the body of
wonderful form, foreign to gods, in a war. He is always my shelter. the serpent (viz. Sesa). Victory to you, O Yajflanga, O lord of
A terrible storm afflicts my body very much. I have taken shelter sacrifices. Victory to you, O eternal and omnipresent one.
with him; he is always my refuge. I have sought the refuge of Victory to you, O lord of all, O eternal one, O you of the form of
that god who torments in these forms viz. of very cold, heavy sacrifice; my salutation to you. Victory to you, O best among
showers and heat. These, of the form of death have come here, those who possess knowledge. Victory to you, O giver of every-
and are disturbing me. I have always taken the shelter of these thing ; victory to you, O omniscient one, and cause of all. Victory
forms of Visnu. to you, O lord of the original forms of souls; saltuation to you,
O great soul. Victory to you, O giver of wisdom, O Prajfianga
(i.e. having wisdom as one of his parts); victory to you, O giver
1. Varaha—the Boar-form of of life. Victory to you, O destroyer of sins, the lord of merit.
 H.19.72—H.20.3 977
976 Padma Purana
are the highest lord, who are unconquered and whose heart is
Victory to you, O Visnu, the controller of merit. Victory to you, full of nectar. Salutation to you, whose abode is the milky ocean;
O you of the form of knowledge; salutation to you, who can be to you to whom Laksmi is dear. Repeated salutations to you, who
comprehended by knowledge. Victory to you, O you having are Orhkara, are pure, and who are stable. Repeated salutations
eyes like lotus-petals. Salutation to you, Padmanabha (from to vou who are comprehensive and who pervade (everything),
whose navel sprang the lotus). Victory to you, O Govinda, and you who destroy all calamities. Repeated salutations to you
O Gopala, victory to you, O holder of the disc; salutation to you of the form of Vamana, and to you, noble Nrsirhha. Salutation
whose forms are unmanifest and manifest. Victory to you, O you, to you, divine Parasurama, who killed all the ksatriyas. Salutation
whose body is charming due to your valour; victory to you, the to you, who are omniscient, who are Matsya and Rama. Saluta-
leader of valour; victory to you, O you, who have Laksmi as a tion to you, who are Krsna, Buddha and the destroyer of
part of your sport. Salutation to you, full of the Vedas. Victory Mlecchas. Salutation to you, the brahmana (named) Kapila, .
to you, O you whose body is charming due to your valour; victory and Hayagrlva. Salutation to you, of the nature of Vyasa and to
to you, O you who give diligence; victory to (you) who put an you who have every form."
end to all exertion, victory to (you, O Visnu who are yourself) 72-75. Having thus praised Hrsikesa, he then said to that
exertion. Victory to you who are capable of elevation, victory to Janardana: "O you purifier, Brahma does not know you, the
you who had the three elevations (i.e. three steps). Salutation to farthest limit of virtues; neither omniscient Rudra (i.e. Siva),
you, who undertake exertion and who are Dharma. nor the thousand-eyed (Indra) is able to praise you. Who can
58-59. Salutation to you, having a golden seed. Salutation
describe you? O lord, of what kind (i.e. how limited) is my
to you who are lustre. Salutation to you, who are of the form of
intellect? O Kesava, I have praised you, who are qualityless and
great brilliance, and who are full of all lustre. Salutation to you,
who destroy the prowess of the demons, and who remove evil having qualities. O you of a good vow, (please) forgive me for
lustre. Salutation to you who (work) for the well-being of cows my words—bad words; I am your servant. O you purifier, O you
and brahmanas, and to you, who are the highest soul. lord of the words, (please) forgive me, birth after birth."
60-71. Salutation to you, the enjoyer of the offerings and
the carrier of the oblations to gods. Salutation to you, the carrier
of the oblations to the manes and to you of the form of Svadha.
Repeated salutations to you, of the nature of Svaha, to you, who
are the sacrifice and who are the purifier. Salutation to you who CHAPTER TWENTY
hold the Sarnga bow in your hand, to Hari (i.e. Visnu) the The Birth of Suvrata
remover of sins. Salutation to you who direct the good and the
bad, and who shine with wisdom. Salutations (to you), of the Hari said :
form of Vedas, and the purifier. Salutation to you of tawny hair,
and the remover of all afflictions, to (you) the highest Kesava, 1-2. O brahmana, I am pleased by this meritorious penance
and the sustainer of everything. Salutation to you who favours of yours, and also by your truthfulness; and I am also pleased
(all) and who are full of joy. My constant salutation to you, the by the holy hymn of praise. Choose a boon. O you illustrious one,
eternal, pure one, the destroyer of suffering. My constant saluta- I shall grant you the boon that you have (i.e. cherish) in your
tion to you, who are joy, who are pure and who are perfect; to mind. I shall fulfil (i.e. satisfy) whatever desire you entertain.
you, whose feet are saluted by Rudra and who are saluted by SomaSarman said:
Brahma. Salutation to you, whose lotus-like feet are saluted by
the lords of gods and demons. Repeated salutations to you who 3. O Krsna (i.e. Visnu), first, with a pleased mind, grant
978 Padma Purana 11.20.22-31
979
me a boon much desired by me, if you have good (i.e. Both his temples shone with red lead and saffron. (He saw
great) the lephant) whose ears were having blue lotuses on them, and
pity for me. which was having a banner and a staff. On the elephant was
4. Getting birth after birth (i.e. in every existence) I shall seated a divine, very bright man, who was endowed with divine
be devoted to you. Show me the highest, stable place, giving (me) marks, and who was adorned with all ornaments, who had put
on divine flowers and who was besmeared with divine sandal.
salvation.
The best (brahmana, Samasarman) saw him to be very pleasing
5-8a. O Kesava, (give me) a son, who will emancipate his like the moon, and endowed with an umbrella and chowries,
family, who will be endowed with divine characteristics, who will and going, after having mounted the elephant (i.e. being carried
bejalways intensely devoted to Visnu, who will sustain (i.e. by the elephant). (He saw the man) who was very auspiciously
continue) my family, who will know everything and grant being praised by Siddhas, bards and Gandharvas. Seeing that
everything, who will be endowed with the lustre of penance, who - beautiful, excellent elephant and the man with divine characteris-
will always protect and honour gods, brahmanas and (other) tics, Somasarman, with his mind full of amazement, reflected :
people, who will be pious, who will be a donor and will be mature 22-27'. 'Who is this, of a divine body and a good vow, going after
in intellect due to knowledge. Give me such a son, (and) remove having reached (i.e. along) the path?' When, thinking like this,
ray poverty. May it be so certainly (lit. there is no doubt). I Somasarman came to his house, (he saw) the divine charming
choose this boon. form entering (through) the door of his house. Full of great
joy, the religious-minded, best brahmana, Somasarman, quickly
Hari said: went to his house; but when he went upto the door of his house he
8b-l 1. O best brahmana, may it be so. Undoubtedly it will did not see him, (but instead) the very intelligent one (saw)
take place. By my favour, may you have a good son, who would charming divine, fragrant flowers fallen in the courtyard (of his
emancipate your family. You will enjoy divine and human house). Seeing this courtyard besmeared with auspicious, fragrant
boons here (i.e. in this world). Perceiving great, virtuous happi- sandal and saffron, and with durva grass and sacred rice
ness due to your son, you will, O brahmana, not see (i.e. experi- grains, he, thus amazed, and reflecting repeatedly, saw Sumana
ence) unhappiness as long as you live. You will be a donor, an with divine and auspicious excellence.
cnjoyer and will appreciate merits. There is no doubt about this. Somas'armana said :
You will meet with death at a sacred place (and) will obtain the
highest position. 28. Who gave (you) these divine ornaments, (this) fortune
m the form an excellent dress, and decoration (in the form) of
12. Thus having granted a boon to that brahmana dear to him, garments and ornaments?
the lord vanished. He was seen as (though seen) in a dream. 13- 29. O good one, then, without any apprehension tell me
21. Then that best brahmana Somasarman, (accompanied) with the reason.
(his wife) Sumana, gave auspicious gifts at the great and
purifying sacred place Amarakantaka, on the auspicious bank Thus speaking to his wife, the best brahmana ceased
(speaking).
of Reva, giving merit. When a very long time of that
Somasarman passed (i.e. when he thus passed a long time), he Sumana. said :
bathed at the confluence of Kapila and Reva and set out. In
front of him the brahmana saw a white elephant, which was ■31 • O my husband, listen. Someone best among the gods,
very bright, beautiful, divine, of a profuse ichor, and of charming ounted upon a white elephant, adorned with divine ornaments,
(i.e. auspicious) marks, with his body looking beautiful on
account of many ornaments, and endowed with great grace.
 II.20.5&-II-21.2 981
The best brahmana performed rites like meditation (and other)
980 Padma Purana auspicious deeds. The brahmana, full of many merits went on a
with his body smeared with divine sandal, endowed with •pilgrimage. The intelligent one, endowed with knowledge and
divine wonders, had come. I do not know which deity he was merit, gave there auspicious gifts. With great joy he celebrated
(who was) served by brahmanas and Gandharvas. the marriage of the son. The son's sons, virtuous and endowed
32-38a. He, who was being praised by gods, Gandharvas with good signs, were born. They were endowed with truthfulness,
and bards, had come. With him were ladies who were endowed righteousness and penance. Somasarman performed all auspicious
with auspicious forms, with beauty and excellent dresses, with rites of (i.e. about) them; and the illustrious one was happy
charm due to all ornaments, and all with their desires satisfied. with their grandsons. He enjoyed all pleasures and was without
In front of them the illustrious man filled our quadrangle with (i.e. free from) old age and diseases. His body was as (if) he was
gems and is (therefore) endowed with all charm. Then I was twentyfive years old. That very wise Somasarman was lustrous
placed on an auspicious seat by brahmanas. All of them gave me like the sun. That noble, respectable lady Sumana also shone
garments, ornaments and decorations. They all consecrated me with pious and auspicious (things), with sons and grandsons,
with auspicious Vedic hymns and meritorious songs from the and with vows and restraints. With auspicious vows like (being
sacred texts, and they again disappeared. O best brahmana, all very loyal to) the husband, the large-eyed one shone excellently.
of them (being) around me, again said : "We shall always dwell She was (so much) endowed with youth that she was as it were
in your house. O you auspicious one, always remain undefiled sixteen year old.
along with your husband." Speaking thus, they all left. Thus 58-60. The magnanimous, righteous, very prosperous,
only (i.e. this much only is what) I saw. charming and auspicious couple was delighted and full of joy.
O best brahmanas, thus was their behaviour full of auspicious
38b-45a. The very intelligent one, having heard the account
practices. I shall now tell you the observance of the vows by
told by her, again reflected: 'What is this brought about by the
lord?' Thus thinking the very wise Somasarman engaged himself Suvrata (and) how he (obtained bliss) by having propitiated
in the religious duties of a brahmana. That illustrious Sumana. Narayana Anamaya (i.e. Visnu).
observing a vow became pregnant from him. That respectable
lady then looked more beautiful due to that embryo. She was
endowed with the flame of lustre as she was having that bright
son (in her womb). She, due to (the efficacy of) her penance, CHAPTER TWENTYONE
gave birth to a son resembling a god. At that time divine drums
Suvrata's Devotion to Visnu
resounded in the sky. Great gods blew conches, Gandharvas
sang charming songs; and indeed all the celestial nymphs danced Suta said :
at that time. Then the calm, best brahmana, Brahma, having
1. Once that resplendent Vyasa, being extremely amazed,
come there with gods, named him (i.e. the boy) Suvrata. Having
named him, all the gods of great prowess left. asked Brahma, the lord of the world, (about) the entire account
45b-57. When the gods had left, the best brahmana of Savrata.
Somasarman performed rites like the birth-rite (of the boy)- Vyasa said :
When the illustrious son Suvrata, brought into existence by gods, 2. O soul of the worlds, O you in whom the worlds are
was born, there was great prosperity in his house mixed with
deposited, O god of gods, O great lord, I now desire to hear the
(i.e. full of) wealth and grains; and also (there were) elephants,
buffaloes and cows, gold and jewels. The house of that Somasar- life-account of Suvrata.
man shone as the house of Kubera shone with heaps of wealth.
982 Padma Purdna
H.21.17-27 983
Brahma, said :
3. O you noble Parasarya (i.e. son of Para^ara), listen to Suvrata said :
the meritorious, excellent account, full of practice of penance, 17-24a. Those who know the Vedas always meditate upon
of the brahmana Suvrata. him, who is the enemy of demons, in whose body (remains) the
4-8. The intelligent Suvrata reflected upon Narayana (i.e. entire universe, who is the lord of reflective meditation, and who
Visnu), even from his childhood, (since) he had seen (that) god destroys all sins. I shall seek the shelter of (that) Madhusiidana
Purusottama Narayana while (still) in the womb (of his (i.e. Visnu), who occupies all the worlds, and in whom all the
mother). Due to his having performed (good) deeds (in the) worlds abide. I salute that highest lord free from all faults and I
former (birth), he always meditated upon Hari (i.e. Visnu). He always salute his pair of feet. Those whose minds are purified
meditated and reflected upon that god Padm.ana.bha, holding a by the (study of) Vedanta everyday recite (the hymns about)
conch and a disc and giving great merit, in (i.e. while he sang) Narayana, the treasure of virtues, and of unlimited power. I seek
songs, (did) study and recitations. Thus the best brahmana, the his shelter in order to cross the entire ocean of the worldly
excellent boy, always reflecting upon Hari (i.e. Visnu) only, existence which is endless, fathomless and difficult to cross. O
always played with children. The intelligent, pious one, loving enemy of demons, protect this poor one viz. me (who am devoted
merit, named the sons of him, the magnanimous one (i.e. his to) the pure and large pair of the feet of him who is the royal
own sons), after Hari. The very intelligent one called his friend swan in the Manasa lake (i.e. the minds) of the best reflecting
by Hari's name: sages, who is pure and whose entire prowess always (continues). I
9-16. 'O Kesava, come, come along; O Madhava come; meditate upon the god, the lord of the entire world, who is the
O Cakradhrk (i.e. the disc-holder i.e. Visnu) come; O moon (that has come) here only to destroy the darkness in the
Purusottama, play with me only. O Madhusiidana, we shall go form of grief, who has led Dharma (i.e. piousness) for the pro-
together only.' In this way the brahmana called (others) by the tection of the world, who is endowed with truth, who, the lord
names of Hari, while playing, reciting, laughing, lying, singing of the worlds, is the chief of all the worlds. With charming songs
or viewing (something), or in a vehicle, on a seat, while medita- and measuring the beatings of time I constantly medidtate upon
ting, (reciting) sacred hymns, or comprehending or (doing) Sriranga (i.e. Visnu), the lord of the world, destroyer of ignorance,
good acts. He saw Janardana (i.e. Visnu) the lord of the world comparable to the sun only, the root of joy, and full of all prowess.
only; he talked to him only. He the very wise one, meditated I sing with unique joy (the praise of) him who alone is full
upon (i.e. saw) that great lord, the ruler of the world viz. Kesava, treasure of the portion of nectar, who is endowed with his senses
Govinda, having lotus-like eyes, in grass, in wood, in a dry or of deep meditation and who has the true perspective. He always
wet (object), and also in the sky, on the ground, on mountains, observes the mobile and immobile universe. The very sinful
in forests, in water, on dry land, in a stone or in beings. (Thus) people do not at all see him to be here.
Sumana's son, that brahmana Suvrata, that religious-minded
one, saw Nrsimha (i.e. Visnu) everywhere. Resorting to a child's 24b. He (i.e. Suvrata) always sought the shelter of that
sports he thus played everyday; and sang about Krsna with Kesava.
songs with good musical modes, couched in sweet words, having 25. Beating the time with (the clappings of) the hands he
beating times,1 or lay a (i.e. times in music), with charming notes sang songs (about) Krsna and rejoiced with (other) children.
of the gamut and melodies. 26. Thus, being a child, Suvrata, Sumana's son, intent on
1. Raga, tala, laya etc. are terms used in music. Laya—Time in music. It meditating upon Visnu, was engaged in sports.
is of three kinds: druta, madhya and vilambita. Murcchana—The rising of ^7. His mother said to Suvrata of fine characteristics, (and)
sounds, an intonation, a duly regulated rise and fall of sounds, conducting the
air and the harmony through the keys in a pleasing manner, changing the key paymg: "O my boy, have your meal; hunger might oppress
or passing from one key to another. you."
 985
II.22.4-20
984 Padma Purana
Brahma said :
28. The wise Suvrata again said to his mother: "I am 4-13. In the auspicious city (called) Vaidisa, full of all
satisfied with the great nectar viz. the delight (derived) from the prosperity, (lived) a very lustrous, powerful king, the son of
meditation upon Hari." Rtadhavaja. His very intelligent son was well-known as
29-34a. When he got (i.e. sat) upon the seat (used while Rukmabhusana. His loyal wife was the glorious Sandhyavati.
taking) meal he saw sweet food. (He reflected:) "This food is The king's son (i.e. Rukmabhusana) having produced a son on
Visnu (himself); the soul has resorted to this food. May that her like himself, named him Dharmangada. This (Dharmangada),
Visnu who is (present here) in the form of the soul be gratified the most fortunate son of Rukmangada, was endowed with
with this water in which he dwells due to his remaining in the all auspicious marks and was intensely devoted to his father;
milky ocean. May Kesava, satisfied with his own form be grati- and he, for the happiness of his father, even gave his own head
fied with tambula, sandal, fragrant substances and these charming to Mohini. Hrsikesa (i.e. Visnu) was pleased by his Visnuite way of
flowers." When the religious-minded one went to bed, he would life and devotion to his father; and took him physically to
reflect upon Krsna: "I have sought the refuge of that Krsna Visnu's position. He, who knew all codes of conduct, who was a
who is endowed with the Yoganidra (i.e. his sleep at the end of a devotee of Visnu, who was bestj^ihe Satvatas,he—Dharmangada,
yuga)." The brahmana (Suvrata), would reflect upon that who was very wise, who was well-versed in judgement and
Vasudeva, while taking meal, while covering himself, on a seat or knowledge, who was an ornament of piety, living there only
bed, and would prepare everything for him. gladly enjoyed all divine pleasures according to his desire. When a
34b-37. When the religious-minded one attained youth, full thousand yugas were over, he who was piety (himself) and
he gave up enjoyment of pleasures and was engaged in medita- an ornament of piety, dropped from that position, and due to the
ting upon Kesava on the excellent Vaidurya mountain, where favour of Visnu, was born as the eldest and most fortunate and
there is the symbol of Visnu called Siddhesvara and destroyer of intelligent son of Somasarman, increasing the delight of
sins. He, reflecting upon the great lord called Mahesvara Sumana, and named Suvrata. The intelligent one practised
glorified by Brahma (and situated) on the right bank of Narmada, penance and was intent upon meditation on Visnu.
and having resorted to Siddhesvara, thought of (practising) 14-18a. The best brahmana, having abandoned blemishes
penance. like desire and anger, having controlled the group of senses,
continuously practised penance by concentrating his mind and
uniting it with Visnu, near Siddhesvara on the best mountain
Vaidurya. The lord of the world, holding a conch, a disc and a
mace was well-pleased with the meditation of the noble one, who
CHAPTER TWENTYTWO thus had remained in it for a hundred years. That Kesava, with
Dharmangada Born as Suvrata LaksmI, granted him another boon: "O you pious Suvrata, O
you best among the wise sages, well-being to you; choose a boon,
Vyasa said : I am Krsna that have come to you."
18b-19. Having heard these excellent words of Visnu, the
1-3. O noble one, I shall put one question to you. Now speak
intelligent one was full of great joy, and seeing god Janardana
(i.e. answer) it; you yourself had formerly said that Suvrata
(i-e. Visnu), he joining the palms of his hands, saluted him.
meditated upon lord Narayana Anamaya, due to former practice.
In which caste was Suvrata born in his former birth? Now tell Suvrata said ;
that to me (and also) how Hari was propitiated by him. O lord *0. The ocean of mundane existence is full of the waves of
of gods, who is he that is full of merit?
 Padma Purana 11.22.31-47 987
986
very great (i.e. poignant) griefs, and of the ripples of the 31-35. Hrsikesa was pleased with him and was very much
heaps of follies. Through my vices and virtues I have reached it. delighted by his devotion. Free from tormentation and destruc-
O Janardana, from it quickly take up me who am helpless. tion the two viz. Sumana and Somasarman, went, along with
21-28. When the great cloud of my deeds is thundering, it is Suvrata to Visnu's heaven. O you very intelligent one, till a
raining, lightning is flashing; due to the heaps of my sins and couple of yugas came (i.e. was over) the brahmana Suvrata
coverings of the darkness of delusion, I do not have (i.e. I have enjoyed repeatedly divine worlds. And by the words (i.e. order)
lost my) sight. (So) O Madhusiidana, give your hand to me, who of that disc-holder (i.e. Visnu) the very intelligent one again
am helpless. This dense forest of the worldly existence is resorted came down to (i.e. was born in) the house of Kasyapa for the
to by (i.e. has) many trees of great grief, and by many lions of mission of gods; and enjoys Indra's position due to Visnu's
the form of follies. It is blazing with the lustre of the great fire favour. Well-known as Vasudatta, and saluted by all gods, he
of compassion. O Krsna, protect me who am constantly being enjoys the position of Indra at present.
burnt. The tree of the worldly existence is extremely old and also 36. Thus I have told you the entire cause of the propriety
high. It has the bulbous root of illusion and many branches of of creation. I shall (even), tell (i.e. explain to) you anything
pity and many afflictions; it has the leaves of union with one's else that you ask.
wife etc. It has borne fruit. O lord Murari, protect me who clim-
bed it and fell from it. O Krsna, I am constantly burnt by the Vydsa said :
fires of griefs, with profuse (columns of) smoke in the form of 37. The powerful and very intelligent Dharmangada, the
various delusions, and with distresses like separation resembling son of Rukmangada, was Indra at the time of creation in the
death. Give me salvation. Always sprinkle me with water of first Krtayuga.
knowledge, me—who have fallen in the great ditch covered with 38-39a. Then, O lord of gods, how is it that there is another
fearful darkness and called Sarhsara (i.e. the worldly existence)» Dharmangada on the earth, and also another king (named)
0 Krsna, you show a great favour to me who am distressed and Rukmangada, and how is it that this one is also the lord of gods
suffering from fear. Being disgusted with it, I have sought your (i.e. Indra)? This doubt has arisen (in my mind); please explain
refuge. Those, who with controlled minds and full of devotion, (i.e. remove) it.
meditate upon you with their minds (full of) knowledge, obtain
the (highest) position; since saluting the very auspicious pair of Brahma said :
your feet the groups of Kinnaras and gods think of you (only). 39b-40a. Oh, I shall tell you that which will remove your
1 do not talk to anyone else, I do not worship anyone else, I do doubt. O best brahmana, the sport of the god is for the creation.
not think about anyone else. I (just) continuously salute the 40b-42. As days, fortnights, months, seasons, years and
pair of your lotus-like feet. O Krsna, today satisfy my desire. Manus pass (i.e. come and go) in the same way the yugas again
Let the heap of my sins go far away. I am your slave, I am your and again pass. Then arrives the Kalpa; then, O very intelligent
servant in existence after existence. I constantly remember the one, I myself go to Janardana (i.e. Visnu) and the mobile and
pair of your lotus-like feet. the immobile go to (i.e. merge into) me. (Then) he, whose nature
29-30a. If, O Krsna, you are pleased, then grant me a good is contemplation, again creates the universe as before.
boon: O great god, with me take (also) my parents physically to 43-44a. Again, I, the Vedas, the deities and brahmanas,
your abode. There should be no hesitation about it. Srikrsna said as well as all kings with their dispositions are born, O noble one.
: A wise man is not confused by this.
30b. There is no doubt that this great affair of you will 44b-47. As in the former Kalpa the magnanimous king
take place. Rukmangada was born, in the same way this well-known
988 Padma Parana
II.23.3-20 989
brahmana Dharmangada is born (now). The very intelligent
ones like Rama, Yayati, Nahusa,1 and also the magnanimous O son of Suta, tell us in detail, as to how the creation (took place)
Manu and others are born and die. Kings devoted to piety enjoy formerly.
the position of Indra, as the hero Dharmangada is now enjoying Suta said :
(that) great position. In the same way Vedas, gods, Puranas,
preceded by Smrtis (come and go) 3-5. I shall tell in detail the cause of creation and destru-
48-49. O best brahman, I have thus narrated to you Suvrata's ction, merely by hearing which a man would become omniscient.
entire account which is meritorious and which leads to good Hiranyakasipu occupied the three worlds. Having propitiated
position. O noble one, I shall explain to you the invisible (one). Brahma by penance, he obtained a boon, difficult to obtain,
and also immortality from that noble god. He, having pervaded
gods and the worlds secured mastery (over all).
6-9. Then gods with Gandharvas, sages who had mastered
the Vedas, and Nagas, Kinnaras, Siddhas, Yaksas and others,
led by Brahma, went to lord Narayana, who was enjoying his
CHAPTER TWENTYTHREE
sleep at the end of a Yuga in the Milky Ocean. With the palms
The Slaying of the Demon Bala of their hands joined, the gods awakened him with (i.e. by
singing) hymns of praise. When the lord of the gods awoke, O
The sages said : you very wise one(s), they told him the account of that wicked
one (i.e. Hiranyakasipu). Having heard it, the lord of the world,
1-2. O you best among speakers, you have told us this resorting to the form of Nrsiriiha, killed Hiranyakasipu.
wonderful, meritorious, excellent tale, bringing about glory, and 10-15. Then with the Boar-form he killed the very powerful
destroying all sins. Please tell us the propriety of the creation. Hiranyaksa. He lifted up the auspicious Earth, and killed that
demon at that time. He also killed other fierce-looking demons.
1. Yayati—Name of a celebrated king of the lunar race. He was the son of When thus the great demons had perished, when the others i.e.
Nahusa. He married &ukra's daughter Devayani, who was cursed by Kaca that
she would marry a Ksatriya. Sarmisj:ha, daughter of the king of Asuras was
Diti's sons had (also) perished, when the gods had attained great
told by her father to be Devayani's servant as a sort of recompense for her for- positions, when sacrifices and other religious rites had proceeded
merly having slapped and thus insulted Devayani. Yayati fell in love with (i.e. were being performed), when all the worlds had well-settled,
Sarmistha and secretly married her. Devayani came to know about the marriage, that Diti who was oppressed by grief, who was tormented by the
and complained to her father of the conduct of Yayati. Sukra cursed him that bereavement of her sons, who cried 'alas, alas,', and had become
he would be prematurely old. Yayati propitiated him and obtained from him
permission to transfer his infirmity to anyone who would accept it. His youngest
senseless, devoutly saluted her husband Kasyapa who resembled
son Puru agreed to take it. Yayati enjoyed youth for a thousand years. With a the sun, who was endowed with the lustre of penance, who was a
strenuous effort he renounced his sensual life and restoring youth to Piiru, and donor and was magnanimous, and said to that very intelligent
appointing him as his successor, he left for a forest to lead a pious and medi- best brahmana:
tating life. 16-20. "O revered sir, that god—-the holder of the disc-
Nahusa—He was Ayus' son, Pururavas' grandson, and Yayati's father. He has made me sonless. Gods have struck down all the sons of Diti
was a very wise and powerful king. For some time, he deputed Indra at latter's
request. He made the Seven Sages to carry him in a palanquin to Indrani's (i.e. of me) and of Danu. O best sage, I am burnt by the fire of
house, whose love, he thought, he would win. On his way, he insulted the grief (due to the loss) of my sons. O lord, give me a son, who
Sages by ordering them to move on {sarpa, sarpa). One of the Sages cursed him would delight (everyone), who would remove the lustre of all,
to be a sarpa (serpent). He fell down on the earth and remained as a serpent, who would be very powerful and charming in all limbs, who
till he was freed by Yudhisfhira from that condition. would be lustrous like the king of gods, who would be very
 11.23.36—II.24.2 991
990 Padma Parana
(i.e. take revenge), kill in battle (our) enemies—'the gods."
intelligent and omniscient, who would be learned and wise, who That Danu said to that very powerful Bala these words: "Son,
would be endowed with the lustre of penance, who would be first quickly kill Indra, the lord of gods. Then strike down gods,
strong and would have auspicious marks, who would be well- and after that (strike down) him, whose vehicle is Garuda (i.e.
versed in the Vedas, who would be knowing (i.e. possessing Visnu)."
knowledge), who would honour gods and brahmanas, who would 36. Having heard (the words) of the two (i.e. Diti and
be the conqueror of all worlds, and, who would, O brahmana, Danu), Aditi, who looked upon her husband as a god, and who
give me joy, and who would, O lord, be endowed with all (good) was full of great grief, said to her son, Indra :
characteristics." 37-38a. "Diti's son, of a huge body, is increasing with
21-23a. Having heard these excellent words of her, the brahmanic lustre. For killing gods, he practised penance in
noble Kasyapa with his mind full of pity and pleased with her (honour of) Siva. Understand like this, O lord of gods, if you
who was grieved, who was helpless and whose mind had become desire happiness here."
distressed, and having put his hand through great love for her, 38b-39. Having thus heard those words of his mother,
on her head, said to her: "O glorious one, a son, as desired by Indra, the lord of gods, was extremely worried due to uneasiness.
you, will be (born to you)." Being tormented by great grief, he then thought:
23b-28. Having said so, he went to Meru, the best mountain. 40-45. 'How shall I kill this (Bala) who is polluting the
He of a great vow, all alone practised great penance (there). piety of gods?' Thus the lord of gods decided to kill Bala. Once
In the meanwhile, she conceived an excellent embryo. That that Bala resorted (i.e. went) to the ocean to offer his daily
high-minded Diti, knowing all rules of conduct, doing good prayers. He shone with a divine skin of an antelop and a piece
deeds, remained with a pure heart for a period of hundred years. of stick, and with spotless merit and that (i.e. undescribable)
She gave birth to a son who was endowed with Brahmanic lustre. celibacy. Indra saw him seated upon the seat meant for daily
Then Kasyapa, full of great joy, came there; (and) the best and prayers, near the ocean, muttering prayers and extremely tran-
intelligent one named him. He called his son 'Bala', who, the quil. That Diti's son was hit (by Indra) with that divine thunder-
great one, was like (i.e. true to) his name. Thus he named him, bolt. Seeing Bala fallen dead on the ground, the king of gods
and performed his thread-ceremony. He said to him : "O (my) full of great joy was then delighted. The pious Indra, having
glorious son, practise celibacy." thus struck down that demon, Diti's son, ruled happily.
29. (Bala said) : "O best brahmana, I shall just do as you
tell me. O best one, with (i.e. practising) celibacy, I would study
the Vedas."
30-31. Thus an entire century of years passed while he was
practising penance. He, endowed with the lustre of penance,
came to the presence of (i.e. came to) his mother. Diti, full of
great joy saw the divine celibacy, full of the power of penance, of CHAPTER TWENTYFOUR
her magnanimous son.
32-35. She said to that son (of her) viz. Bala, who was Vrtra Duped
magnanimous, who was possessed of penance, who was intelligent, Suta said :
who was great-souled, who was well-versed in judgement and
knowledge : "O intelligent one, as long as you live, my sons 1-2. Having heard that her very powerful son Bala was
like Hiranyakasipu killed by him who holds a disc in his hand killed, Diti piteously wept saying: "Oh, I am facing a great
(i.e. by Visnu), will live onward. O my boy, conclude the hostility misery." Having thus very piteously wept for a long time, the
992 Padma PurdVa H.24.18-33 993
miserable, glorious one went to Kasyapa, her husband, and said l8-21a. "Indra offers to make friendship (with you), O best
to him : demon; make that friendship." The Seven Sages, knowing the
3-4a. "Seeing your son who had gone to the ocean, the very fact said to the very powerful Vrtra: "O best one, the very wise
sinful Indra, the lord of the host of gods, with his thunderbolt Indra desires your friendship. Then how is it that you do not do
killed him having the characteristics of a brahmana and just it (i.e. do not accept his offer)? O hero, enjoy happily half the
practising sandhyd (i.e. the daily prayer)." position (i.e. kingdom) of Indra; let Indra have the (remaining)
4b-5. Having heard thus, (Kasyapa) Marlci's son got half. Giving up their enmity, let all demons and gods live happily."
angry at that time, and was full of great anger, as it were, burnt
Vrtra said :
with fire. The best brahmana plucked a hair from his matted
hair, (and putting it into) pure fire (said:) 21b-23a. If the best lord of the gods really desires friend-
6-10a. "I shall create a son just for killing Indra." From that fire- ship, I (too) shall do (the same) by resorting to truth (i.e.
pool, from the mouth of fire was produced a fierce figure, full of truthfully); there is no doubt about this. O brahmanas, if, by
black collyrium (i.e. very dark), and tawny-eyed, with the interior putting forward (i.e. by resorting to) dishonesty, Indra plays
of his mouth fearful on account of the fangs, causing fear to the mischief, then what is the surety in this matter?
worlds, capable of giving a big blow with the flat of his hand, 23b-24a. The sages said to Indra : "Give certainty about
holding a sword and a shield, bright with lustre of the entire this. Tell us the truth if you desire friendship here (with Vrtra)."
body, resembling a large cloud and strong. He said to the
brahmana viz. Kasyapa: "Give me an order. O brahmana, Indra said :
tell me the purpose for which I was produced; I shall accomplish it 24b-25a. If I behave with you falsely and dishonestly, then
through your favour, O you of a good vow." I shall be stained with the sins of killing brahmanas etc. There is
no doubt about it.
Kasyapa said :
10b-ll. O you highly intelligent one, fulfil the desire of 25b-27a. The very powerful (brahmanas) again spoke to
this Aditi (Diti?) and of me also. Kill the wicked Indra; and Vrtra, the lord of demons: "'I shall be stained with the sins of
when that king of gods (i.e. Indra) is killed, enjoy Indra's killing brahmanas etc. There is no doubt about it.' Thus, O very
position. wise one, Indra has said to you. O you very intelligent one, form
12-14. Thus ordered by that noble Kasyapa> Vrtra exerted friendship (with Indra), with this (i.e. taking those words to be
to kill Indra. Endowed with valour, he practised archery. The the) surety."
thousand-eyed one (i.e. Indra), seeing the demon's strength,
Vrtra said :
power and his lustre with courage befitting a ksatriya, was
afflicted by fear. He thought of a means to kill that wicked 27b-28a. O best brahmanas, on account of your respectable
Vrtra. manner and this truthfulness of him, I shall likewise form friend-
15-16. Having called the Seven Great Sages, the god of ship with him.
gods sent them to Vrtra, the lord of demons: "O best sages, you
may please go (to the place) where Vrtra is staying, and bring /ob-33. The chief brahmanas took Vrtra into the vicinity
about a treaty between them (i.e. the demons and me)." of Indra. Seeing Vrtra, ready for friendship, having arrived, the
PWus Indra got up from his seat, and taking the material of
17. Thus ordered and urged by that thousand-eyed (Indra) worship quickly, offered (the same) to Vrtra: "O very wise one,
the Seven Sages then said to that demon Vrtra:
 995
994 Padma Pur ana II.25.1-10
ispicious shade of a sandal-tree, was seated on a swing and was
enjoy half of this great position of Indra. O best of demons, we
Wng dice with her ()
two should stay happily." O best brahmana, having thusproduced
confidence through friendship of Vrtra, the wicked-minded one infatuating the entire universe. Vrtra, having come there, saw
always saw his weak point. Vrtra too was always cautious. Indra that Rambha, with charming, large eyes with his mind full ot
also would think day and night (to find out his weak point). He sexual desire.
did not find out the weak point of the noble Vrtra. dice with her friends. She (also) sang a melodious song,
i h
34-43a. He thought of a stratagem to kill him. He sent
Rambha (after telling her:) "With this or that trick, delude the
great demon. O auspicious one, do that to delude the great
demon, so that by killing him I shall get happiness." (Rambha
resorted to Nandanavana-^-Indra's garden,) the garden which CHAPTER TWENTYFIVE
was auspicious, very divine, resorted to by pious trees, full of
many trees with fruits, full of beasts and birds, looking beautiful The Killing of Demon Vrtra
all around with divine heavenly cars, always full of divine music
Suta said :
of the Gandharvas and bees, full of auspicious, sweet and prolon-
ged cooings of cuckoos everywhere, full of the notes of peacocks 1. (Vrtra thought:) 'Who is this woman with charming
and the sounds of antelopes at every place, everywhere adorned eyes, singing in graceful modes? This attractive woman shines
with divine sandal trees and also with charming wells, pools all round. She would delude people with full emotions.'
and lakes full of water and lotuses in bloom; it looked beautiful 2-3. Seeing that Rambha, of large eyes like lotuses, of
with gods, Gandharvas, Siddhas and Kinnaras as well; also with plump breasts, with her body smeared with sandal, with her face
divine sages and with an excellent garden. It was crowded with resembling a lotus, (he thought) 'Is she the abode of my sexual
hosts of celestial nymphs; and with various curious and auspicious desire or is she charming and attractive Rati ? Sent here only by
objects. It was thronged with golden palaces, and was every- Cupid, I shall certainly approach her, who is full of emotion,
where adorned with staffs, umbrellas and chowries, and with endowed with good form, disposed to sex, and of an extremely
pitchers and banners. It was full of the sounds (of the recitation) good disposition.'
of the Vedas and with the sounds of songs. 4. Thus the demon, very much distressed, full of great
43b-44a. Reaching the Nandana like this, that sportive anxiety, deluded by sexual desire, prompted (like this) for a long
Rambha, smiling charmingly sported there with celestial nymphs. time, went there quickly, and with his mind afflicted said to her,
whose eyes were charming:
Suta said : 5. "O beautiful lady, whom do you belong to? By whom
44b-51. Once that Vrtra, dragged by death, went very are you sent (here)? Tell me what your most auspicious name is.
joyfully with some demons, to that forest. The lord of gods and By your extremely lustrous beauty I am infatuated. O you young
brahmanas, looking for his weak point, moved unnoticed by the lady, come under my influence."
side of that noble one. That very wise Vrtra, confiding (in Indra) 6-7. Thus addressed (by Vrtra), the large-eyed one (said
in all matters, and knowing Indra to be a great friend, was not to him:) "O noble one, I am Rambha; I have come to this
afraid of him. Moving (i.e. he moved) in the great auspicious excellent forest, Nandana, with my friends, to sport. But who are
forest. The forest was very charming and (full of ) curious objects you? Why have you come to me?".
and crowded with bevies of women. That glorious and noble v
rtra said :
Rambha, of large eyes, who had resorted to the cool and very
8-10. Listen, I shall tell you who I am that have come here,
young lady. O you auspicious one, I am Kasyapa's son, born
 996 Padma Purana
997
from fire. O you of a beautiful face, I am also the friend of Indra, H.25.22—H.26.12
the lord of gods. I am enjoying half the portion (i.e. the kingdom)
Indra said :
of Indi-a. I am Vrtra, O you respectable lady; how do you not
recognise me, under whose control have come all the three 22-24. An enemy should always be killed by this or that
worlds, O you of an excellent complexion? means. You are angry because the wicked demon, the lord of
11. O you beautiful lady, I have sought your shelter. even the three worlds, the killer of gods and brahmanas, the
Protect me from the (disturbance caused by)sexual desire. Oyou enemy of sacrifices and righteousness is killed. Is it a sign of
of large eyes, resort to me, who am, O dear one, distressed by justice? O best brahmanas, first think (properly), then you may
sexual desire. be angry if you think my injustice (i.e. if you think I have done
injustice).
Rambhd said :
25-26. The brahmanas were thus addressed by Indra. The
12. There is no doubt that today I shall submit myself to best ones were also admonished by all gods like Brahma. When
you; O hero, you should do whatever I tell you to do. that demon, the enemy of righteousness was killed, they went to
their respective abodes.
(He said:)
13a. "O you noble one, let it be so; I shall do all that (you
will tell me to do)."
13b-14a. Having thus established a relation with her, the CHAPTER TWENTYSIX
very powerful best demon enjoyed in that very meritorious forest.
14b-15. The great demon was very much stupefied by her The Origin of Maruts
singing, dancing, charming smile and sexual intercourse (with
Suta said :
her). She said to that noble and best demon:
16a. "(Please) drink wine; (please) drink madhu -madhavi 1-3. O best brahmanas, that Diti, hearing that her son was
(a kind of intoxicating drink)." killed, was afflicted with pain and tormented with grief due to (the
16b. He said to that Rambha of large eyes and of a moon - death of) her son. She again said to that noble, best sage Kasyapa:
like face: "O best brahmana, to kill that very wicked Indra, give me, O
17. "O good lady, I am a brahmana's son, who has mastered lord, a son having Brahmanic lustre, strong and unbearable to
the Vedas and the Vedangas. How shall I drink wine (an act) all deities, if I am very dear to you, O my beloved husband."
that is condemned?"
Kasyapa said :
18-20. But that respectable lady Rambha lovingly gave
wine to him against his will. Due to civility for her he drank wine 4-5. Wicked god Indra, resorting to sinful ways, killed my
at that time. When he was extremely stupefied by the wine, and very strong sons, Bala and Vrtra. To kill him only, I shall give
lost his senses, just then Indra struck him with his thunderbolt. (you) one son. O you glorious one, be pure for one hundred
Then that killer of Vrtra (i.e. Indra) was tainted with such sins years.
as killing a brahmana. Then the brahmanas said: "O Indra,
J
you have committed a sin. -12. Speaking like this, that best meditating sage, put his
21. That very powerful Vrtra relied on (you) due to our and on her head and he, with her only, went to a penance -grove
words (i.e. because we told him). You have killed him through (on) Meru. Always remaining pure, that respectable lady,
(falsifying that) reliance on you." > vmg ln the penance grove, practised penance for a son, O best
rahmana. Then knowing about the assiduous effort of Diti, tha t
 Padma Purdna 11.26.26—11.27.8a 999
998
thousand-eyed god, O noble one, saw her weakness. The god 26-28.* They illumine the great host of all beings. Hari,
of gods becoming (i.e. turning himself into a youth) the lord of beings, successively gave in (various) habitations,
twentyfive years old, and resembling a deity went, in the form of a kingdoms (to kings) preceded by Prthu. That supreme spirit
brahmana, near her. The thousand-eyed righteous one saluted the Krsna (i.e. Visnu), who pervades everything, who is the lord of
mother, endowed with penance, and was (thus) addressed by the world, who is triumphant with penance, who has great lustre
her: "O best brahmana, who are you?" The thousand-eyed one is all alone the lord of the beings.
(i.e. Indra) said to her: "O you beautiful, auspicious lady, I am 29-32. O best brahmana, to him who knows correctly,
your son, a brahmana, knowing the Vedas. I (also) know belongs merit, and this immobile and mobile world, this creation
Dharma. I shall help (you) in your penance. There is no doubt of beings. He has no fear of again being born here (i.e. in this
about it." He served that respectable mother, endowed with world); then wherefrom can he have fear in the next world?
penance. That man, who devoutly listens to this meritorious, auspicious
13. She did not know him to be Indra, of wicked deeds, (account of) the creation that removes all sins, is free from all sins.
that had come there. She looked upon him as her lawful son, He is blessed, he is meritorious and is endowed with truth. He,
serving her everyday. who listens to (this account of) creation, gets the highest position.
14-15. He would (first) shampoo the body of that respecta- With his heart cleared of all sins, he goes to Visnu's world.
ble lady, and would then wash her feet. The virtuous one always
gave Diti leaves, roots, bark-garments and the skin of an antelope.
Pleased with his devotion, she, being delighted, said to him:
16. "O you blessed one, when a very meritorious son will be
born (to me), and when Indra will be killed, you rule over the CHAPTER TWENTYSEVEN
divine kingdom along with my son."
Coronation of the Kings
17-20. (Indra said:) "O you fortunate one, let it be so; it will
be like that due to your favour." Indra desired to find her weak Suta said:
point only. For ninetynine years he kept on looking for her 1 -3a. That lord, Brahma, the master of all worlds, having
weak point. (Once) without washing her feet, Diti entered into then consecrated on the entire kingdom (i.e. as the king of all the
(i.e. slept on) her bed. She put her head on the border of the bed. kingdom) that great lord, king Prthu, Vena's son, of large arms
She, with her hair loose and being very much perturbed, (tried) and a huge body, and resembling Indra, the lord of gods, and
to get sleep. Indra entered her side, and with his thunderbolt taking into account (other) kingdoms one by one, proceeded
of a sharp edge, cut the embryo lying in the womb, into seven to give each one that kingdom, which he deserved.
pieces; it wept. 3b-4. The highly intelligent one consecrated Soma (i.e. the
21-25. O best brahmanas, the very lustrous Indra again and Moon) as the king of the trees, brahmanas, of planets and stars,
again said to that large embryo, weeping due to being in Indra's of all pious acts, of religiously conducted sacrifices, of merits and
hands, "Do not weep". Again Indra cut that embryo born of of those of an auspicious lustre.
(i.e. conceived by) Diti into seven parts. That king of gods cut 5-8a. O best brahmana, having consecrated Varuna (as
each (portion of the embryo) that was weeping. In this way the the chief) among the waters and of places sacred to deities and
Maruts of great prowess were born. Since they were (thus) of gems, and Vaisravana as the king of all other Yaksas, the
addressed by Indra (ma rodih) they got this name. The Maruts, grandsire appointed Visnu on the kingdom (i.e. as the king) of
of great vigour and huge bodies, of sharp lustre and valour, were *The relevance of these lines is not clear. They seem to have been
fortynine (in number). They were known as Maruts and attended inserted in wrong place. (Ed.)
on Indra only.
 1000 Padma Purdna 11.27.28—II.28.7 1001

Adityas, for the good of the people, O you very intelligent one. cities, is righteously protected according to (i.e. in) the regions
He appointed the capable Daksa, conversant with all religious (assigned to them). That illustrious Prthu also was consecrated
practices, the chief of the attendants of the lord of the beings, as the king in accordance with the rites as seen (i.e. mentioned)
as the chief of all auspicious objects. in the Vedas and with all great sacrifices like the Rajasuya, in
8b-15. He appointed Prahrada, knowing all religious the pious period of Manu 1 called Caksusa, which has gone by,
practices, on the kingdom (i.e. as the king) of the sons of Diti which had great splendour and which led to the good of gods and
and Danu. He consecrated Yama, the son of Vivasvan, on the the righteous, O you illustrious one. Then he gave the kingdom
kingdom (i.e. as the king) of the dead ancestors, and (appointed) to Vaisasvata Manu.
Siva, having the trident in his hand, (as the king) of the 28-31. O best among the brahmanas, if you desire to listen
Yaksas, demons, ghosts, goblins, reptiles, of all female medita- carefully, I shall also tell you the minute details about the
ting sages, of magnanimous vampires, and also of all skeletons magnanimous Prthu. This is the basis (adhisfhdna?) (which is)
and spirits, and of all kings. (He appointed) the great mountain said to be very meritorious. This (alone) is always determined
Himalaya (as the king) of all mountains. The lord of gods (i.e. definitely told) in all the Puranas. That man, who, devoutly
appointed the auspicious ocean, the best sacred place of all, on and with rapt attention, listens to this (account), which is merito-
the kingdom (i.e. as the king) of rivers, lakes, small wells, of rious, which leads to fame, gives long life, and an auspicious stay
pools, and wells and other divine (sacred places). Then Brahma, in heaven, which is blessed, pure, causing longevity, which
the lord of gods, consecrated Citraratha on the auspicious kingdom bestows sons and prosperity, enjoys the fruit of (performing) the
(i.e. as the king) of all the Gandharvas. Then the four-faced god horse-sacrifice. There is no doubt about this.
(i.e. Brahma) consecrated Vasuki on the kingdom (i.e. as the
king) of the snakes (nagas) of auspicious vigour and Taksaka
(as the king) of the serpents (sarpas).
16-18. In the same way, he consecrated Airavana on the
kingdom (i.e. as the king) of the elephants, and Uccaihsravas CHAPTER TWENTYEIGHT
(as the king of) all the horses, and (Garuda) the son of Vinata
(as the king) of all the birds. He then appointed the lion on the The Story oj Prthu
kingdom (i.e. as the king) of all the beasts. The lord of beings The sages said:
consecrated an excellent bull (as the chief) of the bulls. The
grandsire (appointed) the Indian fig-tree (as the king) of trees. 1-7. O noble one, (please) tell us in detail (about) the
19. In this way the grandsire Brahma, the best one, having birth of that magnanimous Prthu. We desire to hear it. (Tell us)
founded all the kingdoms, appointed the regents of the quarters. how that noble king formerly milked this cow (i.e. the earth);
20-27. The best one consecrated Sudhanvan, Vairaja's son, as how gods, manes, sages knowing the truth, demons, serpents,
the regent —as the king— in (i.e. of) the eastern quarter. He Yaksas, trees and mountains, goblins and Gandharvas, brahma-
consecrated the noble Sankhapada, son of Kardama Prajapati, nas doing auspicious acts, and how other magnanimous ones
as the king of the southern quarter. Similarly Brahma, the lord of (did so). O you highly intelligent one, tell us especially how they
beings, consecrated the son of Varuna Prajapati, named Puskara, held the pot of milk and the manner in which she was milked.
in (i.e. as the chief of) the western quarter. In (i.e. as the regent
of) the northern quarter, Brahma consecrated Nalakubara. Thus 1. Manvantara—the period or age of Manu. This period comprises
he consecrated the very powerful regents of the quarters, by 4320000 human years or 1/14th day of Brahma, the fourteen Manvantaras
whom even now the earth with the seven islands and (many) making up one whole day.
1002 Padma Purdna
ll.28.26b.35
O Suta's son, tell us why formerly the very meritorious and angry ha -j- ne n oble Anga married that Sunitha. On her he
sages churned the hand even of that noble king Vena. This is a t Vena, the destroyer of righteousness. Due to the blemishes
strange account which destroys all sins. We are desirous of f h's maternal grandfather, Vena the son of the daughter of
hearing it; O noble one, (it is so interesting that) we are not K' la gave up his own way of righteousness and became fondly
at all content with (i.e. even though we hear) it.
ttached to wickedness. Due to (sexual) desire, greed and infatua-
Suta said : . jje practised sin only. The lord of men gave up the virtuous
practices as told in the Vedas, and being deluded by pride and
8-10a. O best brahmanas, I shall tell you in detail about 'ealousy, behaved sinfully. People at that time lived without
king Prthu's—-Vena's son's—birth, power, his wife, also about Vedic studies. When he was the lord of the subjects, they were
the entire life of the intelligent (king). O noble and best brahma- without the Vedic studies and Vasatkara (i.e. they did not study
nas, desire to hear it (i.e. listen to it). the Vedas and did not offer oblations). Deities did not drink
I0b-l 1. This account should not be narrated to one who is Soma that proceeded and was offered at sacrifices.
not a devotee, to one who is faithless, to a cheat, to a great fool, 26b-30. The wicked one always said to the brahmanas:
to one who is greatly deluded, to a bad disciple, to one who is "You should not study (the Vedas); you should not make offer-
void of faith, to one who is untruthful; do not narrate it to one ing into the fire. You should not give gifts; you should not
who destroys everything. perform sacrifices and should not make offerings into fire."
12-13. He who recites it in a different way, goes to hell. You When destruction was imminent, this was the declaration of that
are full of devotion, and are intent upon behaving truthfully. In king. Again and again (he told): "Sacrifices are to be offered
front of you (i.e. to you) I shall fully narrate the whole account to me. I am the sacrificer as well as the sacrifice." (He) also
that removes sins. O best brahmanas, (please) listen. (told them:) "Sacrifices should be offered to me; offerings should
14-17. O excellent brahmanas, I shall tell you the secret, be made to me." Thus Vena always spoke. (He also said:) "I am
which leads (one) to heaven, to fame, which causes longevity, the eternal Visnu. I am Brahma, I am Rudra, I am Indra. I am
which is excellent, which is accepted by the Vedas and which is the wind. I am the enjoyer. I am the oblations offered to the
told by the sages. He, who, after saluting the brahmanas, always deities and manes. There is no doubt about this."
narrates in detail this (account) of Prthu, the son of Vena, would 31. Then all the very powerful sages, who got angry, got
never lament over what he has done and not done. The sin earned together and said to the king of a wicked mind:
by him during seven births, perishes by just hearing it. A The sages said :
brahmana would know (the meaning of) the Vedas, a ksatriya
would be victorious, a vaisya would be prosperous with wealth, 32. The king is surely the lord of the earth (and) he always
and a siidra would get happiness. One thus gets the fruit by protects the subjects. The emperor is the image of righteousness,
reciting or listening to it. therefore he should protect it.
18-2ba. The biography of Prthu is pure and it removes sins. 33. We are entering upon an initiation for a twelve -year
Formerly there was a Prajapati, Anga by name, born in Atri's sacrifice. Do not play a mischief with the sacrifice. Righteousness
family and a lord resembling Atri. He preserved piety, was very is the way of the good.
intelligent and well-versed in the meaning of the Vedas and 34. O great king, practise righteousness; practise truthful
(other) branches of knowledge. His son was Vena, a lord of ness and merit. You have made an agreement that you would
beings. Abandoning righteousness, he always proceeded (in all Protect the subjects.
his acts). Mrtyu had a highly virtuous daughter by name 35. Vena, of a wicked mind, laughed and said this nonsensi
cal thing to the sages, who were speaking like that:
 Padma Pura,
'ana
1004 Vena said : H.28.52b-68 1005
36. Who else (but me) is the creator of Dharma (i.e. d complexion. The son of Vena was (i.e. shone) on the earth
religious practices)? Whom else should I listen to? Who, on the as Indra in heaven.
earth, is like me in (point of) learning, power, penance or truth? 52b-53- When that magnanimous one was born, gods and
37. I am the source of all beings and especially of religious otless sages celebrated a festival to (i.e. in honour of) the son f
practices. You, who are confounded and ignorant do not know me. Vena. With his body he was evidently bright like fire.
38. If I desire, I would burn the earth or would inundate 54-55. When, holding the first Ajagava bow (i.e. Siva's
it with water. I would block up the heaven and the earth. There bow) which was excellent, and divine arrows and a very bright
should be no discussion about this matter. armour for protection, the magnanimous and noble hero Prthu,
was born, all the beings were happy, O best brahmana.
39-45a. O king, when they could not dissuade Vena from his 56-59. To consecrate him (with their water), all the best
infatuation and pride, the angry great sages, forcibly seized him brahmanas proceeded to all sacred places and various auspicious
with rage, and churned the left thigh of his, who was trem bling
(places of) water. O best brahmana, gods led by the grandsire
with anger. The magnanimous ones saw (there a being) that
(i.e. Brahma), various beings, the immobile and the mobile
was possessed of ( = like) aheap of black coll yrium, that was very
consecrated that king, the great hero, the protector of the subjects,
short and strange, that had a long face and deformed eyes, th a t
viz. Prthu. That son of Vena, noble and brave, being approached
w a s br igh t d u e to an ar m o ur , th a t h ad a p ro trud e d b e lly and
by the mobile and the immobile, by all gods and brahmanas, was
broad ears, that was very much frightened and that was a
consecrated by them as the emperor of (all) kings.
gamester. They then said to him, "sit down". Hearing those
words of theirs, he, being distressed with fear, sat down. His 60-63. His father had never pleased his subjects; (but)
race was settled in mountains and forests. (They are) the Nisadas, pleased by him, they were very happy. The term Rajan (i.e.
the Kiratas, the Bhillas, the Nahalakas, the Bhramaras, the king) came about (i.e. was coined) because of the hero's pleasing
Pulinda s and thos e th a t b e long to the oth er Mlec ch a spe cies. (his subjects). Due to the fear of that magnanimous one, the
From that part (i.e. left thigh) all those sinful ones were produced. entire water of the ocean stood still when the great hero approach-
45b-52a. Then all the sages, with their minds pleased, ed the ocean. Cutting off difficult passage, the mountains offered
(fo und ) V e n a , th e b e s t k ing , to b e w ith ou t a b le m is h. T h ey easy passage. All those mountains never insulted his flag. Crops
churned th e r ight hand of that m agn animou s on e on ly . When grew in unploughed land, and everywhere cows gave milk as
his hand was (thus) churned, sweat was produced. The sages desired (by those who milked them).
again churned the right hand only. From that excellent hand a 64. Rain (-fall) was as (much as) desired. All brahmanas,
man was produced. He resembled twelve suns; the complexion ksatriyas and others performed Vedic sacrifices and celebrated
of his body was like heated gold; he was covered with (i.e. he had great festivals.
put on) divine flowers; his body was shining due to divine t>5. When that king was ruling, all trees bore fruits as desired,
orn a m e n ts ; h e h a d b e s m e a re d d iv in e s a nd a l on h is b ody . H e there was no famine, no disease and no untimely death of men.
shone with a crown resembling the sun in colour (i.e. brilliance)
66. When that un-assailable, noble king of kings was ruling, a »
and with a pair of ear-rings. His body was huge, his arms were
people, intent on following religious practices, lived happily. '•
large, he was matchless inform; the great lord had held a sword
At this time only, (i.e. from) the auspicious sacrifice of * e
and arrows, a bow and had put on an armour. The highly intelli -
grandsire, on a grand, pleasing day, Suta was born of Suti.
gent one was endowed with all (auspicious) marks, and was
decorated with all ornaments, and with a lustrous form and had a • In (i.e. from) the same sacrifice the wise Magadha was °
orn. By the great sages the two were invited there for
Praising Prthu.
 1006 PadmaPurHna
H.28.87-102 1007
69. O best brahmanas, I shall narrate the characteristics 11 virtuous practices. The magnanimous one will possess these
of Suta: He is endowed with a lock of hair on the crown of hi s
dualities." The two, viz. Suta and Magadha, were appointed
head and a sacred thread; he is devoted to Vedic studies
bv the sages to sing the praises of that magnanimous one with
70-73. He knows the meaning of all the sacred books -
(reference to) the future qualities (i.e. qualities he will possess).
he maintains the sacred fire; he is endowed with (i.e. he gives)
O highly intelligent one, since then people are delighted with
gifts and study; he is intent upon Brahmanic practices. He is
eulogies, and hereafter also the donors will be pleased with
always engaged in worshipping gods and brahmanas. He is a
excellent praises.
sacrificer and would perform sacrifices to the accompaniment of
87-93- Since then, O best brahmanas, blessings are employed
Vedic hymns. He was always intent upon Brahmanic practices
(i.e. included) in eulogies; and they (who sing praises) get
and always had friendship with brahmanas. Magadha was born
excellent (i.e. abundant) wealth. The noble Prthu, out of graci-
like this (but was) without studies. All those bandins and
ousness, gave Suta, Magadha and Bandin, the prosperous
caranas should be known to be (i.e. were) magnanimous and and excellent country, viz. Tailanga, and also the Haihaya
were without Brahmanic practices, and predominated as bards. country. Having established a city named after himself on the
74-78a. Both the skilful Suta and Magadha were created bank of the Reva, he, performing sacrifices, formerly gave (gifts)
for eulogising; all the sages said to them: "Praise this king; and to brahmanas, O best brahmana. All the subjects, and also the
also the deeds worthy of him, and (narrate) also how the king is." sages of pure penance saw the best man, who was omniscient,
The Bandin (i.e. the Suta) and Magadha said to all the sages: gave all giits, and whose strength lay in piousness. The meritorious
"We two shall please all the gods and sages with our deeds; but ones said to one another: "He will give livelihood to gods and
we do not know his deeds, and also his characteristics and his especially to us. He will protect the subjects and maintain them."
glory. O best brahmanas, we do not know that deed of this magna- O you very wise ones, it is said that formerly this earth became
nimous (king) with which (i.e. taking which into consideration) stable after the seed sown (in it) was eaten by the created beings
we would praise him. This best king, whose merits are not known for living.
(to us), would be praised with (i.e. with reference to) his future 94-98. Then the subjects ran to Prthu. Having heard (i.e.
auspicious qualities." he heard) the words of the sages, 'Give us a good livelihood'.
78b-86. All the sages told (them) the deeds which that very The Earth, having consumed all (kinds of) food, became very
glorious Prthu performed, (and also) all the divine virtues of stable. The best king, seeing the very great fear of the subjects,
that magnanimous one. (The sages said:) "He (will be) truthful, and also by the word of the great sages, took his bow with an
endowed with knowledge, intelligent and of well-known valour; he arrow, and the angry king speedily ran to the Earth. The Earth,
(will) always (be) brave, (will) appreciate merits, (will be) through his fear, took up the form of an elephant, and concealing
meritorious, truth-speaking, and the best performer of sacrifices. herself, moved through forests and inaccessible places. The very
He (will) speak pleasing words, (will) speak the truth, (will) wise one did (i.e. could) not see (her in) the form of an elephant.
have grains and wealth, (will) know and appreciate (others') _ 99-101. Then the king ran after her in the form of an
merits, (will) know what is right, and (will) love truth, (will) be elephant. Being struck by him with sharp arrows, she, taking up a
omnipresent, omniscient, friendly to brahmanas, knower of the lion s form, became wholly occupied in running. The king, obser-
Vedas, and very intelligent. He (will) be wise, (will) have a ving that (Earth in a) lion's form, ran towards (i.e. after) her.
sweet voice, and (will) master the Vedas and the Vedangas. He hat very wise one, who was extremely angry, and whose char-
will support and protect (his) subjects; he (will) be victorious on ming eyes were red due to anger, struck the Earth with whetted
the battle-field. The best king will perform sacrifices like the and sharp excellent arrows.
10
Rajasuya, and is the only one on the earth who is endowed with 2. Struck with the arrows, she (i.e. the
Earth) was
1008 Padma Parana
II.28.121-II-29.13a. 1009

afflicted and alarmed. Taking up the form of a buffalo she became to the king: "O great king, give up this terrible wrath. O king of
intent on fleeing. kin<*s, if you are pleased then (only) I shall be happy."
103-120. The archer (i.e. Prthu), with an arrow in his 121. Thus addressed by her, king Prthu, the lord of subjects
hand, ran fast (after her). O you best brahmanas, she became and the son of Vena, said (these words) to the noble Earth, O
(i.e. turned herself into) a cow and verily went to heaven. She best brahmanas:
sought the shelter of Brahma and of the noble Visnu also. She
did (i.e. could) not secure the refuge of gods like Rudra. Not
getting a great (i.e. good) protection, she regarded Vena's son
only (as her refuge). Afflicted with (the injury caused by) the
stroke of the arrow, she came to his side (i.e. to him). With her
hands joined in humble entreaty, she spoke (these) words to CHAPTER TWENTYNINE
Prthu. She said to the king: "O king of kings, protect me, protect
me. O magnanimous one, I am mother Earth, the support of all. The Story of Prthu (Contd.)
0 king, when I am killed, (all) the seven worlds are destroyed.
Prthu said :
1 am always to be worshipped by the three worlds, with the
palms of their hands joined in obeisance." She also said to the
king: "O king, a woman is always exempt from death (i.e. is 1-13a. If a very sinful one is killed, O you of sinful conduct,
good people rich in merit live happily. Therefore one that is
never to be killed). The best brahmanas have considered killing
most sinful and of a wicked mind should be killed. Now you
a woman to be a great sin. The best brahmanas have also consi
have suppressed all seeds by devouring them. Where will you go
dered killing a cow to be a great sin. O great king how will you
by being stable after having destroyed the beings? When a sinful
support the subjects without me? O king, when I am stable, then
one of a bad conduct is killed, the good live happily. Therefore
(only) the mobile and immobile worlds become stable. These
sin should be destroyed; this is the truth; there is no doubt about it.
mobile and immobile worlds will perish without me. When I
That from which merit proceeds, should be carefully preserved.
perish, the beings will perish. O king, how will you support your You have committed a great sin causing the destr uction of the
subjects without me? The people are steady on me, the world is beings. He who for himself or for someone else kills one who
supported by me. There is no doubt that when I perish all the torments the world, does not incur sin. O auspicious Earth, when
beings will perish. If you desire bliss, then (please) do not destroy many people become happy by a wicked one having been killed,
me. O lord of beings, O king, listen to my words. Undertakings there is neither a (major) sin nor a minor sin. There is no doubt
become highly successful through efforts, O noble one. Properly that (i.e. certainly) I shall kill you. If, O Earth, for the good of
consider that effort by which you will support (your) subjects. this world (i.e. these beings), you do not act according to these
O you very wise great king, by destroying me, i.e. without me, meritorious and good words of (i.e. uttered by) me, I shall kill
how will you always support, maintain, nourish and hold in you with sharp arrows, if you are averse to my words. There is
your possession these subjects? Control your anger. I shall be no doubt that I shall sustain, by means of my lustre and merit,
full of food and will support these subjects. As a woman I am the virtuous beings living in the three worlds. Accepting my
not to be killed; (if you kill me) you will have to atone (for meritorious rule, and obeying my order always rejuvenate these
having killed me). They say that a female, even of the lower eings, O Earth. If, O you good one, you today obey this order of
species, is not to be killed. Considering in this way, you should not mine, then I shall be pleased with you, and will always protect
give up your proper conduct." Thus the earth spoke many words you, and also other best kings (will protect you); there is no
doubt about this.
 1010 Padma Purdna II.29.32b-49 1011

13b-14a. That Earth, in the form of a cow, with her bodv horn even before the birth of Vena's son. All these beings desired
to have an abode. All the beings, through their merit, lived at
adorned (i.e. covered) with arrows, said these (words) to the
ome places on the ground, or on a mountain, or on the banks of
highly intelligent Prthu, Vena's son, who was the support of
rivers, or in bowers, or at all sacred places, or on the sea-beaches.
righteousness:
Fruits, roots and honey was their food. O best brahmanas, (they
got) their food with great difficulty.
The Earth said :
32b-43- Having seen the misery of the beings, the king
14b-18. O great king, I shall carry out your order, full of Prthu, Vena's son, made Svayambhuva Manu the calf. O you
truth and merit, for the well-being of.the beings; there is no highly intelligent one, he used his own hand as the vessel. That
doubt about it. O best king, enterprises and meritorious under - Prthu, the tiger (i.e. the best) among men, then milked the
takings become successful by means of exertion and resourceful- Earth, (and) the milk (was) all the crops and all food of a good
ness. O king of kings, find out a means by which you would be quality. Those beings satisfied by means of that auspicious food,
upright. Support all the subjects in such a way that you make all resembling nectar, all gods and others (like) the manes. Those
of them prosperous. Your stone -like (i.e. hard) and sharp beings lived happily by the favour of that son of Vena. O best
arrows have stuck to my body. O king, you yourself extract them. brahmanas, all the virtuous beings, after offering food first to gods,
They very much prick me. Make me (turned into) such (a shape) then to brahmanas and especially to guests, enjoyed food. Some
that the water would remain on me. offered oblations in sacrifices, and pleased Vismi only, the lord
of gods with the same food. The deities also were satisfied (with
Suta said : the food). Rain sent by Visnu showered. By virtue of that great
auspicious trees sprang up. All kinds of crops (grew when)
19-24. Extracting those big and stone ( -like arrows )of Prthu, Vena's son, was the king. Due to that food even now all
various forms with the end of his bow, he made the Earth even. beings live. The sages also, coming together, milked this Earth.
Since then, O best brahmanas, those stones grew in size. The son It was again milked by the very blessed sages and the truthful
of king Vena, with pleased mind, having extracted his arrows gods. Soma was the calf and the lord of gods himself was the
from her body, made even the ditches and the caves with the milkman. Energy was the milk, resembling water, by which the
strokes of his arrows. Thus, he, prospering with merit, made even gods live. All the beings live due to their truthfulness and merit.
the entire Earth. Having made her even, and having thought They follow truth and merit. (Thus) the Earth was milked by
repeatedly, the noble one made Svayambhuva Manu as the first the sages.
calf. O best ones, during the Manu -periods that had passed, 44-49. Now I shall narrate how formerly the Earth was
the Earth had become uneven; and there was no path anywhere, milked by the manes and who was made the calf. Making a silver
O best brahmanas, even and uneven portions were naturally pot and svadha, with nectar, the milk, and making Yama the
there. calf, Antaka (i.e. Yama) himself became the milkman. O best
25-32a. When the first period of Caksusa Manu arrived, brahmanas, then the snakes (Naga) and serpents (Sarpa)
and when the first creation came up, and when the surface of the milked (the Earth) and (made) Taksaka the calf. Taking a
Earth was uneven, the boundries of villages, cities, towns, coun- vessel made of gourd (they collected) the milk i.,e. the poison
tries, and fields that were seized (ksetrapannanam?) were not it). The valorous Dhrtarastra was the milkman for the ^na
noticed. There was no agriculture, no trade and no cow-keeping- es. O best brahmanas, the matchless serpents and snakes ^ve
No one told lies; there was neither greed nor jealousy. It is said by that. O best brahmanas, the snakes and the fearful erPents
that nobody ever entertained pride or committed sin. O best also live by that very poignant poison of a fierce nature,
brahmana, when the Vaivasvata period came, the beings were
1012 Padma Purina H.29.83-91 1013
The fierce, huge-bodied and very powerful ones live by 1 that. The auspicious mountains also milked this Earth. They
that only. They eat it, move with it; that is their power and ( btained as milk) various gems and herbs like nectar. The noble
valour. Himalaya (mountain) was made the calf. Meru was the milkman,
50-59. O best brahmanas, now I shall narrate to you as to and the pot was made from a big rock. All the very powerful
how all the demons and the goblins milked the Earth, making, mountains grew (strong) by (drinking) that milk. The great
at that time, an iron-pot, and making the milk of the nature of auspicious trees like Kalpa (i.e. the desire-yielding) > tree again
illusion, useful for all purposes, resembling food and destroying milked (the Earth). They had brought the pot made of Palasa
all the enemies. The calf of the demons was that powerful tree with its sprouts cut off and burnt. At that time Sala, of a
Virocana. The priest was Dvimurdhan, and the very mighty flowery body milked (the Earth) and Plaksa was the calf. This
Madhu was the milkman. Due to that illusion, the very strong, (Earth) the supporter of all and the giver of everything was
very wise, huge-bodied and very lustrous and valorous demons also milked by Guhyakas, Garanas, Siddhas and groups of the
thrive. That is their power; that is their manliness; the demons Vidyadharas. Whatever the worlds desired with (i.e. by employ-
live by that. O best brahmanas, even now they, of limited intellect, ing) particular vessels and calves, all that she just gave to them,
live with that illusion. That is their strength. In the same way the (and) like this (she also gave) them milk with a good mind.
Yaksas milked the good Earth, the support of all. O best brahma- This Earth is the supporter, the creator; she is the greatest. She
nas, thus we have heard. Formerly the noble ones (milked the is a cow yielding all desires and is adorned with the auspicious
Earth) in the former kalpa (when) the milk was of the nature ones. She is the eldest, she is the prop. She is the creation and the
of obscurity {antardhanamayam?). The very intelligent Vaisra- beings. She is purifying, she gives merit, she is virtuous, she causes
vana was made the calf; and the milkman of her (i.e. the Earth) all the crops to grow, she is the supporter and the origin of all
was the meritorious, wisest and best among the intelligent viz. the mobile and the immobile. This (Earth) is great fortune, is
Rajatanabha, father of the Yaksa Manibhadra. He was omni - learning, and is always full of everything. She yields (i.e. satisfies)
scient; he knew all the ways of good conduct; he was the powerful all desires; she is a cow yielding milk; she causes all seeds to
son of the king of Yaksas; he had eight arms, two heads, and had grow. This (Earth), the supporter of all the human race, is the
great lustre and had very great (i.e. severe) penance (to his mother (i.e. the origin) of all righteous deeds. She is the light and
credit). O best brahmanas, the Yaksas always stood by him. the form of even the five elements. She was bounded by the
ocean and was known as Medini. The entire Earth was submerged
60-82. This Earth was again milked by the very strong w
"th (i.e. in) the marrow (medas) of Madhu and Kaitabha.
demons; in the same way she (was milked) by the eager goblins
Therefore she is called Medini by the expounders of the Vedas.
who had consumed water. A human skull—-a vessel that came up
Then, O best ones, due to the arrival of Prthu, the wise son of
from a dead body—and one made of iron (were the pots used
Vena, she became his daughter, and is called Prthivi. O best
by them). They of strong anger and valor wanted to enjoy (i.e.
brahmanas, that king protected this Earth that is the support of
to have) good progeny. The very strong Rajatanabha was their
villages and houses, and that is crowned with cities and towns,
milkman, the calf was (one) by name Sumalin, and blood was
that has crops and mines, that is bulky and full of all crops, O
the milk. The demons, evil spirits, and powerful goblins, Yaksas Drahmanas. Thus this goddess Earth is full of all people; (her)
and fearful groups of ghosts live by that ( milk). Gandharvas Prowess like this is mentioned in the Puranas.
and the celestial nymphs, making the learned Citraratha the 83-91. The noble Prthu, Vena's son, was noted for all
calf, milked the Earth again. They milked her (milk) full of the ancic deedS' HC WaS Hke Vi?I>U' like Brahm* (°r) like the en Rudra.
The three gods deserve to be saluted by the ex-
music of Gandharvas. O best brahmanas, the very intelligent ers ol the V edas led by gods. The best king who is the
and most meritorious Gandharva, Suruci, was their mil kman.
The noble ones milked pure songs as the good milk at that time.
The Gandharvas and others (i.e.) the celestial nymphs also live
 1014 Padma Purdna II.30.9b-24a 1015
founder of the castes and the stages of life, and who supports Id spread in the company of the meritorious. The sinners are
all the worlds, deserves to be saluted by brahmanas and sages. urified by their contact with great sacred place (only) and in
Also the first, valorous king Prthu, Vena's son, deserves to be other way; and ultimately, with all their sins completely
saluted by noble kings, and by those desiring to be kings. (Prthu) washed, they obtain a holy status.
who has given livelihood to kings deserves to be saluted by The sages said :
warriors who desire (to master) archery and who always desire 9b-16a. O best brahmana, how do the sinners reach the
victory. O best brahmanas, in this way I have narrated to you highest attainment ? Tell that in detail; faith is produced (in us).
the particular vessels, the special properties of calves and of the
milkmen in particular. I have also properly told you the speciality Suta said :
of the milk as desired by the king. O best brahmanas, he, who
There were very sinful hunters, slaves and fishermen, who remai-
listens to the account of Prthu, Vena's son, which is blessed, which ned in the water of Reva, Yamuna and Ganga. By chance they
leads to glory and good health, which is meritorious and which knowingly or unknowingly bathed and sported in the water of
destroys sins, has (the credit of) a daily bath in the Bhaglrathl. the great river and obtained the highest position. Casting off
He, with all his sins purified, goes to Visnu's world. their slavish life—the heap of sins—they went to the highest posi-
tion. Due to their contact with the holy water they all crossed
(the ocean of mundane existence). (This was) due to (their)
contact with the great river, and not due to contact with other
rivers, O best ones. By the contact of a highly meritorious person,
CHAPTER THIRTY and also by seeing and touching him, the sin of even the sinners
perishes. No doubt should be raised about this. O brahmanas,
Sulobha and Sapharaha; SuSankha and Sunithd
in this matter an account, destroying sins, is heard. I shall today
The sages said : tell you that (account) giving great merit.
16b-24a. In a great forest there was a deer-hunter named
1-2. O brahmana, what was the course of conduct of that Sulobha. Greedy of tasting flesh, he everyday killed deer with
sinful Vena, whom you mentioned as behaving sinfully, and what (the help of) dogs, and with traps and snares. Once that very
fruit did he get ? O you wisest and very intelligent one, tell us in wicked one, holding a bow and arrows in his hand, being surroun-
detail the account of that Vena (as it) formerly (took place). ded by dogs went to Vindhya-forest. He killed many beasts,
deer and pigs that were frightened. A man, the killer (i.e. hunter)
Suta said : of saphara (a kind of small glittering fish), resorting to the bank
3-9a. I shall properly tell you the story of that Vena and also the of Reva, and killing many saphara, came out of the water. Then
very meritorious account of his noble son, as I have heard it a female deer, afflicted with fear of that deer-hunter Lobha, and
before. When that magnanimous son, Prthu, was born, the king intent upon saving her life, distressed, frightened and with her
(Vena) became spotless and again became religious. All the mind unsettled, fleeing hurriedly, resorted (i.e. came) to the
major sins earned (i.e. committed) by mean persons vanish with bank of Reva. She that was hurt by the stroke of an arrow, was
their close contact with the sacred places. There is no doubt that attacked by dogs. Sulobha, the deer-hunter, pursued her with the
merit alone is produced in the company of the good; and sin speed of wind, and the female deer ran before him. The saphara-
le
alone is produced in the company of sinners. Sin would spread r, with an arrow in his hand and ready (to strike), bent his
w
around by talking with, seeing, touching, sitting and taking food quickly and checked the female deer.
with and by the company of sinners. In the same way merit alone
 1017
1016 Padma Parana H.30.44b-56

24b-30. Just then the hunter called Lobha came there with •andfather was. He is death, he is Kala (i.e. god of death) and
his dogs. "Do not kill her, she is my (game), she has come in the • Yama and Dharma. He does not harm anyone. He is well -
range of my hunt." Hearing (these) words of him (i.e. of Lobha) led j n nj s position. All mobile and immobile worlds, influen-d by
the wicked and very powerful fish-killer, greedy of flesh, dis- their own deeds, live and die due to their own deeds,
charged an arrow directed towards her. Struck by the deer - nd also enjoy due to their own deeds. On the ripening of their
hunter with an arrow, the female deer who was (thus) struck with deeds, the sinners meet the fierce one. O Suta, it is this very
the two arrows of (i.e. discharged by) the two wicked ones, died meritorious Yama, who, everyday would employ or punish
there. (Trying) to run away in a hurry, she, being attacked by (beings), according to their deeds, in all the hells. The pious -
the dogs, fell from the peak into the Reva-pool that destroyed minded and righteous one employs (beings) in all very meritori-
sins. The dogs also hurrying (to attack her) fell into the sacre d ous deeds. No fault of his is observed (in this). Due to what fault
pool. Overpowered with anger, the deer -hunter (i.e. Lobha) of Mrtyu (i.e. Yama) was that sinful Vena born ?
said to the fisherman: "O wicked one, this female deer is my
(game); why did you strike her with arrows ?" Then the fish- Suta said :
killer too said to the deer-hunter: "She is my (game); there is no 44b-56. That Mrtyu remains in the form of Kala (i.e. god of
doubt; why are you talking (like this), O proud one (i.e. death) as the ruler of the wicked-minded. He reflects opon their
proudly)." deeds. He would destroy a person, who has (done) a wicked
31-35. Then the two lucky ones, fighting with each other deed, with (i.e. as a result of) that deed. Knowing his sin this
through anger and greed, fell into the sacred water (of Reva). Yama takes him. A righteous soul, through his merit would obtain
At that time the great parvan, giving a great religious merit and (i.e. go to) heaven. Mrtyu alone, through his good messengers,
leading to an (excellent) position, viz. Amavasya (i.e. the new- unites all of them (with proper reward). He unites the blessed
moon day) arrived. All of them, bereft of muttering prayers and souls with great happiness, auspicious songs and gifts, and enjoy-
meditation and of truthfulness fell (into the water) during the ments. That Mrtyu, being angry would frighten them only with
period of the parvan, O best one. On account of the bath of the various kinds of afflictions and distresses and beat them with
holy place, the female deer, a dog and the hunter, being freed terrible (clubs) of wood. O noble one, his function remains in
from all sins, attained the highest position (i.e. went to heaven). (i.e. with reference to) the deeds, and that is due to one's greed
O best brahmana, due to the power of the sacred place and of merit. A daughter by name Sunltha was born to that magnani-
the company of the good, the sin of the sinners would be destroyed mous one. Always sporting and observing the deeds of her father,
as fire would burn fuel. she advised him who observed the good and bad deeds of the
subjects. That glorious daughter of him, Sunltha by name,
Suta said : sporting and surrounded by (her) friends c ame to a forest. There
36-38. By the company of the noble sages, by talking with she saw an excellent distinguished son of a Gandharva, by name
them, by seeing and touching them, by the company of the good, ^usankha, with all his body charming, practising penance, and
formerly the sin of king Vena perished. The sin of sinners perishes meditating on SarasvatI, for obtaining great competence in the
by the contact of very great merit (i.e. very meritorious persons). science of music, in spite of (i.e. even though there was) a loud
Sin alone would spread by the company of very great sinners. and confused sound of music. Everyday she created an obstru-
Vena was stained with the sin of his maternal grandfather. ction in his (penance and meditation). Everyday Susankha,
saying "Go, go (away)", pardoned her. Though thus sent away
The sages said: asked to go away) she would still cause harm to him. (Thus)
39-44a. Tell us in detail what the fault of the maternal
1018 Padma Purana 11.30.76—H.31.5 1019
(to how) she was then cursed by the son of a Gandharva. Mrtyu
told by him, she, too, getting angry, struck him, who remained
in (i.e. practising) penance. listened to all that, and said: "Why did you harm him, who was
practising penance and who was innocent? O (my) daughter,
57-62. Then that Susankha angry and overcome with wrath
said to her: "O wicked, sinful one, why did you obstruct (my you have not done a proper thing in beating a truthful person."
penance)? Great people do not beat (back) a wicked person Saying so, the righteous Mrtyu, reflecting upon what she had
when beaten (by him). Though abused they do not get angry. told him, became extremely pained.
This is the restraint (brought about) by righteousness. O wicked Siita said :
one, you struck me who am faultless and endowed with penance."
Speaking this to that sinful Sunitha, that pious one, ceased (to 76-85. O brahmanas, once the brahmana, the very lustrous
speak) and knowing her to be a female, kept himself away from and vigorous son of Atri went to the Nandana (garden); there
anger. Then she, through sinful delusion and immaturity, he saw Indra, Pakasasana. He saw Indra, who was accompanied
spoke to that noble Susankha, who remained in (i.e. was practi - by hosts of celestial nymphs and Gandharvas and Kinnaras, who
sing) penance: "My father himself is the destroyer of the residents was (i.e. whose praise was) being sung by singers with seven
of the three worlds; he would always destroy the bad ones and very melodious notes, who was being fanned by beautiful women
would protect the truthful ones. There would be no fault on his walking like swans with fragrant fans, and with chowries, who,
part, he would behave very meritoriously." the thousand-eyed one, shone with an umbrella (white) in colour
63-66. Saying so, she went to her father and said to him: like swans and (round) like the disc of the moon, who was
"O father, in the forest I struck a Gandharva's son, who was adorned with all ornaments, who was engaged in sexual sports, who
always practising penance in a secluded place and was free from possessed an unlimited prowess. By his side he saw the blessed
desire and anger. He, the righteous one, endowed with anger virtuous PaulomI, charming and auspicious, glorious with beauty,
and love said to me: 'One should not beat him who beats one, lustre and penance, shining with good fortune and chastity. With
nor should one make him weep, who makes one weep.' Thus, her that Indra enjoyed in the Nandana forest. Seeing his sport,
O father, he spoke to me. Tell me the reason (for this)." O best the best brahmana Anga (thought): 'Lucky is the king of gods
brahmanas, that righteous Mrtyu, thus addressed, did not say who is surrounded by such (beings). Oh, (great) is the power of
anything to Sunltha, in reply to (her) question. his penance, due to which he has obtained such a great (i.e. high)
67-71. She again came to the forest where that Susankha position. When I shall have such a son, the great support of all
remained. Through wickedness she struck him, the best among the worlds, I shall obtain great happiness. There is no doubt
those who practised penance, with the blows of her hands. O about it.' Thus engaged in thinking he quickly came home.
brahmanas, the daughter of Mrtyu beat Susankha. Then the
highly lustrous one got angry and cursed her of a slender waist :
"O wicked one, since you beat me, who am faultless and who
remained in this forest, therefore I shall give (you) a curse.
Listen, O wicked one, when, with your husband, you will lead CHAPTER THIRTYONE
the life of a housewife a son, full of evil conduct, censurer of gods
and brahmanas, engrossed in all sinful acts, will be (conceived) The Account of Suvrata
in your womb." Cursing like this, he too left, and resorted to said
penance only.
1-5. Then Anga, the very lustrous one, seeing noble Indra's
72-75. When that glorious one had left, Sunltha went home.
wealth. enjoyment of amorous pleasures and sports (thought:)
With her mind burning (with anger) she told her noble father as
r
1020 Padma Purdna 31.18—11.32.20 1021

'How shall I have a son, endowed with piety, like Indra?' Anga, 18-19- He, having heard the words uttered by that illustrious
the best among the righteous, thinking like this, came to his own sag which contained the highest truth, and having understood
house. Bowing down and with his neck (i.e. head) bent down the import of these words, he, having saluted that eternal one,
(in respect) he asked Atri, his father: "Who enjoys this high left (the place). That noble Anga, having taken his leave of his
position of Indra by doing pious deeds? Of what merit is this the father, Brahma's son, and resembling Brahma, reached the peak
result ? What deed did he do? And of what kind was it? What of the Meru mountain, which was full of gold and gems.
kind of penance did he have (i.e. practise)? Whom did he
propitiate formerly? O best among the truthful ones, tell me in
detail (about) this."
Atri said : CHAPTER THIRTYTWO
6-8. Bravo ! O noble one, you are asking me like this (a
good question). O child, listen to me, who will tell you the account Anga Gets a Boon from Vasudeva
of Indra. Formerly there was an intelligent, excellent brahmana
by name Suvrata. He pleased Krsna, Hrsikesa, with penance. He Suta said :
again reached the meritorious womb of Aditi through Kasyapa; 1-20. The best mountain (i.e. Meru), with its regions very
and through Visnu's grace, he became the king of gods. bright with various gems and gold on all sides, shone like the
Sun with his rays. All the meditating saints, seated on firm seats
Anga said : after resorting to very pleasing, cool, comfortable shades,
meditated. At some places the sages practised penance; at some
9. O you affectionate towards your sons, how shall I have a
places Kinnaras sang (songs). Gandharvas, being delighted,
son like Indra? Tell me a means for that, O best among the wise.
(sang songs), beating time with their hands. Delightful songs
Atri said : were presented by them, who were engrossed in beating (and)
10-17. O you highly intelligent one, listen to the entire measuring time in music, and with the seven musical notes; and
account of that illustrious Suvrata, in briefs—as to how that intelli- with melody and closed fists. On that greatest mountain, Gan-
gent Suvrata formerly propitiated Hari. The lord of the world dharvas, knowing the essential nature of songs, and being intent
(i.e. Visnu) having observed his sincerity, devotion and medita- on singing, sang them, after having resorted to the shades of
tion, gave him a great position. That Indra, sustaining the three sandal-trees. The divine women danced there on the excellent
worlds, enjoys the three worlds with the mobile and the immobile, mountain. The sound (of the recitation) of the Vedas, which
and the (high) position, through Visnu's favour only. All this I destroyed sins, gave religious merit, which was divine, which
have told you, so also Indra's acts. O best one, Govinda (i.e. bestowed great bliss, and which was very sweet, was heard on the
Visnu) is pleased with devotion and sincere meditation. Hari, best mountain. The excellent mountain shone with (trees like)
pleased with devotion, being delighted, gives everything. There- sandal, Asoka, Punnaga, Sala, Tala, and bunyan, resembling
fore, O (my) son, having propitiated Govinda, who gives every- clouds. The lord of mountains shone at every place with San-
thing, who is the cause of everything, who is omniscient, who tanaka 1 trees, desire-yielding trees crowded with Ambha (?)
knows everything, who is the best man among all, you will obtain trees and well-blossomed divine trees. The mountain was full of
from him whatever you desire. He is the giver of happiness, of the many minerals and full of heaps of gems. It was full of many
highest truth, of salvation, and is the lord of the worlds. Therefore, wonders and of various auspicious things. It was resorted to by
O son, go (and) propitiate him; you will obtain a son like Indra. groups of Vedas and was full of the groups of celestial nymphs. It
1- Santanaka—One of the five trees of Indra's paradise.
 I023
1022 Padma Purdna 11.32.32-54

shone with sages, ascetics, Siddhas and Gandharvas. It looked fire burns the i'uel. The best brahmana Anga was getting emacia-
beautiful with elephants resembling mountains and with the ted by observances and restraints; yet by means of his own lustre
roars of lions. It was adorned with Sarabhas 1, with furious tigers he appeared shining like the sun and fire. The god appeared
and cunning beasts. Everywhere it looked charming with wells before him who was thus deeply engrossed in penances and was
pools and tanks containing spotless water and crowded with meditating upon Janardana, and said to him, "O you who show
swans and ducks. It looked beautiful with golden, white and red respect, choose a boon." Seeing that Hrsikesa, Anga, who was
lotuses. The lord of mountains looked charming with groups of highly delighted, with his mind pleased, and bowing down,
rivers and streams having clear water, with Sala and Tala trees, praised him.
and with crystal forms and elephants, and with slabs of stone Anga said :
which were extensive, golden, divine and which resembled the
32-54. O you origin of beings, O you purifier, you are the
sun and fire. It was adorned with the mansions of deities, and
refuge of all beings; O you lord of all beings, you are the soul of
palaces (resembling) excellent mountains, and with golden
beings. My salutation to you who are full of merit. My salutation
staffs resembling swans and the moon. It was also decorated with
to you who are of the nature of merit, who are a mystery and
pitchers, chowries and palaces. It was also adorned with hosts
are beyond all qualities; to you who are merit (itself), who are
of gods delighted by various excellences (of the mountain). That
the cause of merit, who are endowed with merit and are of the
holy, best mountain Meru shone all round with many hosts of nature of merit; to you who are the worldly life, the cause of the
gods, Gandharvas and bards. That great river, which is very worldly life and who remove (i.e. free) your devotees from the
holy, which contains sacred water, which is rich with holy places, worldly existence; to you from whom the worldly life has sprung
which is crowded with swans and lotuses, and which is resorted up, to you who are a mystery, and the destroyer of the worldly
to by ascetics and hosts of sages, has risen from it. life. Salutation to you, who are the sacrifice, who are of the form
21-31. Anga, the great meritorious sage, the son of Atri, of sacrifices and the lord of sacrifice; who are connected with the
(went to) that best mountain having such excellences and auspici- sacrificial act and the holder of the conch. My repeated saluta -
ous on account of holy wonders. He entered a beautiful cave tions to (you who are) gold, who hold a disc, to you who are
on the very sacred and secluded bank of the Ganga. The truth, and are of true thoughts and are full of all truth. My
intelligent one, free from desire and anger, sat there after having salutation to you who are Dharma (i.e. Piety), the cause of
controlled all his senses, and meditated upon the pious Visnu- Dharma and the cause of everything. My salutation to you whose
Krsria, the lord who removes all afflictions and who remained in body is Dharma, who are a great hero and who are the prop of
his mind. He, being attentive, full of deep meditation and with righteousness. My salutation to you who are a meritorious and
his senses conquered (i.e. controlled) always saw Madhusudana noble son and not a son; to you who destroy illusion and delusion
(i.e. Visnu) on a seat or bed or in a vehicle or in meditation. He and who bring about entire illusion. My repeated salutations to
saw Visnu in the beings—mobile and immobile. That brahmana you who sustain illusion, who are embodied and formless. My
(saw Visnu) in all wet, dry and other things. In this way a salutation to you who take up all forms and are Sankara (i.e.
hundred years passed, while he was practising penance. Seeing you who bring about blisses). My salutation to you, who are
the best brahmana (practising penance like this), the lord of the Brahman, of the nature of Brahman and identical with the
world, with the disc in his hand, always presented before him highest Brahman; to you who are all lustre and possess lustre. My
many very fearful dangers. With that lustre of the glorious god salutation to you who possess glory, who live in glory and sustain
Nrsirhha, the pious and fearless (brahmana) burnt (himself ) as glory; to you who live in the ocean and are immortal. My saluta-
1. Sarabha—a fabulous animal said to have eight legs and to be stronger tion to you who are a great mineral, who are fierce and are
than a lion.
1024 Padma Purana 11.32.55-72 1025

beyond great wisdom; to you who are not cruel, who are pure 55-58. Having heard this hymn of praise of (i.e. recited by)
and the lord of sacred things. My salutations to you, the unlimited the noble Anga, Hrslkesa, shining with great lustre, and with the
one, the complete one, and to the sinless one. Salutation t o you holv Kaustubha, marked with the Srivatsa, presented before
who are the light of the sky and are of the form of a bird. Saluta - Anga his own and very superior form having the conch, the disc
tion to you who are the one to whom oblations are offered, who and the mace in his hands, (and also) a lotus in his hand, and
enjoys the oblations and who are ofthe form of oblations. Saluta - mounted upon Garuda, and with all limbs of his body beautified
tion to you who are Buddha (i.e. enlightened), who are a god, with a necklace, bracelets, and ear-rings, and looking great,
and you who are ever enlightened. Salutation to you, who are divine and spotless, and charming due to the sylvan garland.
the oblation offered to the gods and to the manes; to you who are 59-70a. Having thus manifested his own form, Hari, of the
the utterance svadha (used at the time of offering oblation to the nature of all gods, said to that best noble sage, Anga : "O blessed
manes) and svaha (the utterance used at the time of o ffering brahmana, listen to (these) auspicious words." With a sound
oblation to the gods), to you who are pure, who are unmanifest deep like (the thundering of) clouds, he spoke to the best
and glorious. Salutation to you who are Vyasa, Indra and of the brahmana : "I am pleased with this penance (practised by
nature of the Vasus; to you who are Vasudeva, who are every- you). Choose an auspicious boon." He, full of great joy, again and
thing and to you who are of the form of fire; repeated salutations again saluted the feet of Janardana, who was shining, looking
to you, who alone are Hari, Vamana (i.e. Visnu). Salutation to bright, who was the lord of people, who was of a universal form,
the god Nrsimha and to you who maintain righteousness. My who, the lord of Laksmi, was pleased, and said to him : "O you
salutation to the cowherd Govinda and to the one-syllabled one. god of gods, O you holder of the conch, the disc and the mace,
My salutation to you who are omni-syllabled and of the nature of I am your slave. (If) you desire to grant me a boon, then give me
the Supreme Soul. My salutation to you who are of the nature a son born in my family (i.e. of my blood). Give me a son, the
of the three principles or of the nature of the five elements; saluta - protector of all the people, and one full of all lustre shining like
tion to you who are (of the form of) the twentyfive principles Indra in heaven. When you desire to grant me a boon, (then)
and the support of the elements. Sal utation to you who are (give me) a son, who is dear to all gods, who knows the Vedas,
Krsna (i.e. Visnu or dark), who are of the nature of Krsna who is well-versed in the code of conduct, who is a donor, who is
and are the lord of Laksmi. My salutation to you who are endowed with knowledge, and with the lustre of piety, who is the
(charming) like a lotus-petal and are the highest bliss. My protector of the three worlds, who is Krsna, who protects the
salutation to you who are the supporter of all and the destroyer truthful conduct, who is the best among the sacrificers, who is a
of sins. My salutation to you who are the very great merit and unique hero, and who is the ornament of the three worlds, who
you who practise truth. O eternal one, my repeated salutations is hospitable to brahmanas, who knows the Vedas, whose promises
to you who are immutable and a misty heap; to you having are true, who has curbed his senses, who is unconquerable, who
a lotus in (i.e. rising from) your navel; to you who are the is the conqueror of all, whose lustre is like that of Visnu, who is
great god. O Kesava, I salute your lotus -like feet. O you root a devotee of Visnu, who performs meritorious deeds, who is born
of joy, O you dear to Laksmi, O Vasudeva, O lord ot all, O god, ue to merit, who has auspicious marks, who is tranquil, who is
O Madhusudana, make me your slave. O Kesava, I salute your endowed with penance, who has mastered all branches of knowl -
feet. Be gracious to me in existence after exi stence, O you who edge, who knows the Vedas, who is best among the meditating
give tranquility and who have a conch in your hand. Sprinkle sa
ges, and who is like you in point of virtues. Give me such a son."
me with water of knowledge, who am burnt by the heat of the Vasudeva said :
fierce fire of the worldly existence and by many (kinds of) anguish
and agony due to the deaths of sons etc. and of kinsmen; O lord -72. O you very intelligent one, you will have a son
Padmanabha, be a refuge to me.
 1026 II.33.l4b-24 1027
ma
Padma Purm

endowed with all these qualities. He will support the family o f who is very tranquil, who loves piety, who is fully engrossed in
Atri, and also this universe. He will also emancipate his father the path of penance, and is settled in the highest Brahman. His
by means of his lustre, glory and merit; with his truthfulness he on is born wicked, and gets (i.e. accumulates) much sin. There
will emancipate his father (i.e. you) and his grandfather; you is no doubt that he who beats a person who beats him and makes
will reach my place, that is Visnu's highest position. him cry who is crying, suffers for his sin (i.e. of the other person).
He (alone) is tranquil, he (alone) is one who has conquered (i.e.
73-75. The lord of gods, spoke like this to that Anga, O controlled) his mind, who does not beat him (i.e. the person)
brahmana. (He said to him): "Marry the auspicious daughter who beats him. O you (my) daughter, he who has beaten an
of someone of virtuous power. Generate on her a son, who will innocent person, would (thus) later beat, through delusion and in
be auspicious, bringing merit and dear (to you). O you very sin, even an innocent man(?). He, the sinner, who, without any
intelligent one, by my favour, he will be religious-minded, reason, causes anxiety to an innocent man or would later beat an
omniscient, knowing all, (that is) as desired by you." Thus innocent man through delusion or some sin, obtains the sin
giving (Anga) a boon Hari then vanished. produced in the body of the innocent one. If the innocent person
would beat the wicked-hearted person that beats him rashly
after suddenly getting up, the sin of the sinner goes to the innocent
person.
14b-19a. Therefore, one should not beat even a sinner. O
CHAPTER THIRTYTHREE (my) daughter, you have done, a very wicked deed. As you are
today cursed by him, therefore practise meritorious deeds. Secure
Sunithd's Story the company of the good, and behave (properly). O you (my)
The sages said : daughter, behave taking to profound abstract meditation and
knowledge. The company of the good is greatly meritorious, and
1. She (i.e. Sunitha) was cursed by that Susankha, the causes great bliss. O (my) daughter, note that merit, well-obser-
noble son of a Gandharva. Due to his curse how did she become ved, of the company of the good. Highly intelligent sages, cleansed
(i.e. what happened to her)? What deeds did she do? from within and without by touching, drinking and bathing in the
2. O best brahmana, what kind of son did she obtain due water, obtain perfection. All these worlds—mobile andimmobile—
to his curse? (Please) narrate to us in detail the account of become pure (due to the company of the good).
Sunitha also. 19b-20. Water is calm, very cold, soft for the body, causing
pleasure, clear, tasty, of a meritorious power, removing dirt; you
Suta said : should know that the saints are like that, and should wait upon
3-14a. That Sunitha, of a slender waist, who was cursed by them carefully.
him, being tormented by grief, went to her father's place. She 21. As gold gives up its impurity by its contact with fire,
disclosed her deeds to her father, Mrtyu, the best among the truth- similarly a man casts off his sin by the contact of the good.
ful and the righteous ones. He spoke to Sunitha, his daughter, 22-24. The fire of truth would burn brightly only with the
who was cursed by that magnanimous one: "You committed a ustre of merit. A man whose lustre blazes with truth, who is very
sin that destroys merit and lustre. O you noble one, why did you spotless due to knowledge and very hot due to meditation, cannot
e tou
beat him, who was very tranquil? You did that which is contrary ched by men born of sin. By the contact of the fire of truth,
to (the ways of) all the world. Listen, what sin is committed by (one's) sin perishes. Therefore, you should, by all means, have
him who would kill him who is free from desire and wrath,
r
1028 Padma PurSina II.34.1-14
1029
contact with truth. Giving up your burden of sin, CHAPTER THIRTYFOUR
resort to merit in this way."
Sunitha's Problem
Suta said :
Suta said :
25-26. In this way that Sunltha, who was distressed, was
advised by her father. Having saluted her father's feet, she went 1 -2a. She, the noble one, who was very much afflicted with
to a lonely Ibrest. The devout one, giving up desire and anger and ?rief, told her friends how she was formerly cursed by the magna-
her childishness, and also abandoning tricks, malice and deceit, nimous Susankha, and all that she did.
resorted to a secluded place.
27-28a. Her friends, endowed with grace, came there to Sunitha said :
sport. The large-eyed ones saw Sunltha afflicted and medita- 2b-5. O friends, listen now; I shall tell you something else.
ting. Seeing her reflecting, they, full of anxiety, said to her: Seeing my wealth of beauty and excellence in age (i. e. youth)
28b-30. "O good one, full of anxiety why are you brooding? and good qualities, my father became worried about me. The
You, are causing anxiety and worry to us; tell us the cause (of very glorious one desired to give me (in marriage) to (one of the)
your anxiety). Only one anxiety, entertained for piety (alone), gods or sages. Holding me by the hand, he said these words to
is significant. The other kind of anxiety, viz. giving delight to the them all : "This is my young daughter, full of good qualities and
meditating sages in matters of piety is important. (I.e. the other having charming eyes. Well-being to you, I desire to give her (in
kind of anxiety that is important is one which gives delight to marriage) to a virtuous and very magnanimous (god or sage)."
the meditating sages in matters of piety.) (Any) other anxiety is 6-8. At that time gods and sages heard the words of Mrtyu.
worthless. One should not at all entertain it. Gods, led by Indra, spoke to him, who was (thus) speaking:
31-33. Anxiety withers the body; it destroys strength and "This your daughter is endowed with virtues, and is a great
lustre; it would destroy all happiness, and would show (i.e. bring treasure of good character; but she is defiled by one fault, viz.
about) loss of beauty. Anxiety would bring these, viz. thirst (i.e. the curse of (i.e. given by) the sage. On her will be born a son,
desire), delusion and greed (to a person). Anxiety, when enter - from whose semen a man will be (born) who will be a great sinner
tained, would produce sin day by day. Anxiety would show (i.e. and the destroyer of the virtuous family.
bring about) bodily diseases, and would lead (one) to hell. 9-14. A pitcher that is seen to be full of the water of the
Therefore, O beautiful one, behave by giving up anxiety. Ganga, becomes a pitcher (full) of liquor when polluted with a
34-35a. A man enjoys (or suffers) only what he has earned drop of liquor. Due to the sinful contact of a sinner, the family
by means of his former deeds. A wise person should not mind becomes sinful. If a drop of the sour gruel made from the fermen-
them. Therefore give up your anxiety, and talk about happiness, tation of boiled rice would go to (i.e. would get mixed with)
unhappiness etc." milk, it would later destroy (i.e. spoil) the milk and would present
35b. Hearing those words of them, Sunltha spoke these its own nature. In the same way a sinful son would destroy the
words. family; there is no doubt about it. This your sinful (daughter) is
(soiled) with this blemish. Give her to someone else. (Please) go."
Thus was my father told by gods. My father, afflicted with the
grief was abandoned even by the noble gods, Gandharvas and
sa
j»es; and the good men also did not accept me. Thus formerly
have committed a sinful act.
 1031
H.34.35b-46
1030 Padma Purdna
third one is truthfulness. The fourth one is honesty; the fifth
15-16. Tormented by agony and grief I have just resorted ' piety itself. Then, O you beautiful one, sweetness is said to
to the forest. I shall practise penance only, and shall wither my bTthe sixth one. O you young girl; internal and external purity of
body. You have well asked me the effect and the cause. The men is the seventh (ornament). Devotion to the father is the
deed, following my anxiety, has also been disclosed to you. Vhth (one). Service (to others) is the ninth one. Tolerance is
17. Speaking thus, that Sunitha, Mrtyu's glorious daughter, said to be the tenth one, and love is the eleventh (one). O you
afflicted with grief, ceased speaking; and then did not say f an excellent complexion, loyalty to husband is said to be the
anything. twelfth (one). O you young girl, you are adorned with those
(ornaments); O you beautiful one, do not get frightened. We
The friends said : shall find out that remedy by which that highly meritorious one
18-27. O you noble one, give up the grief, destroying your will be your husband; for, we are (living) for you only.
body. There is a blemish in the family of an atheist. (Even) gods 35b. The excellent friends said to her: "Do not indulge in a
have resorted to (i.e. committed) sin. Formerly (even) that
rash act."
Brahma told a lie in the presence of Visnu. That Brahma
(though) abandoned by gods, became most adorable. O (you), Siita said :
look at the king of gods (i.e. Indra) who was engaged in killing 36. Sunitha, who was thus addressed, again said to tho se
a brahmana. The noble one enjoys, along with the gods (the friends: "Tell me the remedy by which (he) will be my husband."
kingdom of) the three worlds. Formerly he went to (i.e. cohabited 37-41 a. The excellent ladies of charming eyes, led by
with) Ahalya, Gautama's wife. He, who was an adulterer, has Rambha, said to her: "You are endowed with beauty and sweet -
become the lord (of gods). Hara (i.e. Siva) committed a fierce ness; you would lead (your husband) to prosperity. You were
deed like killing a brahmana. Even now he lives with the skull frightened by a brahmana's curse. (Therefore) we have come
of Brahma. Gods and sages who have mastered the Vedas salute here." They spoke to that Mrtyu's daughter having large and
that god. The Sun, full of (i.e. suffering from) leprosy would charming eyes: "We shall give you, O good one, an incantation
illuminate (i.e. illuminates) the three worlds. All the worlds, (having the power of) giving all good and alluring men knowing
including the mobile and the immobile, and led by the gods, all tricks." Then these (ladies) gave her the powerful incantation
salute him. Krsna enjoys (i.e. suffers from) the curse given giving happiness. (They said :) "Instantly allure him, whomso -
formerly by Bhargava. Candra(i.e. the Moon), who went to (i.e. ever god (or other) you desire to allure , O good lady."
copulated with) Guru's (i.e. Jupiter's) wife, has become emacia - 41 b-46. That Sunitha, being very happy when well-equipp-
ted due to that. There will be (born) a very lustrous, valorous, ed with the incantation, thus wandered with her friends, and
very intelligent son of Pandu, viz. Yudhisthira, the king of kings. observed men. While wandering she went to Indra's paradise.
For the murder of his teacher, he will tell a lie. Great sin resides in (There) on the bank of the Ganga, she then saw the brahmana,
(i.e. is committed by) these great ones. There is no defect in any- who was the ornament of the Atri-family, who was handsome,
one of them nor any stigma. who was endowed with all (auspicious) marks, who resembled the
28-29. O you beautiful one, you are smeared with a small sun m lustre, who was matchless in form in the world, who was,
as lt
sin. O you of an excellent complexion, we shall oblige you. O were, another god of love, who had god-like form, who was
you of charming eyes, O you auspicious one, we do not find the noble and fortunate, who bestowed bliss (on others), who had
qualities which you possess anywhere else (i.e. in any other no match, who was magnanimous, who resembled Visnu in lustre,
0 was
woman). a devotee of Visnu, who destroyed all sins, whose valour
was hke that of Visnu, and who was free from desire and anger.
30-35a. O you auspicious one, the virtue of beauty is the
first ornament of women. The second one is good character; and
I
1033
1032 11.35.13—H.36.13
Padma Purd,\na
47. Seeing him, who was handsome, the s ) the fruit as he sows the seed. It shall never be otherwise.

very form of penance, of a divine prowess, and who was iTwould all be just like that.
tormenting himself (by austerities), she asked Rambha, her 13-14. This noble one is devout and possesses merit and
good friend: "Who is this excellent, magnanimous one, ength; a son born from his semen will be endowed with his
S
remaining in heaven (i.e. possessing divine qualities)?" ealth of virtues, will be very lustrous, will be best among all
human beings, will be very fortunate, of a devout disposition,
n d will be conversant with the principles of deep and abstract
meditation.
15. Hearing these words of Rambha, uttered affectionately
CHAPTER THIRTYFIVE and bestowing well-being, Sunltha entertained the notion :
This is the truth, the entire truth.
Rambha Helps by a Suggestion

Rambha said :

l-6a. Brahma was born from the Unmanifest one, and from
him was born the lord of created beings, viz. the religious-minded
Atri. O good lady, his son, viz. this Anga of a noble mind, came CHAPTER THIRTYSIX
to Nandanavana. Seeing Indra's glory excellent with graceful
lustre, he too longed for a position similar to that of Indra: 'If I Sunitha Gets Married and Vena is Born
would have such a son endowed with righteousness, (then) my
Sunithd said
existence, endowed with fame and glory, will be very blessed.'
Then he propitiated Hrsikesa with austerities and restraints. l-2a. O good lady, you have spoken the truth; I shall do
When Hrsikesa was very much pleased, he asked for a boon : like this. I shall allure the brahmana with this incantation, and
"O Madhusiidana, give me a son who resembles Indra, whose not in any other way. Give me help so that I shall go to the
lustre and valour are like that of Visnu, who is a devotee of meritorious one.
Visnu, and who destroys all sins."
6b. Then he gave (him) a son possessing all such (qualities). 2b. Ramhba, who was thus addressed by her, said to the
7-1 2. Since then the best brahmana looked (for) an auspici- high-minded one (i.e. Sunltha):
ous maiden. He saw you as you are beautiful in all limbs. O you 3-5a. "O you beautiful young lady, tell me what kind of
beautiful lady, go to (i.e. accept) him; from him you will have a help I can give (you)." (Sunitha said:) "O good lady, now go
son, who will be righteous, who will be knowing pious ways of to him as my messenger." Thus she spoke to that Rambha of char-
behaviour and whose lustre and valour will be like that of Visnu. ming eyes. That celestial nymph Rambha promised (her) like
All this has been told to you, since you had asked me like (i.e. this only: "I shall help you; give me instructions."
about) that. There is no doubt that this one will be a suitable 5b-13. Due to (her) good temperament, the beautiful lady,
groom for you. That curse of (i.e. given by) Susankha also will of large eyes and possessing beauty and youth, became of (i.e.
be ineffective. O good noble lady, when from him a son propaga- took up) a divine form through a device. She was matchless in
ting righteous conduct will be born, you will be happy. I am beauty in the world, and allured the three worlds. The charmingly
telling you the truth, (and) the truth (only). A farmer, with smiling Rambha, lovely in an all-elegant dress, was seated upon
great sincerity, sows the seed. O respectable lady, he enjoys (i.e. a swing on a very auspicious peak of Meru, which had lovely
1034 Padma Purana 11.36.23-37 1035
caves, which was covered with many minerals, which was adorned 93 In (this) large forest, your beautiful body is shining
with various gems, which was covered with divine trees, which everywhere. Tell me (all about it) today only; be gracious to me."
looked lovely due to abundant flowers, which was covered (i.e. 24 The great sage, pierced with the arrows of Cupid, and
crowded) with hosts of gods, which was resorted to by Gandhar- 'nfatuated by her fascinating device, did not grasp her actions.
vas and celestial nymphs, which was attractive, very charming, 25 Hearing these great (i.e. significant) words of that very
and lull of the shadows of the sandal and the asoka trees. The intelligent one, she (just) looked at the face of her friend, and
beautiful lady looked lovely with the dark-blue silken garment, did not say anything to that brahmana.
and with a bodice, having the colour of a bandhuka -flower, O 26. Sunltha, with a sign, set on her friend, Rambha. Then
best brahmana. The young lady, with all her limbs beautiful, Rambha respectfully said to the brahmana:
had her hands engaged in (playing upon) the lute, (properly) 27. "This noble one is the daughter of the glorious Mrtyu,
beating the time, and was singing an excellent, very melodious known as Sunltha, and adorned with the wealth of all (good)
song, alluring the universe. The very beautiful young woman marks.
was surrounded by her friends; and Anga had resorted to medita- 28. The young girl is looking for a groom, who is a treasure
tion in an auspicious secluded cave. He, free from desire and of penance, who is tranquil and restrained, who is very intelli
anger, meditated upon Janardana.
gent and well-versed in Vedic lore."
14-15a. The bright one (i.e. Anga), hearing that very
29-34. Having heard these very significant words, the great
melodious, sweet and very charming song, accompanied by
sage said to that Rambha, the best among the celestial nymphs:
beating time and (proper) measure, and attractive to all beings,
"I have propitiated Visnu, Hari, of the form of all gods. He has
swerved from his meditation, as he was fascinated by that
given me a boon (granting) a son, and giving all prosperity. For
enchanting song.
that, O good lady, and for having a son, I am everyday thinking
15b-l 7. With his mind swerving due to that fascination,
of the daughter of someone of an auspicious power. And for ever
looking repeatedly (at her) quickly got up from his seat, speedily
I am really not finding a good bride. Let this daughter, of Mrtyu,
went there; the very glorious one, seeing her seated on a swing,
whose conduct is righteous, and who is beautiful take me (as her
and with her hand full of the neck of the lute, laughing, singing
groom) here, if she desires a husband. There is no doubt that I
well and with her face resembling the moon, was allured by the
shall give whatever this young girl asks for. For having union
song and (her) beauty.
with her I say that I (shall) give (even) what cannot be given."
18-19. The best brahmana, the son of a sage, was struck
(Rambha said:) "O best brahmana, listen, what one thing you
with Cupid's arrows (i.e. was overpowered by passion) due to
should just give."
her beauty, and with his mind perturbed and disturbed,
talked through infatuation, and recoiled repeatedly. That moment Rambha said :
only he perspired, shivered and was distressed.
35-37. O best brahmana, listen to the pledge which I (shall)
20. Then Anga, as it were being allured by great fascination, tell now. She is never to be abandoned by you. She is your lawful
languid, and with his mind unsteady, trembling and being wife. You have never to assume either a blemish or a merit of her;
afflicted, came (there). (and) for this, O best brahmana, show (us) actually (some)
21. Seeing that Sunltha, Mrtyu's daughter, of large eyes, convincing proof. O best brahmana, give her your hand giving a
glorious and smiling charmingly, the noble one said to her:
convincing proof.
22. "O you beautiful lady, who are you? To whom do you
s
belong? Surrounded by (your) friends, for what mission have you aid) : "Let it be so. I have given my hand to her.
come (here)? Who has sent you to the forest? ihere should be no doubt about it."
 H.37.1-11 1037
1036 PadmaPurana Thus that good lady would always advise her son, Vena. He
Suta said : would obey (i.e. obeyed) the words, proper for (i.e. leading to
38-45. Thus establishing a relation showing a convincing the well-being of) his subjects. Thus on the globe Vena had
proof, he married Sunltha by means of the Gandharva (type of) become a king. The people lived happily. The subjects were
marriage. Having given that Sunltha (in marriage) Rambha pleased. Thus was the greatness of the kingdom of noble Vena.
with her mind delighted, took leave of her, and went to her own When the king was ruling, the ways of Dharma prevailed.
abode. The friends, with their minds very much delighted,
went to their own abodes. When all the friends had (thus) left,
Anga sported with his dear wife. Having generated on her a
son possessing all (auspicious) marks, he named the son 'Vena'.
Then that son of Sunltha (viz. Vena), of a great lustre, grew.
The intelligent one, having studied the branches of the Veda, CHAPTER THIRTYSEVEN
along with archery, mastered all the lores. Vena, the son of Anga,
A Heretic Meets Vena
abided by good manners. That Vena, the best among the brahma-
nas, took to the behaviour of ksatriyas. As Indra, endowed with
The sages said :
all lustre, shines in heaven, the very intelligent one shone with
his own might and valour. 1 (If) thus was the creation of the noble Vena, how is it
46-50a. When following the period of Caksusa 1 Manu that that'giving up righteous conduct he would be (i.e. became)
of Vaivasvata arrived, the beings were sinking in the world with- (a man) of wicked mind?
out a protector of the beings (i.e. without a king). The sages, Suta said :
having penance as their wealth, and knowing the essence of right-
2 Sages endowed with spiritual and worldly knowledge,
eousness, thought of a king knowing righteousness and well -
and knowing the truth, tell what is good and what is bad; that
versed in truth. They just saw Vena, prosperous and endowed
with (auspicious) marks. The best brahmanas consecrated him would never become otherwise in the world.
in the position of the lord of created beings. When that noble 3. O brahmanas, how can the curse, given by^ that noble
king (Vena), the son of Aiiga, was consecrated, all the lords of Susankha, who was practising penance, not turn true?
created beings went to a penance-grove. When they had left, 4-8. I shall tell (you) all the sinful conduct of Vena. When
Vena ruled over the kingdom. he—a noble king knowing righteousness—was ruling, a man,
having put on a guise, naked, of a huge body, with his head clean-
Suta said : shaved, of a great lustre, holding under his armpit a broom of
peacock's feathers, and a drinking-pot made of cocoa-nut in his
50b-57. That Sunltha, seeing her son looking well after the
entire kingdom, thought: 'Due to the prowess and the curse of hand reciting (texts containing) wrong doctrines, vilifying the
that noble one, my glorious son will be the protector of righteous- Vedic religion, came (there). He quickly came to (the place)
ness.' Thinking like this, she was everyday afraid of her former where Vena was (seated). The sinner entered the court of that
sins. She would present (i.e. she presented) before her son the Vena. Seeing him having arrived (there) Vena asked him a
very meritorious essential requisites of Dharma. She would throw question:
(i.e. she threw) light on such virtues as truthfulness etc. She said 9-11. "Who are you, taking up such a form, that have come
to her son like this: "O son, I am the daughter of Dharma; (and) into my court? Why have you come before me who am (seated)
your father knows the essence of piety; therefore, practise piety." in the court? What (kind of) dress (do you have)? What is your
1. Caksusa is the sixth Manu and Vaivasvata is the seventh. Manvanatara
is a period or age of a Manu. This period comprises 4, 320, 000 human years or
1 /14th day of Brahma, the fourteen Manvantaras making up one whole day.
 1038 Padma Putin 1039
H.37.22-42
name? What is your faith? Tell me (all this). What is your Veda of life is seen *n tne Jama faith. I have told you you all this i.e. the
(i.e. which Veda do you follow)? What are your practices? What characteristics of my faith.
(kind of) penance (do you practise)? What abstract meditation
(do you possess)? What (kind of) prowess (do you have)? What Vena said :
are the real characteristics of your faith? Tell me all that and the 22-23. (In your faith) the way of life as told in the Vedas
truth before me." is not seen, nor are rites like sacrifices seen; no oblations to
12a. Hearing those words of Vena the sinful man said these manes, no sraddha, no sacrifice offered to all gods, and also no
words. charity and penance are seen. Where (then) are the characteris-
tics of the pious way of life to be (seen)? Tell me what kind of the
The sinful man said : way of life based on compassion (you advocate).
12b-15. In vain you are ruling. You are a great fool, there The sinful one said :
is no doubt about it. I am all-in-all of Dharma (i.e. religious 24~32a. This body of (human) beings is nourished by the
practices). I am most adored by gods. I am knowledge, I am five elements. This soul is of the nature of air, so they have no
truth, I am the eternal supporter. I am Dharma (i.e. religious association. Even as in the water there is a contact of the form of
practices), I am salvation, I am full of all gods. I have sprung bubbles, in the same way there is a contact among the beings.
from the body of Brahma; I am faithful to my promise, and not The earthly state is (present) in the matter; water also remains
otherwise. Know me to be the chief Jaina saint, having the body there only; fire also is seen there; powerful wind is also seen in
of true religion. The meditating sages, intent on (obtaining) (these) three. The state of bubbles covering the space is then
knowledge, run to me only. produced in water, where a very bright, excellent circle is
produced. It is seen just for a moment, and just after a moment
Vena said : it is not seen. In the same way contact among beings is seen. At
16. What kind of acts (do you do)? What is your doctrine? the time of death, the soul departs, and the five (elements in the
What are your practices? Tell (all this to me). body) go to (i.e. merge into) the five (gross elements). Moreover
the mortals being confounded by ignorance behave with one
The sinful man said : another (foolishly). Through folly they perform sraddha and
offer oblations to the manes in the evening. O best king, where is
17-21. (That is my faith) where Arhats are the gods, and the dead person (at that time)? Of what nature does he eat?
Nirgrantha is looked upon as the preceptor. Compassion is said (i.e. what is his state when he eats?). What is knowledge? What
to be the best way of life and in it is seen (to lie) salvation in kind is the body (after death)? By whom is it seen? Tell us (all
(i.e. according to) this faith. There is no doubt about this. I shall about it). (Only) the brahmanas, being fed with sweet food go
(now) narrate the practices. (In this faith) there is no perfor- satisfied. To whom would the sraddha be offered? The faith (due
mance of sacrifices; there is no officiating at sacrifices; there is no to which a sraddha is offered) has no meaning.
recital of the Vedas; there is no offering of the three daily prayers; 32b-42. I shall tell you another fierce act (mentioned) in
there is no penance; there is no charity; it is without (the excla- the Vedas. When a guest goes (i.e. arrives) to the house, a brah-
mations viz.) svadha and svaha; there is no offering to gods or mana (kills and) cooks (the flesh of) a great bull; or O king of
manes; there are no rites like sacrifices; there is no gratification kings, he would feed the guest (with the flesh of)a goat. (They kill)
of the manes; there is no (worship offered to a) guest; there is no a hors
e in a horse-sacrifice, and a bull in a bull-sacrifice; a man in a
offering to all the deities. The best worship is that of a Jaina human sacrifice and goats in a Vajapeya sacrifice. O great
mendicant, and the best meditation is that of an Arhat. This way
 1041
1040 Padma Purana II.37.52b.61
of one's mother and father. Then what should be told about
king, a great slaughter of many animals is done at a Rajasuya
sacrifice. At a Pundarika sacrifice one would kill (i.e. one kills) others, O best king?
an elephant, and at an elephant-sacrifice (they kill) an elephant. Vena said ■
At the Sautramam sacrifice a beast is seen to be fit for beine
sacrificed. Thus, O prince, listen how at rites of various forms 52b-53- (They say) that these brahmanas, preceptors and
killing of beasts of various species is laid down. What are the others, and also the rivers like Ganga, are holy places giving
characteristics of gifts that are given? That food should be known great religious merit. Is that the truth? Tell me if you desire piety
as left-over, (where) sumptuous food is had, and (when) in a (to flourish) here.
great sacrifice they kill those (beasts) that are extremely impure. The sinful man said :
What righteousness is seen there or what fruit is seen there where
those who are learned in the Vedas have prescribed the killing 54-60. O great king, from the sky the clouds shower water.
of beasts? Due to that (i.e. the killing of beasts) merit perishes Having floated in the water which has fallen everywhere on the
and the (so-called) religious merit does not give (i.e. lead to) ground and on the mountains, he would stand, and produce
salvation. That way of life which is without compassion is fruit- compassion everywhere. Rivers are but the streams of blemish.
less. There is no doubt that the right way of life lies there where How have you heard (i.e. how is it told in the scriptures) that
the holy places are (situated) in (i.e. on the banks of) them?
lives of beings are protected. It is not the right way of life (or
O great king, ponds, lakes, seas, and mountains—the heaps of
righteousness) where there are offerings to gods, manes, penance,
stones—support the earth. No sacred place can be situated in
truth, and rashness without compassion, O best king. The Vedas
(or on) them. A cloud is the best (holy place) due to its (contain-
are not Vedas where compassion is not (prescribed).
ing) water. If a bath (i.e. a dip in water) causes great religious
43-52a. Even a candala or a sudra, who, being intent upon
merit, then why is it not (found) in the fish? If by bath purity
the gift of kindness, would protect a life, is said to be a brahmana.
is produced, then the fish are purified. It cannot be otherwise
But that cruel brahmana who is intent upon killing beasts, is
(i.e. it is quite certain). Sacred place and eternal Dharma (i.e.
very ruthless, sinful, hard-hearted and of a cruel mind. That way of life) are to be found where Jina remains. Penance and all
Veda which is without knowledge, is said to be a Veda (only) by merit due to bath etc. is settled there. O lord of kings, Jina alone
the rogues. Veda stands firmly there where there would be knowl- is full of everything. There is no other (Dharma) than that;
edge. O you very intelligent one, neither truth nor rite is seen that is the holiest place. This is the greatest gain. So always
in the merciless Vedas and Brahmanas and also in the brahmanas meditate on him; you will be very happy.
who follow the Vedas. O best king, the Vedas, void of truth are
not Vedas and the brahmanas who are not truthful (are not 61. Censuring by (indicating) the sinful nature of the entire
brahmanas). There is no fruit of charity, so gifts also are not (Vedic) religion, the Vedas, and charity of the form of sacrifices,
given. As are the characteristics of sraddha, same are those of along with (i.e. causing) merit, the sinful one advised Anga's
charity. Whatever is the faith of Jlva is the giver of enjoyment son in various ways.
and salvation—that I shall tell you. First, one with his mind
being tranquil, should show kindness. One should devoutly
propitiate god Jina who (has pervaded) the mobile and immobile.
With one's mind having pure thoughts, one should worship
Jina alone. Salutation should be offered to that god, and not
otherwise (i.e. not to anyone else). One should never salute the
 1042 Padma Purana 11.38.14-30 1043
CHAPTER THIRTYEIGHT 14-15. The very lustrous one, having heard this, went to a
forest with her. When the glorious one went to a forest along with
The End of Vena's Reign
his wife, the Seven Sages then approached Vena. Calling him
Suta said : they thus spoke to (him) the son of Anga :
1-2. Vena, thus advised by that very sinful Jina, and The Sages said :
deluded by him, attained to a sinful attitude. Abandoning the 16-17. O Vena, do not act rashly; you are the guardian of
Vedic faith and rites of a truthful conduct, he saluted the feet of the subjects. You yourself have put all this world and the three
that very wicked one. worlds along with the mobile and the immobile on the righteous
3-5a. There was cessation of good sacrifices, and also of the path, O glorious one. Give up evil deeds, and perform auspicious
Vedas. Religious practices full of holy scriptures (i.e. as told in deeds.
the holy scriptures) did not proceed at that time. As a result of
his (bad) rule, the world became full of all sins. When that king 18a. When they had spoken like this, Vena laughed and
ruled, there were no sacrifices, no (recitations of) the Vedas, said :
no excellent purport of the holy texts, no charity and no study,
O brahmanas. Vena said :
5b-9. Thus there was the cessation of religious conduct, and 18b-20a. I alone am the highest (form of) religion; I alone
great sin proceeded uninterruptedly. Though warded off by deserve to be worshipped; I am eternal; I am the supporter; I am
Anga, he very much acted otherwise. The wicked-minded one the protector; I alone am the import of the Veda; I am religious;
saluted neither the feet of his father nor of his mother. (He did) I am the ancient, very holy, Jaina religion. O brahmanas, by
not (salute) the feet of any brahmana also. (He thought:) 'I means of your actions, resort to me, who am of the form of
alone am valorous.' Though warded off by his father and by his religion.
mother, the wicked-minded one did not perform auspicious,
The Sages said :
meritorious (acts) like giving gifts at a holy place. The very
glorious one (lived) for a long time according to his own ideas. 20b-24. The three castes viz. brahmanas, ksatriyas and
They all thought: 'For what reason has he become a sinner? vaisyas are twice-born.1 This (i.e. the Veda) is an ancient sacred
The son of Anga Prajapati is a bane to his family.' text meant for all the castes. The beings behave according to the
10. The religious-minded (Anga) again asked the daughter Vedic practices; therefore they (continue to) live. You are born
of magnanimous Mrtyu: "O dear one, tell me the truth: Due to in the family of Brahman. (So) you are a brahmana only. Then
whose fault is he born (like this)?" you, who had performed valorous deeds, were made the king
of the earth. O best king, brahmanas live happily due to the
Sunitha said : religious merit of the king. They perish due to his sin. Therefore
practise righteous deeds. O king, you honoured and practised
11-13. O you highly intelligent one, [the daughter (of righteous deeds; but (did) not (do) the deeds of (i.e. proper for)
Yama) formerly only told Anga her own account and her merit Treta and Dvapara-yuga.
and faults: (She said:) ] in my childhood I committed a sin 25-30. When Kali (-yuga) sets in, all men, deluded by sins,
towards the magnanimous Susankha. I have not done anything will act after having resorted to the Jaina faith. Men will abandon
else. The angry one cursed me: "Your progeny would be wicked." Vedic practices, and will commit sins. There is no doubt that the
Thus, I think, O glorious one, this (Vena) has become wicked
due to that (curse of Susankha). Dvijatayah—Men of any of the first three castes of the Hindus.
 1044 Padma Purana II.39.1-IOa 1045

Jaina faith is the root of sin. O best king, the fall of those CHAPTER THIRTYNINE
men, who are heaps of sins, is brought about by this great
delusion. Govinda (i.e. Visnu), the destroyer of all sins, will be On Gifts and Worthy Recipients of Gifts
(appearing) for their destruction and for nothing else. Taking
the form of his liking he will restrain (them) from sins. When The sages said :
sins will have thus accumulated, he, the god will be
1. O you best among the truthful ones, tell us in detail, how
(appearing) as Kalki 1 for the destruction of the Mlecchas; there
Vena casting off his sin went to heaven.
is no doubt about it. Give up the behaviour of (i.e. proper for)
Kali (-yuga) and resort to merit. Behave truthfully; become the Suta said :
guardian of your subjects.
2-6a. O best brahmana, by the contact of the merit of the
Vena said : sages, by their concurrence, the sin went out of his body as a
result of the churning of his body. Then that Vena of a righteous
31. I am the best among the wise; I have known everything mind obtained eternal knowledge. O brahmanas, free from desire
here. He who behaves in a different way will certainly be and anger, he practised penance for a full hundred years in the
punished. hermitage of the sage Trnabindu, which destroyed sins, and
(which was situated) on the right bank of Reva. O glorious ones,
32-3 7a. All the magnanimous sons of Brahman got angry
god (Visnu), the holder of the conch, disc and mace, was pleased
with that wicked-hearted king who was talking too much.
with the sinless king due to his severe penance. Being pleased
When the high-souled brahmanas were angry, king Vena, through
with him, he said to him: "I am pleased. Choose an excellent
the fear of a curse from the brahmanas, entered an ant-hill. Then
boon."
the angry sages looked for Vena everywhere. Knowing that the
king who had fled, was well-settled in an ant-hill, the brahmanas, Vena said :

I
forcibly brought (out) the cruel and wicked (king). Seeing the
sinner the sages were well-composed. Getting angry, they churned 6b-7. O god, if you are pleased with me, give me an excel -
the left hand of the king. From it sprang up a very short, terrible lent boon: I desire to go, by your power, with this body, and
barbarian, whose complexion was dark-blue, whose eyes were along with my father and mother, to your abode, to the highest
red, who had arrows in his hand, and held a bow (in his hands). abode of Visnu, O god of gods.
37b-41. He became the king, supporter and the protector
Sri Vdsudeva said :
of all sinful Nisadas, especially of the Mlecchas. O highly intelli-
gent one, seeing that sinful one, the sages also churned the right 8. O king, where has that great infatuation, by which you
hand of that noble Vena. From it sprang up very intelligent and were deluded, gone? You were caused to fall on the path of dark-
very powerful and noble king of kings, viz. Prthu, who milked the ness by greed united with infatuation.
earth. By the power of his merit, and by the favour of that disc -
holder (i.e. Visnu), Vena, having enjoyed the position of a Vena said :
sovereign emperor, went to Visnu's heaven. That is the highest
9-10a. O lord, I was deluded by the sin which I had formerly
position of Visnu.
committed. Therefore (please) emancipate me from this very
fierce sin. Tell me through your grace what (i.e. which hymn) I
should mutter or recite.
1. Kalki—The tenth and last incarnation of Visnu in his capacity of the
destroyer of the wicked and liberator of the world from its enemies.
1046 Padma Purdna 11.39.26-39 1047
The lord said : unattached and (am just) like a witness. I am the individual soul
still sticking to the worldly defilements; I am consciousness and
10b-15. Well, O blessed king, your sin has perished. By joy; I am full of consciousness; and have the form of consciousness.
means of your penance you have become pure. So I shall tell you I am eternal, immutable; I am of the form of Brahman; know
(what) merit (is). O dear, formerly Brahma had asked me as me to be Brahman only.
(i.e. what) you have asked. I (shall) tell you all that I had told
him. When once, Brahma staying in the lotus sprung from (my) The lord said :
navel was engrossed in meditation, Visnu (i.e. I) appeared before 26. Speaking so to Brahma about his own form formerly,
him for granting him a boon, O you of a good vow. Desiring a Visnu vanished. He too knowing his universality, in a moment
good state (i.e. salvation), he asked him about a hymn, of a great became self-possessed.
religious merit, destroying sin, and called Vasudeva. O glorious 27. O king, you too are pure due to the birth of Prthu only.
one, he (i.e. I) taught him the hymn, best among all hymns, Still, O you of a good vow, propitiate the lord with this hymn.
called Vasudeva very much pleasing to Visnu, and giving all
happiness to men who always recited and muttered it. 28a. Visnu, being pleased, said to him: "O you, who give
respect to others, choose a boon."
Visnu said :
Vena said :
16-19. This entire world is pervaded by me of an unmani-
fest form. Therefore sages devoted to Visnu call me Visnu (i.e. 28b-29a. O Visnu, give me the best refuge; (please)
one who pervades). I should be respectfully known to be that protect me from the sin. I have sought your refuge. Tell (i.e.
Vasudeva, in whom the beings live, and who lives in the beings. show) me the cause (i.e. way to) the best state (i.e. beatitude).
Since, at the end (of the world) the lord leads the beings to the
unmanifest one, therefore, he (i.e. I) should be known, by those Visnu said :
who seek his (i.e. my) refuge, by the name Sankarsana. With 29b-39. O you blessed one, formerly only the noble Anga
the desire 'Let me be many', I take up any form I intend (to had propitiated me, (and) I had granted him a boon. O you
take up). Therefore, I should be known as Pradyumna by those illustrious one, O you best brahmana, O you prince, you will go
who desire (to have) sons. to the best heaven of Visnu by means of your own deeds. O noble
20-25. In this world I am not restrained by anyone except one, just ask for a boon for yourself. O illustrious Vena, listen to
the lords of all, viz. Hara and Kesava, by means of the prowess of the account that took place formerly. Formerly the glorious
deep and abstract meditation; therefore I have (the epithet) Susankha, getting angry, gave a curse to your mother, Sunltha,
Aniruddha. To the world, I, possessing spiritual and material in her childhood, O king. Then I, who had known (Anga's)
knowledge, am known as Visva. Being awake and full of refle- mind, and who desired to emancipate you, gave a boon to Anga:
ction, I am possessed of sell-consciousness. Full of the movements 'You will have a good son.' O you who love virtues, having thus
of the world and possessed of sense-organs and form I am (called) spoken to your father I will, having sprung up from your body,
Taijasa (i.e. bright); I am in the state of sleep when I am without protect the world. I remain on the earth as Indra shines in heaven.
understanding and action. When I am the presiding deity I The sacred text: 'Oneself is born as (one's) son', is true.
move (everywhere) occupying all. I am supposed to be un- So, O dear, you will get the highest position as a result of my
concerned with the world when I am in the state of deep sleep. boon. For getting the (best) position (i.e. salvation), O king, O
As Turlya (i.e. in the fourth state) I am without any modification hero, give a gift; I (am the one), who in the form of the sinful
and void of properties. With my form reflected everywhere I am naked one, spoke to you, to cause you deviate from righteousness;
 1048 Padma Parana II.39.58-71a 1049

otherwise the words of Susankha would have become untrue. rising sun)? When an auspicious time comes, if a person, after
I myself am injunction and prohibition both. I am the one who having bathed and worshipped his parents and gods gives, accor-
gives the fruit (to one) according to one's deeds, who is beyond ding to his capacity and with his mind purified by faith, gifts of
comprehension and who insists on virtues. food, water, fruits, flowers, garments, tambula, ornaments,
40-46a. (Giving) a gift is the highest, the best. It is the cause gold, and gems etc., he has unending merit. O king, he, who
of everything. Therefore you give gifts. Merit proceeds from would also offer water dedicated to me at midday and afternoon,
(giving) gifts. Sin perishes due to (the giving of) gifts; therefore, has unending merit. Like this he regularly gives food, drink,
do give gifts. O best king, perform sacrifices like the horse- sweets, ointment, sandal, flowers, camphor etc. along with
sacrifice. Give gifts of land etc. to brahmanas. Due to (giving) garments and ornaments, (which) gives enjoyments and
good gifts enjoyment is obtained, glory is obtained; fame takes happiness. This is said to be the usual time (i.e. time for regular
place (i.e. is obtained) due to good gifts and happiness is secured charity), auspicious for those who desire to give gifts or offer
through good gifts. A man obtains (i.e. goes to) heaven by means worship.
of (giving) gifts, and there enjoys the fruit (of his gilts). When the 58-7la. Now I shall tell you about the excellent occasional
time of the maturity of a good gift that is given through faith (charity). There is no doubt that one should give gifts at all
arrives, O best one, the man (i.e. the giver of gifts) would go to the three times. He, who desires his own well-being should not
a sacred place—this is also the fruit of (his) religious merit. To pass a day void (of gifts). O king due to the power of the time at
him, who, keeping faith in me, gives a great gift to a worthy which something is given, a man (becomes) very intelligent,
brahmana, I give everything and whatever he desires with (i.e. full of great power, rich, virtuous, learned, wise and far-seeing.
I keep the excellent man away from food for a fortnight, a month,
in) his mind.
or a day—that is, as long as he has not given food. One who has
Vena said : not given an excellent gift has eaten his own excrement. Being
displeased (with such persons) I generate in their bodies a
46b-48a. Tell me about the (proper) time of (i.e. for giving) disease, which keeps off all enjoyments, which gives them great
a gift. What are the characteristics of the (proper) time (for trouble, which is accompanied by weak digestion, and which
giving a gift)? Being gracious to me, O lord of the world, if you causes fever and suffering. He who has not made a gift (of food)
have compassion for me, tell me in detail the nature of a sacred to Brahmins and deities, three times, and has himself eaten
place, and also the good (i.e. proper) characteristics of a worthy sweets, has committed a great sin. O great king, he should thus
recipient, and the procedure of (giving) a gift. purify his body by a severe expiation, and also by lasts withering
up the body. As a cobbler cleanses the hide In the bowl with
Srikrsna said : exudations from trees and expands it, in the same way I certainly
purify a sinner, by proper use of herbs, and also by means of
48b-57. O king, O great lord, I shall tell you the time for astringent and bitter medicines; (thus I do) in the form of a
regular and occasional charity and also for the optional one, physician, with hot water and heating, and in no other way;
and for making daily and occasional gifts which would lead there is no doubt about it. Other people enjoy his excellent,
to the fourth (goal of life, i.e. salvation). At the time of sunrise, auspicious enjoyments as desired(?) What can(even)a powerful
sin perishes everywhere. Very fierce darkness destroys men. man do if he has not given an excellent gift? I torment him
This sun, my portion, is thought to be the treasure of lustre by through the form of a great sin. O king of kings, if the sinners,
day. Sins, burnt by the lustre of him only, are reduced to ashes. through selfishness, have not given the regular gifts with a mind
O king, what can be said about that which increases the religious purified with faith, then with terrible means I consume them.
merit of him who even gives water to my rising portion (i.e. the
 1050 Padma Purdna 11.39.84-104 1051

Vasudeva said : characteristics of a sacred place. Among excellent holy places

this Ganga shines. (Others that are) mentioned are the holy
71 b-75. O best of men, I shall explain to you the occasional (rivers) Sarasvati, Reva, Yamuna, Tapl; and river Carmanvati,
time (i.e. times for making occasional gifts) and the merit (obtai - (and also the rivers) Sarayii, Gharghara, and Vena destroying
ned by giving such gifts); listen attentively and with a good all sins, Kaverl, Kapila and the big (river) Visvatarini, (and
mind. O king, when it is the new moon day or the full moon day also) Godavari and Tungabhadra, O king. (The river) Bhima -
or the Sarhkranti day, or Vyatipata or when it is Vaidhrti rathya is declared always to cause fear to the sinners. Other
Ekadasi, or when it is the full moon day in Magha or Asadha, excellent rivers are Devika, Krsnaganga etc. (For offering gifts)
or Vaisakha or Kartika, or when the new moon day falls on on auspicious occasions there are many holy places of (i.e. on the
Monday, or on the anniversary days of the Manu-age etc., when banks of) these (rivers). Rivers, whether (they flow) through
it is the day on which the elephant's shadow (falls towards the a village or a forest, are purifying everywhere. At these places
east), or it is a day called pitrksaya—all theseare explained (by acts like bath, charity etc. should be performed. O best ones,
me) to you, O best king. when the name of a holy place (on the banks) of those (rivers)
76-83. I shall tell you the fruit of the gifts that are given on is not known, the utterance of the (my) name should be done by
these (occasions). O best king, listen. To the man, who devoutly saying: 'This is Visnu's holy place', O king. O prince, a devotee
gives (a gift) intended for me to a brahmana, I give, without should utter (the name of) me at the sacred places and (while
presenting gifts) to gods. He gets the fruit of his merit due to (the
hesitation, a house, happiness, heaven and salvation and many
utterance of) my name. O best king, at the time of bathing at
(other things). There is no doubt about this, O great king. I
unknown excellent holy places, and (offering presents) to un-
shall (now) explain to you the optional time (i.e. time for optional
known deities, one should just utter my name. O best king, the
charity) for giving a gift which is fruitful. The best sages have
Creator has made these rivers the mothers of the all-meritorious
told about the auspicious time for all vows in honour of gods etc.,
sacred places, and they are (to be found) everywhere on the
and also for giving gifts. O king, I shall also tell you about the time
globe. O king, a man should not take bath etc. here and there
leading to prosperity. Of all the sacrificial rites the nuptial one is
(i.e. anywhere). Due to the grace of the excellent holy places,
the best; O king, so also the time when the rite of the birth of a
one gets an inexhaustible fruit. The seven oceans only are of the
son, his tonsure-ceremony or thread-ceremony is performed; so nature of sacred places and are very meritorious. O king, the
also the time of the installation of the palace-flag or of deities; lakes like Manasa etc. are declared to be like them only. Streams
so also that (of the fixing ceremony) of the site of wells, pools, and ponds are also said to be of the nature of sacred places. There
lakes, houses, is called (the time) leading to prosperity, when the is no doubt about it. (There are) O great king, (certain) very
mothers are worshipped. At this time (a man) should give gifts small rivers. A sacred place is said to exist in them (i.e. on their
which bring about all (kinds of) success. O best king, I have just banks), so also in all ditches excepting (temporary) wells. On
told you the time leading to prosperity. the surface of the earth, mountains like Meru are also of the
84-104. (Now) I shall tell you something else which removes nature of holy places. A sacrificial place, a sacrifice well -put
affliction due to sin. When the time of death has come, a man, (i.e. performed) in a fire-chamber, and also the place where a
knowing (that this) death is (imminent), should give a gift, sraddha is offered, is pure like that. Similarly a temple, a sacrifi -
causing comfort on (his) way to Yama, O best man. O great king, cial chamber, a chamber where Vedas are studied (is pure). In
I have told yo u the times called regular and o ccasio nal the houses a cow-pen, possessing merit, is (said to be) the best.
ones, and also those that lead to prosperity. I have (also) told A sacred place exists there, where the performer of a Soma -
you the time of death. I have told (you about) these times which sacrifice would be (present) and also a grove where the meritori-
give fruits of one's deeds. O king, (now) I shall tell you the
1052 Padma Purana 11.40.1-2 1053

ous Asvattha stands (is a sacred place). A sacred place exists or bad skin; also a bald-headed brahmana, O great king. One
there where there would be a palasa or an udumbara tree or a should not give a gift to a brahmana, even if he is like Brahma,
bunyan tree; and also at a place where other sylvan marks (are if his wife is engaged in imporper (acts). O you highly intelligent
present). one, a gift should not be given to a brahmana who is conquered
105-107a. These are said to be sacred places, and also father by (i.e. under the thumb of) his wife, and also to him who is a
and mother; (the place) where a Purana is being recited, or the traitor to his own school of the Vedas (Sakha). O king, a gift
one where (one's) preceptor resides (is also sacred). There is should not be given to a diseased brahmana, or who eats the
no doubt that that place where a good wife lives is a sacred place. dead (i.e. meat eater). A gift should not be given to (a brahmana
The Place where a good son stays is a holy place—there is no who is) a thief even though he is like Atri. A gift should not be
doubt about it. These are said to be sacred places; and also a given to a brahmana who is not content. One should also avoid
king's abode (is a sacred place). a brahmana (doing rites) relating to a dead body. A gift should
not be given to (a brahmana who is) very obstinate, and especially
Vena said : to a brahmana who is dishonest. O lord of kings, a brahmana,
107b-108a. O best god, O Madhava, being gracious through following Vedic practices, but void of good conduct, would not
compassion tell me the characteristics of a worthy person to be proper at (the offering of) a sraddha, or (giving) a gift. Now
whom a gift should be given. I shall tell you about the gift which is fruitful and meritorious.
Faith is produced by association with a holy place and worthy
Vasudeva said : recipients and (practising charity at an auspicious) time. There
is no religious merit like faith, there is no happiness like faith for
108b-l27. O very intelligent king, listen to the good (i.e. beings in the worldly existence, O king. A man should remember
important) marks of a worthy recipient, to whom a gift should me with faith, O best king; a king should give even a small gift
be given by the glorious ones purified by faith. A brahmana into the hand of a worthy recipient. He obtains an unlimited
endowed with (i.e. born in) a good family, devoted to the study fruit of such a gift (given) according to the proper procedure;
of the Vedas, tranquil, restrained, one having practised penance, he would be happy by my grace.
especially pure, intelligent, wise, engrossed in the worship of
deities, truthful, of a great religious merit, Visnu's devotee, and
learned, knowing religion, free from greediness, and avoided by
heretics, is said to be a worthy recipient. O best man, O great
king, other worthy recipients are these: sister's son—the best man,
endowed with qualities like these; daughter's son; son-in-law
having similar dispositions; also, O best man, a preceptor who is CHAPTER FORTY
initiated. These are worthy recipients, fit for presenting gifts. The Fruit of Occasional Charity
One should avoid a brahmana who possessed conduct as laid down
in the Vedas (yet) is not content. Also one should avoid a one -
eyed or very dark-blue (brahmana), (a brahmana) who has Vena said
black teeth, or has dark-blue or yellow teeth. O king, one should
1-2. O god, I have heard from you the fruit of regular
avoid a brahmana who has slaughtered a cow, who has very
charity. By your grace (i.e. be gracious and) carefully tell me
black teeth, who is a barbarian or is licentious or is short of a
that fruit which is the fruit of occasional charity. I am not getting
limb or has an extra one; also a lepor or one having bad nails,
great satisfaction; my faith prompts me to hear it.
i

1054 Padma Purana II.40.29b-46 1055

Visnu said : would remain. He, who, after going to a sacred place, would
give an ornament to a brahmana, sports with Indra after having
3-8a. O best king, I shall explain to you (gifts given called) enjoyed many pleasures. He, who, endowed with faith, gives to
the occasional. Listen to the fruit of the gifts given to worthy the best brahmana, a deserving recipient, food along with land
recipients by a person with faith, on a great parvan day. O best when a great parvan (day) arrives, having valour equal to that
king, he, the best man, who gives an elephant, a chariot or a of Visnu rejoices in Vaikuntha. Giving (i.e. he who gives),
horse (to a brahmana) becomes the best king, accompanied according to his desire, gold along with garments to a brahmana
by servants, in a holy country, O great king; there is no doubt for peace, he, resembling lire, would live happily in heaven. He
about this. The religious-minded, powerful and very intelligent should fill a big golden pitcher with ghee. He should adorn it
one becomes a very lustrous king and is unconquered by all with garments and garlands and cover it with (a) silver (lid).
beings. O great king, he, who gives a gift of land or a cow when He should furnish it with a garland of flowers and make it
the great parvan (day) arrives, would become the lord of all adorned with a sacred thread. O highly intelligent one, wor -
enjoyments. One should give a gift to a very meritorious brah- shipping it, consecrated with Vedic hymns, he should (then)
mana with great care. worship it with sixteen pure articles of worship. Then well -
8b-lla. I shall tell you the characteristics of great gifts adorning it, he should present it to a glorious brahmana. He
which a man gives at a sacred place on a parvan (day) : he should then give sixteen cows with bell-metal udders, along with
becomes a king. He who gives a secret gift (to a brahmana) at a garments; (he should) also (give) four (cows) and a gift (to a
holy place on a parvan (day), quickly has an imperishable brahmana) along with gold. He should also give twelve cows
attainment of treasures (i.e. obtains imperishable treasures). adorned with garments, ornaments and decorations to a separated
When a great parvan (day) comes, (a man should give) a great (living in a lonely place?) brahmana. There is no doubt about
gift with a garment and gold to a brahmana at sacred places. this. Oprince, such and other gifts (should be given). Having
llb-29a. O king, I shall tell you (about) the auspicious properly found a sacred place and (the proper) time, and a
fruit of that gift : (to him) many very virtuous sons, proficient brahmana's residence, he should give (gifts) with faith. That
in the Vedas, long-lived, having progeny, and endowed with would lead to great religious merit. There is no doubt about it.
glory and merit are born. Many (such sons) are born. O you very
intelligent one, ample wealth (also comes to him). He gets happi- Visnu said :
ness and religious merit. He becomes religious. When the great
parvan (day) arrives, a (man), having gone to a holy place with 29b-46. A gift should be arranged (i.e. given) dedicating
great effort, should present a golden cow to a glorious brahmana. it to Visnu. A man inspired by the feeling of love for that gift
O you very intelligent one, I shall tell you about the religious gets a fruit like that. There is no doubt about this. Now I shall
merit of (i.e. obtained by giving) that gift. O great king, the explain good fortune. By giving the gift which proceeds (i.e. is
giver of a tawny cow enjoys all pleasures. He lives there as long as given) in sacrifices etc., and even by having faith in (givi ng it),
Brahma would live. O king of kings, I (shall) tell you about the a man has increase in his intellect and does not get unhappiness,
fruit and enjoyment of (i.e. due to) the gift of a cow given after O best brahmana. The religious-minded one, while alive, enjoys
adorning her, furnishing her with gold and with garments, pleasures properly. That donor, having obtained a divine position,
ornaments and decorations. Ample glory full of gifts and enjoy- enjoys pleasures of Indra. He takes his family to heaven for a
ments is produced. It is said that such a man (i.e. he who gives thousand kalpas. I have thus explained (gifts) leading to good
gifts) becoming a master of knowledge, would become a devotee fortune. Now among the (gifts) I shall tell about (the gift to be
of Visnu. He would reside in Visnu's world as long as the earth given at the time of death). Knowing that the end of the body

J
1056 Padma Purdna II.41.9-19a 1057

(i.e. death) has come near, and being afflicted by old age, he His wife, named Sukala, was very chaste, devoted to her husband,
should give a gift. He should not entertain (any) hope about any always engaged in religious practices, and loyal to her husband.
one. (He should not entertain thoughts like:) 'What will happen Her limbs were auspicious. She had a good son and she was
to my sons, other relatives and friends in my absence after my charming and auspicious. She spoke the truth, she was always
death?' A man deluded by infatuation for them, does not give pure, she had a lovable form, and was dear to her husband. She,
anything. He, with his mind confused, dies; friends and relatives endowed with these qualities, was fortunate, and performed
good deeds. The vaisya (i.e. Krkala) was an excellent man; he
weep (for him). All of them, afflicted by grief and by false attach-
knew various religious practices, was wise and virtuous. He was
ment, resolve (to give) gifts, and reflect upon salvation. When
always intent upon listening to the Puranas and religious practices
he is dead, and when the false attachment is over, they, of greedy
as told by the scriptures. With faith he set out, with the caravan
minds, forget the gifts and never give them, O great king. The one, of brahmanas on a pilgrimage, meritorious and auspicious.
O great king, who is dead, is extremely unhappy on the path He proceeded on the religious path (of the pilgrimage). The
to (the abode of) Yama, is overcome with thirst and hunger, chaste wife (i.e. Sukala), being stupefied by her love for her
and afflicted by gifts. O best king, to whom do sons and grandsons husband, said (these) words to her husband.
belong? To whom does the wife belong? In this worldly existence
none belongs to none (else). Therefore gifts are given. O best Sukald said :
king, O you highly intelligent one, a wise man should himself
give food, drink, tambula, water, gold, a pair (of) garments, an 9-19a. O dear, I am your religiously wedded wife, and
practise merit with you. Waiting (i.e. looking) for the path of
umbrella, many water-vessels with water, varied vehicles and
(i.e. followed by) my husband, I propitiate the god i.e. my
carriages, various kinds of perfumes and camphor. If he would
husband. O best brahmana, I shall never give up your proximity.
desire (if he desires) much happiness he should give (to a bra-
Resorting to your shadow, I shall practise the excellent mode of
hmana) shoes that give comfort on the path to (the abode of) behaviour called loyalty to my husband, which destroys the sins
Yama. O great king, by (giving) these gifts a man goes happily of women and gives them a good position. The woman, who
along Yama's path. would be solely devoted to her husband, is called meritorious.
Except the husband, no other holy place befits young women,
and no other holy place gives them heaven or salvation. O best
one, a woman should look upon the right foot of her husband as
Prayaga, and the left one as Puskara. Merit is produced by
CHAPTER FORTYONE taking bath with the water (falling) from his feet. It is like taking
a bath at Prayaga or Puskara. There is no doubt about it. The
The Story of Sukald
husband is full of all holy places. The husband is full of all religious
Vena said : merit. All that fruit—the religious merit, which an initiated man
gets after the performance of sacrifices, is obtained by a wife
1. Tell me how the son (or) the wife (or) the father (or) through serving her husband. She obtains, through serving her
the mother is a holy place. Tell me also in detail how one's husband that fruit which would accrue to one by having had
preceptor is a holy place. pilgrimage to excellent holy places like Gaya. I am telling it in
Sri Visnu said : brief. Listen to me who am telling it. For them (i.e. for women)
there is no other duty than serving the husband. Therefore, O
2-8. There was a great city (named) Varanasi along with dear one, I, helping you and giving you pleasure, shall, by
(i.e. on the bank of) Ganga. In it lived a vaisya by name Krkala.
1058 Padma Purdna
11.41.32b-50a 1059
resorting to your shadow (i.e. by following you), come
Visnu said :
(with you). This will not be otherwise.
32b-50a. Having thus spoken to her, and having repeatedly
Visnu said :
advised his wife, he went with the caravan without her knowledge.
19b-29a. Krkala, having considered her beauty, character, When thus that glorious Krkala had left, the lady of an auspicious
virtue and devotion and having again and again given a thought face did not at all see her husband Krkala, of meritorious deeds,
to her delicacy (thought): 'If like this (i.e. as she says) I shall at the auspicious time of the worship of deities and at (other)
take her (with me) along the difficult path causing great grief, auspicious time. Weeping, and very much afflicted, oppressed
her beauty will wither due to being shaken by cold and heat. by grief and sorrow for her husband, she quickly got up and
Her body, of an excellent complexion, is like the interior of a asked her friends. (She said to them:) "O you illustrious ones,
lotus. It will be dark due to the cold stormy gale. The path is have you seen that Krkala, the lord of my life? He has gone
rough and has (i.e. is full of) stones. Her feet are very delicate. somewhere. You are my relatives. O you glorious ones, if you
She will meet with severe pain; therefore she is unable to go (i.e. have seen that magnanimous, very intelligent, meritorious,
I cannot take her). What will be her plight, when her body omniscient, truthful and wise Krkala of me (i.e. my husband),
would be encompassed by hunger and thirst? This woman of a (then) tell me." Hearing those words of (i.e. uttered by) her,
beautiful body is my support. (This) woman of a beautiful face they said to the very intelligent one: "O you auspicious one of a
is the abode of my pleasure. She is always dear to my life. She is good vow, your husband Krkala has, on the occasion of a pilgri-
always the abode of religious merit. When this young woman mage, visited a sacred place. Why do you weep? Having visited
will perish, I shall (also certainly) perish in this world. This one a great sacred place, he will come (back), O you beautiful one."
is always my livelihood. She is the ruler of my life. I shall not That Sukala of a charming speech, thus addressed by the intimate
take her to the forest (and) to the holy place. I shall (just) go persons, again went home, O king. That devout Sukala wept
all alone.' The glorious Krkala thought (like this) for a moment. piteously in agony. (She said:) "Till my husband comes, I shall
0 best king, she knew (i.e. read) the thought in his mind. The sleep on a bed on the ground. I shall not eat ghee, oil, curd and
glorious one again said to her husband who had started: "O milk." She gave up (eating) salt, and also (chewing) tambiila.
best one, listen, men should not leave (back) their innocent O king, she also gave up (eating) sweet (things) like jaggery etc.
wives. O you highly intelligent one, this is the root of Dharma (She said:) "Till my husband returns I shall eat once a day or
(duty, righteousness) of a man. Realising this, O illustrious one, will not eat anything at all. There is no doubt about this." Thus
now take me (with you)". she was full of grief; she wore a single braid of hair; she put on
Visnu said : one bodice (only), and was unclean. She also remained with
29b-32a. Having heard all those many words uttered by only one garment (on her person). She gave out sounds like
his beloved (wife), Krkala laughed and again said to her : "O 'ha ha', sighed, and was extremely afflicted. She was parched
dear one, the wife who is religiously obtained is not to be aban- up by the fire of separation; her body (had become) black; and
she became unclean. Thus being unhappy, very much emaciated,
doned. O you of a beautiful face, he, who has abandoned his
and perturbed, and weeping day and night, she did not get
well-behaved and religious wife, has even given up the Dharma
sleep at night. O king, broken (down) by grief, she (even) did
of ten constituents.1 Therefore, well-being to you, O dear one,
not feel hungry. Then (her) friends came there, and asked Sukala.
1 shall never abandon you". (They said:) "O Sukala, beautiful in all limbs, why are you
1. Dasanga Dharma—The ten constituents of Dharma as mentioned in weeping now? O you of a beautiful face, tell (us) the cause of
the Vamana Purana (14.1-2) are: harmlessness, truthfulness, non-stealing,
charity, forbearance, restraint, quiescence, not demeaning oneself, purity and your grief."
penance.
 11.41.61-83 1061
1060 Padma Purana
In the scriptures the husband is always described as the sacred
Sukald said :
place for women. She should always invoke him by means of
50b-56a. That my righteous husband has gone for (obtain- speech, body and deeds. Intent upon truthful thoughts, she
ing) religious merit. He is roaming over the earth for pilgrimage. should always mentally worship him. The side of the husband—
That my lord has gone after leaving me who am faultless and (especially) his right side—■ is always a great holy place.
sinless. I am a chaste woman of good behaviour, always merito- When a woman, having resorted to him, lives in the house, she
rious and loyal to my husband. That (my) husband intent on gets the fruit of the gifts which he gives and the merit (he collects)
getting (i.e. visiting) a sacred place, has left me and gone. There- when he performs a sacrifice, and the fruit that he gets (by
fore, O friends, being extremely afflicted by separation (from bathing) at Varanasi in Ganga, or at Puskara, or at Dvaraka
him) I am grieving. When a very cruel husband (like mine) or at Avanti, or Kedara at (the temple of) Siva; (and) not that
leaves his dear wife and goes (away), it is better (for the wife woman who always performs sacrifices. O friends, such a fruit
like me) to destroy my life (i.e. to commit suicide); it is better she never obtains. (By resorting to her husband) the woman of
to eat poison; it is better to enter fire; it is better to destroy (my) an excellent complexion always obtains a beautiful face, good
body. O friends, It is better to end my life; but forsaking the fortune in the form of a son, bath, gifts, decorations, garments,
husband is not better. I am unable to put up with the ever- ornaments, good fortune (in the form of her husband being
terrible separation from him. O friends, I am always afflicted by alive), form, lustre, glory, fame and merit. There is no doubt
that separation. that she gets all (this) through the grace of her husband. When a
woman, when her husband is alive, practises another mode of
The friends said :
life (than the one that is prescribed), (all that) becomes fruitless,
56b-60. Your lord, your husband, who has gone on a pilgri- and she is called an unchaste woman. On the globe (i.e. the earth)
mage, will come (back). You are unnecessarily drying up your the youth, beauty and form of women is certainly said to be for
body, you are grieving in vain. O young lady, you are tormenting the husband alone. A wife is said to be one who has good sons
yourself to no purpose; you are uselessly giving up pleasures. and good reputation. There is no doubt that when the husband
Drink drinks, enjoy (the fruit of) what you yourself have given is pleased in the existence, the wife is pleasing to the sight. If on
before. Whose is the husband? (i.e. to whom does the husband the globe there would be a wife without (i.e. segregated from)
belong?) To whom do the sons, relatives and kinsmen belong? her husband, how can she have happiness, beauty, glory, fame
In this mundane existence nobody belongs to anybody else. One and sons on the earth? She experiences great misfortune and
has connection with none else. (People) eat, enjoy. O young unhappiness in the worldly existence. She would always be
lady, that is (just) the fruit of the worldly existence. When a sinful and would behave unpleasantly. When her husband is
being is dead, who would enjoy or see its fruit? O young lady, pleased with her, all the deities are pleased. When her husband
what (people) drink, enjoy is the fruit (that is got) from the is pleased, sages, gods and men are pleased (with her). The
worldly existence. husband is the lord, the husband is the preceptor, the husband is
the deity along with other deities. O prince, the husband is a holy
Sukald said : place, and (is) sacred for the wives (i.e. the wife). He is also her
sentiment of love, ornament, form, complexion and fragrance.
61-83. Whatever you have said is not approved by the
She puts on an elegant dress, ornaments (etc.) except on the
Vedas; but that woman, who, separated from her husband,
auspicious parvan days; she shines with elegant dresses and
always lives all alone, would be a sinful one. Good people do not
ornaments when her husband is (with her). Without the husband
honour her. In the Vedas she is always said to be with her hus-
she is like milk in the mouth of a serpent. The glorious, charming
band. A relation is produced due to the power of religious merit.
4

1062 Padma Purdna II.42.7b-32 1063

and auspicious wife practises good vow for her husband (only). 7b-17. Once that great king went with her to a forest.
If a woman puts on an elegant dress (etc.) when her husband Having reached a forest (on the bank) of Ganga, he always
is dead, all her beauty, complexion (etc.) is reduced to the form enjoyed hunting, (by) killing lions, boars, elephants and buffaloes.
of a dead body. People call her a prostitute on the earth. There- In front of him, who was (thus) sporting, a boar, adorned with
fore, listen, that woman who desires great happiness on the earth, (i.e. accompanied by) a large herd of boars and (his) sons
should never remain without her husband. The husband is and grandsons, arrived. His only beloved female hog remained
described in the scriptures to be the highest Dharma of the wife. by his side. With (other) boars and hogs she surrounded him
Therefore, a wife should not abandon that eternal Dharma. only. The hog, seeing the king of kings who was difficult to
This, I know, to be the Dharma. How would (my) husband conquer and who was engaged in hunting, remained very
forsake (me)? In this connection, O friends, an ancient account courageously with his wife and by his sons, grandsons, elders
is heard. It is the meritorious account of Sudeva, that (i.e. listen- and young ones after having taken the shelter of a mountain. O
ing to which) destroys sins.
great king, knowing the great slaughter of those beasts (in the
forest), the hog said to his sons, grandsons and wife : "O darling,
the very powerful and brave lord of Kosala, Manu's son, is
enjoying hunting, and is destroying many beasts. There is no
doubt that the great king, after seeing me, will come here. I have
certainly no danger to my life from other hunters; (but) the
king, seeing my form, will not forgive me. O dear one, there is
no doubt that he, the very lustrous one, full of great joy, with
CHAPTER FORTYTWO
arrows in his hand, holding a bow, accompanied by dogs and
Iksvaku Goes Ahunting surrounded by hunters, will kill me."

The friends said : The female hog said :

18-19. O dear one, whenever, in this great forest, you see
1. Who is that Sudeva about whom you talked? Tell us as to many hunters equipped with many weapons, you give up your
how she behaved. You have told (about her). Tell us the truth. great courage, power and valour, and with your heart dejected
Sukala said : through great fear, run away, along with these my sons and
grandsons. (Now) seeing this lord of kings and the best of men,
2-7a. The great, glorious king, Manu's son, Iksvaku by what will you do? O dear one, tell me the reason.
name, lived in Ayodhya. He knew the rules of conduct; he was 20-32. Hearing her words, the boar, the king of hogs, gave
exclusively devoted to religious ends; he knew everything, and he the (following) answer to her: "O dear one, listen why I am
honoured gods and brahmanas; his wife was ever meritorious afraid of a great hunter and go away. Hearing the (sound of)
and devoted to her husband. With her he performed many hogs, the great hunters, who are sinful and cunning, commit
sacrifices and (visited) various holy places. Sudeva, devoted to evils in the inaccessible caves of the mountain. They all are
truthful conduct, was the daughter of Vedaraja, the brave and always wicked, always conceive many sins, and are born in the
illustrious king of Kasi. King Iksvaku married her. Sudeva was families of sinners. I am scared of dying at their hands; (for)
beautiful in all limbs, and was devoted to the vow of truth. With though I die (after being shot by them), I shall again go to a
her, his beloved,the best king, the meritorious leader of people, sinful (existence). O darling, scared of an untimely death, I
enjoyed. shall go away to a mountain or a mountain-cave. This king,
greater than the world, a king of the nature of Visnu, has come.
 1064 II.42.52-60a 1065
Padma Purdna

0 dear one, on the battlefield I shall fight with valour and they are not very much scared of lions and men in inaccessible
bravery with the glorious one. If, by means of my own lustre I places, forest-bowers, villages and cities and on this mountain,
shall conquer the king, I shall enjoy incomparable fame on the as they are protected by your lustre, O you very valorous one.
earth. (If I am) killed in the battle by that best hero, I shall Abandoned by you, all these young sons of me will be afflicted,
go to Visnu's heaven. The lord of the earth will be highly satis confounded and senseless. All these young ones will never see (i.e.
fied with the flesh and marrow of my body. Due to him the deities have) a happy course after going (from here). A beautiful
of the good worlds will be gratified. This one, with the thunderbolt woman does not at all look charming without her husband.
in his hand, has come. O beautiful one, when I meet with death (Even though she is) decorated with divine, golden ornaments,
at his hands, it will be a gain and excellent fame for me. Due to garments, food, clothes, father, mother, brothers and sisters,
him I shall have glory on the earth and in the three worlds; mother-in-law, father-in-law and others, she does not shine
(and) I (shall) go to Visnu's world. I was not scared like this; without her husband, as the night without the moon, (or) a
1 went agitated, (so) I went to the mountain-peaks. I went family without a son (does not shine), (or) as a house without a
there as I was afraid of a sinful (hunter), O dear one; (and) on lamp never shines. Similarly, O you, who cut off (i.e. remove)
seeing (this king practising) piety, I have remained (here). I do the pride (of your enemies), the herd does not at all shine without
not know my former sin, committed in another (i.e. former) you. As a man does not shine without (good) behaviour, (or) an
existence, by the accumulation of which, I went to (i.e. was ascetic does not shine without knowledge, (or) as a king does
born in) the species of hogs. I shall (now) wash the former, not shine without (good) counsel, in the same way this (herd)does
terrible accumulation of sins with the water of hundreds of very not shine (without you). As a boat full (of goods) does not
sharp and whetted arrows. O you female hog, giving up your love (go on well) in an ocean without a fisherman, (or) as a caravan
for me, and taking with you our sons, grandsons, daughters and does not (shine) without its leader, similarly this (herd) does not
children in the family, go to the mountain, Give up your folly (shine without you). As an army does not shine without a general,
(i.e. foolish love) for me. This Visnu has come. By his hand (i.e. similarly this army of hogs (does not shine) without you, O you
killed by him) I shall go to that highest position of Visnu. Fortune highly intelligent one. It will be helpless like a brahmana without
also has laid open the gates of heaven for me. I shall go to the (the study of) the Veda. Having entrusted the responsibility of the
best heaven." family to me you are going (to fight). Knowing that death is
easy (i.e. would come easily) how are you having such a pledge?
Sukala said : O dear lord, I shall not be able to sustain my life without you.
O you highly intelligent one, with you alone I shall enjoy heaven,
33. O friends, having heard those words of the magnanimous earth or even hell. I am telling you the truth and the truth only.
hog, his beloved, with her heart sinking, then spoke. O lord of' the herd, we two—you and I—taking the sons and grand-
sons and the excellent herd (with us) shall go to an inaccessible
The female hog said : place with a big cave. One goes to fight (only) after abandoning
(i.e. being prepared to abandon) one's life. Tell me now what gain
34-51. The herd, of which you are the lord, (shines) being
will there be in death (i.e. dying at the hands of the king)?
adorned by sons, grandsons, friends, brothers and other kinsmen
and relatives. The herd, adorned by you only, shines. O you The boar said :
glorious one, what will be the condition of this herd without
52-60a. You do not know the excellent way of life of the
you? O dear one, due to your power only these roaring boars,
brave. Now listen to it. If a warrior desiring to fight with another
my young sons, roam on the mountain. Fearless on account of
warrior, goes to him (and says) : 'Fight with me, I have come
your lustre, they eat well the bulbs and roots. Due to your lustre,
1066 Padma Purana 11.42.71—11.43.8 1067
(here) to fight (with you)', (and if the man) does not give (i.e. of death) has arrived. Longing for hunting, he sports in the
is not ready to have) a fight with (that) other man through forest by killing many beasts. He is the very powerful and un-
desire, greed or delusion, then, listen, O dear one, he would assailable son of Manu, named Iksvaku. O my good sons, this
dwell in the Kumbhipaka hell for a thousand yugas. There is no (god of) death will kill (you). My good sons, go away.
doubt that it is the highest duty of ksatriyas to fight (when chal-
lenged to fight). If the fight fought by him after going to the The sons said :
battlefield is won by him, he enjoys great glory and fame. If he, 71-73. He, who goes (away) after abandoning his mother
extremely fearless due to his valour, is killed while fighting, he and father is wicked-hearted. He goes to a very terrible and fear-
obtains (i.e. goes to) the world of the brave and enjoys divine ful hell. He who, after drinking the holy milk of his mother,
pleasures. O dear one, listen, he would dwell in the world of the becomes shameless and spiritless, and goes (away) leaving his
brave for twenty thousand years, and during that period he is mother and father, goes to a pussy hell, stinking with the bad
honoured with the practices of gods. There is no doubt. Here smell of insects. Therefore, we shall leave (our) father here only,
comes the brave son of Manu, asking for a fight. I must certainly but shall take our mother (with us).
give it. The welcome guest asking for a fight, and of the form of
the eternal Visnu has arrived. O auspicious one, I must offer him 74-75. In this way depression of spirits for the sake of
a reception in the form of a fight. Dharma and Artha (moral duty and worldly interest) over-
came them. All of them full of power and lustre remained after
The female hog said : having grouped themselves into an array. Full of daring courage
60b-61a. O dear one, how shall I (be able to) see your and energy, and with valour, they, roaring and sporting, saw
valour when you would fight with the magnanimous king ? (there) the king's son.
61b-66. Saying so, and hurriedly calling her dear sons,
she said (to them) : "O sons, listen to my words. The welcome
guest in the form of the eternal Visnu asking for a fight, has come.
I have to go where this (my lord) will go. As long as (this my) CHAPTER FORTYTHREE
lord, your protector, remains here, you go away to the inaccessi-
ble opening of a mountain-cave. O (my) children, live there The Boar Gives a Tough Fight to Iksvdku
happily, avoiding skilful hunters. I must go there only where he
(i.e. my lord) will go. This your eldest brother will protect the Sukald said :
herd. All these (your) uncles will protect you. O my good sons,
leaving me (here), go away, all of you." 1-8. Thus those boars stood up for fighting. The hunters
stood by the king standing before them. O best king, the great
The sons said : hog resorted to the mountain-peak. He stood after arranging
67-68. This best mountain is full of many roots, fruits and his great herd in an array. The tawny, fat, plump-bodied, irresis-
much water. There is no fear for anyone. Life is happy. You tible hog having large fangs and mouth, roared very fearfully,
have both, all of a sudden, uttered these, fearful (words). O O king. The great king saw them resorting to the groves of sala
mother, tell us the reason for all this. and tala. Hearing those words of them the brave son of Manu
(said): "Seize the brave hog, kill him who is proud of his strength."
The female hog said :
Thus the hero, the brave son of Manu, spoke to them. Then all
69-70. This very terrible king, of the form of Kala (i.e. god the hunters, fascinated by the rapture of hunting became ready
 1068 Padma Parana 1069
11.43.23-35
and furnished with armours, and proceeded with the dogs. The Iksvaku, (was there) with his wife and the army having four
great and very mighty king was full of great joy. Mounted upon constituents. In front (of him) the brave hunters and the fast
a horse, he was ready with his army having four constituents. dogs were going to the place where the brave, strong boar
He came to the bank of Ganga on the best mountain Meru, full (remained) with his wife. He remained, after having resorted to
of gems and minerals and adorned with various kinds of trees. the bank of Ganga on the Meru-land, protected by many old
Sukald said : and young hogs.
9-19. (He came to the mountain) which best mountain, Sukald said :
having the heap of the rays of the sun, was very lofty and high, 23-27. The delighted hog said to her very dear wife : "O
had reached the sky itself, was beautified by many elephants dear one, see, the mighty lord of the Kosala country has come.
that moved (on it); which shone with pure drops of water, The king is having the sport of hunting with me as the target.
resembling pearls, (and caused by) waves and ripples on the I shall just have the battle delighting gods and demons." Then the
banks, rising from the pure stream of the Ganga due to the crowds very lustrous king, the archer with arrows in his hands, who was
of people. The best mountain with its white slabs of stone washed delighted, said to (his wife) Sudeva, of a truthful behaviour :
everywhere, was endowed with excellent beauty. Surrounded "O darling, see the very powerful, roaring hog, accompanied by
(i.e. covered) by gods, Caranas, Kinnaras and Gandharvas, his attendants and irresistible for the hunters. O dear one, today
Vidyadharas, Siddhas, bevies of celestial nymphs, sages, best only I shall kill him with good, sharp arrows. The very brave
elephants, Vidyadharas the mountain shone with (trees) like one will come to me only to fight (with me)."
srlkhanda, candana, sarala, sala, tamala, rudraksa, and desire- 28-31. The pleasing, brave (king), speaking thus to his wife,
yielding trees giving divine powers. It was variegated with said to the hunters : "O very brave ones, urge on the hog." The
minerals of various kinds. It shone with aerial cars, variegated brave ones, having power, lustre and valour, and roaring, ran
with various gems, with golden staffs and wives (i.e. women). fast. All of them went to the hog with the speed of wind. The
It shone by the groves of coconut trees and divine betal-nut foresters pierced the hog of a brave form with volleys of sharp
trees. It was adorned with flowers of divine white lotuses, bakula, arrows and various weapons and missiles.
and decorated with pieces of plantain trees, (also) with campaka-
flowers. The mountain was decorated with reddish ketaka- Sukald said :
flowers, and also the extensions of many creepers and with lotuses. 32-35. Arrows and javelins were discharged by the hunters;
It was adorned with beautiful flowers of many colours and with the arrows (discharged by them) showered on the mountain as
various trees. It was full of divine trees and crystal-slabs. It shone clouds would shower on the earth. Struck by (hunters) giving
with the meditating saints, best meditating saints who had strong strokes, the hog, the protector of the herd, who had gone
attained divine powers and who lived in its caves; and also with to fight, was completely vanquished by hundred (of hunters).
charming streams and many fountains. The mountain shone with With his sons and grandsons he would destroy (i.e. he destroyed)
the confluences bristling with the streams of rivers. The lord of his enemies. The hunters struck by his fang in the war fell down.
mountains looked beautiful with deep lakes, small pools, having Due to his speedy whirlings the hands and feet of a steady (person)
pure water and with peaks standing together. It was adorned dropped down. The hog saw the roar of (i.e. the roaring) hunter
with sarabhas, tigers and herds of deer. That lord of mountains coming to him; and the lustre on his face was destroyed when
always shone with highly intoxicated elephants, buffaloes and struck with his fang. He went to the place where the king was.
the ruru deer, and also with many divine substances. He (i.e. the king) did not want to fight. The lordly hog very
20-22. Manu's son, the brave lord of Ayodhya, (named) much resisted and frightened the lord of the Iksvakus and was
 1070 Padma Purana II.43.60-77a 1071

angry. Delighted with fighting, he desired to fight with Iksvaku bravely cut off the nooses, remained in the battlefield. He went
(king) in the forest. forth along with great boars. Then the brave hog, wet with the
36-43. The hog skilled in fighting again desired to fight streams of blood, struck with his mouth and cut off the horses
(with Iksvaku). The angry hog, shaking the earth with the and elephants of the brave (soldiers). Angrily he struck the
front part of his mouth, sharp teeth and claws, and proudly brave footsoldiers with the sharp fore-part of his fang. Being
making the humkara sound, struck the sinless king. O king, angry he struck the trunk of an elephant and being delighted,
finding him to have the valour like that of Visnu, the son of hit, with the nails of his toes, the warriors that were struck
Manu was thrilled with joy. The divine king, seeing the valour (down). Then all the hogs and hunters, with their eyes red with
of the boar regarded him Jike Yama. Thinking that he was the anger, resorting to fighting, fought with one another. The boars
enemy of gods in the form of a hog, and seeing the very powerful were killed by the hunters, and many hunters were killed by the
and huge opposing army, he suddenly collected (his army) for the boars. Being struck and red with blood, they dropped on the
destruction of the boar. He sent elephants, speedy chariots and ground. The boars, giving up (i.e. at the cost of) their life, killed
hunters holding arrows and swords along with (missiles called) the hunters, and they fell on the battlefield. There the boars
bhusundi and mallets and having nooses in their hands. They died and dogs gave up their life (i.e. died). Here and there, the
were delighted and aimed at him. The horses and elephants hunters that were dead (i.e. that were killed), lay on the ground.
that had gone to him, though warded off, remained (there only). The king, with the strokes of his sword, killed many boars.
At places he was seen, at places he was not seen. At times he Some boars fled away; some were killed; some, being frightened,
would show (i.e. cause) fear, at times he would crush the horses. resorted to inaccessible places, bowers and interiors of caves, O
The hog, invincible in the battle, and with his eyes red due to best king. Some hunters, pierced by hogs with the tips of their
anger, crushed the brave soldiers and made an inviolable sound. fangs, and some, cut off into pieces, died and went to heaven.
The brave lord of Kosala, seeing that boar, fighting, unconquera - On all sides snares, nooses, traps and tubular organs of the body
ble in war, of a huge body and giving out a sound (i.e. thundering) had fallen here and there. The hog, proud of his strength, remained
like the clouds, roared; moved on the battlefield; and the brave only with his wife and five or seven grandsons (ready) to fight.
one illumined the heroes with his own lustre. The fangs in his The female hog again spoke to that hog, dear to her :"O dear
(i.e. the hog's) mouth shone and flashed like lightning. The son one, with me and these children move (to a safe place)." 60-77a.
of Manu saw the hog in that condition, and pierced him with The pleased hog said to his very dear wife, who was afflicted :
sharp arrows, and each one of the rest was pierced by his relatives "Broken (like this) where shall I go ? (Now) there is no place
(i.e. fellow-warriors). (for me) on the earth. When I run away, the herd of boars will
44. The king said : "O (my) ar mies (i.e. my soldiers), perish. A hog drinks water by (remaining) between two lions;
why should you, who are brave, not seize him through your (but) a lion does (i.e. can) not drink water by (remaining)
prowess? (Just) fight there with him with (your) whetted and between two hogs. Thus excellent power is observed in the species
sharp arrows." of boars. Therefore I shall kill (the enemies); when broken I shall
45-59. Hearing the words of that noble one who was angry, go (away). O you glorious one, I know piety causing many
all the soldiers stood together to fight. Many thousands of warri- auspicious results. When a man, who is fighting, flees, leaving the
ors, struck in all directions, and pierced the hog in battle, who holy battlefield through greed or fear, he would be a sinner. There
had remained on the battlefield. On the battlefield, he was is no doubt about it. He (who) is delighted at seeing the array of
pierced with volleys of arrows by certain huge excellent warriors. sharp arms, dives into the divine river and goes to the other end
The mighty ones hit the hog difficult to conquer in battle with of the holy place. He goes to Visnu's world, and would,
the strokes of discs and throws of bolts. Then the angry hog having emancipate the men (of his family). When now that
 1072 Padma Purdna II.44.1-11 1073

(fight) has come by, how should I, being broken, go (away king, with a horse's speed, moved forward facing him (i.e. the
from it)? Listen to the fruit of him (i.e. which he gets), who, on hog).
seeing the battle, crowded with weapons, and giving delight to
great heroes, is delighted and goes forth (to fight). For him a
great (i.e. sacred) bath in Bhagirathi is had at every step. O
dear one, (now) listen (to the description of him), who, fleeing CHAPTER FORTYFOUR
from the battle through greed, goes home. He would manifest
The Boar Dies Fighting
his mother's blemish, and is called a woman. O dear one, here
(i.e. in a batde) are present sacrifices and holy places. Here Sukala said :
(i.e. in a battle), gods of great prowess, sages, Siddhas and
Caranas witness (things creating) delight. All the three worlds 1-2. Seeing his own irresistible army completely vanquished
are present there, where the heroes present themselves. The by him (i.e. by the hog) who was difficult to be stopped, the king
inhabitants of the three worlds watch him who has fled from the got angry with the cruel, unbearable hog. He, mounted upon a
battle (-field), and curse and again and again laugh at the horse, and taking a bow and an arrow resembling the destructive
shameless sinner. King Dharma (i.e. Yama) would put him to fire at the end of the world, speedily moved in front of him.
pain (i.e. inflict pain upon him). There is no doubt about it. 3-7. When the lord of the herd of boars saw the king, the
He, who faces (the enemy) and would drink blood from his own killer of his enemies, mounted upon the back of a horse and
head (i.e. whose head would bleed while fighting), obtains the endowed with excellent valour, he went forth to him on the battle-
fruit of performing a horse-sacrifice and goes to Indra's heaven. field. The best hog, when struck with a sharp arrow of (i.e. by)
There is no doubt that when the brave one conquers his enemies the king, went to the soles of the feet of the horse. With a quick
in a battle, he enjoys glory and many pleasures, O you beautiful mind (i.e. decision) he overstepped him with a very sharp speed.
one. When, unsupported (i.e. all alone) he, facing (his enemy), The horse was afflicted by the hog. The hog did not go to (i.e. fall
gives up his life, he would go to the highest place, and enjoys a on) the ground. The horse, with his movement checked, and
divine maiden. Thus I know piety; how should I flee (from struck on the face, fell down on the ground. Then the king
battle) and go (away)? There is no doubt that on the battle- just went to (i.e. got into) a small chariot. He roared with sounds
field I shall fight with this courageous Iksvaku-king, the son of of (i.e. befitting) the species of a hog. The hog, who was in the
Manu. O you beautiful one, take these young ones with you, midst of the battlefield, was speedily struck with a mace by the
and go. Live happily." Kosala-king seated in his chariot; and then giving up his body,
77b-82. Hearing the words of him, she said : "I am bound he just went to the excellent abode of Visnu.
by your bonds, called the sentiment of love, and which are the 8-11. When the lord of hogs after fighting with the king in
playthings of joy, O dear one. O you, who remove the pride (of the battle, fell on the ground after being struck (by the king),
others), with my sons I shall cast my life in front of you." Thus best gods showered excellent flowers on him. On him a great
the two desiring the good of each other, and having well con- heap of flowers was accumulated and the fragrance was as it
versed with each other, decided to fight, and observed the were of the Santanaka flowers. Gods, being fully pleased, showered
enemies, (and) the very intelligent, brave Iksvaku, the lord of on him sandal with saffron. Being pondered over by the king,
Kosala. As the cloud thunders in the sky in the rainy season, he O king, he became one having four hands. He had (on his person)
roared along with his beloved and would challenge (i.e. challen- divine garments. His form was divine, and with his lustre he shone
ged), with the tips of his hoofs, the excellent king. The noble as the sun (shines). When, he being greatly honoured by the
one saw the roaring hog, endowed with valour. The courageous king of gods and (other) gods, went to heaven in a divine car,
 1074 Padma Parana 11.45.12-27a 1075
he, casting his former body here only, again became the lord of ing the father and the mother, is of a sinful mind. He goes only to
Gandharvas. hell crowded with crores of worms."
12-15. She, very much afflicted, said to him: "Oson, how
shall I, the great sinner, go by abandoning you (here)? (i.e. I
shall be a great sinner if I abandon you here.) Let my three
(younger) sons (only) go away (from here)." (Then) the three
younger sons only went into the interior of the forest. When
they were just witnessing, the two (i.e. the mother and the
eldest son) again and again, roaring due to their lustre and great
CHAPTER FORTYFIVE
strength, went to the battlefield.
The Female Hog Fights Back 16-18. Then the hunters, having the speed of wind, came
(there). O king, the three (younger sons) were sent (by her)
Sukala said : along the difficult path; and the two—the mother and the
(eldest) son, remained there by blocking the path. Then the
1. Then all the hunters with nooses in their hands went to hunters, holding swords, arrows and bows came there and
the female hog. Also the brave, fearful, terrible (dogs) came (to struck (them) with javelins, sharp discs and pestles. Keeping
her). his mother at the back, the son fought with them. He struck some
2-8. Seeing her dear (husband) killed along with the family with his fang; he hit some with his mouth. He also struck with the
in the great war, the female hog took her four children (i.e. tips of his hoofs. The brave ones fell in the battle. The hog fought
young ones) and remained (there). (She thought:) 'My husband in the battle. The noble king saw him.
got what he had thought (i.e. desired). He is honoured by sages 19-23. Knowing that he was brave like his father, the very
and gods. The noble one has gone to heaven by means of (having lustrous, brave son of Manu, with arrows in his hand went in
performed) this act. I too shall go along the same path to heaven. front of him. Struck by the noble (Iksvaku) king with a sharp
The lord (i.e. my husband) waits (there for me).' Having well crescent-shaped arrow, and with his chest pierced, he fell on the
determined (like this) she thought about her sons: 'When my ground (i.e. the hog fell dead on the ground). She became very
four sons, sustaining (i.e. continuing) our race live here, the insensible due to (the death of) her son; she herself went towards
noble, very brave hog also will have (the best position in heaven). him. O king, some brave hunters, hit by her with the strokes of
By what means shall I protect my sons?' Thus being engrossed in her mouth, fell on the ground, and some fled (away) and some
thinking, and seeing the narrow passage on the mountain, she died. Then the female hog causing to flee (that) great army
tried to find out an extensive (i.e. wide) path to go out. Having with her fang, appeared as (if) a female destructive deity, causing
made up her mind about her sons, O great king, she said to those great fear, had sprung up.
sons who were very much confused: "O sons, as long as I am 24-27a. Then the queen said to him who resembled the son
(alive), go (away) quickly." of the lord of gods: "O king, she has killed your large army.
9-11. Out of them the eldest son (said): "How shall I with a Tell me the reason why you are ignoring her, O dear one. To
strong desire to save my life go away abandoning my mother? her the great king said : "I shall not kill this female (hog). O
How pitiable is my mother's good life? I shall retaliate my father's dear one, the deities have indeed seen a great sin in killing a
enmity. I shall overpower (my) enemies in the battle. He, who female. Therefore one should not kill a woman. Nor shall I send
takes the three younger brothers to a mountain-cave by abandon- anyone (to kill her). O beautiful one, I am afraid of committing
a sin by killing her."
 1076 II.46.9-23a 1077
Padma Parana

27b-31. Speaking thus, the king, the lord of the earth, ceased ging to a species of beasts, speaks great (i.e. excellent) Sanskrit,
(to speak). A hunter by name Jharjhara saw that female hog, as a human being would speak."
creating a havoc amidst them, and irresistible even to excellent 9. Hearing that, the king, best of all the learned ones (said):
warriors. He pierced her with a very speedy and sharp arrow. "This (her speech) is wonderful and the expression on her face
She, with the arrow stuck into her (body), and covered with is (also) wonderful, which I have neither seen nor heard before."
blood, endowed with the majesty of valour and looking charming, 10. Then the king spoke to that Sudeva, who was very dear
was hurrying. She again struck that Jharjhara even with her to him : "O dear one, ask the auspicious one as to who she might
mouth. Struck with a sharp sword by that Jharjhara who was be."
falling, she was rent asunder. Panting (heavily) due to (exertion 11-14. Hearing (these) words of the king, she (i.e. the
of) the fight, she fainted, and (though) alive on the ground, she queen) asked the female hog: "O good one, who are you? It
was overpowered with great grief. is a great wonder that though born in a species of beasts you
speak human language which is elegant and full of knowledge.
Tell me your former acts. (Tell me) also about the noble warrior,
your husband. What is the very valorous act that he did, due to
which he has gone to heaven? Tell us all about you and your
CHAPTER FORTYSIX husband's former life." Saying so, the magnanimous beloved
The Story of Rahgavidyddhara
(wife) of the king ceased speaking.

Sukald said : The female hog said :

l-3a. Seeing the female hog, who loved her sons, panting 15-23a. O good lady, if you are asking about the life and
and fallen (on the ground), Sudeva, who was full of pity, went to former deeds of me and this noble one, I shall tell all that to you.
her, who was afflicted, and having (first) sprinkled cold water This highly intelligent one is a Gandharva, skilled in singing.
over her face, she then sprinkled holy water over the entire His name is Rangavidyadhara, and he is well-versed in all
body (who was) afflicted and resplendent with .fighting. She branches of knowledge. Pulastya, the very lustrous best sage,
(i.e. the female hog) spoke to her who was sprinkling. possessing brilliance, having resorted to the best mountain Meru
3b-4. She spoke to the beloved (wife) of the king in a melo- having beautiful caves and streams, practised penance with a
dious human voice: "O respectable lady, may you be happy. truthful mind. The Vidyadhara went there by his own will,
When you sprinkled (holy water) over me, the heap of my sins O great lord. Resorting to that great mountain, he practised
left (me) by your contact and by my seeing you." singing, which was accompanied by tunes and beating time, O
5-7. Hearing these great (i.e. significant) words (uttered) you of a charming smile. Hearing his song, the mind of the sage
with a wonderful expression on her face (the queen said:) was distracted from meditation. He said to that Gitavidyadhaa
"I see a wonder, that you uttered words (like a human being). (or Rangavidyadhara), who was singing (there): "O learned
one, by your very sweet, divine, holy song sung to beating time
This one is born in the species of an animal, and clearly and
and measure, even gods are allured. This is not otherwise (i.e.
elegantly speaks excellent Sanskrit with vowels and consonants
it is quite true). O you of a good vow, due to your song, having
(distinctly spoken) to me. She has done an excellent bold act
(observed) the time in music, a sentiment and modulation, my
with joy and (causing) amazement." Then the magnanimous mind has gone away (from) meditation. Therefore, leaving this
(queen) who was there, said (these) words to her husband: place, (please) go to another spot."
8. "O king, see, this extraordinary one who, though belon-
 1078 Padma Purana 1079
11.46.41-52
Gitavidyadhara said : a sadhaka (one engaged in penance, spiritual practice).
23b-28a. Music is like spiritual knowledge; (then) why O you very intelligent one, he, who is not distracted from his
should I go to another place? I have never caused any unhappi- meditation on hearing a sound or seeing a form, is a courageous
ness to anyone. I have always given happiness to people. All (person) who accomplishes penance. Since you are void of
deities are pleased by means of this singing. O brahmana, even lustre and conquered (i.e. overpowered) by organs of sense,
Siva, delighted with the sound of a song, is brought (over here). you will not have the power to affront my singing even in heaven.
Singing is said to be full of all emotions. Singing gives joy. All All void of valour leave the forest. There is no doubt about it.
sentiments like that of love set up by singing, appear charming. O brahmana, this region of the forest is common to gods and all
The four excellent Vedas are elegant because of singing. All the beings, it is as much mine as it is yours. There is no doubt about
deities are delighted because of singing, and not by anything else. it. How (should) I go abandoning this excellent forest? You
You are censuring just that singing only, and are sending me may go (or) you may stay. Whatever is to happen will not be
away like this. O noble one, in this (in doing so) your injustice otherwise.
(i.e. injustice done by you) is noticed.
41-44. After having heard these words of Gitavidyadhara,
Pulastya said : the intelligent sage thought : 'Doing what would merit accrue
28b-35a. Today you have spoken the truth only. The (to me).' Having forgiven him, the best brahmana went to
meaning of a song gives much religious merit. O you very intelli- another place. Always taking a posture suited to profound and
gent one, listen to my words; give up your pride. I am not abstract meditation, the righteous-minded (sage) practised
condemning singing. I am honouring singing. It is not otherwise penance, after giving up desire and anger, and also infatuation
(i.e. I am not condemning it). The lores are fourteen1; together and greed. Thus Pulastya, the best meditating sage then remained
they bring about feelings. They bring success to beings through like this, controlling all organs of sense along with his mind.
steady mind (i.e. if their minds are steady). By thinking about
Sukald said :
one (object only) penance and sacred hymns are highly success-
ful. The great group of the organs of sense is, in my opinion, 45-52. When that noble, best sage Pulastya left, that
fickle. There is no doubt that leading the mind away from medita- Gitavidyadhara also, ordained by destiny, thought : 'Due to my
tion, (i.e. even after the mind is taken away from meditation), it fear (i.e. fear caused by me) he is not to be seen for a long time.
(again) very much takes the self to objects of sense. For this Where has he gone? Where does he live? What does he do and
reason only, sages go to that place for the accomplishment of how does he do (it)?' Knowing that that son of Brahma (i.e.
penance where there is no sound, no (beautiful) form or no Pulastya) was adorning (i.e. living in) a secluded (spot) in the
young woman. This your singing is holy and gives great pleasure. forest, he (i.e. Gitavidyadhara), in the form of a hog, went to his
We (i.e. I) would not look helplessly on it (since we are unable excellent hermitage. O beautiful lady, having seen the eminent
to prevent it), so, O hero, we (i.e. I) cannot remain in (this) brahmaria seated upon a seat, and obscured by lustrous flames,
forest. You (please) go to another place, or we (i.e. I)shall go. he disturbed him. With a wicked act he would certainly attack
Gitavidyadhara said : (i.e. he attacked) the brahmana with the tip of his mouth. O
great king, he (i.e. Pulastya) knowing him to be a beast, pardoned
35b-40. The noble one by whom is conquered the powerful him for his wicked act. He urinated before him, dropped his
group of the organs of sense is called a victor, a yogi, a brave one, excrement before him, danced and sported before him, fell and
Vedas, six Arigas, again rose in front of him. O king, knowing him to be a beast,
1. Vidyah caturdas'a—The fourteen lores are: Fou
Dharma, Mimamsa, Tarka or Nyaya and the Puranas. the sage let him go. When, once, he, again went (there) in the
 1080 Padma Parana
II.47.1-12 1081
same form, he laughed a loud laughter. He also wept there and
sang melodiously. also (tell you about) the terrible sin I had committed
53-54. O king, having (once) seen Gltavidyadhara like formerly (i.e. in my former existence).
that, and having seen his acts, the meditating saint (thought) :
'This might not be a hog.' He knew (i.e. recalled) his account:
' (He) had disturbed me, but I had let him go taking him to be a
beast. He is wicked and very cruel.'
55. The highly intelligent, best sage, realising that glorious CHAPTER FORTYSEVEN
one to be the meanest Gandharva, got angry and cursed him:
56. "Since, in the form of a hog you are disturbing me like The Story of Vasudatta and His Daughter Sudeva
this, therefore, O you great sinner, go to (i.e. be born in) the Sukala said :
sinful species of a hog."
57-62. (Thus) cursed by that brahmana he went to god 1. Sudeva, whose entire body was beautiful, said to the
Indra; and O you beautiful lady, he, trembling, said to the female hog: "How is it that you, who are born in a species of
glorious (god) : "O thousand-eyed one, listen to my words. . I beasts, speak Sanskrit?
have carried out your mission. That best sage, who was practising a 2. Tell me wherefrom you had such great knowledge. O
severe penance, has been disturbed and agitated by me you auspicious one, how do you know the account of your husband
(rendering non-efficacious his penance). I have been cursed by and of yourself?"
that brahmana. My divine form is destroyed. O Sakra, protect me
who am thus reduced to the existence of a beast." Knowing the The female hog said :
account of that Gltavidyadhara, Indra went with him and said to 3-7. Due to my being a beast I was enveloped by delusion,
the sage : "O you the best one of those born of a divine power, O you of an excellent complexion; and struck with swords and
you who know divine faculties, grant favour , O lord. O best arrows, I fell on the battlefield. I was overpowered by swoon,
sage, pardon this (hog) and free him from your curse." Thus and was unconscious, O you of an excellent face. O beautiful
requested by Indra, the brahmana, with his mind pleased said : lady, with your pious hand you sprinkled (water on me).
When my body was sprinkled over with the holy water by your
Pulastya said :
hand, swoon left me and disappeared. As the darkness disappears
63-65a. O lord of gods, on your word I should pardon due to lustre (i.e. light), similarly, O auspicious one, my sin
(him). O great king, a very powerful son of Manu will be (born). disappeared due to your having sprinkled (over my body). O
(His name will be) Iksvaku; he will be righteous-minded, and a you of a charming body, by your favour I obtained old knowledge
protector of all religions. When this (hog) will meet his death (i.e. knowledge of previous existence). O you auspicious one, I
at his (i.e. Iksvaku's) hands, he will get (back) his own body. realised that I shall reach a holy position.
There is no doubt about this. 8. Listen, I shall narrate my former account. O you auspici-
ous one (I shall tell you) what great sin, I, a sinner, had (ibrmerly)
The female hog said : committed.
9-12. In the great country called Kalinga, there was a city
65 b. I have told you all this account of the hog. Now I shall also by name Sripura, which was full of all accomplishments, and was
tell my (own account). With your husband, listen to it. (Ishall) inhabited by (the people of) the four castes. There lived a certain
brahmana, known as Vasudatta, who was always engaged in the
duties of a brahmana, and always devoted to truthful acts. He
knew the Vedas; he was erudite; he was pure, virtuous and rich.
 I
1082 Padma Purana II.47.27b-46 1083
He was full of (i.e. he had ample) wealth and grains, and was 27b-29. Hearing (my) father's words he said to Vasudatta
adorned (blessed) with sons and grandsons. O you auspicious (my father) : "I am born in the family of Kausika. I have,
lady, I am his daughter adorned (blessed) with brothers and mastered the Vedas and the Vedangas. My name is Sivasarman.
sisters, kinsmen, relatives, ornaments and decorations, O you of a I do not have father and mother (i.e. I am an orphan). I have
beautiful face. four other brothers, who have mastered the Vedas. I have thus
13-17. My very intelligent father named me Sudeva. O you told you (about) my family, and about the practices of my
highly intelligent one, I was always dear to my father. I was family."
matchless in beauty; and like that (i.e. like me) there was none 30-35. Thus everything was told to my father by Sivasarman.
in the (whole) world. I, of a charming smile, was puffed up with O you blessed one, when an auspicious time, date and the star
the pride of my beauty and youth. I was a maiden very beautiful of the deity presiding over marriage arrived, I was given (in
and adorned with all ornaments. Seeing me, all the people—all marriage) to that brahmana by my father. With that glorious
relatives of my class (i.e. caste) solicited me in marriage, O you one I stayed alone in my father's house. Being very much deluded
of a beautiful face. I (i.e. my hand) was solicited by all brahma- by the great wealth of my father and mother and pride, I, a
nas; (but) my father did not give me (in marriage to any sinner, did not serve my husband. O you auspicious one, I never
brahmana). O you glorious one, the highly intelligent one (i.e. shampooed his body through love or affection or (pleased him)
my father) was deluded through his affection (for me). That my with (sweet) words. A sinner that I was, I always looked at (i.e.
magnanimous father did not give me (to anyone in marriage). treated) him cruelly. O auspicious one, due to my contact with
18-21. Youth with (all its accompanying) feelings set upon unchaste women, I reached their condition. I did no good to my
me, O you young lady. Seeing my beauty like that, my mother, mother, father, husband and brothers. I went here and there.
being greatly afflicted, said to my father: "Why do you not 36-38. Seeing such wicked behaviour of me, my husband,
give (our) daughter (in marriage to a brahmana)? O glorious through his love for his father-in-law (and mother-in-law) my
one, give this daughter (in marriage) to a good, magnanimous very intelligent husband did not say anything to me. I, a great
brahmana (for) she has (now) attained youth." The best and sinner, was however, warded off by (the members of) my family.
excellent brahmana, Vasudatta, said to (my) mother: "O you All those (members of the family like) my father and mother,
noble one, listen to my words. O you of an excellent complexion, knowing the character and goodness of Sivasarman, were afflicted
I am deluded by great fascination for (our) daughter. by my sin (-ful acts).
22-23. O auspicious one, listen, I shall give my daughter to 39-46. Seeing my wicked acts, my husband went out of
that son-in-law, who would be a householder. This Sudeva is the house. He left the country and the village and went (away)
dear to me like my own life. There is no doubt about it." Thus from it. When my husband had gone, my father was full of
my father Sudatta spoke (to my mother). anxiety, and was afflicted with grief as one would be afflicted
24-27a. (There was a brahmana, who was) virtuous, pure, with a disease. My mother said to her husband (i.e. my father)
born in the family of Kausika, and was well-versed in all lores, who was afflicted with grief: "What for is your worry, O my dear
and was endowed with the qualities of brahmanas. Seeing him, (husband)? Tell me your worry." "O pleasing one, the
who did not have father and mother, who was endowed with brahmana, (our) son-in-law, has abandoned (our) daughter and
the study of the Vedas, and who was reciting (them) melodiously, gone. This one is of a sinful conduct, merciless and performs sinful
and seeing the form of him, who had come to (our) door for acts. The very intelligent Sivasarman has been forsaken by this
alms, my very intelligent father said : "Who are you? Tell me one (only). The highly intelligent brahmana, O dear one, due to
now your name; (tell me about your) family, lineage, your his courtesy towards our entire family and me, does not say
practices." anything at all to Sudeva. He lives peacefully and the intelli-
f
1084 Padma Purana 11.48.1-7 1085
gent, learned man does not condemn or censure Sudeva moving win over her virtuous husband. The family becomes famous;
wantonly. This wicked Sudeva will destroy (our) family. O you the father lives happily. The husband suffers due to the sin which
housewife, leaving her, I (shall) go." she, living there (i.e. in the husband's house) commits. Living
there, she always prospers with sons and grandsons. O dear one,
The brahmana's wife said : the father obtains fame due to the good qualities of his daughter.
47-65. O dear one, today you have understood the virtues Therefore, O dear one, one should not keep in one's house one's
and the vices of (our) daughter. She has now been spoiled because daughter with her husband (i.e. a married daughter). O dear
of your affection and love for her. One should fondle one's son one, in this context there is an account that is so heard: O
till he is five years old. O dear one, one should always nourish brahmana, I shall tell you the account of the hero Ugrasena, the
him with the idea of training him (even) through affection also, eldest Yadu, as it took place, when the great twenty-eighth
by giving him bath, coverings, food, (other) eatables, drinks. Dvapara yuga arrived. Listen to it with a concentrated mind.
There is no doubt about this. O dear one, one should urge the son
in (i.e. to acquire) virtues and true learning. A father is always
free from affection for the sake of teaching virtues (to his son).
O dear one, affections take place (i.e. should be shown) in the
protection and nourishment (of the son). (A father) should CHAPTER FORTYEIGHT
never describe his son as virtuous. Everyday he should censure
him. He should always talk to him (with) sternness, and should The Story of Padmavati
afflict him with (harsh) words, so that the son, intent upon
(acquiring) learning, will pursue true knowledge. Even through a The brahmana's wife said :
device used to correct his pride, he leaves his sin far away. Perfe- 1. In the charming region of Mathura, in (the city of)
ction in learning and virtues is produced (in him). A mother Mathura, lived the best Yadava king, the killer of his enemies,
should beat her daughter, and a mother-in-law should beat and well-known as Ugrasena.
her daughter-in-law. A preceptor should beat his pupil. Thus 2-7. The king knew the meaning and essentials of the whole
i
they acquire perfection, not otherwise. A wife should flog her religion; he knew the Vedas; he was learned and powerful; he
husband, a king should punish his minister. A soldier should was a donor, an enjoyer, an appreciator of virtues and a virtuous
beat his horse, and the elephant's driver should beat him. O lord, one. He, the intelligent one, ruled (over Mathura) and protected
by means of being beaten and being protected, they are prepared his subjects justly. Thus was that very lustrous and valorous
with a thought for training. O lord, along with the good brahma- Ugrasena. In the holy country of Vidarbha there lived a dignified
na Sivasarman, you yourself have foreover spoilt her. In the (king named) Satyaketu. His glorious daughter, having eyes
house she was made undisciplined (i.e. was not checked); like lotuses and face like a lotus, and devoted to truthful beha-
therefore, O you highly intelligent one, she is spoilt. O dear one, viour, was Padmavati by name. That (Padmavati, the) daughter
listen to my words: The father should keep his daughter in his of the Vidarbha (-king) was endowed with feminine qualities
house till she becomes eight years old. He should not keep a and by means of her virtues based on truthfulness, she shone
strong (i.e. grown up) one. Both the parents get the (fruit of the) like another one born from the sea (i.e. like LaksmI). Ugrasena
sin which a daughter, living in her father's house, commits. (the king) of the Mathura country married her, of beautiful eyes.
Therefore an able (i.e. a grown up) daughter is not kept in his O glorious one, with her the valorous one enjoyed himself
house (by the father). She should get nourishment in the house of happily. Being very much pleased with her qualities, he became
him to whom she is given. She, living there, should devoudy happy with her (i.e. in her company).
1086 Padma Purdna 11.49.1-13 1087

8-9. The lord of the Mathura (country) was infatuated by father's house is difficult to be obtained in the father-in-laws's
her, due to her affection and love. The lucky Padmavatl had house, sported (there). Wondering longingly 'When (again)
become dearer to him than his own life. He did not eat without could there by enjoyment like this' the beautiful lady everyday
her, and sported with her (only). He did not at all enjoy any longed for sport in the groves with her friends.
great pleasure without her.
10-12. O best brahmana, thus the best ones became affectio-
nate towards each other, loved each other and gave great pleasure
and joy to each other; and the glorious king of kings, Satyaketu,
remembered his daughter Padmavatl. Her mother (also) was CHAPTER FORTYNINE
very much afflicted. That king of Vidarbha (i.e. Satyaketu) Padmavatl Succumbs to Gobhila's Fraudulent Approach
respectfully sent his messengers to the brave king Ugrasena, O
best brahmana. The brahmana's wife said :
13-18. The messenger said (these) words to the great king l-9a. O you glorious one, once on the best mountain she
Ugrasena: "The brave lord of Vidarbha greeting you with saw a beautiful grove, adorned with groups of plantain-trees,
devotion and affection, tells (i.e. informs) about his well-being, with the sala trees, tala trees, tamala trees, coconut trees, with big
and inquires about your (well-being). O great king, Satyaketu betelnut trees, matulinga (i.e. citron) trees, orange trees, and
has asked (i.e. requested) you like this : '(Please) send my charming jambu trees, with auspicious campaka trees and patala
daughter (to me) to see (so that I can see) her.' O lord, if you trees that had blossomed, and also with kutaka and bunyan trees; it
have regard for his love and affection, then send that glorious was full of asoka and bakula trees, and was adorned with various
Padmavatl, who delights you. O great king, he is very anxious other kinds of trees. She saw that holy mountain with trees that
and uneasy." Then, O best brahmana, having heard (these) had blossomed. Everywhere it appeared beautiful, as it was full
words, the best and glorious king Ugrasena, due to love and of many kinds of minerals. She also saw an excellent lake full of
affection for that magnanimous Satyaketu and through genero- holy water on all sides, shining with fully developed lotuses and
sity, sent his dear wife Padmavatl (to her father's —Satyaketu's— other fragrant golden lotuses, with white lotuses and fully develo-
house). ped red lotuses, with blue lotuses, white lotuses and with water-
19-27. That Padmavatl, sent by him, was full of great joy, fowls, with other aquatic birds, and was full of various minerals.
and went to her own former house. The charming and auspicious The lake was white all round, and was full of groups of many
one saw (i.e. met the members of her) family led by her father. kinds of birds. The mountain was graced everywhere by aus-
And she, devoted to truth, saluted her father's feet. O best picious and sweet cooings of cuckoos and was everywhere agreea-
brahmana, the great king, the lord of Vidarbha was full of great ble due to the sounds (produced) by madhura trees. It looked
joy, when Padmavatl had arrived (there). Greeted with presents lovely by the excellent humming of the bees.
and other respectful considerations, with garments, ornaments 9b-13. The princess saw the mountain like this, charming
and decorations, Padmavatl lived happily in her father's house. and excellent, and the lake beautiful all round. Padmavatl,
She lived with her friends without any apprehension. As before the daughter of the Vidarbha-king, while playing and engaged'
she at that time rejoiced in the chamber, tank and also in the in sporting in water, and on the bank of the lake with her friends,
palace. Having as it were become a young girl again, she stayed saw that auspicious forest full of flowers everywhere, and laughed
(there) without bashfulness. O brahmana, she always behaved and sang sportively due to fickleness and powerful feminine
without bashfulness with her friends. She, the glorious, loyal nature. O brahmana, that beautful lady, thus sporting in that
wife, full of great joy, knowing that the happiness obtained in the lake moved happily.
1088 Padma Pur ana 11.49.36-46 1089

Visnu said : putting on divine flowers and garments and having besmeared
his body with divine sandal, and with his entire body (rendered)
14-15. The best demon Gobhila, the servant of Kubera, handsome as was the lord of Mathura, and thus being full of
endowed with all enjoyments, was going in a divine aeroplane (i.e. exactly like) Ugrasena, and being equipped with great
along an aerial path (i.e. in the air). At the time he saw the trickery and (fine) figure and handsomeness he remained on the
fearless, broad-eyed daughter of the Vidarbha-king. top of the mountain, after having resorted to the shadow of an
16. She, the best of all women, the dear wife of Ugrasena, asoka tree. Seated on a slab, the wicked-minded one with the
matchless in beauty in the world, shone beautifully in all her neck of the lute (in his hand), was singing a melodious song,
limbs. enchanting the universe. The wicked-minded one, enamoured
17-25. (He thought:) 'Might she be Rati, (the spouse) of of her beauty, sang a song equipped with the beating time,
Cupid, or (Laksmi) the dear (wife) of Hari, or goddess ParvatI measure and execution, and adorned with the seven notes. O
or Saci (the wife of Indra). No other woman like her, the best brahmana, he, seated on the mountain-top was full of great
among women, is seen on the globe. The beautiful woman shines joy.
with her beauty and arts as the beautiful full moon shines among 36. That beautiful Padmavati, who was in the midst of her
the stars. This woman with a charming smile (shines) as a swan friends, heard that melodious song, equipped with beating time,
in lakes. Oh, how beautiful does her form appear ! Oh, what measure and the musical time.
an amorous gesture ! Who is this charming woman having 37. 'Who is this pious one that is singing a song which gives
beautiful round breasts? To whom does she belong?' The demon great pleasure, which is full of fine execution and endowed with
Gobhila thought like this about (that) beautiful Padmavati. all ideas?'
O brahmana, for a moment he thought as to who she was and to 38-42. The princess with curiosity went there with her
whom she belonged. With superior knowledge he knew that she friends and saw the mean demon Gobhila in the garb of the king,
was the daughter of the Vidarbha-king. There was no doubt wearing divine flowers and garment and with his body besmeared
about it (in his mind). She was the wife of Ugrasena, devoted to with divine sandal, with all his limbs decorated with ornaments,
her husband. She stood by her own power, and was not easily seated on a spotless slab, resorting to (i.e. in) the shadow of an
attainable even by men. Ugrasena, who has sent this young asoka tree. The loyal wife Padmavati (thought): 'When did my
lady to her father's house, is a great fool. He is unfortunate. How glorious lord, the king of Mathura, and devoted to religious
would the (king) of a fraudulent mind ever live without practices, come, after having left far behind his kingdom?' When
her? Or is the king impotent that he would leave (i.e. he has she was thinking (like this), the sinful one called her hurriedly:
left) her? "O my darling, come on." She was amazed and was doubtful
26-28a. Seeing her he instantly became enamoured. 'This as to how her lord had come (there).
chaste lady is difficult to be secured even by men. How can I go 43-46. She was ashamed, was afflicted, and then hung
(near her) and enjoy her? Lust afflicts me very much. If I shall down her face (and thought:) 'I am sinful, of a bad conduct.
go without enjoying her, then I shall die today only. There is no I have turned fearless. There is no doubt that the glorious one
doubt about it; since lust is very powerful.' will be just angry with me.' When she was thinking like this, that
28b-35. Being anxious like this, Gobhila observed mentally wicked one too hurriedly called her: "O my darling, come on,
(i.e. thought to himself). Taking up an illusory form of king 0 dear one, O you of an excellent face (i.e. beautiful one), separa
Ugrasena, the demon Gobhila fully became as the great Ugrasena ted from you I cannot sustain my life; and life is very dear to me;
was in point of gait, voice and language; and putting on garments 1 am longing for your love; I am greatly unable to leave
and apparel (like Ugrasena) and being of the same age, and you."
 1090 Padma Pur ana 11.50.13-20 1091
The brahmana's wife said : the demonish ways and do so knowingly. I am telling you the
truth (and) the truth (only). Everyday we observe the loopholes
47-48. Thus addressed, she, full of bashfulness, saw the
of brahmanas. By (putting in) difficulties we destroy their
handsome one. Then the demon Gobhila, having embraced that
penance; there is no doubt about this. Finding a loophole in
virtuous PadmavatI, the daughter of Satyaketu, took her to a
secluded place, and fully enjoyed her as he desired. the brahmanas we destroy them, O respectable lady. There is
no doubt about this. O you of a beautiful face, listen. We destroy
Sukala said : a sacrifice in honour of gods, (other) sacrifices and religious
rites. There is no doubt about this. There is no doubt that we live
49-54. The beautiful one did not find the mark (known to by keeping far away excellent brahmanas, the god Lord Narayana,
her) on his testicle. Taking up her garment, she became afraid and a chaste, illustrious lady of a good mind and devoted to her
and afflicted. Angrily she spoke (these) words to that mean husband. O respectable lady, demons cannot bear the lustre of
Gobhila: "Who are you of the form of a demon, who are acting a good brahmana, of glorious Hari (i.e. Visnu), and of a lady
wickedly and who are merciless?" O king, she, with her eyes full loyal to her husband. The demons, the best evil spirits flee away
(of tears) due to grief, trembling, and oppressed with the burden due to the fear of a chaste lady, of Visnu and of a good brahmana.
of affliction was bent on cursing him: "O you wicked one, I am roaming over the earth, according to the way of life of a
having come (here) in the guise of my husband, you have destro- demon. Why do you desire to curse me? What do you think my
yed my excellent chastity—my best virtue. Having wailed melodi- fault is?"
ously, you have destroyed my existence. (Now) see my power;
here (i.e. now) only I shall give you a very fearful curse." She, Padmdvati said :
who desired to curse Gobhila, spoke like this.
13-14. You alone have destroyed my dharma (chastity)
and good body. O sinner, I am a chaste, pitiable, and virtuous
woman, loving my husband. I remained on my own (i.e. followed
my own) course (of life). You have defiled me through deceit.
Therefore, O wicked one, I shall certainly burn you too.
CHAPTER FIFTY
Gobhila said :
Padmdvati Is Grief-stricken
15-16. If you agree I shall explain to you the way of the life
Sukald said : of even a brahmana, who has kept the sacred fire. O princess,
listen. Offering oblation (to fire), he should not leave the fire-
1-12. Hearing her words, Gobhila said (these) words: chamber. He alone is one who has kept the sacred fire and who
"Tell me the reason for which you desire to curse me. By what offers sacrifice everyday.
blemish am I defiled that you are ready to curse me? O auspicious 17-18. O you of an excellent face, I shall also tell you about
one, I am a demon by name Gobhila, a warrior of Paulastya another (thing)—the way of life of a servant. O respectable lady,
(i.e. Ravana). I act like a demon, I know excellent lore. I know he is called a meritorious servant, who is always pure in mind,
the meaning of the Vedas and branches of knowledge, I am also deeds and speech, who always obeys (his master) and remains
skilled in arts. All this I know. (Now) listen about my demonish behind and in front of him.
behaviour. I enjoy per force the wealth and the wives of others, 19-20. That virtuous, learned and eminent son, who protects
and do so in no other way. Listen, we demons properly follow his father and especially his mother by his mind (i.e. willingly),
1092 Padma Purdna II.50.35-52a 1093

by his body and his actions, has (the merit of)a bath in Bhagirathi 35-45. There is no doubt that I shall tell you the entire
everyday. He who does (i.e. behaves) in an opposite manner, is reason about this, viz. as to why at the beginning the creator
undoubtedly a sinner. created demons, goblins and evil spirits. Brahmanas, demons,
21-24a. I shall also narrate to you another excellent vow fiends, goblins, have, O beautiful lady, studied all that is said
(in honour) of the husband. O you beautiful lady, listen. That about dharma. Demons know all (that), but do not practise it.
lady alone, who everyday renders service to her husband by good Demons, void of knowledge, do (all acts) without the (proper)
words, mind (i.e. willingly) and actions, and she, who is pleased rite. Men abandoned by (i.e. not practising) rites go (i.e. act)
when her husband is pleased, she, who would not abandon her unjustly. They (i.e. demons) are created for disciplining them
angry husband, she who does not find fault with him, and she (i.e. such men); and not for anything else. We discipline those
who is contented (though) beaten (by him), and she who mean men, who perform (various) acts without proper rites by
always stands in the forefront in all the deeds of her husband, severely punishing them. You have done a terrible and very cruel
is called a woman devoted to her husband. act. Why, abandoning your state of a housewife, did you come
24b-28. A father, though fallen, or full of many blemishes, here? And with your own mouth (i.e. you yourself) are saying
or affected with leprosy or who is angry, is never to be abandoned that you are a lady loyal to your husband! But that your loyalty
on any account by his sons. Those sons (who) indeed serve their to your husband is not seen through your action. Leaving the
father or mother, go to the highest heaven. That is the highest husband, why have you come here? Decorating yourself, putting
place of Visnu. The servants who in this way wait upon their on ornaments and (attractive) dress, and (thus) being shameless,
masters go to the heaven of the lord through the grace of the you are staying here. O sinful one, tell me why, for what purpose,
master. A brahmana (who) does not abandon (keeping) fire, you have done (this). Being fearless and wanton, you are living
goes to Brahma's heaven. A brahmana, who abandons (keeping) in the mountain-forest. Listen, I have subdued you, a sinner,
fire is called the husband of a Sudra woman. There is no doubt with a great (i.e. severe) punishment. Behaving impiously, you,
that a servant, by deserting his master, would be plotting against a wicked woman, have abandoned your husband, and come
his master. (here). Where is your loyalty to your husband? Show that before
29. A brahmana should never give up (keeping) fire, a son (i.e. to) me. You are indeed an unchaste woman, who have
should never abandon his father, and a servant should never deserted your husband. When a woman occupies a separate bed
desert his master. I am telling the truth (and) the truth (only). (i.e. does not occupy the same bed as her husband does), she is
30-34. Those who go away leaving (these), go to the ocean looked upon as unchaste.
in the form of hell. If, O respectable lady, a woman desires her 46. Your husband is at a distance of a hundred yojanas.
welfare here (i.e. in this world), she should never desert her Where is your loyalty to your husband? You are behaving like
husband who is fallen, diseased, languid, affected with leprosy, an unchaste woman.
or who is void of (i.e. unable to do) all acts, and whose accumula- 47-48a. O you shameless woman, O you cruel one, O you
tion of wealth has been lost. A woman who would leave her wicked one, facing me (i.e. to me) what (will) you say (now)?
husband and go and desire to work for someone else here (i.e. Where does your penance exist? Where is your lustre? Where is
in this world), is looked upon as an unchaste woman and is your power? Show me, today only, your power, valour and
fully excommunicated. People call that woman an unchaste one, prowess,
who, through fickleness, enjoys pleasures and decorates herself Padmavati said :
when her husband has gone to (some other) village. Thus I know
the dharma (which is) also approved by the Vedas and the 48b-52a. O you mean demon, listen. My father brought me
sacred treatises. here from my husband's house through affection. What sin is
 1094 Padma Purdna 11.51.1-16 1095

there? I, who am devoted to my husband, have come (here) CHAPTER FIFTYONE

leaving my husband not through lust, or greed, or delusion or
Padmavati Returns to Her Husband's Place
hostility (to him). You yourself, taking the guise of my husband,
have deceived me. I went forth to you, taking you to be (the king The wife of the brahmana said :
of) Mathura. O you mean demon, (now) when I know you to
be (a demon) using tricks, I shall reduce you to ashes just with 1-2. When that wicked-hearted Gobhila of a bad conduct
one hum-sound. had left, Padmavati, being full of great grief, wept. O best
brahmana, hearing her weeping, all her beautiful friends asked
Gobhila said : the princess.
3-4. (They said:) "Well-being to you, why are you weeping?
52b-56a. Blind human beings do not (i.e. cannot) see. Now
Tell us your story (i.e. what you did). Tell us where the great
listen. How do you, bereft of the eye of dharma know me now?
king, your (husband) the lord of Mathura, who had invited you
Listen; when a desire for (visiting) your father's house arose in
by addressing you (as) 'O dear one' is". Weeping again, again
you after you had stopped thinking about your husband, then,
she spoke with grief.
your eye of wisdom in your heart had evidently perished. (Now),
5-6. She told (them) everything that had taken place
with your eye of wisdom lost, how do you recognise me on the
through error. They took her who was weeping and was extremely
earth (i.e. here)? To which wife mother, father, brother, kinsmen
afflicted to her father's house. Then the damsels told (the
and relatives belong? (i.e. none of them is related to her). In all
account) in the presence of (i.e. to) her mother. Hearing that
(these) places (i.e. in the places of all these), the husband alone
the queen (i.e. her mother) went to her husband's mansion.
(remains); there is no doubt about this.
7-10a. She told the account of her daughter to her husband.
56b-58a. Saying so, and laughing loudly, the mean demon Hearing it, the king was extremely grieved. Giving her a vehicle,
Gobhila (again spoke:) "O you unchaste woman, listen. Today clothes etc. he sent her, along with attendants, to Mathura.
I have no (cause of) fear from you. What would happen by She went to the mansion of her dear (husband). The father and
means of your curse? You are unnecessarily trembling. Resorting the mother concealed the blemish of their daughter, O best
to my house, enjoy pleasures as you like." brahmana; but the righteous-minded Ugrasena, seeing Padmavati
who had arrived, was glad, and again quickly said these words
Padmdvati said : to her:
10b-ll. "O you beautiful lady, I cannot live without you.
58b-59. Go (away), O you of wicked acts. What are you,
You are very lustrous; O dear one, you are always dear to me
being shameless, talking? I have (always) lived as a chaste
due to your virtues, character, devotion, truth and qualities like
woman, devoted to my husband. O you great sinner, if you talk
devotion to your husband."
(shamelessly) like this, I shall burn you.
12. Ugrasena, the lord of men, the best king, speaking (like
60-62. Saying so, she sat on the ground in a secluded place. this) to dear wife Padmavati, enjoyed in her company.
Gobhila said to her who was afflicted with great grief; "O you 13-16. The fierce foetus, causing fear to all the worlds,
beautiful one, I have deposited my germ into your womb. From grew. Padmavati knew the cause of that foetus. Night and day
it will spring up a son who will agitate the three worlds." Speak- she thought about it growing in her womb: 'Whatis the use of
ing like this, the demon Gobhila then left. this one, destroyer of the worlds, being born? Now I have nothing
63. When that demon of wicked acts and sinful behaviour to do with this wicked son.' Everywhere she enquired about a
had gone, the princess, full of great grief, wept. herb that would cause abortion. The lady, secured (i.e. tried to
 1096 Padma Purana II.51.41b-50 1097
secure) a great (i.e. effective) herb for abortion. Everyday she ing good advice, decided to forsake (his daughter). He then
adopted many remedies for abortion. called me. He gave me everything like garments and decorations
17-21. The foetus, fearful to all the worlds, grew. Then the (and said to me). "O good one, listen. Due to your bad conduct,
foetus said to his mother, PadmavatI: "O mother, why do you that best, intelligent brahmana went (away). O you wicked one,
trouble yourself by (using) the herbs everyday? (The span of) O you of a bad couduct in the family, go there where your hus-
life increases due to religious merit, and life becomes short due to band is. There is no doubt about this (i.e. this cannot be other-
sin. (Beings) live or die according to the ripening of their deeds. wise) ; (or go to) the place which you like. Do as you are advised."
Painful foetuses depart, while others, that are immature (i.e. O you glorious one, after my father had said like this, I, a shame-
not properly developed) die as soon as they are born on the earth. less woman, abandoned by my father, mother and (other)
Some others are endowed with youth. All children, old men, members of the family, quickly went away, O you beautiful lady.
young men, being under the sway of vital power, die and (i.e. or) 0 you good lady, I did (i.e. could) not secure a comfortable
live according to the ripening of their deeds. There is no doubt abode. People reproached me saying, '(Oh) this unchaste lady
that medicinal herbs, formulae and deities are only a means. has arrived.' Void of the pride of my family, and wandering
22-24. You do not know me—what kind of (foetus) I am. (here and there), I went from (my father's) country, to a holy
Formerly you have seen and heard about the very powerful Siva-temple in Saurastra in the Gurjara-country. It was a city
(demon) Kalanemi, who is a very mighty (demon) among the full of prosperity and known as Vanasthala. Listen, O queen,
demons, causing fear to the three worlds. In the great war between at that time I was very much oppressed by hunger. Taking a
gods and demons I was formerly killed by Visnu. To finish enmity potsherd in my hand I started begging. Being extremely afflicted
with (i.e. to take revenge on him, I have come to your 1 entered the gates of householders. People saw my form and
womb. O mother, do not act rashly and do not exert yourself reproached it. They did not give me alms, (saying) 'this wicked
everyday." one has come (here)'. I thus obtained proper food with difficulty,
25-31 a. O best brahmana, speaking thus to his mother, he and was entirely oppressed with poverty.
ceased (speaking). His mother then gave up her exertion, (but) 41 b-43. While wandering, I saw an excellent house, surroun-
became very much afflicted. When ten years had passed, he ded by a high rampart, with a chamber for (the recitation) of
grew. Then he became very lustrous, and that Karhsa became the Vedas, which was crowded with many brahmanas; it was
very powerful, who harrassed the people, the residents of the full of wealth and grains, and was adorned with male and female
three worlds; and who, killed by Vasudeva, went to (i.e. obtain- servants. I entered that beautiful house, affluent with glory.
ed) salvation. There is no doubt about it. Thus O dear one, 44. That house which was auspicious all round was the house
I have heard like this. Whatever will happen, will happen. I of that Sivasarman only. Sudeva, afflicted with grief, said:
have told you what has been determined in all the Puranas. "(Please) give (me) alms."
The daughter, who lives in her father's house, perishes. O dear 45-47. The best brahmana, Sivasarman, heard the words:
one, a daughter should not have longing for staying in her "Give (me) alms". That righteous-minded, very intelligent
father's house. Abandoning this wicked one, a great sinner, be Sivasarman, smiled and said to his beautiful wife Mangala by
composed. Great sin and terrible grief would be obtained (by us name, who was of the nature of Laksmi: "O dear one, this enfeeb-
if we keep her here). O dear one, enjoy with me, that leads to led one has come to (our) door for alms. O auspicious and dear
felicity in the world. one, being full of great pity, call her and give her food. She has
come to me after having recognised me."
The female hog said :
48-50. Mangala said to her dear husband: "I shall give
31 b-41 a. That best brahmana, hearing these words contain- her food dear to (i.e. liked by) her." Speaking like this to her
 1098 Padma Purdna 1099
11.52.15-32a
husband Mangala, endowed with auspiciousness, again fed me, good one, I, devoted to my husband, was adorned by her, dear
the weak one, with sweet food. That righteous-minded, great to her husband, with golden ornaments decked with jewels. O
sage Sivasarman said to me: "Who are you that have come here? queen, I was graced by her with respect, bath and food. I was
To whom do you belong? On what mission do you roam every- (also) respected by my husband. In my heart there was endless,
where over the earth. Tell me." very poignant grief, fully destroying my life. I observed her respect
51-53. Having thus heard the words of my glorious husband, for me; in the same way (I noted) my affliction. I had terrible
I, the sinner, recognised him by his voice. When I saw my anxiety due to which my life departed (i.e. was about to depart).
husband, I hung down my face through shame. Mangala, beauti- I, a sinner, committing bad acts never gave a good answer to
ful in all limbs, said to (our) husband: "Tell me who she is, this best brahmana. I did not wash his feet, nor did I shampoo
(since) on seeing you she is ashamed. Please favour me and tell his body, nor did I give the glorious one (company) in solitude.
me who she might be." How shall I, of a wicked resolution, talk to him? Then at night
I fell there into the ocean of grief. When I was thinking like this,
my heart burst; then O beautiful lady, my life, leaving my body,
departed.
15-27a. Then there came brave, fierce messengers of Yama
CHAPTER FIFTYTWO who held maces, discs and swords. O you illustrious one, I was,
bound by them with chains binding strongly. I, who was weeping
Sudeva Goes to Heaven and who was very much afflicted, was taken by them to Yama's
city. Being beaten with mallets I was harassed along the difficult
SivaSarman said :
path. Being reproached by them I was ushered into the presence
1. O Mangala, if you are now asking, then listen to (my) of Yama. The noble and angry Yama looked at me. I was thrown
words. O you of an excellent face (i.e. O you beautiful one), into a heap of ashes; I was thrown into a heap of hells. An iron
know that for which you have asked (me). figure of man was made; it was heated in fire, and it was hurled
2-5. O you of charming eyes, this miserable one who has on my breast for having deceived my husband. I was very much
now come in the form of a beggar, is the daughter of the brahmana tormented with various troubles; I was burnt with the fire in
Vasudatta. O good one, this one is Sudeva, my wife, always hell; I was thrown into an oval vessel and on mud and sand. I
dear to me. Leaving her (father's) country for some reason, she was cut with blades of swords and dragged by a machine used
has come (here). O you beautiful one, she is scorched by grief for raising water. The noble one hurled me on Kutasalmali
due to me and separation from me. Recognising me, she has trees. I fell into pus, blood and feces, full of insects. O princess,
come to you in the form of a beggar. Realising this, O good one, the same magnanimous one thus threw me into all poignant
you, desiring what is very dear to me, should show her good hells full of trouble. I was torn up with saw, and was very much
hospitality. There is no doubt about it (i.e. you should certainly struck with darts. O princess, I was also hurled into other hells;
show her good hospitality). I was thrown into hollows like wombs, and into a painful narrow
passage. That lord of Dharma (i.e. Yama) threw me into hells.
{The female hog said :)
Reaching (i.e. being born in) the species of goats, I experienced
6-14. Mangala, who looked upon her husband as a deity, very terrible pain. I went to (i.e. was born in) the species of
and who herself was extremely auspicious, was full of great joy jackals and again that of a bitch; (then) I was born as a hen,
on just hearing the words of her husband. O you beautiful one, a cat and a rat.
she made (arrangements for) my bath, clothes and food. O you 27b-32a. Thus that Yama threw me into different species,
1100 Padma Purdna
II.52.40b—II.53.9 1101
Iksvdku {king) said :
and I was troubled in all births. O princes, he himself made (i.e.
created) me a female hog on the earth. O you glorious one, there 40b-41a. O auspicious one, with your merit emancipate
are many kinds of holy places in your hand. O you of an excellent this one who is unhappy, helpless and gone to (i.e. born in) a
complexion, you yourself sprinkled that (holy) water on me. sinful species. It will be very righteous.
O queen, O beautiful lady, by your favour, my sin has vanished,
41b-47. That very charming and auspicious lady Sudeva,
O you of an excellent face, by the lustrous religious merit of you
when addressed like this, said "O you beautiful lady, I have
only. Knowledge is produced in me. Now emancipate me, who
given you (my) merit for a year." When the queen uttered these
have fallen into the hell-like peril. When (i.e. if) O queen, you
words, just at that moment the hog became endowed with
do not emancipate me, I shall again go (back) to a terrible hell.
beauty and youth, adorned with a divine garland, got a divine
O you illustrious one, protect me who am experiencing grief.
body covered with lustrous flames, was rich with the beauty of
Due to sinful thoughts I suffered. I am wretched, I am without
all ornaments, and adorned with many jewels. She had a divine
a shelter.
form, besmeared with divine sandal. The good one got into a
divine aeroplane, and went into the higher region. She saluting
Sudevd said :
the queen with her neck bowed down (in respect for the queen)
32b-33a. O auspicious one, now tell me what good deed I then said: "O you magnanimous one, well-being to you; O
have done that would give rise to religious merit, by which I beautiful lady, due to your favour, I, being free from sin, am
would emancipate you. going to the holiest and auspicious heaven." O best one, listen,
having thus saluted her, Sudeva went to heaven. I have (thus)
The female hog said : told you all this as told by Sukala.
33b-39a. This illustrious Iksvaku-king, the son of Manu,
the very wise one, is Visnu, and you are LaksmI, not otherwise
(i.e. and none else). O you auspicious one, you are devoted to
your husband; you are glorious; you are a loyal wife; you are
always chaste; you are full of all holy places; you are dear; O CHAPTER FIFTYTHREE
queen, you are full of everything and are always full of all gods. Sukala's Sickening Description of the Body
You alone are a great loyal wife in the world; you who have day
and night rendered service to your husband, are dear to the king. Sukala said
O beautiful one, if you (desire to) do what I like, give me your
merit earned by the service to your husband, even for a day. l-2a. Formerly, at that time I thus heard (about) the
You are my mother, you are my father, you are my eternal Dharma from the Puranas. How shall I, of a sinful resolve, enjoy
preceptor. I am sinful, of wicked acts, given to falsehood and pleasures without my husband? I cannot sustain my life with
without knowledge. O glorious one, emancipate me. I am afraid (i.e. in) my body without that husband.
of being beaten by Yama. Visnu said :
Sukala said : 2b-9. She thus narrated the excellent, great Dharma of the
39b-40a. Having heard like this, she saw the king and said chastity of a wife; and those friends, excellent women, having
to him: "O great king, what do (i.e. should) I do? What does heard the very meritorious Dharma for women, giving a great
this beast say?" position (i.e. salvation) to women, praised that glorious Sukala
 1102 Padma Pur ana 11.53.21-37 1103
devoted to virtue. O king, all brahmanas, gods and all Indra said :
virtuous women call her to mind due to her prowess caused by
love for her husband. Indra, the lord of gods, having given a 21-23. O mind-born (god), I shall become (i.e. turn myself
great (i.e. serious) thought to the firmness of Sukala, and he, into) a handsome, virtuous, wealthy man; and through curiosity
the lord of gods, having well pondered over her great devotion I shall disturb this woman. O you dear to Rati, (I shall disturb
(thought): 'I shall certainly shake her fortitude and her love for her her only through curiosity; and) not through longing for her,
husband.' The lord of gods hurriedly recalled to mind god Cupid. nor for frightening her, nor through cupidity, nor through
He, the fish-bannered (god), holding his flowery bow came infatuation, nor again through anger. (I am telling) the truth
there. The very powerful one was seen to be accompanied by his (and) the truth (only). How can I see her true devotion to her
beloved Rati. Joining the palms of his hands, he said to the husband? Going from here I shall turn her (away from her vow).
thousand-eyed (Indra): "O you lord, O you eminent one, O you The cause for that would be the infatuation (caused) by you.
who cut off the pride (of your enemies), why have you 24-29. Having thus ordered the god of love, the king of gods
remembered me now? With all your heart give me an order brought about a change in himself (i.e. took up a different form),
today." became handsome and virtuous, made his body graceful by
Indra said :
ornaments, was endowed with all possessions and all pleasures
10-1 la. This illustrious Sukala is greatly devoted to her and amusements, and possessed all generosity. He would show
husband. O god of love, listen, give me an excellent help. Move (i.e. he showed) his sportive movements, handsomeness, virtues
away (swerve) this glorious Sukala, auspicious due to religious and sincerity at the place where, O king, that respectable woman,
merit, (from her devotion). the dear (wife) of Krkala, stayed. But she did not at all look at
the man possessing the wealth of handsomeness. O king, Indra
11 b-20. Having heard those words of Indra, he said to him: would (follow her to) see her wherever she went. The thousand-
"Let it be so, O thousand-eyed god; there is no doubt that I shall eyed god looked at her only with a longing mind and with all
gladly help you." Cupid, of great lustre, and difficult to be expressions of lustful acts. Wherever the woman went—into a
conquered (even) by sages, having said so (spoke again:) "O crossway, along a path or to a holy place, the thousand-eyed
god, I am capable of conquering gods, ascetics and best sages; (god) saw her.
then what to say of this woman, who has no strength in her body 30-32: The female messenger sent by Indra went to Sukala;
(i.e. who is weak)? O god, I always live in the limbs of women. and having smiled she said to the glorious Sukala: "O (great are)
(I live) in the foreheads, eyes, on the tips of their breasts, in their your truthfulness, courage, charm and forbearance. In the world
navels, waists, backs, buttocks, vaginal area, lips, teeth, middle there is no other beautiful woman resembling a form like that of
parts (of their bodies); there is no doubt about this. I live every- this one. O auspicious one, who are you? Whose wife are you?
where; in their limbs and minor limbs. O god, a woman is my He, whose virtuous wife you are, is blessed and meritorious on
abode. I always live there. Living there, I slay all men; there is the earth."
no doubt about this. A woman, weak by nature (and) tormented 33-37. Hearing her words the high-minded lady said (to
by my arrows, on seeing a handsome and virtuous (person like her:) "(Krkala) the religious-minded one, lover of truth, was
her) father, mother, or other kinsman or relative, and being born in the vaisya caste. I am telling you the truth: I am the
struck with my arrows, is disturbed; there is no doubt about it. dear wife of that intelligent and veracious Krkala. That my very
She does not even think of the consequence. O lord of gods, the intelligent, righteous-minded husband has gone on a pilgrimage.
vulva, and also the tips of the breasts of women, throb. They O glorious one, listen; three years have passed since he, my lord,
do not have patience. O lord of gods, I shall undoubtedly ruin left (for the pilgrimage). Since then I have been afflicted without
Sukala."
1104 Padma Purana II.53.61-70a. 1105

(i.e. due to separation from) the magnanimous one. Thus I have ones. Himself being desireless,1 he fulfils desires, and lives in the
told you all this my account. Tell me who, that ask me ('who I world in the form of the soul. The formation of the body is seen
to be like that of a house. As the body is (weak) due to old
am'), you are."
age, so is a house with a thread. One should effect it with the
38-5la. Hearing the words of Sukala, the messenger spoke
heaps of many sticks and collections of pieces ol wood, with clay
again : "O good one, you are asking me like this. I shall tell you
and water also. Besmeared with variegated (objects) by plas -
everything. O you of an excellent complexion, I have come to
terers, a (piece of wood) becomes agreeable. A house first bound
you for (i.e. on) some mission. Listen (as) I shall tell you; and
by a thread gets a form; and they themselves everyday maintain
having heard, know it accurately. O you of a beautiful face,
it by smearing it. The house constantly rocked by wind gets
your merciless husband has gone after abandoning you. What
dirty. This is said to be the middle period of the house. It would
will you do with him, the sinful one, who does harm to his
lose its form, and the master of the house would smear it. The lord
beloved, endowed with a good conduct? What, O you young
of the house, by his own desire, would make the house beautiful.
lady, have you to do with him, who has gone (away) and is
O messenger, the youth of the house is said (to be like this).
alive or dead? What will you do with him? You are thus grieving
After a long time due to the heaps of sticks it becomes old.
in vain. Why do you destroy your divine body, lustrous like gold?
They lose their positions, and move to the tips of the roots. It
O you auspicious one, O you glorious one, a man does not get
does not (i.e. is not able to) stand the burden of the smearing,
any pleasure except children's sports, when childhood is attained
and stands (only) with a prop.
by him. In old age, unhappiness comes (to him), and old age
61-70a. O messenger, listen, this is said to be the old age of
completely destroys his body. O you beautiful lady, he gladly
the house. The lord of the house, seeing the house falling, would
enjoys all pleasures in youth. As long as youth lasts, men enjoy
leave it. To enter another house he goes away quickly. Like that
all pleasures and enjoyments. A man enjoys as he likes. He enjoys
are the childhood, youth and old a ge of men. In childhood,
pleasures as long as youth lasts. What will you do, O good lady,
he, being of the form of a child, would act senselessly. He would
when youth has gone? O respectable lady, no occupation succeeds
even decorate his body with garments, ornaments and jewels,
when old age comes (to him). An old man constantly thinks,
and also with smearings with sandal (-pastes), and others pro-
(but) does not (i.e. cannot) easily do any job. O young lady,
duced from tambula etc. The body becomes yo ung, and he
bridge is constructed after water has gone (i.e. flowed). In the
becomes very handsome. He would nourish his exterior and
same way, O auspicious lady, the body would be (useless) when
interior with all juices. Being nourished like that he becomes
youth has passed. Therefore, enjoy happily; and drink sweet
strong. Due to the juices, fresh and excellent, increase in flesh
wine. O you of charming eyes, these arrows of Cupid are burning
takes place. O king, the limbs also become extended and cor-
your body. This handsome and virtuous man has come. O you
pulent. The minor limbs also take their own form due to the
of an excellent complexion, this best man, who knows everything,
intake of juices also. The teeth, lips, breasts, arms, waist, back,
who is virtuous and wealthy, is ever full of love for you."
both the hands and the soles of the feet (also) similarly develop.
Due to these two (i.e. juices and flesh) the limbs develop. They
Sukala said : become beautiful due to the juices and flesh. O messenger, due
51b-60. The soul does not have childhood; in life there is to these forms, a mortal becomes one dependent on juices.
no youth. He (i.e. the soul) does not have old age. He (ha s) A mortal is called handsome in the world. Due to what would
accomplished (everything); he grants good divine attainments. he be liked?
He is immortal, unaging, pervading (everything), (has) well 1. The analogy occurring in verses 53, 54, 55, 57 etc. is not sufficiently
accomplished (everything), and is best among the omniscient clear; also the description in w. 94, 95, 101b etc. is not clear(Tr.).
1106 Padma Purdna
11.53.98-109 1107
70b-78. O messenger, this body is the store of feces and
and (the body) would be (i.e. is full of) insects. He would then
urine. The impure, shameless body always exudes (sweat). Oyou
give up his own form painful like that. Listen, it later becomes
auspicious one, what is (the use of) describing its beauty? It is
full of bad odour due to insects. Then lice or worms are produced
like a bubble on water. Till he is fifty years old, he remains strong.
there; there is no doubt about this. The worm causes boils and
Then after that, day by day, he loses (his strength). His teeth
terrible itch. The louse would produce disease, and would disturb
become loose, and his mouth has a flow of saliva. He would not
the entire body. The itch scratched with the nail-tips is abated.
(i.e. is unable to) see with his eyes, and does not (i.e. ca nnot)
Similarly hear about copulation (enjoyed) by them. There is
hear with his ears. O messenger, he is not able to make any
no doubt that a mortal enjoys drinks and feasts on abundant
movement with his hands and feet. Being afflicted with old age,
supply of food. It is taken to the place of digestion by the breath
the body becomes unfit. The juice, dried up with the fire of old
(called) Prana. O messenger, all that food taken to the place of
age, withers. O messenger, he becomes unfit. Who desires hand-
digestion is covered there, and the wind (called Apana) would
someness? As an old house perishes—there is no doubt about it,
make the fece fall (out of the body). The liquid which has become
in the same way the body becomes weak in old age. Everyday
vigorous there, becomes red (blood). Being free from dirt and
you are describing that beauty has come to me (i.e. I am beauti -
of a pure vigour it goes to Brahma's place. Being dragged by the
ful). Due to what am I endowed with beauty? Who desires my
wind (called) Samana, and taken by that very wind, he does
beauty? Due to what (i.e. in what way) is the man for whom, O
not obtain a place. The semen remains unsteady. In the skulls
messenger, you have come to me—as one goes to an old house—
of beings five (kinds of) insects live. Two of them live at the root
powerful? On account of what are you praising (me)?
of the ears, and (two) at the place of the eyes. Having the size
79-97. O messenger, now tell me, what did you see in my
of the small finger, they have red tails, O messenger. Having the
body? There is nothing here (i.e. in my body) which is short
(white) colour of butter, they have black tails. There is no doubt
or extra as compared to his body. There is no doubt that as he is,
about this.
so you are, so also I am. Who would not have beauty? On the
98-109. O good one, listen to their names being narrated by
earth there is no one (who is really) handsome. All heights end
me: The two, named Pingall and Srrikhall, remain at the root of
in a fall; O auspicious one, trees and mountains are devastated
the ears. The two Capala and Pippala remain on the tip of the
by time. Beings are like them (only), not otherwise. O messenger,
nose. The two others, Srngali and Jangali remain inside the eyes.
the divine, pure soul, formless (and yet) having a form, is present
There is no doubt that there are one hundred and fifty (varieties)
everywhere, in all immobile and mobile objects. The pure one
of insects like that. All they remain at the border of the forehead
lives (everywhere) as one (and the same) water remains in
and have the size of a mustard. All (these) carrying diseases
(many) pots. On the destruction of the pots, it becomes one.
deform (the body); there is no doubt about it. O messenger,
You do not know (this). This soul also becomes just one on the
listen, a pair of hair remains in his mouth. Know that the destru-
destruction of bodies. I have always seen this form (only) of
ction of beings takes place just at that moment. There is no
those who live in the world. Speak like this, after knowing him
doubt about it. The vigour falls in the form of a fluid. There is no
for whom-you have come here. (Tell him:) you should show me
doubt about it. He drinks the vigour with his mouth, and by that
something new about the body that is afflicted by a disease, and
becomes inebriated. It remains unsteady in the middle part of
covered with cough, if you desire to enjoy me here. Blood drops
the palate. There remain (the two vessels of the body called)
from the body, and he is removed from his position. There is
Ida and Pingala and the artery called Susumna. Due to the great
unsteadiness in all the joints of the body and remaining within
power of it only, there is indeed the itch for sex in the cage formed
he singly perishes and would give up his own form. Quickly the
by the net of arteries, in the case of all beings. O messenger,
condition of feces takes place (i.e. food quickly turns into feces)
the organs of generation of the male and also of the female
 1108 Padma Purina 11.54.14-24 1109
throb. Then the male and the female, being inflamed with "I have destroyed the power of sages and deities. Of what
passion, unite. The body (of the male) is rubbed with the body measure (i.e. how much) is her power (about which) you are
(of the female). Due to coitus a momentary pleasure is produced. telling me? You just see (i.e. in your very presence), I shall
Then again a similar itch is (produced). Such a condition is destroy the woman. As butter, on seeing (i.e. in the presence of)
indeed observed everywhere, O messenger. Go to your own place. the lustre of fire, would melt, similarly I shall melt her with my
There is nothing new about it. I have nothing new, nor do I do form and lustre. Now certainly great mission has come up for me,
anything new. This is certain. who am going there. Why do you condemn my lustre (capable
of) destroying the three worlds?"

Visnu said :

CHAPTER FIFTYFOUR 14-17. Having heard the words of Cupid (Indra said:)
"O Cupid, I know, (even) if you raise (i.e. augment) your
Sukala Gets Prepared For the Showdown courage, you cannot subdue her of a holy body, meritorious
due to her virtue, and behaving piously. Going from here (with
Visnu said : you) I shall observe your strong power." With the archer (i.e.
Cupid) and with the female messenger Rati, he again went to
1 -4. When the female messenger was thus addressed by that
that chaste lady, who of a great merit was (all) alone and attached
Sukala she went (to Indra). Indra, having understood those to her husband's feet, as a meditative saint would place his heart
significant and truthful words of her, well spoken in a brief (in meditation) and make it free from uncertainty. The glorious
manner, and having perceived her boldness, courage and knowl- fish-bannered god (i.e. Cupid) made (i.e. took up) a form,
edge (thought:) 'Who, (even) being a woman, would speak on extremely wonderful, endowed with an unlimited lustre, alluring
the earth, words that are of the form of (i.e. endowed with) the chaste lady, adorned with blue (garments) and full of
propriety and that are well-ordered and washed with the water objects of enjoyment. Also Indra (took up a similar form).
of logic? This magnanimous one is pure and of a truthful nature. 18-24. Seeing that great man, of many amorous sports and
There is no doubt that she is capable of bearing the yoke (i.e. wandering like this, full of desires, the wife of the glorious Vaisya
responsibility) of all the three worlds?' did not highly think of him (who was) endowed with a handsome
5. Due to this Jisnu (i.e. Indra) thought and said to Cupid: form and (was an) appreciator of merits. The nature of that
"With you I shall go to see that beloved (wife) of Krkala." chaste lady had become endowed with truth, as water going
6-7. Cupid, proud of his power, replied to the thousand- to a lotus-petal, gets the name 'pearl'. 'The female messenger,
eyed (Indra): "O lord of the gods, let us go (to the place) where whom he had formerly sent, told (me) about this appreciator
the chaste lady is (staying). Having gone there, I shall destroy of merits. This one would show in various ways his sportive form
her self-respect, power, strength, courage, truthfulness and loyalty and his nature. How far this very intelligent and mischievous
to her husband. Of what account is she (to me), O lord of gods?" lover, knowing my nature would live? (Now) my body is a
8-9. Having heard (these) words of Cupid, the thousand- vacuum, and is instantly free of movements and is as good as
eyed (Indra said:) "O Cupid, listen. Excessive talking is of no dead. The subjects of the village of the body, have, after perfor-
use. She is quite strong with true power. Due to religious rites ming the acts called good acts, fled away. Cupid has endowed him
she is quite firm. This Sukala is inconquerable. Your valour is with charm, greater than, equal to or superior to my charm. I
(of) no (use) there (i.e. against her)." shall talk in a wonderful way to him, who longs for me, in such a
10-13. Hearing this, and getting angry, Cupid said to Indra:
 1110 Padma Pur an a 11.55.15-23 1111
way that he, dancing with his own knowledge, powerful and of a ram for ever, and you went away, leaving me there. The
endowed with joy, dies.' power of the lustre of chaste women is matchless. (Even) the
25. Thinking like this, that great chaste lady, binding her creator or the sun (also) is not able to bear it. The curse formerly
firmly with the string of truth entered her own house to know his pronounced by the sage (-husband) of Anasuya would (continue
mind definitely. to) preserve this contemptible form (of you). (The chaste lady)
having stopped the forcible, rising sun, very bright with lustre,
stopped the curse of Kaundinya pronounced by Nandavya.
Atri's wife was truthful and chaste. She made the three gods her
sons. O Cupid, have you not formerly heard that chaste women
CHAPTER FIFTYFIVE are always purified by sacred rites. Savitrl was the daughter of
Dyumatsena. She brought back here only the life of Satyavan,
Indra Tries to Dissuade Kama Asvapati's good son, from Yama. Chastity of women is thus well
Visnu said : known. Who would touch the flame of fire? Or, who, except
a fool, would, tying stones round his neck, (try to) cross the ocean
1-3. Knowing her mind, the lord of gods said to Cupid with his hands? Or who would (try to) subdue a chaste woman
standing before him: "O Cupid, she, who is well-equipped with who is free from attachment?" When Indra thus spoke words of
the armour of meditation with truth as its soul, cannot be con- prudence for instructing Cupid well, he, Cupid, having heard
quered by you. With a desire to conquer, and taking in her hand (these) words said to the lord of gods.
the bow called piety and an excellent arrow named knowledge, Cupid said :
she has stood on the battlefield, like a hero proud of his valour,
to fight (with you). (This is her) valour only. Now do (i.e. show) 15-18. By your order I have come (here). Having given up
your valour. She is today capable of conquering you in the battle. patience, goodheartedness and manliness, you are telling me
What is going to happen should be thought just now. about her (something), which lacks energy and is full of great
4-5. Here only the glorious Siva had formerly burnt you, fear. When I shall entertain bad thoughts, O lord of gods, my
who had opposed him. O Cupid, as a result of that evil (act of fame in the world will perish. Subdued by her people will describe
yours), you had become bodiless. (This is) just the truth. O me, who bring about marriages to be without self-respect. The
Cupid, you had formerly obtained a horrible fruit in accordance hosts of gods, demons, sages, and saints with austerity will ins-
with the deed you had performed. Certainly you will obtain a tantly laugh at me (saying:) 'This fearful Cupid is subdued by a
very contemptible birth (i.e. will be born in a very contemptible woman.' Therefore, Olord of gods, I shall go with you and shall
species). Here only you will be told (like this) along with this destroy her power, self-respect, lustre and fortitude. O Indra, why
chaste lady. are you (then) afraid here (i.e. in this matter)?
6. Those wise men who, in the three worlds, entertain 19-23. Having thus addressed the lord of gods, and having
enmity with the magnanimous, have as its fruit, sin accompanied held his bow and flowery arrow, he said to Rati, standing before
by misery and destroying their form. him: "Acting deceitfully you should go the vaisya's wife Sukala,
7-14. O Cupid, having proclaimed ourselves to this chaste who is meritorious, who remains in (i.e. practices) truth, who
lady, and having urged her (to continue her pious acts), we shall knows piety and appreciates virtues. O darling, going from here
go. Formerly due to my contact with a chaste lady I obtained a do the wo»k, helpful (to my mission), as told (by me). (Please)
sinful, unbearable fruit. You know this account (that) I was obey (me)." Having thus spoken to Rati, he again called Rati,
cursed by that Gautama also. I became one having the scrotum standing near. (He said:) "Do this excellent job for me; subdue
 1112 Padma Purana II.56.11b-25 1113

her through great affection. (Act in such a way) that this beautiful Pity) and Sauharda (i.e. Good-heartedness), Nirlobha (i.e.
woman would fall in love with Indra on seeing him. O friend, Absence of greed), along with Intelligence are there where I live.
listen, by all means win her over with all miraculous po wers; Suci Svabhava (i.e. Pure Nature) (stays) there only. These are
O friend, go quickly and effect an illusory grove, having the my kinsmen. Non-stealing, Harmlessness, Endurance and Pros-
form of (i.e. resembling) Nandana-garden, full of flowers, aboun- perity have come to my house. O king Dharma, listen to my
ding in fruits, and resounding with the cooings of the cuckoos blessedness. Service of preceptors and elderly persons, Visnu
and the hummings of the bees." accompanied by LaksmI, gods led by Agni, come to my house.
24-25. Having called the brave Elixir of Life, the very grati- Jflana (i.e. Knowledge) accompanied by Brilliance, that would
fying Flower-juice, endowed with sweet virtues, and sent him illumine the path to salvation (has come to my house).
according to his wish along with Wind etc. engaged in their own llb-14. I always live with these in chaste women, religious
duties and ordering the great army, infatuating three worlds, persons, and in all good people that are of the form of my house.
Cupid went with the lord of gods, to that great chaste lady, to Along with you I just live with the family about which I told you.
allure (her). They, who are virtuous and of a good nature, have been made
my abode by the Creator. O magnanimous one, I move comforta-
bly and at will. The lord, the master of the three worlds, the three-
eyed one, having the bull (viz. Nandi) as his vehicle, lives, with
Siva (i.e. ParvatI), in his own form in my house.
15-20. This, then, is the essence of the worldly existence, of
CHAPTER FIFTYSIX the form of a house, of a lordly nature—an abode called Sankara.
Satya & Dharma Come to Sukald's Help That is destroyed by Cupid. This Cupid formerly subdued, after
having taken resort to (i.e. the help of) Menaka, the magnani -
Visnu said : mous Visvamitra, practising excellent penance. That wicked
Cupid led the chaste, loyal Ahalya, the dear, auspicious wife of
1-1 la. Cupid, with the lord of gods, started to go to Sukala Gautama away from great truth. All sages, knowing the genuine
to bring about a genuine destruction of her. At that time Satya Dharma, many chaste women—all these my abodes were burnt
(i.e. Truth) said to Dharma: "See, O very intelligent Dharma by the fire of Cupid. He is irresistible, unbearable, (all-) perva-
Cupid's misdeed. I create (i.e. have created) a great place, an sive, and very harsh to great truths. He is looking for me (saying:)
excellent house, of the nature of an abode, causing (i.e. giving) 'Where does Truth stay?' Knowing me (i.e. finding out my
happiness, and called Satya (truth), Supriya (very dear) and abode) he, the archer, with arrows in his hands, comes; and the
Sudeva (with good deities), for the sake of you, the righteous and sinful one would destroy my house with fires.
magnanimous one, and for my sake. This wicked Cupid, of a 21-25. All those having bits of sins, who are cruel, who have
blundering mind, and of an inimical nature, would go to it and resorted to heretics, who are malevolent in mind, will enter the
certainly destroy that excellent house of us. There is no doubt house of Satya. Subdued by the generals of the army who are
that a Brahmana with penance as his wealth as the husband, a untruthful and by that Chadman (i.e. Dishonesty), t he sinner
very poius chaste woman, and a very truthful king, are, O would ruin (and) strike (my) house with sinful weapons. The
Dharma, my abodes. There is no doubt about it. You would wicked, very powerful Cupid will strike me like this. Burnt by his
reside there where I am nourished with prosperity. Punya (i.e. lustre I shall be a non-entity. I desire (to have) a new house
Merit) comes there and sports withSraddha (i.e. Faith). Ksama called the woman looking upon her husband as her king. T his
(i.e. Forbearance) accompanied by Santi (i.e. Tranquility) one, good and auspicious, is the dear (wife) of the meritorious
comes to my abode. Real Dama (i.e. Restraint), and Daya (i.e.
1114 Padma Purdna H.57.1-14 1115

Krkala. This wicked (Cupid) is intent on burning that house CHAPTER FIFTYSEVEN
called Sukala.
The Trap Is Laid For Sukala
26-30a. How is it that the mighty thousand-eyed (Indra)
does not know (i.e. remember) his former account (i.e. what
Visnu said :
happened to him) on account of Cupid? He became one having
the scrotum of a ram due to his attachment to Ahalya. The lord 1-3. Rati, taking up the form of a chaste lady, went to the
of gods (i.e. Indra), who had remained there (i.e. in Gautama's house of the charming loyal wife. She (i.e. Sukala) the blessed
hermitage), had perished on seeing the manliness of the sage one, endowed with a truthful nature, respectfully spoke to her
and due to the outrage of a chaste woman, as a result of Cupid's (i.e. Rati). Rati, the chaste lady, well-honoured with very auspi-
fault. He suffered a terrible curse, and was full of great grief. cious words, smiled and spoke to Sukala, words full of deceit,
This thousand-eyed (Indra), along with Cupid, is eager to strike alluring all and containing a truthful topic: " (Please) listen, my
this Sukala, Krkala's dear wife practising meritorious acts. O husband, my lord, who is very strong, who appreciates virtues,
Dharmaraja, O very intelligent one, act in such a way that this who is wise and learned, who is endowed with greatness, who has
Cupid would not come (to her) with Indra. You are the best a holy name, left me who am more (i.e. very) sinful and has gone
among the intelligent ones." away."
4-5. Sukala, due to her feminine nature, after having
Dharmaraja said :
heard all that she (i.e. Rati) said through agreeable words,
30b-33a. I shall lessen the lustre of Cupid and bring about took her to be of a very pure nature, and said to her: "O beautiful
his death. I have found out one remedy. You may (please) lady, why did your lord abandon your beautiful form and go
examine it now only. This very intelligent Prajna moving in the away? Today tell me the truth about your good husband. You,
form of a bird, may tell (i.e. announce), from the sky, the auspi- endowed with meditation, who have come to my house, and
cious arrival of (Sukala's) husband. She, due to the prowess being of the nature of my friend, are doing everything for me."
of the omen, and with her mind steady, would certainly not be 6-10. Rati said: "Listen to the real account of my lord.
ruined by the wicked. O dear one, I was always engaged (in giving him) what he
desired, and thus appeased him. To carry out the auspicious
33b-35a. He (then) sent Prajna. She went to the house of words of my good lord, I did everything attentively. I am of an
Sukala. Making a great sound she shone like one who had been extremely good disposition, virtuous and worthy of him through
seen (i.e. favoured) by gods. Then she was worshipped and my rendering service to him who is supreme for me in this world.
honoured with incense, lights etc. Sukala asked the brahmana: This is the fruit of my former (deeds) which appears now only,
"What would she (i.e. does she) say to me?" and due to which my husband has thus gone away after abando-
ning me, who am luckless. O friend, I do not (i.e. cannot) sustain
The brahmana said : my life and my body. How do shameless women live well without
their husbands? In the scriptures, a husband is described to be
35b-36. The steady one announces the arrival of your the beauty, decoration, good fortune, happiness and wealth, and
husband, O blessed one. He will arrive within seven days. This not otherwise (i.e. and none else)."
will not be otherwise. 11-14. She (i.e. Sukala) having heard all that Rati said,
37. Hearing these very auspicious words, she at once became and looking upon it as the truth, believed her talk. That
very glad. (She thought that) her virtuous, dear husband, know- magnanimous Sukala, devoted to her husband, and confiding
ing righteousness, had arrived. (in Rati), again spoke to her words describing her acts. She

■
 Padma Purdna 1117
1116 11.57.28b—II.58.2 Cupid said :
told in brief all her former account. "Since the husband,
intent upon gaining religious merit, has gone on a pilgrimage, 28b-36a. Formerly only that trident-holder, Mahadeva
our grief is very true, and so is our suffering, O you virtuous (i.e. Siva), the god of gods has snatched away my form. My body
lady." Having (thus) cheered up the chaste lady, Rati advised does not exist. Listen, when I desire to strike a woman, I manifest
her. my form by resorting to a male body. O thousand-eyed (Indra),
I shall now execute the mission by resorting to (the body of) a
Suta said : man. When a lady is repeatedly thinking about the form of a man
(i.e. about a man) not seen before, I excite the man by resorting
15-22. Once that Rati said to Sukala : "O friend, see the
pleasing wood adorned by divine trees. There is a very auspicious to him. In the same way, I shall certainly excite this one of the
sacred place, destroying sins. It looks charming due to the sprea- form of a woman (i.e. I shall certainly excite this woman). There
ding out of many creepers, and good flowers. O you of an excel- is no doubt about it. O lord of gods, I got the name 'Smara' as
lent face, we too should go (there)." Hearing that Sukala I was thought of. Seeing her I shall, (being) like that, resort to
entered, with Rati, that divine forest, resembling Indra's garden. the (particular) colour, object or form. My lustre would repel
It was having flowers of all seasons, and was resounding with what is to be repelled by means of its brightness, and by resorting
calls of hundreds of cuckoos; it was full of the music of bees' sweet to the form of a woman it would allure (even) a strong-minded
hummings; it was full of the auspicious sounds of propitious man; and resorting to a man (-form) I shall secure this woman
birds; it shone with trees like the sandal and with fragrances. It for you. O Indra, I am formless. I would resort to my (original)
was full of all pleasures and with the spring-creeper and the form (and) resorting to your body I shall secure her as desired
spring season. It was put up to allure Sukala. With her she (i.e. (by you).
Rati) entered the wood, pleasing to all. She saw the auspicious 36b-38. Having thus addressed the lord of gods, Cupid too,
(grove) giving pleasure (but) did not know the fraudulent who was the friend of the Spring Season and who had flowers as
intention (of Rati), when, O lord of men, she saw the divine
his weapons, having resorted to the body of that magnanimous
wood with her (i.e. Rati).
(Indra), was eager, looking, with his eyes, at the target of his
23-26a. Shining with his divine form, Indra also went to
arrows—the chaste, very meritorious wife of Krkala—to strike
that place. Cupid also came there along with that messenger.
her.
(Indra) being the lord of all enjoyments, and full of amorous
sports, called Cupid and said to him: "This Sukala has come. O
glorious one, strike her standing before you and brought by Rati
through trickery near you. If you have valour show it today.
Do it certainly."
CHAPTER FIFTYEIGHT
Cupid said :
Sukala Wins
26b-27a. O you thousand-eyed (Indra), show your char-
Visnu said :
ming form, endowed with amorous sport, so that I shall strike
(her) with (my) five arrows. 1-2. Prompted by Rati, Sukala, the beautiful wife of the
vaisya entered the beautiful grove. The chaste lady saw all the
Indra said : charming grove and then she asked her friend. (She said:) "O
friend, to whom does this excellent, very meritorious, divine and
27b-28a. O fool, where is your valour with which you afflict
people? Now you desire to fight after taking my support.
1118 Padma Purina 11.58.20-34 1119

charming grove, which is furnished with all excellent pleasures, ashamed. Being ashamed, they went to the place where the very
belong?" Sukala joyfully asked her friend (Rati). mighty Kama stood. They said to the great hero of a great might,
who had drawn his bow, who had resorted to Indra's body (and
Kridd (i.e. Rati) said : therefore) who was visible to the eyes: "O you highly intelligent
3. This grove is endowed with all divine qualities of well- one, she is invincible. Give up (trying) your valour (against her).
known inherent properties and decorations of flowers and per- The magnanimous chaste lady always longs for her husband
fumes ; it is full of flowers and desired fruits; see, it is of (i.e. it (only)."
belongs to) Cupid.
Cupid said :
4-12. Having heard these words, and full of great joy, and 20. O respectable lady, if she looks at the form of this magna-
observing the great account of the wicked Cupid, she smelt the nimous Indra, then I shall certainly strike her.
fragrance carried by wind. (In it) wind, endowed with frag-
rance, blew naturally, in such a way that his (i.e. Cupid's) arrow 21-24. Then that lord of gods, of a great form, who had
very easily entered her nose; but that (Sukala) of an excellent put on a (different) garb, endowed with all pleasures, decorated
face (i.e. beautiful) did not smell the fragrance of the flowers; with all ornaments, wearing divine flowers and garments, (with
nor did the very chaste lady enjoy the excellent pleasures. The his body) smeared with divine sandal, and accompanied by
delightful friend of Cupid, vanquished (by her), was ashamed, that Rati, very sportively and quickly went to that place where
and having turned away his face, fell on the ground with bits of the lady looking upon her husband as a deity (i.e. the lady loyal
leaves. Juice, of an excellent brightness, and decorated with to her husband) stood. He spoke to the magnanimous Sukala,
flowers and shoots, fell on the ground from ripe fruits. The behaving truthfully: "Formerly I had sent a messenger to you.
flower-juice, of a melancholy nature, fallen from the fruits, was Why, O auspicious one, do you not show regard for me, who have
eaten (i.e. drunk) by bees, as a dead man (is eaten up) on the betaken myself to you?"
battle-field. Being (thus) eaten (i.e. drunk) by bee, it flew in a
Sukala said :
stream. It flew slowly only; the birds laughed at it. With many
25-28a. Well-being to you. I am protected by the magnani-
notes, full of joy, they happily roamed (in the grove). The birds
mous sons of my husband, and by companions; so I am not at
happily remained on the mountain in the forest. He, who had
all alone. From whom (then) do I have fear? I am protected by
resorted to a mean course, was vanquished by Sukala.
brave men everywhere. I do not have much time to talk. I am
13-14. Cupid's wife Rati, accompanied by Priti, went to
engaged in my duty towards him. O you very intelligent one,
Sukala, and, with a smile, said to her: "O auspicious one, well -
why do you not feel ashamed of dallying with me while your eyes
being to you; welcome to you; enjoy happily; your spotless form,
are trickling (i.e. while you are old). Who are you that have
delightful to the eyes, is liked by the magnanimous Indra. When
come here, and are not afraid even of death?
you desire (something), tell (me); I shall certainly bring it."
Indra said :
Suta said :
28b-29. I saw you having come into the grove; but you
15-19. Seeing and hearing the two ladies (viz. Rati and told me about the brave sons of your husband. How can I see
Priti) talking, she said (these) good words: "My very intelligent them? Show them to me.
husband has gone away, taking with him my pleasure. I am
united with my husband at the place where he remains. My desire Sukala said :
(remains) there, so also my love. This body is without a prop." 30-34. The pious-minded, magnanimous one, whose entire
Both Rati and Priti, having heard what (Sukala) said, were piety is firm, who is always devoted, who is powerful with love,
1120 Padma Purana II.59.1-19 1121
having established Truth as the chief of his own group (of CHAPTER FIFTYNINE
allies), and placing him (to protect me) along with qualities known
as Courage, Resolution, Fate and Intelligence, always protected Riligious Observances Without One's Wife Are Fruitless
me. Dharma thus always protects me with the pure qualities
Visnu said :
of restraint. See, Truth, along with Tranquility and
Forbearance, has come to me. Knowledge, who is very 1-2. Having finished (i.e. having visited) all sacred places,
powerful and very famous, will never desert me. I am bound with Krkala, full of great joy, started for his house along with the
firm bonds of his qualities. He has just come to my vicinity. All leader of the caravan. He always thought like this: 'My worldly
(the qualities) like Truth etc. had been now made my existence is fruitful. My dead ancestors, when gratified will go
protectors. All (qualities like) Piety, Gain and Restraint, to heaven; not otherwise.'
Knowledge, Valour protect me only. Why do you solicit me 3-5a. Just then having bound his grandsires (Dharma)
against my will? Who are you, being fearless, that have come here spoke to him: "You do not have excellent religious merit."
with a female messenger? Truth, Piety, so also Merit and (Dharma) of a divine form and of a huge body said (these) words
Knowledge etc. are very powerful and are the companions of my to Krkala: "You do not have the fruit of (your visits to) holy
husband. They protect me in the house. places. In vain have you exerted. You alone are happy (i.e. you
35-37. I am always having protection, and am solely devoted have not gratified your dead ancestors etc.); (therefore) you
to Restraint and Tranquility. Even the lord of Saci (i.e. Indra) do not have excellent religious merit."
himself is not able to win me over. Even if that powerful Cupid 5b-7. Hearing like this, the vaisya, viz. Krkala, was afflicted
comes, I am always furnished with the armour of truth, and not with pain. (He said to Dharma:) "Who are you that are talking
by anything else. There is no doubt that his arrows would be like this? Why are my grandsires bound? Due to the effect of what
futile. The great warriors like Dharma (i.e. Piety) etc. will kill fault (of mine are they bound)? (Please) tell me the reason of it.
you only. Why do I not have the fruit of (my visits to) the holy places?
38-39. Go away, run (away); now do not stand here. If How is my pilgrimage not (fruitful)? If you know, then tell me
you stay (here), though warded off, you will be reduced to ashes. everything clearly."
I shall just burn you, as fire would burn wood, and in no other
Dharma said :
way, when you look at my form without (i.e. in the absence of)
my husband. 8-19. The entire fruit of the religious merit of him, who,
leaving (behind) his pure and most meritorious wife, goes (on a
40-43. Hearing (these words) (uttered by her) in the pilgrimage), becomes worthless, not otherwise. All the religious
presence of even Cupid, the thousand-eyed god (i.e. Indra said:) deeds of him, who, leaving (behind) even his wife who is devoted
"See her valour. Fight with your valour (with her)." O great to a pious conduct, who is meritorious, who is engrossed in the
king, all those, Indra and others, being afflicted with fear of the vow of loyalty to her husband, who is virtuous, who loves merit,
great curse, went to their respective places, as they had come. goes to (holy places to) perform religious rites, are done in vain.
When all of them had gone, that Sukala, devoted to her husband, Not otherwise. In the house of him, whose meritorious and very
and endowed with merit, came to her own house, thinking of her chaste wife has qualities like being devoted to all (good) practices,
husband (only). That lady, looking upon her husband as her being worthy, being intent upon accomplishing moral merit,
god, then came to her own house, endowed with merit, full of being devoted to her husband, always loving knowledge gods
(the merit of) all sacred places and all sacrifices. of great prowess always stay; and his dead ancestors, living in
his house, desire bliss. There (i.e. in his house) are present
1122 Padma Purdna 11.60.1-1 la 1123

auspicious rivers like the Ganges and Seas; (and) not at any other with a sraddha. I am telling you the truth and truth only. A wife
place. He, in whose house lives his chaste wife, entirely devoted is the owner of the stage of a householder. O fool, you have
to truth, has (the credit of having performed) sacrifices; cows and deceived her. You have committed a theft. These your manes,
sages (live there), and at no other place. Due to the conduct who ate without her (i.e. in her absence) are great thieves. The
of his wife all these sacred places and various religious me rits dead ancestors eat with a pleased mind the food resembling
(stay) there, and at no other place. The stage of householder is nectar which the (son's) wife prepares with her o wn hands.
produced (i.e. is possible) due to the contact of a meritorious With that only they are gratified and become pleased. Therefore,
wife. Highest moral merit is (obtained) from the stage of a house - the religious practices of a man do not succeed without his wife.
holder. There is no such stage on the earth. O vaisya, the house There is no holy place like a wife giving men a good position (i.e.
of a householder is meritorious, is endowed with truth and leading them to salvation). The religious practices carried on
religious merit, is full of all holy places and is attended by all gods. without (i.e. in the absence of) the wife would become fruitless.
All beings live (only) after resorting to the stage of a householder.
I do not see any other excellent stage (of life) like that. The man
in whose house the sacred fire is maintained to the accompaniment
of sacred hymns, all gods live, all old practices are followed,
gifts are given (is blessed). CHAPTER SIXTY
20-34. Similarly the house of him who is without a wife,
becomes a forest. (In his house) sacrifices are not accomplished Sukala's Story Ends
(i.e. performed) and various gifts (are not given). Any great vow Krkala said :
of a man without a wife is not fruitful. So also no religious rites and
no meritorious deeds (are fruitful). To accomplish religious merit 1. O Dharmaraja, now tell me in detail how I would have
there is no holy place like a wife. Listen to the way of the life of final beatitude and how my dead ancestors would be liberated.
a householder. There is no other Dharma in the three worlds
Dharma said :
(like that of a householder). A man has a house where his wife
lives, whether in villages or in a forest. She is the means of a ll 2-6. O you noble one, go home. She (i.e. your wife) is
moral merit. There is no holy place like a wife; there is no happi- experiencing grief without you. Inform your wife, Sukala practi-
ness like a wife. There is no religious merit for the emancipation sing piety, (of your arrival). Having gone home, offer sraddha
and well-being (of the husband) like a wife. O you mean man, with her hands. Win over the best gods by remembering the holy
you go (i.e. you had gone) leaving (behind) your righteous and places. You will have the salvation obtained through pilgrimages
chaste wife. Leaving (i.e. when you leave) your house and proper to holy places. He who desires to accomplish religious merit
course of conduct, where does the fruit of your moral merit without his wife (i.e. all alone), loses (the fruit of) the stage of
remain? When (i.e. since), without her (i.e. in her absence), you the householder and would wander alone in a forest. He is un-
offered a sraddha, therefore, due to that fault only your grandsires successful in the world, (and) the deities do not respect him. The
are bound. You are a thief; these (grandsires) also are thieves sacrifices become successful (only) when the housewife remains in
who, being very greedy, enjoyed the food offered by you without the house. All alone (i.e. without his wife) he is not able to
her (i.e. in her absence). I shall tell you about the religious merit accomplish (the fruit of) piety and worldly prosperity.
of a good son, who, full of faith, offers a sraddha, with (i.e. in
Visnu said :
which) a pinda (is) offered by his wife. As men are satisfied with
drinking nectar, in the same way the dead ancestors are satisfied 7-11 a. Having thus spoken to the vaisya, Dharma left as he
had come. That religious-minded Krkala also proceeded to his
1124 Padma Purana II.60.23b—II.61.1 1125
house. The intelligent one reached his house and saw that chaste have liking for piety and truth; and afterwards, O gods of great
wife (of him). The intelligent one reached his own abode along prowess, if you are pleased, I desire to go to Visnu's heaven with
with the leader of the caravan. Seeing her husband, well-versed my wife and grandsires."
in Dharma, who had arrived, she performed very auspicious and
meritorious (rites) on the arrival of her husband. The religious- Gods said :
minded one told her what Dharma did. The magnanimous one,
having heard her husband's words causing delight, and having 23b. O noble one, let it be so. Everything will take place
praised the words of Dharma, agreed with him. (like this) only.

Visnu said: 24-32. Then, O king, they showered flowers on the two (i.e.
l i b -16a. Then that vaisya Krkala remaining in the cham- Krkala and Sukala). Gandharvas, knowing the essential nature
ber of the (idol of the) deity (in his house) devotedly offered, of music, sang a charming, melodious song, giving great religious
with her, a sraddha, giving great merit. The dead ancestors, merit; and the groups of the celestial nymphs danced. Then the
gods, Gandharvas and sages came there in aeroplanes and praised gods with the Gandharvas, praising the chaste lady, went, after
giving (Krkala) a boon, to their respective abodes, O best king.
the high-souled couple. I (i.e. Visnu), also Brahma and the great
I have told you (how) a woman is (called) a sacred place. (Now)
lord (i.e. Siva) with the goddess (Parvati) and all (other) gods
I shall tell you something else. I have narrated to you this entire,
with Gandharvas arrived (there). I, Brahma, and the great god excellent, meritorious account. O king, a man who listens to it is
(i.e. Siva) with the goddess (i.e. Parvati), also all gods with free from all sins. A woman who devoutly listens to the excellent
Gandharvas, pleased with her truthfulness, said to the two who account of Sukala, is never deserted by good fortune, truth, sons
were well-versed in truth: "Well-being to you along with your and grandsons. She is delighted with wealth and grains and
wife. O you of a good vow, ask for a boon." would be happy with her husband. In existence after existence
Krakala said : she would be a loyal wife, and not otherwise. A brahmana (who
16b-17a. O best gods, due to the association of the merit of listens to the account) would become well-versed in the Vedas;
(and) a ksatriya would be victorious. There is no doubt that
which penance, have you come here to grant a boon to me with
there would be wealth and grains in the house of a vaisya. O king,
my wife? a man knowing piety would become one of good conduct and
Indra said : happy. A sudra gets happiness and prospers with sons and
17b-18a. This chaste, noble Sukala is pleasing and auspi- grandsons. There is great prosperity adorned with wealth and
cious. We were pleased with her truthfulness. We (therefore) grains.
desire to grant you a boon.
18b-23a. (Then) in brief they narrated her former account.
Having heard of the magnanimity of her behaviour, the husband CHAPTER SIXTYONE
was delighted. With her the religious-minded one (i.e. Krkala) Pippala's Penance
with his eyes full of joy saluted all the deities, and again and
again said : "If now all the magnanimous, ancient three gods Vena said :
(i.e. Brahma, Visnu and !§iva) and other holy sages have favou- 1. You have described the holy place in the form of wife, the
red me and have come here, then I shall be devoted to gods like best of all holy places. Now tell about the sacred place in the
this (only) in existence after existence. Due to your grace let me form of dead ancestors, which is a great emancipater of sons.
1126 Padma Purana 11.61.29-37 1127

Visnu said : His body was afflicted with penance. He was full of faith, and
was free from jealousy. (Practising penance) in this way, the
2-7. In the great sacred region (called) Kuruksetra (there intelligent one passed a thousand years. Many ants constructed
lived) a brahmana named Kundala. That noble Kundala had a on this body a huge ant-hill with a heap of clay, as his abode. In
good son by name Sukarman. His parents were very old, knew the interior of the ant-hill he remained motionless. In this way
religious practices, and were proficient in sacred precepts. Both that brahmana (named) Pippala practised very great (i.e.
the noble ones were afflicted with old age. He, who knew piety, severe) penance. The best brahmana (Pippala) was surrounded
and who was full of sincerity, devotedly and continuously served on all sides by black serpents. (The serpents) of a strong poison
them night and day. He, intent on (following) all (good) bit that brahmana of an intense penance. Poison (even) after
practices, knowing piety and a lover of knowledge, learnt from reaching the vulnerable points of his body did not harm it. Due
that (i.e. his) father, many sacred treatises; and he himself to the brahmana's lustre the serpents became peaceful. From his
massaged the bodies of the two. He also washed their feet, bathed body rose many flames of blazing lustre. They appeared separa-
and fed them with devotion and naturally became thoughtful tely. O best man (i.e. O king), they were just like the more (i.e.
about them. O best king, he (thus) served his mother and father. very) hot (flames) of fire. As the sun, having entered the interior
of clouds, shines with his rays, in the same way the brahmana
Suta said : remaining in the ant-hill shone with his lustre. O best king,
angry serpents bit the brahmana with their teeth, but even after
8-11. At the time he lived there was a brahmana, (a piercing his skin, they did (i.e. could) not cleave (his body),
descendent) of the noble Kasyapa, O best king. He, void of with the tips of their teeth. O lord of kings, in this way the noble
passion, free from jealousy, endowed with pity, charity and res- sage passed a thousand years in practising penance. The period,
traint, having subdued lust and anger, practised penance without attended by cold, rain and heat was thus passed by the noble
eating food. The intelligent one, solely devoted to knowledge and Pippala who subdued the three times, O great king. In the same
tranquility, went to Dasaranya, and the high-souled one having way the noble one also ate (i.e. lived on) air.
controlled his senses performed penance (there). Due to the
power of his penance, the beings, free from fighting (with one 29-31. He passed three thousand years in practising
another) lived there, in that age, as it were remaining in one penance. Then soon the gods showered flowers on his head.
(and the same) womb. (They said to him:) "O you noble one, you know Brahman,
12-28. Seeing that (severe) penance of him, the sages were you know piety, there is no doubt about it. You have become full
amazed. (They said:) 'None else has practised penance as this of all knowledge (i.e. omniscient) due to your deeds. You will
one is doing.' So gods led by Indra, were highly amazed. (They certainly get (i.e. fulfil) whatever desire you have. You, on your
said: ) 'Oh what severe penance he is practising? How great is own, will have all your desires accomplished (i.e. satisfied)."
his tranquility and restraint over senses?' Being free from emotion 32-37. Hearing (these) great words, that large-hearted
and agitation, and enduring cold, wind and heat, he remained Pippala, with his neck (i.e. head) devoutly bent down, and full
(there) like a mountain. The best brahmana, disinclined to of great joy, spoke (these) words: "O best gods, do that by
pleasures of senses, patient at heart, did not hoard anything and which this entire world would be under my control. May I be
did not hear the sound of anyone. Having taken up a position a Vidyadhara." O best king, speaking like this, the intelligent
like that, he, with a concentrated mind, meditating upon one ceased (to speak). The gods then said to the best brahmana:
Brahman, remained there with his lotus-like face full of joy. "Let it be so." O noble one, having given the boon to that
Resembling stone and wood, he remained motionless like a magnanimous (Pippala) they left. When the gods had left, that
mountain. Very firm and loving piety he appeared like a post.
 1128 Padma Purdna 11.61.53b—11.62.5 1129

best brahmana Pippala was everyday devoted to sacred know- even that child (i.e. even as a child) Sukarman had. In vain you
ledge, and thought (as to how he would) control everything. are proud."
O best king, since then Pippala, the best brahmana, obtained the
status of a Vidyadhara, and was honoured as one moving accor- Pippala said :
ding to his own desire. 53b-60. Who are you in the form of a bird, that are thus
38-41. In this way that brahmana Pippala attained the censuring me? Why do you condemn my knowledge? Of what
status of a Vidyadhara, and became well-versed in all branches kind is the ancient knowledge? Explain that to me in detail. How
of knowledge and the lord of gods. Once that Pippala of great do you have knowledge (i.e. How have you come to possess
lustre thought: 'I shall have everything under my control. I knowledge)? Now tell me the scope of the recent (or inferior) as
have been granted the best boon.' The best brahmana (Pippala) well as of the ancient (or superior knowledge), in detail and
was eager to ascertain it. He would bring (i.e. brought) under accompanied by learning, O best bird; and (tell me) whether
control whatever he wanted to. When he thus became confident, you are Brahma, or Visnu, or Rudra.
he thought : 'In the world there is no other best brahmana like
me.' The crane spoke :

Suta said : Your penance does not exist; (therefore) you will not have
its fruit. Hear now about the penance which you have not
42-46. O king, knowing the thought of that noble Pippala practised. You do not have the virtue which the child of Kundala
who was thinking like this, the crane which was on the bank of a had. Nor do you have the knowledge (which he had). Nor have
lake said to Pippala in a melodious tone, charming and full of you known the (highest) place (as he knew). O best brahmana,
charity: "Why do you have this great pride? I do not think you having gone from here you ask (him) about my form. He, the
have the power to bring everything under your control. This religious-minded one, will explain to you all knowledge.
act of subjugating everything is recent (or is on this side). O
Pippala, you, whose intellect is confounded, do not know what is
Visnu said :
ancient (or is on the other side). O brahmana, why do you in
vain entertain pride when you have practised penance for three Having heard all that which the crane said, he speedily
thousand years? went to the great hermitage in Dasaranya.
47-5 3a. That wise and very intelligent Sukarman, who was
the son of Kundala had all the world under his control. Now
listen. That intelligent one knew the recent (or on this side) and
the ancient (or on the other side). O Pippala, listen, there is no
one so very wise as he was. You are not like (that) Sukarman, CHAPTER SIXTYTWO
the son of Kundala. He did not give gifts. He did not reflect on
knowledge. He never performed acts like offering oblations or Parents As Sacred Places of Pilgrimage
sacrifices. He never went on a pilgrimage, nor did he ever offer
Visnu said
excellent service to fire for resorting to (i.e. obtaining) religious
merit. He moved at will, he was ever a friend of (i.e. always 1-5. (Pippala) having gone to Kundala's hermitage, full
loved) his father and mother. He was endowed with the know- of truthful practices, saw (there) noble Sukarman, greatly devo-
ledge of the Vedas, and was well-versed in the meaning of all ted to his father and mother, serving (them), possessing great
branches of knowledge. You do not have that knowledge which prowess born of truth, of great form and lustre, having great
1130 Padma Purdna 11.62.15-28 1131
knowledge, engaged in serving his parents and seated at their 15-18a. "Today see the spectacle—the cause of controlling
feet, tranquil, endowed with great devotion and the great treasure the uncontrolable." (Thus) spoke the religious-minded Sukar-
of all knowledge. That high-souled Sukarman, the son of Kun- man to Pippala. Then for convincing (Pippala), Sukarman called
dala, seeing the very intelligent Pippala who had come to the to mind the gods. The Guardians of the Quarters like Indra,
door, quickly got up from his seat and honoured him, (and said and also gods led by Agni and many Vidyadharas that were
to him): "O you glorious, very intelligent Vidyadhara, (please) invited came (there). Then the gods led by Agni said to Sukar-
come." man : "O brahmana, tell us the reason for which you remembered
6-10. The very intelligent (Sukarman) gave him water us."
for washing his feet and a respectful offering, (and said to him):
"O you highly intelligent one, are you free from difficulties? Are Sukarman said :
you all right?" He also asked Pippala that had come (to him) 18b-20a. Here has come this Vidyadhara (named) Pippala.
about his well-being. (He said to Pippala:) "I shall explain to He asks me the reason of my controlling the uncontrolable. I
you all about your arrival (here) today. You practised penance have invited you for convincing this high-souled one. (Please)
for three thousand years. O glorious one, you thus practised go to your respective abodes.
penance, and obtained a boon from the gods. You secured the
power of subjugation, and also (the power of) moving according 20b-24. Thus he spoke to the gods. Then the gods said to
to your desire. Due to that you have become arrogant, and are that very intelligent Sukarman: "Your seeing us will not be
unnecessarily proud. Seeing all your movements, the noble crane fruitless. Well-being to you. Ask for a boon which you like. We
told you my name and about my excellent knowledge." shall grant it. There is no doubt about it." Thus the best gods
spoke to him. The best brahmana having devoutly saluted those
Pippala said : gods requested them: "O best gods, grant me always a sincere
and firm devotion to my mother and father. This is the best boon
11. Who is that lord, that god, the crane who directed me
(to come to you) and told me about all knowledge on the bank (I desire to have). May my father go to Visnu's heaven; similarly,
of a lake? O lords of gods, may my mother (also) go to Visnu's heaven.
This is the best boon (I desire to have). I do not solicit any other
Sukarman said : boon."
12-13a. Know that crane who talked to you on the bank of The gods spoke :
the lake to be the highest god Brahma, of great knowledge. 25. O best brahmana, you are devoted to your father. O
Speak (out) what else you want to ask. I shall explain it to you. Sukarman, listen, due to your devotion we are always pleased
with you.
Visnu said :
26-28. O prince, having said like this, the gods went to
13b. O prince, that religious-minded Sukarman thus heaven. Then he (i.e. Sukarman) presented before him (i.e.
spoke (to Pippala). Pippala) all his grandeur. Pippala also saw that great wonder.
The religious-minded (Sukarman) also said to Pippala, the
Pippala said : son of Kundala. (Then Pippala said:) "This is a recent (or
14. On the earth we have heard that the entire world is interior) form; what kind of form is the ancient (or superior)
under your control. O brahmana, carefully show me the spectacle. one? O best among the speakers, tell me about the prowess
of both."
 1132 Padma Purana 1133
II.62.50-78a
29-37. I shall tell you the mark of the ancient form, due to put Markandeya on that leaf. (She said to him:) "Even though
which the worlds, the mobile and the immobile (and gods) led Kesava is asleep, you have no (cause for) fear here." The best
by Indra are delighted. This lord of the world himself, who of the meditating saints said to her: "O you beautiful lady, who
pervades the entire earth, is the master (of everything). No are you? When this one is completely won over, you alone have
meditating saint has seen his form. The scriptures, as it were grown." O brahmana, when thus asked by the sage, the goddess
afraid to speak, speak (about him) like this: "He is without respectfully said: "I am the Vaisnavi (i.e. belonging to Visnu)
hands, feet and nose. He is without ears and mouth." (Yet ) he power of this Kesava who is sleeping on the bed of the serpent.
sees all the acts performed by the residents of the three worlds. I am here called Kalaratri. O best brahmana, know me to be thus
(Even though he is) without ears he hears their talk. (Thus) he endowed with all (kinds of) illusion. In the Puranas I am des-
gives good (i.e. proper) evidence (of his omnipresence). Even cribed as the great illusion for (i.e. causing) infatuation of the
without any movement, he would go; he is seen everywhere. world." O Pippala, speaking thus, that goddess vanished.
Even being handless, he can seize (things); (though) footless, 50-57a. When the goddess had gone, from his (i.e. Visnu's)
he runs. O brahmana, he, pervading everything though footless, navel sprang up a lotus, shining like gold, while Markandeya
is seen everywhere. He, whom the best gods and sages knowing was looking (at him). From him were born all the worlds, the
the truth, do no see, sees them all, stationed in truthful and un- immobile and the mobile, all the regents of the quarters like
truthful positions; whom, the (all-) pervader, pure, the divine Indra, and gods led by Agni. O king, I have presented to you his
being granting divine faculties, the leader of all, Vyasa, the recent (or inferior) form. This one of the recent (or inferior)
great meditating saint, knowing piety and material prosperity form is without any support in his ancient (or superior form).
and of a lustrous form, knows. Vyasa himself knows him to be When he would present his body then (only) all the recent (or
the sky, of one colour and endless. (Vyasa alone knows) this inferior deities) like Brahma and all worlds have bodies,
spotless form determined by what is told in the scriptures. O Pippala. All the regions that are there in the three worlds
38-49. Markandeya also knows that station. I shall explain to are recent. This soul of the beings is ancient. The meditating
you the recent (form). Listen with a concentrated mind. saints well see him, who is of the form of final beatitude, of the
When the soul of the beings withdraws (everything into himself), nature of Brahman—the highest place—, who is the universal
he goes all alone; resorting to a bed in the water (i.e. soul, is pure and endowed with divine powers. O Vidyadhara, I
in the ocean) he remains on the seat of the hood of Sesa. Resor- have explained to you the entire nature of the ancient one. Tell
ting to him Janardana sleeps for a long time. The great medita- me what more I (should) explain.
ting sage Markandeya, tormented by the darkness in the water,
and desiring a place (for him), dejected due to wandering, saw, Pippala said :
while wandering, (Visnu) who was lying on the bed of Sesa, 57b-60a. O you of a good vow, how has this great knowledge
who resembled a crore of suns, who was adorned with divine risen in you? You know the recent (or inferior) as well as the
ornaments, who wore divine flowers and garments, who is the ancient (or superior) station. The great knowledge of the three
lord of all the pervading objects, who was enjoying his sleep at worlds abides in you. I (however) do not see (in you) great
the end of a yuga, who held the conch, the disc and the mace. devotion to penance. Tell me the power of performing a sacrifice,
O best brahmana, (he also saw) a noble lady, resembling a of acting as a priest at a sacrifice, of (the visit to) a holy place, if
heap of black collyrium, with her face terrible on account of you have done these. Due to what have you thus (obtained) all
large teeth, and of a fearful form. The best sage was addressed knowledge?
by her: "O great sage, do not get frightened." There was a very
Sukarman said :
large lotus-leaf, extending over five yqjanas. The great goddess
60b-78a. I do not at all know (what) penance (is). I have
1134 Padma Purdna 11.62.78b—11.63.22 1135

not emaciated my body. I do not know performing a sacrifice, 78b-82. I shall (now) tell you about the religious merit of
or acting as a priest at a sacrifice or going to holy places. I have him who always devoutly feeds his father and mother with sweet
not practised meditation, not attained the meritorious period food and drinks. The son gets that fruit which is got by perfor-
as a result of good acts. One (thing) only I know clearly and well, ming the horse-sacrifice. He, who devoutly worships his elders
(and that is) the worship of (my) father and (my) mother. (i.e. parents) with (i.e. by giving them) tambula, coverings,
With both my hands I myself everyday do the meritorious drinks, eatables and pure food, would become omniscient, and
washing of the feet of my mother and father. Engaged in con- would obtain glory and fame. A son, on seeing his mother or
templation at three times everyday I massage their bodies, and father, should talk to them with joy. They are the treasures, 1 that,
bathe and feed them. With devotion I obtain the water with being pleased, live in his house. They are the cows, that love the
which the feet of those two only i.e. my mother and father are son and always give him happiness.
washed, and with great devotion I worship them. During that
time a measureless gain comes to me. With my heart having
pure thoughts I worship them thrice (a day). O Pippala, I am
one who moves freely and comfortably. What is the use to
me of any other penance or of emaciating my body? Now what
good would acrue to me by good (i.e. meritorious) pilgrimages CHAPTER SIXTYTHREE Merit
or by other (acts of) virtue? O brahmana, I have seen that to be
the fruit of serving one's father, which is obtained by performing Resulting from Service of Parents
all sacrifices. Similarly serving the mother gives a good position
(i.e. bliss) to the sons. It is the all-in-all and the essence of all Sukarman said :
acts in the three worlds. By serving his mother the son gets (i.e. 1 -6a. O best brahmana, the son properly gets (the religious
goes to) a (good) world. Similarly great religious merit is pro- merit of) a bath similar to the one in all the holy places when the
duced due to the service to the father. There is no doubt that drops of water, (falling from the bodies) of the mother and the
there (only lie) the Ganges, the holy place like Gaya, or like father who have bathed, fall on the entire body of the son. I
Puskara, where the father would live (i.e. lives) with the mother. shall (now) tell you about the religious merit of the son who
By serving the father the son gets the merit of visiting these serves his father who is fallen, who is maimed, who is old, who is
sacred places and other various holy and auspicious places. O weak (in doing) all acts, who is ill, who is suffering from leprosy,
brahmana, a good son obtains the fruit of charity and penance and also his mother like that (i.e. in such a condition). There is
by serving his father (and mother). Any other customary ob-
no doubt that Visnu has his mind pleased with him. He goes to
servance leads to affliction. A son obtains excellent religious
Visnu's heaven, unobtainable by (even) the meditating saints.
merit by serving his father (and mother), which is the all-in-all
That son of a sinful mind who abandons his parents who are
of his deeds in this and in the next world. Now listen to the
maimed, helpless, old, or are suffering from a serious disease,
auspicious merit when as a son he serves his elders—the mother
obtains (i.e. goes to) a terrible hell, full of worms.
and the father—when they are alive. Gods are pleased with him,
6b-22. I shall now tell you about the sin of (i.e. committed
and also the sages who love religious merit. Due to service of the
by) a son, who, when called by his old parents, does not go (to
father (and mother done) here (i.e. in this world) the three
worlds are pleased. He, who everyday would wash (i.e. who
washes) the feet of his mother and father, has everyday a bath 1. Nidhayah—Nidhis are the treasures of Kubera. They are nine: Maha-
in the Ganges. padma, Padma, Sankha, Makara, Kacchapa, Mukunda, Kunda, Nila and
Kharva.
 1136 Padma Purana 11.64.1-Ila 1137

them). There is no doubt that the fool becomes the eater of the acts giving merit, like sacrifices etc., are well accomplished by
feces and a village-pig; and then again he is born as a dog for him who has everyday worshipped his father with good (i.e.
(the next) thousand existences. That son, who, without feeding great) devotion. For this only I have studied and learnt the
his old mother and father living in his house, himself eats (i.e. science of religious merit. O Pippala, a son should always be
eats alone), would eat (i.e. drink) urine, (and eat) feces for a intensely devoted to his father. Formerly, king Yadu obtained
thousand existences. The sinner would be (born) as a black happiness when his father was pleased; (and) listen, how formerly
serpent for two hundred existences. He, the sinner, who go es when the father was angry, Ruru, a Paurava (king), obtained
forward by neglecting his old mother or father, is born as a shark great sin on the earth, when cursed by his father. When I served
for crores of existences. That sinful son, who censures them with these two (i.e. my parents) I got knowledge like this. By the
bitter words, would be (born as) a tiger and then would be grace of these I obtained an excellent fruit.
born as a bear. That wicked-minded son who would not worship
his mother or father would dwell in (the hell called) Kumbhipaka
for as long as a (period covered by) a thousand yugas. For a
son there is no other holy place, that would emancipate him and
would cause his well-being here and in the next world, like his CHAPTER SIXTYFOUR
mother or like his father. Therefore, O you very intelligent one, I
Mdtali's Discourse on Old Age
worship the deity in the form of my father (and) the deity in
the form of my mother. I have by that become a devotee devoted Pippala said :
to all gods. Excellent knowledge is produced (in me) due to the
grace of my mother and father. Which wise man does not worship 1-2. Tell me in detail, how, by the grace of his father, Yadu
his mother or father? O brahmana, what is the use of his having obtained happiness and enjoyed well. O son of Kundala, tell me
studied the Vedas, with the Afigas and the Upangas, and along also in detail how Ruru suffered as a result of his sin, O best
with scriptures and (other) branches of knowledge, who has brahmana.
not honoured his father? The Vedas are useless for him who has
Sukarman said :
not honoured his mother. Also, O brahmana, what is the use
of sacrifices, penance, (giving) gifts and worships (of deities)? 3-1 la. Listen, I shall tell you the account of the very meri-
(All this) becomes fruitless (in the case) of him, who, whi le torious Nahusa, and the noble Yayati, (the account) which
living (as a householder) in his house, has not worshipped his destroys sin. Nahusa, the lord of the earth sprang from (i.e. was
mother and has not worshipped his father. This (i.e. honouring born in) the Soma dynasty. He made many matchless gifts. He
his parents) alone is the duty of a son; this (alone) is a holy performed an excellent century of the horse-sacrifices (i.e. per-
place among (i.e. for) men. This alone is the final beatitu de of formed a hundred excellent horse-sacrifices). He also performed
a son; similarly (this alone) is the auspicious fruit of his existence. a hundred Vajapeya sacrifices and many kinds of (other)
This (alone) is the sacrifice of (i.e. performed by) a son. There sacrifices. By the power of his religious merit he obtained (i.e.
is no doubt about it. went to) Indra's world. He made his very intelligent son Yayati,
23-29. Intent on worshipping the father (and the mother, endowed with truthfulness, having piety as his valour, the pro-
a son) who everyday devoutly worships his father (and mother), tector of his subjects (i.e. the king). The king (Nahusa) went to
has all that has been said before. He, who has worshipped his (i.e. obtained) Indra's position. His son Yayati, endowed with
mother also, has undoubtedly obtained the fruit of giving gifts, truthfulness, who (occupied) his place (i.e. the throne), would
or of (visiting) a holy place, or of (performing) a sacrifice. All protect (i.e. protected) the subjects religiously. He himself would

L
aft
11.64.22-47
1138 Padma Purana 1139
from the earth. After having seen (Yayati), the son of
m look (i.e. looked) after his subjects and the respective duties. Nahusa, I have come to seek you.
Having learnt about excellent duty, he, who knew righteousness
1 got sacrifices performed. He did everything like performing
sacrifices, (visiting) holy places, giving gifts (giving) religious
Indra said :
22-23. Which king, being learned, wise, virtuous, and full of
merit. The intelligent son of the king (Nahusa) ruled truthfully righteousness, always protects his subjects truthfully? On the
for eighty thousand years in those days. The glorious Yayati earth, which is the king, who knows the Vedas, to whom the
passed that much time (in truthfully ruling his subjects). brahmanas are dear, who is pious, who is conversant with the
1 lb-15. He had four sons who were powerful and valorous Vedas, who is a sacrificer, who is a donor, and who is a great
like him. I shall tell (you) their names. Listen with a concentrated devotee?
(i.e. attentive) mind. His eldest son was Ruru by name, who was
very powerful. The second son was named Puru; the third one Narada said :
was Kuru; the fourth son of the king was Yadu by name, who 24-30. With these qualities was endowed the powerful son
was religious-minded. Thus the noble Yayati had four sons, By of Nahusa, due to whose truthfulness and valour all people were
means of their lustre and manliness, they resembled their father well-settled. Yayati, the son of Nahusa, is like you on the earth.
in valour. Thus Yayati ruled his kingdom righteously. Great As you are in the heaven, enhancing the prosperity (of your
were his fame and glory in the three worlds. subjects), so he is on the earth enhancing the prosperity (of his
subjects). O great king, that king Yayati, superior to his father,
Visnu said : performed a hundred horse-sacrifices, and also a hundred
16-18. Once the greatest brahmana, Narada, the son of Vajapeya sacrifices. Devoutly he gave gifts in many forms like
Brahma, went to Indra's world to see Indra, O king. The thou- thousands of lakhs and hundreds of crores of cows. In the same
sand-eyed god (i.e. Indra) saw the brahmana (i.e. Narada) way, he performed a crore of sacrifices, so also lakhs of sacrifices.
who was omniscient, who was proficient in (all kinds of) know- He also gave gifts like grants of land to brahmanas. He has pro-
ledge, whose lustre was like fire, (when) he came there. With tected Dharma in its full form. As you are ruling here in the
his neck bent in devotion (i.e. bowing in devotion), he seated the heaven, so Yayati, Nahusa's son, the best king, who was endowed
best sage, who was honoured with a respectful offering,1 on an with these qualities, truthfully ruled for eighty thousand years.
auspicious seat, and asked him: The intelligent Sukarman said :
Indra said : 31-47. The lord of gods, having heard like this from the best
of sages, reflected, and was afraid of (his) protecting the Dharma.
19. Where have you come from today? For what purpose (He thought:) 'Formerly, by the power of hundred sacrifices,
have you come here? O brahmana, O great sage, what very the brave Nahusa went to (i.e. obtained) my position of Indra,
dear to you should I do today? and became the king of gods. He fell from that as a result of
Saci's intelligence. This great king who is like his father in valour,
Narada said :
will undoubtedly reach Indra's position. There is no doubt about
20-21. O king of gods, O very intelligent one, I am pleased it. With this or that means (i.e. by hook or crook) I shall bring
with all that you did devoutly and with what you said. I shall the king to heaven.' The lord of gods, who was afraid of him,
answer your questions. I have now safely come to your house thought like this. Then the king of gods, O best king, due to the
great fear of that king Yayati, sent his messenger to bring him to
1. Madhuparka—a respectful offering made to a guest. Its usual ingre-
dients are: Curds, ghee, water, honey and sugar.
 1140 Padma Purdna 11.64.53-65 1141
heaven. (He sent) Nahusa's aeroplane endowed with all pleasures, solicit (i.e. wait for) you in accordance with the sacrifices which
and his charioteer Matali with the aeroplane. Matali, who was are performed by you, or gifts which are given by you or
sent by the lord of gods to bring the very intelligent (Yayati) penance which is practised by you, on the earth.
went there where (Yayati), Nahusa's son, stayed. As Indra,
shines in his assembly, in the same way Yayati, the religious- Tayati said :
minded (king), shone in his own assembly. The charioteer of
the king of gods said to that magnanimous king, whose ornament 53. O Matali, how should one go to the world obtained
was truth: "O king, listen to my words. I have now been sent to (according to one's deeds) by leaving the body with which good
you by the king of gods. Do, with a good (i.e. devoted) mind, all or bad deeds would be (i.e. are) accomplished on the earth?
that the king of gods tells. O lord, you should come to Indra's Matali said :
world; (do) not (do) otherwise (i.e. do come), after having
entrusted your kingdom to your son, and after having performed 54-55. O king, men go to him due to divine (deeds) after
the best and the last sacrifice (in your life). O son of Nahusa, leaving the body there (i.e. on the earth) only, where they have
the very lustrous king lives there. Puriiravas, of a great power, obtained this body of the nature of the five (elements). All other
the noble-minded Vipracitti (also live there). Sibi lives there, men also, who obtain merit or demerit, go down (i.e. to the hell)
Manu, king Iksvaku, the intelligent (king) named Sagara, and or up (i.e. to the heaven) after leaving the body (here).
your father Nahusa (live there). The grateful Rtavlrya, and the
noble Santanu, and Bharata, Yuvanasva, also king Kartavirya, Tayati said :
—(all these) kings, after having offered various sacrifices are 56-60. O Matali, having produced merit or demerit with
rejoicing in heaven. Many other kings also, very much devoted the body of the nature of the five (elements), all other men do
to the performance of sacrifices, are all rejoicing as a result of go up or down. What is the difference due to which one would
their meritorious acts in heaven with Indra; and you again leave (i.e. leaves) the body on the earth, O you who know moral
know all the Dharma and are well established in Dharma. (There- virtue? (How do you say that) the body would fall (i.e. falls)
fore,) O king, rejoice with Sakra (i.e. Indra) in heaven." as a result of (one's) sin or religious merit? In the mortal sphere,
Yayati said : O charioteer, an example is directly seen. I, (therefore), do not
see a greater difference between sinful or meritorious deeds. Why
48. What deeds have I done due to which this request is does a man, a mortal, leave the body with which he performs
made to me by you and by Indra, the lord of gods? Tell me all deeds like truthful behaviour? The soul and the body are both
that. friends (of each other). The well-determined soul goes after
leaving his friend viz. the body.
Matali said :
49-52. Since, O king, you performed meritorious acts like Matali said :
giving gifts, and performed sacrifices for eighty thousand years,
61-65. O king, you have said the truth. He goes after leaving
(therefore) due to (i.e. as a result of) your deeds, go to heaven,
the body. There is (then) no connection of the soul with that
O lord of the earth. Make friendship with the lord of gods. Go to
body. Since this (body) of the nature of the five (elements) is
the abode of gods (i.e. heaven). O you highly intelligent one,
always worn out in the joints, is troubled by old age, and always
leave your body having the five (elements) as its constituents,
damaged by diseases, he (i.e. the soul) does not desire to stay
on the earth; and taking up a divine form, enjoy pleasures after
here (i.e. in it). Being agitated and troubled, the soul leaving it
your heart (i.e. as you like). O lord of men, pleasures in heaven
(i.e. the body) departs. Due to truthfulness, acts of religious
1142 Padma Purdna 11.64.80-95 1143

merit, gifts, religious observance and restraints, sacrifices like fire having arrested the neck, the back, the waist, the anus
the horse-sacrifice, (visits to) holy places, and self -control, and remains in all the joints. (Thus) the fire moves on in the body.
also due to good deeds of great religious merit old age is not at Its preponderence always continues to exist, and nourishes the
all undergone. (On the other hand,) O great king, it at tacks the body on all sides. (When) the fluid is restrained it then becomes
body by means of sins. %< powerful. Being excessive due to power, it would move the vital
parts of the body through the semen. Due to that lust is produced;
Taydti said : and O king, it would become (i.e. becomes) of the nature of a
dart. O king, it is called the fire of lust, which destroys strength.
66. O best one, please tell me in detail, from what old age Due to addiction to coitus destruction (takes place) in the body.
has sprung up and why it troubles the body. A being oppressed by the fire of lust would resort to a female.
Mdtali said : Due to addiction to sexual intercourse, the body which is made
violent and emaciated by lust, would become void of lustre, and
67-95. I shall describe to you the cause of old age; and there is a loss of strength (in the body). The (already) weak
why it has sprung up in the body, O you best king. The body of body becomes (more) weak when urged on by fire. That fire
the nature of the five elements, is resorted to by the five objects would consume blood and semen in the body. Due to the con-
of sense. O king, when the soul leaves the body, it (i.e. the body) sumption of semen and blood, the body becomes dispirited. A
is burnt. O king, when blazing with fire the body burns along violent wind of a terrible form is produced; and then he would be
with the fluids. From it smoke is produced, and from smoke pale, tormented with grief and of a vacant mind. He moves,
clouds are produced. Water proceeds from the clouds; the earth having in his mind that woman whom he has seen or about whom he
becomes ready for water as a chaste woman in her menses im- has heard. When the course of the mind (i.e. the mind) is greedy,
plores water. From that odour is produced, and fluid is produced there is no satisfaction in (i.e. of) the body. When the lustful man,
from odour, O best king. From the fluid food is produced, and ugly or handsome, becomes weak due to brooding and the loss
semen is produced from food. There is no doubt about this. of flesh and blood, there appears old age in the body (being)
From semen body is produced; and body is surely ugly. As the consumed by the fire of lust. Due to that, he being (more) lustful,
earth (element) would produce odour and it moves on the earth becomes older and older day by day. As a usurer thinks of money,
through fluids, similarly the body would always move. It is so he thinks of a woman in (i.e. for) coitus; so also, O lord of
everywhere the substratum of fluids. From it odour is produced men, there is a loss of his lustre. From that a body is produced,
and again fluid would be (produced) from odour. From it is and he perishes. Then undoubtedly fire in the form of old age
produced great fire; O king, mark the analogy. As fire is produced is again produced; and then there is a terrible fever in the form
from wood, and would illumine wood, in the same way in the of (i.e. of the nature of) consumption in the beings. All the
body fire is produced from fluid. It moves there (in the body) immobile and the mobile ones being tormented by fever and by
and, O king, it always nourishes the body. As long as there is many other troubles, perish. All this I have told you; what else
preponderence of fluid (in the body) the soul is tranquil. Fire
should I tell?
moving (in the body) like that remains in the form of hunger.
Being sharp it desires food with water; O king, it receives the
gift—food and water also. The fire consumes blood and semen
also like that; there is no doubt about it. Due to that there would
be consumption destroying the entire body. O king, when there
would be preponderence of fluid, the fire is put down. Being
troubled by the fluid, it is produced in the form of fever. The
 1144 Padma Pur&ria 11.66.3-18 1145
CHAPTER SIXTYFIVE
Matali said :
Matali on Why the Body Is Left Behind 3-16. In the case of the hellish beings, just in a moment, the
(hellish) body is produced from the (five) elements due to
Taydti said :
impious acts only. In the same way, due to religious merit, a
1. O Matali, tell me the reason, why this body, the protector divine body (in the manner of that) of the gods is instantly pro-
of Dharma, does not go to heaven with the soul. duced from the essences of the elements. That body of the magna-
nimous ones, (which is produced) due to the mixture of the
Matali said : (fruits) of deeds should be known to be of four kinds according to
the transformation of deeds. The immobile ones in the form of
2-9. The five elements do not go together (with the soul); grass and bushes should be known as the ones born by sprouting
in the company of the soul, O king. All of them come together in up. Worms, insects and moths should be known to be born from
the village of the body. All of them, afflicted by old age, go to the sweat of living beings. O king, all birds, serpents and crocodiles
their respective abodes. Since the earth is created with a pre- are oviparous. Human beings and quadrupeds should be known
ponderance of fluid, it being wet due to the fluids becomes soft, to be viviparous. When the earth is 'cooked' by heat, it is mois-
O king. It is pierced by ants and rats. Holes are formed into it, tured by water and is scattered by wind (into loose particles).
and also anthills with large interiors. In the same way inflamma- Then the seed approaches the soil in such a way that the seeds
tion of the glands of the neck and itch are produced in the body. that are sown and are watered, become soft and attain the state
O best of men, this body is also cleft by worms. Enlargements of roots. From the root there is the rise of a shoot. From a shoot
(of parts like the spleen), instantly troubling, are also produced a leaf springs up. From a leaf a hollow stock comes up; from that
in it. O son of Nahusa, this body is full of such defects. How will a stem comes up; and from that theprabhava (power). From it
it go to heaven with the life, O lord of men? The earthly part is would be (produced) Ksira (the sap), and from the sap there is
settled in the body for the vital air essential to digestion. The the rise of tandula{ the gram?), from the gram come up the ripened
body does not come (i.e. go) to heaven. It remains here as the osadhayah (herbs). They are said to be seventeen—the best ones—
earth does. I have told you all this along with a heap of earthy beginning with barley and ending with rice. The herbs are rich
blemishes. with the wealth of fruits. The remaining ones are said to be
trifling. These were first cleansed and cut and crushed by the
sages with winnowing baskets, mortars and (other) vessels. With
water in a pan and fire, they, which have six varieties, undergo
alteration, have many tastes due to the combinations of their
CHAPTER SIXTYSIX respective tastes. O king, they have six varieties like that which is
consumed, eaten, drunk, licked, sucked and bitten (and eaten).
Matali on the Universality of Suffering They have six tastes like the sweet (taste) etc. That food which is
eaten by living beings through (i.e. in the form of) balls and
Taydti said : mouthfuls, settles all the vital airs in the stomach one by one.
1-2. O Matali, listen, (we see that) the body falls due to sin 17-18. That (vital) air divides into two the food that is
and also due to religious merit. On the earth I do not see what consumed (but) not digested. Having got into the food and
difference religious merit makes. The body is produced again having separated the digested food into (i.e. having created in it)
(just] as it fell before. Tell me in detail how the body is produced. various properties, having put water above fire and that food
1146 Padma Purdna 1147
11.66.39-66a
above the water, that (vital air) Prana itself remains below the so also tongue and nails are formed, so also cavities in the ears
water and slowly blows the fire. are formed. So also are formed anus, penis, organ of generation
19-21. The fire being blown by the wind makes the water and the male organ of generation. The joints which (are present)
very hot. That food again, due to the contact of heat, is digested in the limbs, are formed within seven months. In the eighth
wholly. That (food) which is digested, becomes divided into month the head with the entire body with limbs and with each
two—the secretion is separated, and the liquid is separated. The limb clearly separated is formed. He is complete and endowed
useless divided into twelve (kinds of) impurity would go (i.e. with the five. Due to the power of the food of (i.e. eaten by) the
goes) out of the body. (The outlets are:) ears, eyes, nose, tongue, mother and by the tastes of six kinds, fixed in the umbilical cord,
teeth, lips, organ of generation, anus. (These) would pour out it (i.e. the foetus) grows day by day.
impurities (like) perspiration, faeces, urine. They are said to be 39-48. Then the soul would have recollection in this entire
twelve. body (i.e. when the entire body is formed). He is conscious of
22-38. In the lotus of the heart, all around, the arteries are (former) happiness and unhappiness and sleep and dream seen
confined. (The vital air) Prana places that subtle liquid into before: 'I, who was dead, am born again, I, who was born, died.
their openings; and then that prana fills those arteries with that I saw (i.e. was born in) many existences in many ways. Now I
liquid. Those arteries wholly furnish that liquid to the body. Then am just born, and have received (i.e. undergone) sacraments.
that liquid remaining in the arteries is digested by the heat of the I shall hereafter perform righteous deeds, by which I shall not be
body. It is digested in two ways. Skin, flesh, bones, marrow, fat, born (i.e. conceived) in a womb.' While remaining in the womb,
blood are produced. Fine, soft, short hair and flesh are produced he just thinks: 'After I come out from the womb (i.e. after I am
from blood; hair and sinews are produced from flesh. From the born) I shall study (i.e. obtain) highest knowledge that would
sinews are produced marrow and bones. Marrow of the flesh is cause the cessation of the worldly existence.' The soul, certainly
due to bones. The healthy semen, of the nature of procreation is very much troubled by the great affliction in the womb, lives
due to the strength of the marrow. These twelve are said to be (there) and would think (i.e. thinks) of the means to salvation.
the transformations of (i.e. brought about by) the satisfied one. As one who has gone over an excellent (i.e. high) mountain, stays
Semen is its transformation, and the body is born from semen. there unhappily, in the same way, the soul, afflicted by the outer
When at the time favourable for conception defectless semen skin of the embryo, remains (in the womb) with the body wet
remains in the womb (of a woman), it, sent forth by that vital air, with the fluid in the womb. As someone, being put into an iron-
becomes one (i.e. united) with the blood of the woman. At the vessel is baked by fire, in the same way (the soul) put into the
time of the emission of the semen, the soul, united with the organs vessel of womb is baked by the digestive fire in the stomach. Its
of sense, and always being controlled by his own acts, enters the parts are continuously pierced by needles resembling the colour
womb. The semen with the blood (of the woman) would be of fire. The pain he suffers (due to these), would be (i.e. is)
(turned into) a foetus in a day. Then within five nights bubbles eightfold in the womb. There is no other abode anywhere else
would be formed in the foetus. It takes the form of flesh in the like the one in the womb. The souls have immense suffering and
five forms; neck, head, shoulder (s), spine and belly; so also hands a very fierce danger.
and feet, the two sides, waist, and (the other parts of) the body; 49-66a. Thus is narrated the suffering in the womb of
the limbs are produced one by one within two months. After (i.e. experienced by) all beings—mobile and immobile—accor-
three months, hundreds of sharp joints are produced (i.e. ding to the wombs (in which they are confined). The bewildered
formed). Fingers etc. are produced (i.e. are formed) one by soul that is being born has (to suffer) a crore-fold more pain due
one in four months. After five months mouth, nose and ears to being pressed by the thong of the womb than he has experi-
are produced (i.e. formed). Within six months, the row of teeth, enced in the womb. Very great affliction takes place in the case
 1148 Padma PurSna II.66.66b-83a 1149

of (i.e. is experienced by) (the soul) coming out of the womb, and one thousand palas of flesh (exist in) a corporeal frame. It should
being squeezed like a sugar-cane due to being pounded by destru- be known that the quantity of blood is a hundred palas, and there
ctive hammers, and by means of the air (passing out at the time) is no (definite) measure (of the quantity) of faeces and urine.
of delivery. He does not get any protection. As the sugar-canes 66b-83a. Thus, O king, there always is the residence of the
being pressed by the machine become sapless, in the same way soul (in the body). The impure body is (the residence) of the
the body remaining in the womb is caused to fall (out of it) by soul, which is produced by the bondage of (his) deeds. The body
the pressure of the thong. It has limbs; it is of a round shape; it is is produced due to the combination of the semen (of the male)
tied by the bonds of sinews. It is smeared with blood, flesh and and the blood (of the female). It is always united withfaeces and
marrow, and is the receptacle of substances like excrement and urine; therefore it is said to be impure, like an externally pure pot
urine; it is covered with hair, down and nails; and it is the princi- full of faeces from within. This body would be (i.e. is) impure
pal abode of diseases. It has one gate (in the form) of the mouth even though it is cleansed by voiding of excrement. This body is
and is adorned with eight windows.1 It has the (two) doors of the impure because the very pure five products of the cow1 and
two lips, and is possessed of teeth, tongue and throat. It has the offering quickly become impure after reaching it. Agreeable and
arteries and the stream of perspiration, and is overwhelmed with fragrant food and drinks quickly become impure on reaching it
phlegm and bile. It is approached by old age and grief. It remains (i.e. on being consumed). Which other object is more impure
in the fire in the mouth of Death. It is overcome with lust and than it (i.e. the body)? O men, do you not see that everyday
anger, and is pressed by winds; it is effected by desire for enjoy- the foul-smelling excrement, the companion of (i.e. living in)
ments ; it is hidden, it is under the sway of attachment and hatred. the body, goes out of it? Then how can its support be pure? Like
Every limb, big and small, has a complexion; it is covered by the a charcoal being rubbed, the body, though cleansed with the
outer skin of the embryo; it comes out through the lonely and five products of the cow or with water containing darbhas, never
narrow passage of the womb. It is moistened with excretion, urine becomes pure. How can that body, from which the streams of
and blood; it is due to the six (kinds of) marrow. It should be phlegm and urine flow everyday, as streams (of water) from a
known that there is collection of the bones in the skeleton num- mountain, be cleansed? There is not a single part which is pure
bering three hundred and a hundred more (i.e. four hundred). in the body, the receptacle of all impurity, except (the soul).
There are five hundred muscles. It is all around covered with Even though the hand is cleansed with clay and water, by day or
small soft hair numbering three crores and half. The body is full at night, it can never be pure. (And yet) the men are not free
of crores of these gross and subtle, visible and invisible, fleshy from attachment. Though this body is carefully decorated with
tubular organs from within. There is perspiration, and due to excellent incenses etc., yet, like the dog's tail that is bent, it does
those it is eternally impure. The teeth were said to be thirty-two not give up its nature. Wool that is naturally black can never
in number, and the nails are said to be twenty. It should be known become white; similarly the body, though cleansed, does not
that (the quantity of) bile (in the body) is one kudava; in the become pure. This world, smelling its own bad odour, and seeing
same way the quantity of phlegm is half an adhaka. (The quantity its excrement, does not get detached, though (by doing this) he
of) marrow is five palas; and the buttocks are half of it. The lump (i.e. a man) troubles his nose. Oh! see the greatness of attach-
of flesh is five palas; fat is ten palas; thick blood is three palas; ment, which has deluded the world? Smelling, seeing his own
the quantity of marrow is four times that of the blood. Semen is foul things, man has not lost interest in the body. What other
half a kudava; and the power of men is half of it. It is said that cause for detachment can be pointed out to a man, who does not
1. Gavaksasfaka—The eight apertures of the human body are: the two
ears, the two eyes, the two nostrils, organ of excretion and organ of generation 1. Paflcagavya—The five products of the cow taken collectively: milk,
(the ninth is the mouth). curds, clarified butter or ghee, urine and cowdung.
1150 Padma Parana 11.66.102b-128 1151
become detached by the odour of his body? The entire world is in the case of human beings, when a human being is afflicted by
pure, but the body is highly impure, by the touch of the dirty being painfully pressed by the thong of the womb, and by the
parts of which even a pure (object) would become impure. fearful external air due to his contact with delusion. Due to that
The cleansing of the body is said to be (i.e. recommended) for feverish heat great delusion is caused. Then in the case of the
removing the application of sandal paste. When both (the sandal deluded one, loss of memory takes place quickly. In the case
and the dirt) are removed, (a man) becomes pure by the purifica- of that being, attachment is produced during that existence only,
tion of his thoughts. due to the loss of his memory and due to his former deeds. The
83b-93a. This mortal, foul-smelling body, impure in world (i.e. people) being attached and deluded, proceeds
thoughts, does not become pure with all the water of the Ganges (proceed) to do what ought not to be done. They do not know
and with besmearing the body with a large quantity of clay. The themselves, nor do they know the highest deity. They do not
wicked heart is not purified by baths at holy places and austerities. listen to the (advice relating to) highest good, nor, though
The body of a man, whose mind is impure, does not become having eyes, do they see, like a person, tumbling at every step,
pure even though washed at a holy place or even after entering even though walking slowly along an even path. Though they
fire. There is neither heaven for him, nor hell (also). (The) have intelligence, and though they are advised by the wise,
best thing is burning the body. Purification of mind is the greatest they do not realise (the truth). Due to that a man going after
purification, and is the main thing in all acts. A beloved (wife) (i.e. led by) greed is afflicted in the worldly existence.
is embraced with one thought, a daughter with another. The 102b-128. In the absence of a text (about the description
attitude varies even in the case of things that are not separate. of the soul's existence in) the womb, Siva has propounded a
A chaste woman would think about her son in one way, and about sacred text to tell the affliction of (the soul's existence in) it (and)
her husband in another way. In this way, O magnanimous one, leading to salvation. It is a great wonder that even when a man
the (variety) of nature is explained, since even though embraced has known that (text propounded by) Siva, he does not accom-
by his wife, he should not make her void of thoughts. A man plish what is good for himself. Since the sense-organs and intellect
would not eat various kinds of food, so also fragrant tasty things, are not (properly) developed, there is great affliction even in
without interest. Therefore thought (or interest) is the cause childhood. The blessed (child), though desiring to speak or to
everywhere (i.e. in all one's dealings). With effort purify your act, is not able to do so. Cutting of teeth is very painful, and
mind; what is the use of other external purifications? The soul, there is affliction also due to unsteadiness, wind, various child-
pure due to pure thoughts, obtains (i.e. goes to) heaven and diseases and planets harming children. With his body surrounded
salvation. The smearing with the excrement and urine of ignora- (i.e. overcome) by thirst and hunger, (the child) sometimes stays
nce and attachment would perish (i.e. be removed) by means (at one place and sometimes) moves. A child would indulge in
of purifiers (like) the spotless water of knowledge and the clay eating excretion, urine etc, due to ignorance. The child suffers
of detachment. Thus they know this body to be impure by its pain due to his ears being pierced, due to being beaten by the
(very) nature. One should know it to be worthless and useless, mother and the father, due to learning the letters (i.e. the alpha-
like the essence of a plantain-tree. bet) and due to punishment (given by) teachers and others.
93b-l 02a. He, who, knowing the body to be full of blemishes How can there be happiness in youth, (to a young man) the
like this, becomes relaxed, crosses the worldly existence, and functions of whose organs of sense are deluded, who is troubled
remains with (i.e. has) a firm conviction. Thus the affliction due with the disease of lust and who is always afflicted with diseases?
to birth is said to be very painful. That sense which the human Due to jealousy there is great affliction. Affliction is caused by
being has, due to the fault of ignorance, and due to various kinds delusion. The attachment in an angry (young man) leads to
of deeds, perishes when he is born. Feverish heat is produced unhappiness only. Troubled with the fire of passion he does not
 1152 Padma Purana II.66.129-I51a 1153
get sleep at night. How can there be happiness even by day due by all diseases and whose death is imminent. This cannot be
to the anxiety to get money? The drops of semen of a man with otherwise. No medicine, no penance, no charity, not the mother,
his body prostrated (over the bodies) of women, do not lead to no relatives can protect a man who is afflicted with Kala (i.e.
happiness like drops due to (i.e. of) perspiration. They know that death). With (the help of) the magnanimous souls, who are
the pleasure obtained from (union with) women is the same as equipped with medicines supposed to prolong life and prevent old
(obtained by one) being struck (i.e. bitten) by insects, or as of a age, and with penance and muttering of sacred hymns, he would
helpless lepor due to the trouble caused by the fire of scratching. only have intermediate (temporary) peace; he would (certainly)
It should be known that the pleasure in (i.e. obtained from) meet with death.
women is like that which one feels due to anxiety about getting 129-I51a. He, who dies, is born in the species of insects due
money; it is not at all different. The same is the pang of a mortal; to his acts; he sees (i.e. meets with) death as a result of (i.e.
without that joy is had by one's mind. Then it goes from one to which is a) change of the body. That is said to be death. It is
another to whom it had gone before. Ultimately it is the same; not a real (i.e. total) destruction. In this world there is no analogy
it does not change. Who else is more insensible than one who, for the grief which a being has in death when he has entered
seeing his dear one that is thus affected by old age, or that is sick, great darkness (i.e. hell) and when his vitals are being cut off.
or his own extraordinary child troubled by old age, is not deta- Being extremely afflicted, he/she cries 'O father, O mother, O
ched? A being, though overcome with old age, is treated with husband'. The world is swallowed by death as a frog is by a
contempt due to his weakness by his wicked servants. An old serpent. He is abandoned by kinsmen and is surrounded by his
man is not able to achieve (the four goals viz.) righteousness, dear ones. Rolling on a bedstead and heaving deep and hot
worldly prosperity, sensual enjoyments and salvation. Therefore sighs, he, with his mouth parched, again and again faints. Being
while young one should practise piety. Inequality (i.e. distur- in a swoon, he throws his hands and feet here and there. From
bance) in wind, bile and phlegm etc. is called a disease. This (i.e. when he is on ) the bedstead he desires (to go to) the ground,
body is (so) called due to the congregation of wind etc. There- and from (i.e. when he is on) the ground he again desires (to go
fore one should know that this body of the soul is full of diseases. to) the bedstead. He is helpless, is ashamed, is smeared with
In addition to (diseases caused by) wind etc. the human being excretion and urine; he asks for water; his throat, lips and palate
meets with many kinds of afflictions due to the diseases of the are dry; thinking about his wealth (as) 'to whom will it belong
body. They can be known by oneself. What else should I tell? In when I die?', being taken by the messengers of Yama and being
this body remain one hundred one (kinds of) death. Among them dragged by the noose of (the god of) death, he dies, when (the
one is united with Kala (i.e. god of death). Others are adventi- relatives etc.) are watching. His throat makes a sound. Like a
tious. Those that are said to be adventitious, are alleviated by caterpillar the soul would enter (i.e. goes to) one after another
means of medicines, muttering of sacred hymns, sacrifices and body. He obtains the next body; he abandons the previous one.
gifts; but death brought about by Kala cannot be stopped. For the discriminating people, death is more painful than suppli-
Untimely death might not occur by eating poison, (yet) a man cation. The grief in (i.e. due to) death is momentary, while in
would not eat it without fear, for he is afraid of an untimely (i.e. due to) supplication it is unending. Visnu, the lord of the
death. For human beings there are various gates (leading) to worlds, became a dwarf through supplication. Who is greater
death like many diseases; so also animals like serpents; poisons than he who does not become mean (through supplication)? I
and employment of magical spells for malevolent purposes. Even have now understood this as to when one becomes superior to
the physician of gods1 himself cannot cure a man who is afflicted death. One should not repeatedly solicit another (man). Thirst
(i.e. desire) is the cause of meanness. There is grief in the begin-
1. Dhanvantari—Name of the physician of the gods said to have been ning, there is also grief in the middle; at the end there is terrible
produced at the churning of the ocean with a cup of nectar in his hand.
 1154 Padma Pur and 11.66.164-173 1155

grief, due to nature (i.e. this is natural). Thus there is a series to heat there is suffering in the spring and summer seasons; in
of griefs for beings. A man should not lament over these griefs the rainy season there is suffering due to (stormy) wind, heat
for beings, which are present and which have gone by. Due to and showers. Thus wherefrom (can one get) happiness? There is
(even) that (i.e. these griefs) (a man) is not detached from suffering in the (so-called) glory of marriage; again there is
existence. There is a great grief due to excessive eating; then suffering in pregnancy. There is suffering due to the difficulty in
there is grief due to eating less. While eating the throat breaks; delivery, and also due to the acts like those of excretion etc. (In
(so) wherefrom is there pleasure from eating? Hunger is said to be the same way) there is suffering due to the son suffering from
the greatest disease of all the diseases. It is temporarily alleviated diseases of teeth and eyes. (Then one says:) 'Alas! What shall
due to the application of soothing medicines. The pang of the I do (now)? My cows have perished; my husband has broken
disease of hunger is acute, and it euts off the entire strength (of a down; my wife has run away. These guests, indicating fear,
man). Overpowered by that a man dies as he would die of other have come to my house. My wife has a young child. Who will
diseases. What delight is there in its relish that lingers on the tip do the cooking? What kind of bridegroom will be (obtained)
of the tongue? In a moment—in half of that time—it reaches the by my daughter at the time of her marriage?' How can there be
throat and returns. Thus for those who are tormented by the happiness to householders who are overcome by this anxiety?
disease of hunger food is said to be (working) like a medicine. The knowledge, (good) character, all virtues of a man distressed
Wise men should not look upon it as actually leading to pleasure. by the anxiety of the family, perish along with his body, like
In the case of him also, who, without (doing) any work, lies water put in an unbaked jar. Wherefrom can there.be pleasure
like a dead body, and whose mind is impelled by ignorance, in (i.e. from) a kingdom due to (i.e. as there is) anxiety of peace
wherefrom can there be pleasure? Wherefrom can there be and war? There is fear even from the son (to a king); (then)
happiness in the case of him whose mind is affected in {i.e. while what kind of happiness is there?
performing) deeds, though he has knowledge? Beings though 164-173. Generally all beings have fear from (members of)
content, are troubled due to optional (deeds) by exertion in their own species, as dogs have fear from one another, as all of
agriculture, trade, service, animal husbandry etc. and by them desire to have the same object. There is no king on the earth,
(passing) urine and excretion in the morning, and by hunger who, having abandoned everything, has entered a forest and
and thirst in the noon, and by sleep at night. remained there happy and fearless. The brave son (viz. Parasu-
151b-163. There is grief in earning money; there is grief rama) of the sage (viz. Jamadagni) knocked down on the
in preserving what is earned. There is grief when wealth perishes; ground the thousand arms of the famous Kartavlrya in a battle.
there is grief in spending it. Wherefrom (i.e. how) can there be Rama, the son of Dasaratha, destroyed the matchless, rising
happiness from wealth? As there is fear from death in the case valour of the very magnanimous son of the sage (viz. Jamadagni).
of (i.e. to) men, similarly there is always fear to the wealthy The glory of Rama (i.e. Balarama) was destroyed, with his
persons from thieves, water, fire, their kinsmen, and even from splendour, by Jarasandha. The glory of Jarasandha was destroyed
the king. A wealthy person is everywhere eaten up (i.e. robbed) as by Bhlma, and his glory too by (Hanuman) the son of Wind.
flesh is eaten by birds in the sky, by wild beasts on the earth, and Hanuman too, being tossed by the Sun, fell on the ground. The
by fish in water. Wealth deludes a man in prosperity, keeps him glorious Arjuna killed all the demons—the Nivatakavacas—who
away (from joy) in calamity, is painful when it is earned. (Then) were proud of their strength. He (too) was vanquished by the
when does it bring happiness? First (consider) a wealthy person; cowherds. At times even the sun, full of glowing heat is screened
he is (always) sad; then (consider) one who is free from desire for by clouds. A cloud is tossed by wind, and the power of wind is
all objects. Between the two, I think the wealthy person is vanquished by the mountains. The mountains are burnt by fire,
unhappy, and the one, whose mind is detached, is happy. Due and that fire is extinguished by water. That water is dried up by

V
1156 Padma Purana II.66.198b-210 1157

the suns; (and) all those suns, along with water and the three act is performed. As a tree, with its roots cut off, falls on the
worlds, perish on (i.e. at the end of) Brahma's day. Brahma too, ground after (a few) days, similarly the residents of heaven fall
at the end of the period of two Parardhas, is withdrawn along down due to the exhaustion of their religious merit. All of a
with the gods, by Siva, the highest lord. sudden calamity befalls those who strongly desire happiness
174-198a. Thus, in this worldly existence, there is no best through the boats of enjoyment of pleasures etc. There is misery
power, excepting the highest soul, the immutable lord of the for the gods in heaven. Thus on reflection (it is seen) that even
world. Realising that everything has a superior (object), one in heaven gods do not have happiness. When the objects of
should avoid great pride. When the world is like this, who is a god, senses are not obtained, there is the exhaustion of the acts that
or who is even a learned man? There is no one (in the world) lead to enjoyment in heaven. In the fires of hell there is a great
who is omniscient, or who is a total fool? A man is learned there affliction to the beings, due to various terrible objects produced
(i.e. in a particular field) to that extent to which he knows it. from speech, mind and body. There is a severe cutting with axes;
By deep thinking, (it is found that) the power (of men) every- and the chopping off of the bark-garments. There is the fall of
where is similar. Someone has power in some field due to excess leaves, branches and fruits (caused) by terrible wind. There is
of wealth. Gods were vanquished by demons, and they were suffering among the immobile species due to being uprooted by
again (i.e. in their turn) vanquished by gods. Thus the beings rivers, elephants and by other beings, and also by wild fire,
in the world are dependent on one another through good fortune, snow and dryness. There is a terrible pain in (i.e. due to) the
success and defeat. Thus (even) for kings a pair of garments anger of snakes and serpents. In the world the wicked are killed,
and water and food of the measure of a prastha, a vehicle, a and are bound down with fetters. Repeatedly there are sudden
bed and a seat (are enough). All the rest just leads to misery. He birth and death in the case of insects and also (in the case of
can even have a bedstead on the seventh floor; (but) there is the those) belonging to the class of reptiles. Thus there are many
painful glory (of being consecrated by the water) from a thou- kinds of miseries. The beasts end themselves and are beaten
sand pitchers of water. In the early morning there is the sound with sticks. They are troubled due to their noses being pierced
of the musical instruments along with (that of) the citizens. and are beaten with a whip. They are fettered with canes, wood,
There is just that pride in (i.e. due to) a kingdom, viz. 'This goad etc. Service causes affliction to the mind; the young etc.
(musical instrument) is being beaten in my house.' All ornaments are troubled. Due to separation from their herds, and their eyes
are (but) a burden; all anointing is dirt (only); all songs are being tied (i.e. covered), beasts have thus many kinds of afflic-
(just) a prattle; dancing is (nothing but) the movement of a tions. Sharks and birds have a great affliction due to rain, cold
mad person. This (is the fruit) due to the enjoyments (obtained and heat.
from) a kingdom. On reflection (one would see): 'wherefrom 198b-210. Thus there are many kinds of afflictions for
(i.e. how) is happiness (obtained?)'. Kings have anxiety about bodies. For men there is a great affliction while living in the
war (with one another) or due to the desire of conquering one womb, and also great affliction of (i.e. during) birth. Ignorance
another. Mostly great kings like Nahusa have fallen after reaching is a great affliction of childhood; in adolescence there is (the
heaven due to the pride of wealth. Who gets happiness from affliction of) the punishment by a teacher. There is affliction in
wealth ? Even in heaven, how can there be happiness when youth due to lust and attachment, and due to jealousy; and also
gods have observed the bright glory of other (gods) which due to agriculture, trade, service etc., and acts like protection of
remains more prominently in one than in another? When the the cattle. In old age (there is affliction) due to aging and
foundation (of all ill acts) is cut off, men enjoy the fruit of their diseases. There is great affliction in (i.e. at the time of) death;
merit in heaven. Here the very terrible blemish is that no other still greater (is the affliction) in solicitation. There is a great
fear from the king, fire, strokes by clouds (like lightning), thieves
1158 11.67.1-12 1159
Padma Purdna

and enemies. There is again a great fear in earning and preser- who knew deep, abstract meditation. The defects of the nature
ving money and its destruction and spending. Miserliness, of (i.e. due to) lust and anger remain there, where the two
jealousy, and arrogance are greatly fearful results of the excess remain. (Thus) all miseries are stable. There is no doubt about
of wealth (i.e. when there is excessive wealth). There is a ten- it. The fire consumes everything shattered by birth and death.
dency for doing misdeeds. These are always the afflictions of the (Krsna or Visnu) murdered a woman, was lustful, and acted
wealthy. (There are afflictions like) servitude, usury, slavery, as a charioteer in the Pandava army. Rudra burnt the three
dependence on others, connection with the desirable and unde- cities (of Maya), and destroyed Daksa's sacrifice. The birth of
sirable, and many kinds of unions. (There are calamities like) Skanda is from the semen from (i.e. discharged during) sports in
famine, misfortune, folly, poverty, enjoying lower or higher thousand ways. Thus all the three gods possess the faults like
(position), (going) to hell, and being overpowered by the attachment. The lord superior to these is tranquil, perfect and
king. There is affliction due to mutual subjugation. There is a giver of salvation. Thus the entire world lives on the excellence
great fear from one another; there is a great wrath towards of one (over) another. One should go to (i.e. have) disgust,
one another; and a king has (to suffer) affliction from (other) knowing that (the world) is full of miseries. From disgust there
kings. Here (i.e. in this world) the objects are transient, (so would arise detachment, and knowledge springs from detach-
also) of a human being whose desires are satisfied. (There is ment. Through knowledge one would get that highest propitious
affliction) due to the cutting of the vitals of one another, and knowledge (and) salvation. He then is happy with his mind at
due to the squeezing of the hands of one another. The greedy ease (since he is) freed from all miseries. He who is omniscient,
ones due to sin (indulge in) consuming one another. Since the and perfect is called (a) free (soul).
mobile and the immobile (beings) beginning with (denizens of)
Mdtali said :
hell and ending with human beings, are afraid of such and
other afflictions, therefore a wise man should abandon everything. I have told you all that you had asked about. The discrimi-
As when a burden is shifted from one shoulder to another it is nation between merit and demerit is due to^omniscience. You
regarded as rest, similarly in this world one grief is alleviated should go to Indra's heaven at his bidding.
by another. The boats of enjoyment always excel one another.
211-225. Misery has settled with gods in the heaven due
to the exhaustion of their religious merit. Due to the exhaustion
of religious merit there is birth (i.e. a soul is born) in many
species. Even in the world of gods there are said to be diseases CHAPTER SIXTYSEVEN
of various forms. The head of Sacrifice was cut off; and it was
rejoined by the Asvins. Due to that defect the Sacrifice always Mdtali on Three Kinds of Sin
has (i.e. suffers from) the disease of the head. The Sun has (i.e. Taydti said :
suffers from) leprosy and Varuna has (i.e. suffers from) dropsy.
Pusan has defect in his teeth, and Indra has (i.e. suffers from) 1-2. O you charioteer of Indra, due to my good luck I have
stiffness of arms. Soma is known to have been suffering from a been able to see you. This gives me immense merit. Even in
very severe disease of consumption. Even Daksa, the lord of the mortal world human beings commit a terrible sin. O Matali,
created beings, suffers from acute fever. In every Kalpa even now tell me about the ripening of their actions.
great gods perish. Even Brahma becomes unstable after a period Mdtali said :
of two parardhas. Brahma again longed for his granddaughter, 3-12. Listen, I shall tell (you) the characteristics of a sinful
the daughter of Daksa. The lord angrily cursed goddess Jaya,
 1160 Padma Purdna
II.67.23b-39 1161
behaviour. In this world great knowledge is produced
when (things) are heard. People condemn the Vedas and censure possible? If another brahmana comes at that time when the
brahmanic practices. Those who are learned should also know sraddha-rite is going on, he should then honour both the brahma-
what great sin is. He who causes harm to all the good persons nas by giving them food, shelter, tambula and presents. (If
(has committed) a major sin. It would go (i.e. its effect would he does this) his dead ancestors are pleased. One should always
be nullified only) by expiation. People give up the customs give gifts and make presents to (a brahmana) who has eaten
peculiar to their own family and practise those of others. Those at a sraddha. The sin of that performer of a sraddha who does
who know what should be done (i.e. what is proper ) have descri- not give gifts would be equal to that due to the killing of a cow.
bed this to be a major sin. Reviling one's mother and father, Therefore, O best king, these two should be honoured with faith.
beating one's sisters, and abusing one's father's sister is certainly a Or if he is poor he should honour one (of the two).
sin. The dead ancestors of him, who, when the time for offering a 23b-30. Thus men belonging to the three castes such as
sraddha has come, proceeds (to offer the sraddha and) feeds brahmana etc. should perform a sraddha on the day of a great
someone else through lust or anger or fear, ignoring his son-in-law calamity, or when the astronomical division of time called vaidhrti
living at a distance of five kosas, his daughter's son, his own has come, or on a new-moon day, or a day between two sunrises
sister and her son, do not enjoy (the oblations offered by him), in the next half. O great king, he should employ priests
nor do the gods enjoy (the offerings made to them). This sin, officiating at sacrifices. In the'same way he should always employ
committed by him, is equal to patricide. When the time for brahmanas for offering a sraddha. A wise man should never
giving gifts has come, and when a brahmana (-group) has employ an unknown brahmana. He should invite that brahmana
come, he avoids giving gifts to many, and gives them (only) to a whose family up to the third (previous) generation from him is
few. That a gift is given to one, and no gift is given to another, is known and whose conduct is known, O king. He should consider
also a terrible sin, and is said to destroy (the merit acquired the conduct of a brahmana whose family is not known. When the
from) gifts. sraddha-offering is to be made, it may not be known whether a
13-23a. That is not a distinctive mark of a gift which is brahmana is pure or foolish, or is one who has mastered the Vedas
given (to someone else) ignoring his own brahmanas employed and the Vedangas. A sraddha-offering ought to be done; so he
by the patron. O king, a (patron) should well nourish, with all should invite a brahmana (for that); O best king, first hospitable
means and good gifts, that brahmana of a religious conduct who reception should be given (to him). If a sinful (host) does other-
has resorted to him. He should not consider whether he is a wise he certainly goes to hell. Therefore a brahmana should be
foolish or a learned brahmana. A brahmana is always to be fed. engaged at a presentation of gifts or a sraddha on the parvan-
He should always worship a learned brahmana endowed with days.
all religious merit, who has come to him, after honouring him 31-33. At the time of presentation of gifts or a sraddha,
with good gifts. There is no doubt that the gifts which he would he should engage a brahmana after examining him. In his house
give to some other brahmana by ignoring that (learned brahma- the dead ancestors do not eat without a brahmana. They go
na) or the offerings that he would make, would be fruitless. away after cursing (him who offers the sraddha) from a sraddha
On all auspicious occasions a brahmana, a ksatriya, a vaisya (performed) without a brahmana. He (who offers such a
and a sudra as the fourth should worship a brahmana that has sraddha) is a great sinner even if he resembles Brahma. O king,
sought their shelter—whether he is a fool or a learned brahmana. he who lives by abandoning the performance (of rites) to the
Listen (I will tell you) the meritorious fruit of it. He obtains the dead ancestors, should be known to be a great sinner to be
fruit of a horse-sacrifice. O king, what is the reason for which excommunicated.
(i.e. there is no reason why) he should not get done what is 34-39. Those who give up auspicious practices relating to
Visnu and giving (i.e. bringing) enjoyments, and who condemn
1162 Padma Purdn/t 11.67.59-66 1163
the brahmanic way of conduct should be known as men of one who violates his teacher's bed (i.e. his teacher's wife)—all
increasing sins. Those, who give up auspicious practices (or these are great sinners; so also the one who joins (i.e. abets)
practices relating to Siva), who hate the devotees of Siva, who, them. He, who very much cuts the vitals especially of a brahmana
the sinners, abuse Hari (i.e. Visnu), who always hate Brahma through anger, hatred or greed, is declared to be the killer of a
(or brahmanas), who condemn the (religious) practices, are the brahmana. O king, he also is the killer of a brahmana, who,
greatest sinners. I shall now tell (you) about the religious merit having invited a poor, soliciting brahmana, says 'no' (i.e. refuses
of those who worship the first, venerable, the highest knowledge,, to give any gift) to him. He is declared to be killer of a brahmana,
the meritorious Bhagavata and (other Puranas like) Visnu, who, due to the pride of his own knowledge, renders lustreless
Harivarhsa, Matsya or Padma. He (i.e. such a person) has (i.e. humiliates) a neutral brahmana in an assembly. He is said
actually worshipped god Visnu. Therefore one should worship to be the killer of a brahmana, who elevates himself by means of
the knowledge, contained in the Visnu (Purana), (and) dear to pretended virtues, and who opposes his preceptor. They call him
Visnu. O king, there is always (kept) a book (i.e. a copy) of the to be the killer of a brahmana, who creates an obstacle to them,
Visnu (Purana). When it is worshipped, Laksml's lord (i.e. who, with their bodies tormented by hunger and thirst, seek food
Visnu) is worshipped. or meal. He also is said to be the killer of a brahmana, who, a
40-58. Those who, without worshipping (the Purana wicked one, is intent upon finding out the weak points of all the
containing) knowledge about Hari, sing or write, or without people, who causes torture and is cruel. They call him the killer
knowing it, present it, or listen to or recite it, or sell it through of a brahmana, who would snatch back the land, though destroy-
greed and devotion to bad (i.e. wrong) knowledge, or place it, ed, in course of time, which was formerly given to a deity, a
as they will, at places that are not purified, or one who would brahmana, or cows. That sin of taking away the wealth of a
declare it explicitly in accordance with (i.e. helping) his welfare, brahmana obtained as (i.e. which was put as) a deposit should
or he who, being capable, commits mistakes after having studied be known to be as great as that of killing a brahmana.
it, or he who being impure explains or listens to it at an impure 59-66. He who gives up making an oblation to the fire in
place (all these condemn knowledge). This, in brief, is said to be the rite of the five daily sacrifices; he who stands as a false
the condemnation of knowledge. I (shall now) tell (you) about witness against his mother, father and preceptor (is, a great
the sin of him who, the sinful one, desires to learn sacred texts sinner). (This sin and) eating what is not dear to Siva's devotees
without worshipping his preceptor, who does not render service and what ought not to be eaten, also killing innocent beasts in
(to his preceptor and) deliberately disobeys him, (and who) the forest, and setting fire to a cow-pen, a city or a village—all
does not approve of the words (of the preceptor), does not these are terrible sins equal to the sin (involved) in drinking
respond to him, ignores when (some) work of the preceptor is to liquor. Taking away all the possessions of a poor man, kidnapping
be done, (and he, who) abandons his preceptor who is afflicted another's wife, snatching elephants and horses, or cows, land,
and weak, or is proceeding to a foreign country or has been silver, garments, herbs and minerals, sandal, aloe wood, camphor,
humiliated by adversaries or while he is reciting a Purana. musk, woven silk, or taking away the deposits (made) by others
Till (the period during which) fourteen Indras have ruled, he is said to be like the stealing of gold. Not giving (in marriage)
would live in (the hell called) Kumbhipaka. Also one who, of a his marriageable daughter to a befitting groom, having an illicit
sinful mind, ignores his preceptor reading the Purana, has connection with the wife of his son or friend or his own sister,
(committed) a terrible sin, giving (i.e. taking him to) hell. Also fearful violating of a maiden, attachment to a sudra-woman,
the sin (of him) who condemns his wife, sons and friends is as cohabiting with a woman of the same caste is said to be like viola-
great as (that of) the condemnation of one's preceptor. One who ting one's teacher's bed (i.e. teacher's wife). Those sins, which
kills a brahmana, one who steals gold, one who drinks liquor, have been enumerated as sins, resemble major sins.
1164 Padma Purana
II.67.87b-95a 1165
67-70. When a brahmana having promised money to a
(for themselves only) and such a person is condemned by the
brahmana does not give it and forgets about it—that is equal to a
teachers of the Vedas. Those who take up restrictions and (later),
minor sin. (Some other minor sins are:) snatching the wealth of
with their organs of sense not conquered, give them up, and also
a brahmana, crossing one's limit, too much pride, too much
those who have given up the life of a recluse, and those who are
anger, hypocrisy, ingratitude, lust for someone other (than one's
in the company of drunkards, and those who do not protect a cow
own. wife), miserliness, wickedness, jealousy, sexual intercourse
that is afflicted with consumption or with thirst and hunger,
with the wife of someone else, violating a chaste maiden. The
are the killers of cows and are said to be hellish beings. Those
elder brother before whom his younger brother gets married,
who are engrossed (in committing) all (kinds of) sins, those who
the younger brother married before the elder brother, the girl
destroy the (grazing) field of the quadrupeds, or he who would
whom he marries (are sinners). (It is a sin) to offer a girl to
beat (i.e. beats) saints, brahmanas, preceptors or a cow, and also
them, or to act as a priest at sacrifices performed by them.
those who beat a faultless woman settled in a good position (i.e.
(Other sins are:)
behaving properly), and he, who, with his entire body bound
71-80. Abandoning one's son, friend, wife, also one's master
with laziness, sleeps again and again; those who do not feed the
when he is reduced to poverty, and one's wife and good people
weak or who do not look for the missing ones, or who trouble
and ascetics; killing a cow, a ksatriya, a vaisya, a woman or a
(the bullocks) by (putting) large burdens on them or drive them
sudra; destruction of a Siva-temple, trees, and lovely groves.
(even) when they are wounded are involved in (i.e. have commit-
(He) who causes even a small damage to hermitages or harms
ted) all (kinds of) sins. So also those who eat together (i.e. from
the group of servents there, or the beasts (living there), or the
the same plate).
grains or wild crops, or steals ploughs, corn or beasts, or acts as
87b-95a. Those men, who do not protect a cow with her
a priest at a sacrifice of those who do not deserve to perform a
limbs broken, and afflicted with wounds and (other) diseases
sacrifice (is a sinner). The sale of (the merit due to) a sacrifice,
and with hunger, are said to be hellish beings. Those men, who,
of a grove or a lake, one's wife and children, of (the merit of)
the most sinful ones, strike the scrotum of bulls (i.e. castrate
pilgrimage, fasts, vows and (other) pious acts (is a sin). (They
them), and also who harm cow's calves are beings living in a
are sinners) who live by the wealth of women and he who lives
great (i.e. very painful) hell. Those (men) also, who do not
for a large part on the affluence of a woman (are sinners). O
honour a guest who has come to them with hope, and who is
prince, he who would sell off his own faith, and he who would
oppressed with hunger and exertion, go to hell. Those fools who
praise unrighteousness, he who mentions the faults of others, he
do not show pity for a helpless, or maimed, or poor or young,
who observes the weak points of others, he who longs for other's
or old or very much afflicted person, go to the ocean of (i.e.
wealth, he who (passionately) gazes on another's wife—all these
in the form of) hell. One who keeps goats, one who keeps buffa-
should be looked upon as resembling the killers of cows. (He is a
loes, one who is the husband of a sudra or a barren woman, or a
sinner) who condemns all sacred texts, who snatches a cow, who
sudra behaving like (i.e. following the profession of) a brahmana
sells the beasts, who tells lies or listens to the lies (uttered) by
or a ksatriya, also architects, artisans, physicians and devalakas, 1
others; (he is a sinner) who plots against his master, or preceptor,
and those who make their servants work hard, go to hell. He,
who is deceitful, who is fickle or wicked. (He is a sinner) who eats
who, having transgressed what is prescribed, would charge
(alone) leaving his hungry wife, sons, friends, children, old
arbitrarily (more) tax, also he who would inflict punishment
people, weak and afflicted persons, and also servants, guests
without a (proper) cause, would be roasted in hells. That king
and relatives.
81-87a. Those who eat savory (food) and do not give it 1. Devalaka—A low brahmana who subsists upon the offerings made to
to him who desires it should be known as ones cooking separately an idol.
1166 Padma Purdna 11.67.115—11.68.12 1167
whose subjects are harassed by officials receiving bribes, by thieves their transactions unjustly; and Dharmaraja is the ruler of those
in his kingdom, is roasted in hells. who have hidden themselves. Therefore, one should undergo
95b-103a. There is no doubt that those brahmanas who expiation for the sin that one has committed. There is no destru-
accept (gifts) from a king of a bad conduct also go to fearful hells. ction of (the acts whose fruits) one has not enjoyed (or suffered)
The king has (committed) that sin which is (committed) by men even after crores of kalpas. For him, who himself commits a sin,
cohabiting with others' wives or by thieves. Being favoured by a or causes (someone else) to commit it, or approves of it, by
king who does not protect, is fearful. That king, who, without means of body, mind or speech, the fruit is going down (to hell).
thinking (properly), behaves with a person, who is not a thief, In this way, the three kinds of sin have been explained (by me)
as (he would behave) with a thief, or who behaves with a thief, in brief. Different courses (followed by) men committing sins are
as he would behave with one who is not a thief, would also go to narrated. O king, I have told you in minute detail, the fruit of
hell. Men (go to hell, who) through greed, snatch such objects righteousness. O best of men, tell me, what else I should explain
as ghee, oil, food, drink, honey, flesh, wine or (any other) spiritu- to you. I have told you about the fruit of unrighteousness. I (shall)
ous liquor, jaggery, sugarcane, vegetables, curd, roots and fruits, tell you about the fruit of righteousness also.
grass, wood, flowers, leaves, vessels of bell-metal, shoes, umbrella,
bracelet, palanquin, soft seat, copper, lead, tin, bell-metal, or 115. Thus Matali spoke to the king loved by all. The
conch etc. that has come up from water, musical instrument like magnanimous one thus spoke on the topic of righteousness.
a flute, domestic utensils, (garments made of) wool, cotton or
silken garments, objects belonging to the place of assembly or
temples, or cotton or fine garments. He, who would snatch these
and other objects, even in a small quantity, would quickly go to
hell. CHAPTER SIXTYEIGHT
103b-114. There is no doubt that a man who snatches
other's possession even of the measure of a mustard (i.e. even the The Fruit of Righteous Deeds
smallest possession), goes to hell. There is no doubt that a man Taydti said :
who takes away a small or a big object of another person, loved
by the latter, goes to hell. Due to these and other sins, a man, 1. O charioteer, O lord, I have heard everything about the
immediately after his departure, would get (back) his former fruit of unrighteousness. Tell me also about the fruit of righteous-
form or his body to be struck (by Yama's servants). The embodied ness. I have a curiosity to hear it.
ones go to Yama's world by the order of Yama. They are very
much pained when they are being taken by the very fierce Matali said :
messengers of Yama. Dharmaraja (i.e. Yama) is said to be the 2-12. These four kinds of all the embodied ones, being
punisher, due to various sorts of severe corporeal punishments helpless, go to Yama's world which causes fear and which is
meted out by him, to gods, lower animals and men who are terrible, due to their sins. All beings, that remain in the womb,
governed by unrighteousness. A preceptor is the punisher through that are born, and children, young men, middle-aged men, old
expiations (i.e. who makes them undergo expiations) of those men, men, women and eunuchs have to go (to Yama's world).
who are endowed with decent behaviour but have soiled them- There the auspicious or inauspicious fruit (of the deeds) of
selves through an error. Yama is not seen by them (i.e. their human beings is decided by all like impartial and omniscient
cases are not decided by Yama). A king is said to be the ruler of Citragupta and others. There are no beings (in the world) that
those who violate others' wives, who are thieves and who do do not go to Yama's abode. (The fruit of) the deed done (by a
1168 Padma Purdna
II.69.1-13 1169

being) has to be enjoyed as decided by them. Those men, who do CHAPTER SIXTYNINE
auspicious deeds, who have soft hearts, who are endowed with Righteous Acts Enjoined by Siva (Sivadharmas)
pity, go to Yama's abode along a pleasing path. A man who
would give (i.e. who gives) shoes, wood or sandals to brahmanas, Mdtali said :
happily goes to Yama's abode in a great aeroplane. By giving
umbrellas (as gifts to brahmana) human beings go (to Yama's 1-4. Acts of righteousness have been told by Siva (in) the
abode). By giving a palanquin (as a gift to a brahmana) one excellent scriptures of the Siva cult. Due to the difference in the
would happily go (to Yama's abode) along a path in the sky. manner of performance of acts they should be known to be many.
Those who give garments (as gifts to brahmanas), go, wearing The ancient acts as (told) by Siva are free from blemishes like
divine garments (to Yama's abode). By giving a palanquin (as a harming (others), are without suffering and exertion, are benefi-
gift to a brahmana) one would happily go (to Yama's abode) in cial to all beings, are pure, involve little effort and give great
an aeroplane. By giving a comfortable seat (to a brahmana) fruit. They have many branches, but resort to (i.e. are supported
(human beings) happily goto Yama's abode. One who has cons- by) the root (in the form) of Siva. They have good flowers like
tructed groves would go happily (enjoying) very cool shadows. knowledge and meditation. Since they sustain Siva and are
Those who give gardens (with trees full of) flowers go to Yama's supported by the sayings of Siva, they that help (human beings)
abode in the Puspaka aeroplane. He, who builds a temple, or to cross the ocean of the worldly existence, are known to be acts
a hermitage for ascetics, or pavilions for the helpless, playfully (liked) by Siva.
goes, due to (having constructed) best dwellings (to Yama's 5. Thus the ten, viz. harmlessness, forbearance, truth, sense
abode). So also he, who worships deities, fire, preceptors, of shame, faith, control of senses, charity, sacrifice, penance and
brahmanas, and his father and mother, (playfully goes to Yama's gifts, are the means of (acquiring) righteousness.
abode). 6. The acts which are laid down by Siva, and which have
13-17. All that, even though little, which is given with faith obtained identity with Siva, when performed singly or collectively
to helpless, virtuous brahmanas obtains (i.e. secures for him) all result in one course only.
the desired objects. The saints say that in the world gifts (should 7-1 la. As the earth is said to be a common place for all
be given) at a sraddha. It should be realized that whatever—even beings, in the same way the city of Siva is (said be a common
of the measure of that which remains on the tip of a hair—is place) for all the devotees of Siva. As here (i.e. on the earth)
given with faith (gives good fruit); I always rely upon the four enjoyments for all beings are said to be abundant, in the same
recipients (at a sraddha). Therefore (if) one always has faith, the way they are said to be many in Siva's city, due to the pre-
fruit of faith would be (obtained) by him. O king, he, who gives eminence of various (kinds) of religious merit. As even the good
dwellings to the virtuous (but) helpless brahmanas, goes to the or bad fruit (of their acts) is enjoyed by all human beings, the
abode of the grandsire, which satisfies all his desires. O king, he fruit of the acts (enjoined) by Siva is religious merit. One gets
who has given with faith, (something even) of the size of a cowrie excellent, good enjoyments in Siva's city, especially according to
to a brahmana, would be a divine guest, enhancing the glory of his faith, in accordance with his religious merit. He gets an
gods. Therefore, those, who have faith, should give (i.e. human (excellent) place, his undisturbed enjoyments are comparable to
beings should give with faith). There is certainly (obtained) the final beatitude.
fruit of that. llb-13. Therefore, to win great enjoyments one should do
great meritorious acts. There would be (i.e. he would have)
supremacy (i.e. control) over his own enjoyments, which alone is.
1170 Padma Pur ana II.69.33b—11.70.1 1171
honoured by best gods as superior to everything. Some men are engrossed in doing the deeds enjoined on them. That city is
engrossed in the pursuit of knowledge become free there only. full of innumerable, excellent, divine aeroplanes, fulfilling all
Others intent on enjoying pleasures again come back to the desires, and serving beings. That is called Rudra's heaven; it is
mundane existence. bright like the lustre of a thousand moons, or lustrous like the sun.
14. Therefore, he who desires salvation should give up It is endowed with all excellences. The city is said to belong to all
attachment to enjoyments. He, being detached, and with his Siva-devotees, and also to the mobile and the immobile who die
mind and heart tranquil, would obtain the knowledge of Siva. in the place sacred to Rudra. Even he who worships Siva even
15-17a. To them also, who have set their heart on the lord for a day, goes to Siva's place. What to speak of him who worships
(i.e. Siva), and who perform sacrifices through devotion to him, him many times! The followers and devotees of Visnu, intent
the lord gives positions according to their nature. To them also on meditating on Visnu, also go to Vaikuntha in the vicinity of the
who, with their sins destroyed, worship Rudra (even) once, the god who holds the disc. He, the righteous-minded one, who talks
lord gives enjoyments in the worlds of goblins. All beings die (as a about (i.e. praises) Brahma, goes to Brahma's world. The doer
result of being) tormented by the burden of grief. of acts of religious merit goes to a holy world.
17b-22a. He who gives food is said to be the giver of religious 33b-39. Therefore, one, who has knowledge and a devoted
merit, the giver of life and the giver of everything. Therefore, by mind, should oneself create in one's heart devotion for the lord
giving food, one would get the fruit of giving everything. He who (i.e. Siva) or for Visnu, O great king. With full consideration
gives food (would obtain) all the gems, enjoyments, women and and taking into account the weak point of (one's) disposition,
vehicles that there are in the three worlds, and would get the one would, in this way, through the grace of Visnu, and in
entire fruit (of giving food)here (i.e. in this world) and in the next accordance with one's deeds, obtain a position suitable to one's
world. There is no doubt that half of the collection of the (deeds disposition. Thus is said to be the great and excellent city of
of) religious merit which one who is nourished by the food and
Siva; it is said to be returning the human beings, intent on
drink of a giver has, goes to the giver of the food, and half to the one
performing their deeds, to the world. Above the city of Siva
(i.e. the receiver of the food and drink) doing the meritorious
excellent heaven of Visnu should be known (to exist). All men
acts. The body is a great means of piety, material welfare and
intent upon meditating on Visnu, go (to it). Brahmanas, best
salvation. It is maintained by means of food and drink. Therefore
it is the means of (obtaining) everything. Food is actually the men of excellent character go to Brahma's heaven. All the
creator, it is Visnu himself, Siva himself. Therefore, a gift like sacrificers, knowing the first principle, go to that city. Similarly,
that of food was never there, nor will ever be there. ksatriyas who fight, go to Indra's heaven; and others who
22b-24a. Water is said to be the life of all the three worlds. perform acts of religious merit, go to meritorious worlds.
Water is purifying, divine, pure and is the elixir for all. Especially
in the world of the departed spirits these eight gifts are commen-
ded : food, drink, horse, cow, garment, bed, thread and seat.
24b-26a. Since due to (these) special gifts a man happily
goes to the city of Dharmaraja (i.e. Yama), therefore one should CHAPTER SEVENTY
perform acts of charity. O prince, those again who do cruel deeds
and are bereft of (i.e. have not given) gifts, experience terrible Sinners in Hell
grief in hell. Mdtali said :
26b-33a. Similarly the givers of gifts enjoy pleasures (in 1. I shall (now) tell (you) about the very poignant and
heaven). Happiness would be (coming) to them whose minds very terrible torture caused by Yama (which) all the cruel,
sinful killers of brahmanas experience.
1172 Padma Purdna 1173
11.71.3-26
2-10. Sometimes the sinful ones are roasted with the fire of
dry cow-dung; sometimes they are eaten up by fierce lions, Matali said :
wolves, tigers, gad-flies and worms. Sometimes (they are eaten
up) by great leeches, or by huge cobras, and by terrible flies 3-9. I shall explain to you the position of gods' worlds
or sometimes by serpents with strong poison. (Sometimes they are endowed with (obtained by?) deep abstract meditation (yoga-
eaten up) by great intoxicated and torturing herds of elephants, yuktam), and attained by penance, and giving pleasures and
(or) by great bulls with sharp horns, scratching the path, and enjoyments. I shall (also) separately explain to you the capacity
by buffaloes with big horns harming the bodies of the wicked, of merit; and also (describe) in (proper) sequence the nature
and by fierce female goblins and by terrible demons. Mounted of the worlds above. There the earthly power of the goblins is
on a great balance and being tormented by very terrible diseases eight times. Therefore the power of the men who have recently
and being burnt in a wild fire, they go (to Yama). They are very gone (to Yama's world) is said to be equal to that. That of the
speedily shaken by very violent wind, and are shattered all round demons is sixteen-fold, and like that is that of the kings. Thus
by the shower of great (slabs of) stone, and by the terrible falls whatever is left of the lustre of the family is complete. Gandharvas
of meteors having a sound like that of thunderbolt. Being struck have (power) from the wind; that of the Yaksas is said to be full.
by the shower of burning charcoal they go (to Yama). Being That of Indra is (derived from) the five elements, and it is forty
filled (i.e. covered) with a great shower of dust, they go to Yama. times great. That of Soma is mental and divine, and that of the
Men who are sinful experience terrible pain. Thus, the most ' lord of the universe is (derived from) the five elements. That of
sinful ones, who commit sins, experience, due to their particular the lords of the created beings has the properties of the moon
sin, hell, full of many tortures. and has egoism as an additional quality. That of Brahma
11. I have thus explained to you all the difference between is sixtyfour-fold and the power of knowledge is excellent. The pre-
merit and demerit. What other excellent branch of religious eminent ritual of Visnu is the power of Brahma's position.
knowledge shall I explain to you? 10-18a. In the divine city of Siva there is affluence capable
of satisfying all desires. The infinite supremacy of Siva is great
and self-eminent. It is without beginning, middle or end; its
true characteristic is pure; it illumines everything; it is subtle;
it has no match; it is higher than the highest; it is quite full, has
the garb of the world; it abandons the noose for the souls. A man
CHAPTER SEVENTYONE enjoys the pleasure belonging to the place which he has reached;
and due to the grace of the lord, the aeroplane would be in
Identity of Brahma, Visnu and Siva accordance with it; various forms of the stars are seen; there are
crores of these; to the meritorious twentyeight become bright
Taydti said
(i.e. manifest). Those, who at times salute the lord, through
1-2. The faith of me, to whom you have excellently explained association, curiosity or greed obtain that aeroplane. He who,
everything about merit and demerit, has been all the more through recital of (the lord's) name occasionally salutes Siva,
stimulated by it. Tell me the number said to be that of the gods does not perish. These are thus the ways of rites pertaining to
staying in the (various) worlds (i.e. tell me about their position Siva. Even through internal act (i.e. mentally) men (may salute
in the various worlds), O Matali, and also (tell me that) by the lord) through devotion for him. Those men who occasionally
whose contact with religious merit and by whom it (i.e. that remember Siva, would get incomparable happiness; what to say
position) is reached. of those who are intensely devoted to him?
18b-26. With their minds gone to (i.e. set upon) him
 Padma Purina
til 1174
through meditation, men reflected on Visnu. They go to
11.72.3-24 Sukarman said : 1175

the highest place. That is the highest position of Visnu. O king, 3. Yayati, the best king, the greatest among those who
the form of Siva and that of Visnu are identical. There is no practised piety, said to the messenger Matali, Indra's charioteer,
difference between the glorious two, who are of the same form. who had come (to him):
(One can) salute Siva of the form of Visnu, and Visnu of the form
Yayati said :
of Siva. Visnu is the heart of Siva, and Siva is the heart of
Visnu. The three gods Brahma, Visnu and Siva are (just) one 4-7. O messenger, I shall not abandon my body. There is
form. There is no distinction among the three, only the no doubt that I shall not go to heaven without (this) earthly
qualitative differences are narrated. O king, you are a devotee of body. Though you have thus narrated the great blemishes of the
Siva, so also you are a follower of Visnu. Therefore the three body, and though you have already described all its merits and
gods Brahma, Visnu and Mahesvara are pleased with you. O you demerits, yet I shall not abandon my body, and I shall not come
of a good vow, they—the givers of boons—are very much pleased to heaven. Going to Indra, the lord of gods, tell him like this: ''O
with your deeds. O you, who remove the pride (of your enemies), you very intelligent one, a man does not obtain perfection by
I have come in your vicinity (i.e. to you) by the order of Indra. means of the soul alone or with only the body. This is the mundane
(First) go to the position of Indra, then to that of Brahma, and (existence).
then to that of Siva. Go to Visnu's position, free from 8-14a. Body cannot remain without life (i.e. the soul), nor
tormentation and destruction. (Go to these places) in divine can the soul remain without the body. O Indra, they have
aeroplane, going everywhere. Being of a divine form, and getting friendship (i.e. they are mutual friends). I shall not destroy the
into the Puspaka, moving comfortably, enjoy divine, charming body due to whose grace the soul obtains exclusive happiness
pleasures. and other pleasures according to his mind (i.e. as he desires)."
Sukarman said : O messenger of gods, knowing the enjoyments in heaven to be
like this, I do not want them. O Matali, due to blemishes painful
27. Matali, having thus spoken to king Yayati, the son of and very sinful disease are( contracted). Old age is due to a
Nahusa, who knew the essence of religion, O best brahmana, defect. Observe my body endowed with religious merit and
became silent. sixteen years old. Since my birth my body has gone to (i.e. lasted
for) half a century. Still there is freshness of my body (still my
body is fresh). (This) period (i.e. life) of me has passed excellen-
tly. As the body of a youth of sixteen years looks handsome,
in the same way my body endowed with power and valour looks.
14b-16. I do not have fatigue, I do not have failure, I do
CHAPTER SEVENTYTWO not have exhaustion; nor do I have (i.e. suffer from) diseases or
old age. O Matali, my body also thrives with enthusiasm for
Tqyati's Reluctance to Part with the Body
piety; for, in olden days, the medicine—the divine, great medi-
Pippala said : cine, the elixir, all full of nectar is prepared for the destruction
of sins and diseases. My body is purified by that; (therefore)it is
1-2. O you highly intelligent one, tell me in detail, what the free from blemishes.
king, the son of Nahusa said on hearing the words of Matali. O 17-24. O messenger, I am always doing (i.e. taking) the
wise one, this is an all-meritorious story which destroys sins. I elixir, viz. the meditation on Visnu and the excellent utterance
desire to hear it. I am not at all being satisfied.
 i
1176 Padma Purana II.73.1-16 1177
of his name. By that all my diseases and blemishes like sins have CHAPTER SEVENTYTHREE
been destroyed, when, in this worldly existence, there is the great
(i.e. effective) medicine like the name of Krsna (i.e. Visnu). The Efficacy of Visnu's Name
Human beings suffering from sinful disease die (since) the very

I
Pippala said :
foolish ones do not drink the elixir of the name of Krsna (i.e.
Visnu). O Matali, my body is healthy due to that meditation, 1. When that illustrious messenger had left (for heaven),
knowledge, worship, truthfulness, and religious merit caused by what did that religious-minded Yayati, the son of Nahusa, do?
giving gifts. Diseases and sufferings torment him whose accom-
plishment is sins. There is no doubt that beings die here (i.e. in Sukarman said :
this world) due to sufferings. Therefore men, resorting to merit
and truthfulness, should perform religious acts. The body is made 2-7. When that messenger of the best god (i.e. Indra) had
of the five elements, and is worn out by the veins and joints. As left, the son of king (Nahusa) thought (to himself). Having
an ornament is (fashioned) by a goldsmith with borax, so a •immediately called his excellent messengers, he instructed them
human being is put together. In it always shine a great fire, a 1
with words of propriety: "The excellent messengers should go
i

moving humour of the body, which is (made) of a hundred to an excellent city, to all regions and islands in the world. They
pieces. O brahmana, he who joins (these pieces) is intelligent. should carry out my words (i.e. order) which is full of virtue.
25-30a. O Pippala, all these pieces (of the body) of the May people go along the good path of Visnu, by means of devo-
nature of the five elements and worn out by a hundred joints, are tional and very meritorious (acts), meditations resembling
held together by the divine name of Visnu and good fortune. nectar, knowledge, sacrifices and austerities. Abandoning the
The body is like a metal. The body becomes new by offering worldly objects of sense, may they worship Visnu alone with
worship to Visnu, meditation and restraint, truthfulness and sacrifices and gifts. May they see only the enemy of the demons
charity. O Matali, listen, the blemishes of the body—the diseases- and of the nature of the soul everywhere—at dry places, wet and
perish. There is external and internal purity, and there is no immobile places, in the clouds, on the earth, in mobile and
foul smell. Then, O charioteer, due to the grace of the disc- immobile (objects) and even in their own bodies. With hospita-
holder (i.e. Visnu), (the body) would be pure. I shall not go to lity and rites in honour of their dead ancestors may they offer
heaven. I shall fashion heaven here (only). I shall make the gifts dedicating them to that god. May they offer sacrifices to that
earth of the nature of heaven by means of (my) penance, devotion, best god Narayana (i.e. Visnu); you (i.e. they) will soon be free
my own religious acts, and the grace of the disc-holder. Realising from blemishes. That shameless man who through greed or folly
this, you (may please) go and tell Indra. would not obey these words of me right now, would certainly be
punished like a vile thief."
Sukarman said : 8. Having heard the words of the king, the messengers, with
their minds delighted, (moved over) the entire earth, and made
30b-32. Then, that charioteer, having heard the words of
the order given by the king known among all the subjects.
the king and having congratulated him with blessing, took the
9-16. "O mortals, brahmanas and others, the king has
king's leave, and went (to heaven). He told everything to the brought on the earth the very meritorious nectar. Drink that
noble Indra. Indra, having heard (the message) of the magnani- meritorious (nectar) called Vaisnava, free from blemishes and of
mous Yayati, thought as to how to bring Yayati to heaven. a desirable effect. The king has already brought (to the earth)
the nectar, removing blemishes, in the form of the name Sri
Kesava, which removes suffering, which is desirable, which is
 1178 Padma Purdna II.74.3-27 1179

of the form of joy, and which itself is the highest truth. May (devoted) minds desiring merit, reflect on Visnu, by means of
people drink it. The good king has already brought (to the earth) many gifts, sacrifices, austerities, and sacrificial rites." Such is the
the nectar, removing blemishes, in the form of the name of him, order of that king.
holding a sword in his hand, called Madhusudana, the abode of 3-5. The people heard all these meritorious (words) thus
LaksmI, and the meritorious lord of the gods. May people drink well-proclaimed on the earth (by the messengers). Since then
it. The good king has already brought (to the earth) nectar, only the human beings sacrificed (in honour of) Visnu, reflected
removing blemishes, in the form of the name Sri Padmanabha, on him, sang (in praise of) him, and muttered (prayers to him).
of lotus-like eyes, the prop of the worlds, and the great lord. May All human beings, giving up the blemishes due to their bodies,
the people drink it. The good king has already brought the nectar, minds and speech, by means of vows, fasts, restraints and gifts,
removing blemishes, in the form of (Visnu's) name, which and with their hearts gone to (i.e. set upon) him, worship that
destroys sins, which removes diseases, which gives joy, which Sri Kesava, Sri Vasudeva, the abode of LaksmI, and the habita-
destroys the danavas and daityas (i.e. the demons). May people tion of the worlds, with well-recited, very meritorious and nectar-
drink it. The good king has already brought the nectar, removing like hymns taught by the Vedas and with eulogies.
blemishes, in the form of the name Visnu of the nature of sacri- 6-11. Thus prevails the order of that king on the globe. All
ficial requisites, with a disc in his hand, the mine of religious those people are victorious due to their devotion to Visnu. Those
merit, and of infinite happiness. May people drink it. The king who are well-versed in knowledge, and who meditate and reflect
has already brought the nectar, removing blemishes, in the form on him and who are intent on worshipping him, adore Visnu
of the name of Visnu, the abode of everything, pure, the end (of with (i.e. by reciting his) names and their deeds. As long as the
everything), named Rama, the pleasing, and the enemy of globe lasts and the sun shines all human beings were (i.e. would
Mura. May people drink it. The good king has already brought continue to be) the followers of Bhagavan (Visnu). Then the
the nectar, removing blemishes, in the form of the name of human beings, due to the power of meditation on Visnu, due to
(Visnu), of the form of the sun, the destroyer of darkness, the his worship and (recital of) his eulogy and (his) names, became
destroyer of the bond of the lotuses in the form of minds. May free from mental agonies and physical diseases. O brahmana,
people drink it. due to the grace of the disc-holder (i.e. Visnu) all the devotees
17. He, the noble one, Visnu's devotee, having restrained of Visnu became free from grief, became meritorious and had
himself, studies (i.e. recites) this truthful, very meritorious nectar penance as their wealth. They were free from diseases, were
of (Visnu's) name, goes to salvation. There is no (other) agent without blemishes or wrath; they were endowed with all (kinds
(than it)." of) splendour, and free from all maladies.
12-27. Due to the grace of that god, all men at that time
became immortal, ageless and all were endowed with wealth and
grains. The mortals were adorned with sons and grandsons by
the favour of Visnu. O you noble one, in the (regions near) the
CHAPTER SEVENTYFOUR doors of their houses only there always were meritorious desire-
Popularity of Visnu Cult during Tayati's Rule
yielding trees, which yielded the fruits of all their desires, and also
all-desire-yielding cows, which satisfied all desires. By the favour
Sukarman said : of Visnu only all men became immortal, were adorned with
1-2. All the messengers said (i.e. proclaimed) in the islands, sons and grandsons and were free from all blemishes. They were
regions and cities: "O people, listen to the command of the king. endowed with good fortune and with merit and auspiciousness.
With all their glory may they worship Visnu. May people with They were very meritorious, were endowed with charity and
 1180 Padma Purana 1181
II.75.7-20a
were intent on knowledge and meditation. When that king Krsna, Hari, Rama, Mukunda, Madhusudana, Narayana of the
Yayati, who knew what was right, was ruling, there was no form of Visnu, Narasimha, Acyuta, Kesava, Padmanabha,
famine, no disease, and no premature death among human Vasudeva, Vamana, Varaha, Kamatha, Matsya, Hrslkesa,
beings. All men were the devotees of Visnu, all were intent upon Suradhipa, Visvesa, Visvarupa, Ananta, Anagha, Suci, Purusa,
(observing) the vow of (i.e. sacred to) Visnu. They meditated Puskaraksa, Srldhara, Srxpati, Hari, Srinivasa, Pitavasa (i.e.
on him, were devoted to him, and had their hearts set on him. clad in a yellow garment), Madhava, Moksada (i.e. giver of
O best brahmana, their divine and auspicious houses were fur- salvation) and Prabhu. Women, engaged in domestic work
nished with white banners and with conches, and had their always profusely sang (i.e. recited the names of) Hari, Madhava,
flags marked with maces and were marked with discs. The houses (so also when they were seated) on a seat, (when they were
marked with lotuses and with the walls well-painted with lying) in bed, (while they were going) in a vehicle and in medita-
good pictures resembled divine cars. O best ones, everywhere—■ tion. Similarly children (while) playing saluted Govinda (i.e.
near the doors of the houses and at holy places there were divine Visnu).
thickets of trees and auspicious grassy spots. O best brahmana, 7-16. Day and night they uttered the very sweet name of
due to Tulasi and temples of Visnu the auspicious and divine Visnu. O best brahmana, everywhere the utterance (of the
houses of (human) beings always shone. Everywhere meritorious name) of Visnu was heard. Human beings lived on the earth
devotion to Visnu was seen to a great extent. O friend, O best (only) through the power of Visnu. Discs (of Visnu) shone as
brahmana, there on the earth the sounds of conches due to the (reflections of the) discs of the sun shine on the tops of the
sounds (produced) by mutual crashing and destroying sin were pitchers of palaces and temples. That condition which was seen
heard. O best brahmana, through devotion for Visnu women in Vaikuntha was seen on the earth. That noble king, Nahusa's
had drawn (the pictures of) conches, svastikas, lotuses on the son Yayati, performed (acts of) merit, and made the earth
doors of houses; and with music, songs, good words, regulated resemble Visnu's heaven. The appearance of both the worlds
rise or fall of sounds through the musical scale people intent upon (being similar) the earth had become one (with Visnu's
the meditation of Visnu sing (in praise of) Visnu. heaven). No difference between the earth and Visnu's heaven
28-29. They talk affectionately about Hari, Murari, others was noticed. As the devotees of Visnu uttered the names of Visnu
about Kesava, Ajita, Madhava,. They mutter the names of Visnu, in Vaikuntha, like that (i.e. in the same way) men uttered
the refuge, (like) the lotus-eyed Govinda, the lord of Kamala Visnu's names on the earth. O brahmana, identity between the
(i.e. Laksmi), Krsna and Rama, and worship with muttering two worlds was noticed. There was no fear from old age and
(his names). Those great devotees of Visnu, engaged in medita- diseases. People were free from death. On the earth greater
tion on him salute him by fully prostrating themselves before him. grandeur of charity and enjoyment was seen. O best one, men
happily enjoyed greater pleasure of (i.e. from) sons and grand-
sons. All the human beings—Visnu's devotees—were always
free from all diseases due to the gift of Visnu's grace (which they
received) and his instruction.
CHAPTER SEVENTYFIVE 17-20a. The king brought about the grandeur of heaven on
the earth. O best king, the years were of the extent of twentyfive
Yayati's Subjects became Deathless by the Grace of Visnu (i.e. were very long). All men were free from diseases and were
Sukarman said : intent upon (getting) knowledge and meditation. All men were
solely absorbed in (performing) sacrifices, and (giving) gifts,
1-6. All men, children, old people, unmarried girls always and all were kind. They were engaged in obliging (others);
.uttered names (i.e. recited the various names of Visnu like) Visnu,
 II. 75.34b—11.76.11 1183
1182 Padma Purdna
34b-35. At that time Dharmaraja heard all this. Then
those meritorious men, repositories of fame, were blessed. O
Dharmaraja, having heard in detail the activities of the king,
brahmana, all men were solely devoted to religion and were
considered the entire fact.
solely absorbed in meditation. Instructed by that king, they
became devoted to Visnu on the earth.

Visnu said :

20b-28a. O best king, listen to the account of that king. CHAPTER SEVENTYSIX
That son of Nahusa was always absorbed in all (deeds of) merit
Dharmaraja Rendered Jobless
and a devotee of Visnu. In this way he passed a lakh of years on
the earth. His body endowed with maturity, appeared to be Sukarman said :
twenty-five years old by means of his (handsome) form. Those
l-4a. The son of the Sun (i.e. Yama) went with all his
men (i.e. his subjects), having resorted to (i.e. living on) the
messengers to heaven to see there Indra, surrounded by groups of
earth, do not at all go to Yama. O king, all people free from
gods. Then that king of gods (i.e. Indra) saw Dharmaraja in his
attachment and hatred, bereft of the noose of suffering, happy
assembly. Quickly getting up he presented excellent respectful
on account of the merit (obtained) by (giving) gifts, and solely
offering to him, and asked him (the reason for) his arrival
devoted to all religious deeds, always expanded (i.e. their number
(saying:) "Tell me (why you have come)." Hearing the weighty
grew) with regard to progeny also. As the durva (grass) and the words uttered by the king of gods, Dharmaraja narrated (to him)
bunyan trees spread on the earth, in the same way all those men all the great account of Yayati.
expanded (i.e. grew in number) bymeans of sons and grandsons.
Those men, free from the blemish of death, lived long. All (those) Dharmaraja said :
men with strong bodies, free from old age and diseases and
4b-ll. O lord of gods, listen what for I have come. I will
(therefore) happy, were seen to be twentyfive years old (i.e.
here only (i.e. just now) tell (you) why I have come. The noble
very young) on the earth. All were devoted to good conduct and
son of Nahusa, the devotee of Visnu, has made all human
absorbed in meditation on Visnu.
beings that live on the earth the devotees of Visnu. He has made
28b-34a. Thus all mortals—all human beings—had become
the nature of the mortal world like that of Vaikuntha. Human
solely devoted to (giving) gifts and enjoyments, due to the grace
beings have become immortal and free from old age and diseases.
of that disc-holder (i.e. Visnu). O best man, no human being They just do not commit a sin, nor do they tell a lie. They are
was heard to be dead. They did not see (i.e. meet with) grief, free from lust and wrath, and are without greed and delusion.
nor did they go to (i.e. have) blemish. O best of men, due to the The noble ones are given to charity and all of them are devoted
favour of that disc-holder, the nature of the world had become to religion. With all good works they worship sound Narayana.
just like that which was the nature of heaven. The messengers of Due to (the practice of) that Vaisnava religion all men on the
Yama, beaten by Visnu's messengers, disappeared. All of them, earth are healthy, free from grief, and all have a steady youth. O
weeping with one another, went to Dharmaraja (i.e. Yama). god, as the Durva (grass) and the bunyan trees spread on the
The messengers told (Yama) all that the king (i.e. Yayati) had earth, in the same way they have expanded (i.e. grown in
done. (They said to Yama): "O Sun's son, due to (giving of) number) due to their sons, grandsons and great-grandsons. With
gifts and enjoyment the earth has become deathless. O god, their sons and great-grandsons they have gone from one dynasty
Yayati, the son of Nahusa, did it. That meritorious devotee of to another (i.e. have started various dynasties).
Visnu, demonstrated the nature of heaven (on the earth)."
1184 Padma Purdna 11.76.25—II.77.5 1185

12-15a. Thus that son of Nahusa has made the entire in the form of actors (i.e. having disguised themselves) greeted
mortal world the devotee of Visnu and free from old age and the king with blessings and related their good drama (i.e. with
death. Being free from (i.e. having no) function I have (as good acting spoke to him).
though) become deprived of my position. I have thus told you 25-33. Having heard those words of them, the intelligent
everything that puts an end to my job. Knowing thus, O thou- lord of the earth, Yayati, arranged a divine assembly, with very
sand-eyed (Indra), do what is beneficial to this world. I have learned men. The king, proficient in sacred and profane know-
told you all this as I was asked by you. For this reason, O Indra, ledge, himself came (there). That king, the son of Nahusa, saw
I have come into your proximity (i.e. to you). that drama. (He saw) the life of Vamana, also his birth as a
brahmana. At that time Jara (i.e. old age), in the form of a
Indra said : woman matchless in beauty in the world, sang an excellent,
melodious, song, O king. Due to the charm of her singing and
15b-18a. O great Dharmaraja, formerly only I had sent
due to her graceful laughter (i.e. smile), and on account of her
my messenger (i.e. Matali) for coming over of that noble one
sweet words, and due to the device, manner and divine behaviour
(i.e. to bring here that noble Yayati). Even my messenger spoke of Cupid he was deluded. Cupid had a form as that of Bali, or
to him. (But Yayati said to him:) "I do not desire the pleasures of the row of Vindhya or of Vamana, formerly. Cupid himself
in heaven. I shall not (at all) come to heaven. I shall make the became the principal actor and the stage manager, and Spring
entire globe of the nature of heaven." Thus the king told (my was his assistant. That Rati, whose husband was delighted, put
messenger). He is protecting his subjects. Due to the power of on the apparel of the chief actress. In that dance-performance she
his righteousness I always remain imperiled. moved in the retiring room. The very intelligent Cuckoo excited
the king. As the glorious king saw the excellent dance and listened
Dharma said :
to the excellent music he was deluded by (these) presented by the
18b-19a. O illustrious lord of gods, if you desire what is chief actress (i.e. Rati).
dear to me, then bring that good king (to heaven) by any means.
19b-22a. O king, having heard these words of that Dharma-
raja, the intelligent lord of gods considered everything from a
factual point of view. God Indra of a noble mind, having called
Cupid and Gandharvas, brought Cuckoo and Rati. (He told CHAPTER SEVENTYSEVEN
them:) "Do that by which the king will come (here). Ordered
by me you should go to the earth. (There should be) no hesita- Yayati Yields to Passion
tion (about it)." Sukarman said :
Kama (i.e. Cupid) said :
1-5. The king of kings was allured by the charm of Cupid's
22b-23a. There is no doubt that I shall do what is agreeable music and his charming smile and his appearance as an actor,
and favourable to you. See me and the king standing (opposite O Pippala. Having urinated and evacuated his bowels, the king,
each other) in a battle. Nahusa's son, sat on his seat without having washed his feet.
Having reached (i.e. seized) that opportunity, Jara (i.e. old age)
23b-24. Saying, 'All right', all went there where that king, moved on to the king. Cupid also accomplished the act, beneficial
Nahusa's son, was. O brahmana, all of them, Kama and others, to Indra, O best king. When the drama was over, and they had
 1186 Padma Purana II.77.26b-42a 1187
left, the religious-minded king was overcome with old age, had shade of the tree, somehow heard the sound of a song being
his mind attached to lust, was allured by the delusion (caused) sung (by someone). The sound was heard as (would be the sound
by Cupid, was perturbed, had his organs weakened; the virtuous of) the song which a divine woman would sing. The great king,
(king) was very much stupefied, and was driven away by objects who loved music, became extremely thoughtful. When the noble
of sense. one was thus anxious and thought for a moment, a woman, with
6-1 la. Once the king eager for the vice of hunting (i.e. plump hips and breasts arrived in the forest, when the king was
eager to go ahunting) went (to a forest). Being under the influ- looking on. She, whose body looked beautiful with all ornaments,
ence of infatuation and attachment, he sported in the forest. and having the wealth of good character and (auspicious) marks,
When the glorious king was sporting with interest a matchless came to the forest and stood before the king.
deer with four horns came (there). O king, its entire body was 26b-32a. To her the king said: "Who are you? To whom do
beautiful, its hair was of golden appearance, its body was well you belong? Why have you come here? Tell me the reason for
spotted with gemlike brightness; it was beautiful and attractive. it." O Pippala, that woman of an excellent face, when thus asked
The archer (i.e. the king) with an arrow in his hand, ran (to it) at that time by him, did not give either a good or a bad reply to
with speed. The intelligent (king) thought that some demon the king. That woman, with the neck of the lute in her hand,
had come (there). The deer too drew the king away. He went laughed, and quickly went (away). The great king was then
(after it) with the speed of a chariot, and suffered from exhaus- filled with great wonder: 'When talked to by me, she is not giving
tion. While he was watching, the deer vanished. ajreply.' Again that king Yayati thought: '(This) four horns
1 lb-20. There he saw a wonderful forest, resembling Indra's which I had seen. I think that is the truth. This must truly be a
garden; it was crowded with beautiful trees, and looked splendid deceitful form of (i.e. taken up by) demons.' O brahmana, the
with the five elements, with big sacred sandal trees and with king Yayati, the son of Nahusa, thought (like this) for a moment.
charming groups of plantain trees, with (the trees like) Bakula, 32b-38a. When the king was thinking like this; the woman,
Asoka, Punnaga, Nalikera (i.e. the cocoa-nut trees), Tinduka, laughing at the prince, vanished in the forest. In the meanwhile,
Pugiphala (betel-nut trees), date-trees, lotuses and Saptaparna he again heard the song, which was melodious, very divine, and
trees, blossomed Karnikara (trees), and various trees that always accompanied with intonation and a regulated rise and fall of
had fruit, so also with Ketaka and Patala. While seeing (these) sounds through the musical scale. The king went to that place
the great king saw an excellent lake. It was full of holy water; it (from) where the great sound of the song was coming. In the
was extensive (spreading) over five yojanas; it was crowded with water was an excellent lotus having a thousand petals. On it was
swans and ducks; it was resounding with aquatic birds; it was an excellent woman, who was endowed with (good) character,
also delightful with lotuses; it looked charming with red lotuses, beauty and virtues. She was possessing divine marks; she was
and was decorated with golden lotuses; it looked extremely adorned with divine ornaments; she shone with divine objects;
charming due to white lotuses; it was everywhere resounding her hand was engaged in holding the neck of a lute. She was
with intoxicated bees also. Thus he saw the lake endowed with all singing a melodious song, accompanied with beating and measur-
excellences. It was five yojanas broad and ten yojanas long. The ing time and pause. With the power of that song she allured the
lake was auspicious on all sides; and was adorned with divine mobile and the immobile, and also gods, groups of sages, all
objects. Fatigued by the speed of the chariot and tormented by demons, Gandharvas and Kinnaras.
weariness he sat in the shade of a mango tree on its bank. 38b-42a. Seeing that (woman) of broad eyes and having
21-26a. Having bathed in it, and having drunk (i.e. he beauty and lustre (he thought) in the mobile and the immobile
drank) its cold water scented with fragrance of lotuses, resembling world there is no other woman like her. Formerly, great Cupid,
nectar, and removing all exhaustion. The king seated in the the actor, had got into the body of the king; he manifested him-
1188 Padma Purana II.77.71b-79 1189

self at that time. As fire, having come in contact with ghee sends Siva), the god of gods. That Rati, deprived of her husband, wept
forth rays of light (i.e. is bright), so Cupid (i.e. passion) manifes- melodiously due to grief. O best king, at that time that Rati
ted himself, after having (i.e. after the king had) seen her. His lived in this lake. O king of kings, then gods, having heard, like
mind was overpowered by Cupid (i.e. passion) on seeing that this, her melodious wailing attended by grief, had great compas-
woman of charming eyes. (He thought:) 'I have never (before) sion (on her). They spoke (these) words to Sankara: "O great
seen such a young woman, alluring the world.' god, revive the mind-born (Cupid) again. O glorious one, of
42b-43. Thinking for a moment, the king had his mind what nature will she be (i.e. what will be the plight of her) who
attached to passion. Due to separation from her, the king, being is helpless, being deprived of her husband? Due to your affection
burnt by the fire of passion and tormented by the fever of passion, for us (i.e. since you love us, please) make her united with
longed for her. Cupid." Hearing those words (Siva) said: "I shall revive Cupid.
44-46. (He thought:) 'How will she be mine? How will she This mind-born one (i.e. Cupid), having five arrows, even though
have love (for me)? My life will be fruitful when this young girl without a body, will again be the friend of Spring. There is no
having her face like a lotus and having lotus-like eyes embraces doubt about it. He will live with a divine body; (and) not other-
me, or if she is obtained by me.' Having thought like this that wise (i.e. not with any other body)." That fish-bannered god
virtuous king Yayati said to that beautiful woman: ''O auspicious (i.e. Cupid), became alive due to the grace of the great god (i.e.
one, who are you? To whom do you belong?" That woman who Siva). O best man, having thus approved of the desire of the
was seen before is again seen (by me). respectable lady (i.e. Rati), with blessings (Siva said:) "O Cupid,
go and always thrive with your beloved." Thus (the god) of
47-52a. The righteous one asked her: "Who is this (woman)
great lustre, the cause of the sustenance and destruction (of the
by your side? O auspicious one, tell (me) everything. I am the
world) said (to Cupid). Cupid again came to the lake where
son of Nahusa. O good one, I am born in the lunar dynasty and
unhappy Rati remained. O king this is (that lake called) Kama-
am the lord of the seven islands. O respectable lady, my name is
saras (i.e. belonging to Cupid) where Rati is well-settled. She
Yayati; I am well-known in the three worlds. My heart thus
was overcome with grief when noble Cupid was burnt (by Siva).
entertains a desire for union with you. O good lady, unite with me,
From Rati's wrath sprang up a fire of a fearful form. He too, very
do what is very dear (to me). O good lady, there is no doubt that
much scorched Rati, who fainted. O best man, she, deprived of
I shall give you whatever you desire. O you of an excellent
her husband, shed tears. From her eyes tears fell into the water.
complexion, I am struck with invincible passion. Therefore, From them arose great grief destroying all happiness. O best
protect me, who am extremely helpless, and who have sought king, after (that) Jara (i.e. old age) came into being from the
your shelter. For (i.e. in exchange for) the union with you I shall tears. From them the dull-headed destroyer, viz. Separation
give my kingdom, the entire earth or even my body. All these sprang up. Both the terrible Grief and Torture also then sprang
three worlds are yours." up. From them was generated Delusion—terrible and destroying
52b-55a. Having heard the words of that king, that woman happiness. O great king, from Grief the Fever of Passion and
with a lotus-like face said to her friend (named) Visala: "Tell Error originated. The distressed Wailing, Insanity and Death,
the king that has come (here), my name, the place of my birth, destroying everything, arose from her tears.
(the names of) my father and mother, O you good lady. Also 71b-79. O great king, by Rati's side all assuming the body of
tell him about my love (for him)." Understanding her desire, torment and, all having the virtues of good feelings, originated
Visala with sweet words then spoke to the king: "O prince, listen." incarnate. O king, then someone said: "This (is) Cupid (that)
Vtiala said : has come." Seeing Cupid that had come (there) she (i.e. Rati)
was filled with great joy. Tears fell from her eyes . O great king,
55b-71a. This Cupid was formerly burnt by Sambhu (i.e.
1190 Padma Purana 11.77.89-100 1191

in the water beings quickly originated. O best man, at that time is endowed with these qualities and is honoured in the three
(a lady) named Love sprang up, so also Renown and Shame. O worlds, is very intelligent and very dear and handsome.
best king, from them (i.e. from the tears) rose great Joy and the
other one, viz. Peace. Two auspicious daughters giving pleasures Tayati said :
and enjoyments sprang up. O king, there was a great combination 89. Know me, who have come here, to be endowed with
of diversion, sport and devotion of mind. O king, due to joy tears these qualities. There is no doubt that the Creator has created
fell from Rati's left eye into water. From them sprang up a good (in me) a husband worthy of her.
lotus. O best man, from, that good lotus came up this beautiful
lady, the daughter of Rati, AsrubindumatI by name. Through Visala said :
love for her, I, always pleased and virtuous, ever remain near
her, giving her pleasure, due to my being her friend. My name is 90. O king, I know that in the three worlds you are rich
known as (i.e. I am known by the name) Visala. O king, I am with religious merit. The qualities which I have mentioned before
Varuna's daughter. exist in you.
80-8la. Being always affectionate to her, I remain near her 91. Only due to one blemish she does not think highly of
through love for her. I have thus told you all her (account) and you. This doubt has arisen in me. (Otherwise) O king, you are full
mine also. O lord of kings, this beautiful one, desiring a husband, of Visnu.
practised penance. Tayati said :
The king said : 92. Tell me the great blemish which this one, beautiful in all
81b-83a. O auspicious one, I have understood everything limbs, does not really prize. Be well disposed to favour me.
that you have told me; listen, let this beautiful daughter of Rati Vtiala said :
choose me. I shall give this young lady all that she desires. O
auspicious lady, do that by which she will be under my influence. 93. O lord of the world why (i.e. how) do you not know
your own blemish? Your body is covered with old age. Due to
Visala said : this (blemish) she does not prize you.
83b-88. I shall tell you her resolve. Listen to it, O king. 94. Hearing these great (important) and disagreeable
She desires as her groom a man, who is endowed with youth; words, the lord of the world, the king, overcome with great grief,
who is omniscient; who has the characteristics of a brave man; again said:
who resembles the lord of gods; who possesses righteous conduct; 95. "O auspicious lady, this blemish of old age in my body
who is brilliant; very bright, a donor, and the best among sacri- is not due to anybody's contact. I do not know (how) this old
ficers; who knows (i.e. appreciates) virtues and devotion to age has occurred to my body.
religion; who possesses righteousness and good conduct; who is 96. O auspicious one, whatever thing difficult to obtain in
like Indra in the world; who is intent on religious practices the world she desires, I am willing to give it to her. Choose the
through (performing) great sacrifices; who is endowed with all best boon."
grandeur; who is as it were another Visnu; who is always very
much liked by gods, and is very dear to brahmanas; who is Visala said :
friendly to brahmanas; who knows the truth of the Vedas; whose
valour is known in the three worlds. She desires such a groom as 97-100. When you would be free from old age, then she
would be your very beloved (wife). This is certain, O king; I am
1192 Padtna Purdna II.78.1-13 1193
telling (you) the truth (and) the truth (only). Youth would CHAPTER SEVENTYEIGHT
prevail over his body who passes on his old age to his son, (or)
brother, (or) servant after taking youth from him and giving him Puru Gives His Youth to Yayati
his old age. Due to good taste a happy agreement takes place Yayati said :
between the two. He, O king, has the same fruit as the merit of
him who offers himself through pity. There is no doubt about it. 1-4. O my noble sons, the wise one among you should take
101-103. He would have great religious merit when the merit this my old age which is giving me pain, and should give his own
obtained through difficulty is given to someone else. The fruit of youth and excellent form (to me); (so that) I shall behave as I
merit is (thus) obtained. Therefore, O king, give (your old age) like. Today my very fickle mind is inflamed, and is attached to a
to your son, and after having obtained (youth) from him, come woman. As fire whirls round the water in a pot, similarly, O (my)
back with (i.e. after having got) handsomeness. Do (so) then, O sons, my mind is very much shaken by the fire of passion. O (my)
king, when you desire to enjoy (her). sons, one (of you) should take this my old age which is giving me
Thus, speaking to the king, that Visala ceased (speaking). pain, and should give (me) his youth; (so that) I shall behave
according to my will.
Sukarman said : 5-6. He, the best son, who passes on his youth to me, will
enjoy my kingdom, and will wield my bow (and carry on) my
104a. Having heard like this, the best king then spoke to line. He will have happiness, ample wealth, riches and grains.
Visala. He will have many children and glory and fame.
The king said : The sons said :
104b-106. O noble one, let it be so; I shall do your words 7. O king, you are a king who are devoted to religion. You
(i.e. do as you have told me). are guarding your subjects truthfully. Due to what has this idea,
That stupid lord of the earth, Yayati, overcome with passion, naturally fickle, arisen in you?
having gone home, and having called his sons Turu, Puru, Kuru The king said :
and Yadu, loving the father, said (these) words (to them):
"Upon my order, O sons, bring happiness (to me)." 8-10. Formerly dancers, superior dancers, came to my city.
The sons said : Due to them such delusion has arisen in me, when Cupid had
allured me. My body is covered with old age; and my mind was
107-108. The words (i.e. the order) of the father—whether overcome with Cupid (i.e. passion). O best sons, I was smit and
good or bad—have (has) to be executed by the sons. O father, overcome by passion. I saw a beautiful maiden of a divine form.
speak out quickly, and know that it (i.e. the order) is carried out. O sons, I spoke to her; but the good one did not say anything.
There is no doubt. 11-13. Her charming and clever friend is Visala by name.
She spoke good words to me, giving me joy: "When you would be
Having heard these words of the sons, the lord of the earth, free from old age, the very dear one will be yours." I accepted
with his mind overcome with joy, again spoke to them. (i.e. agreed to) these words spoken by her, and (then) came
home. To get rid of my old age, I have thus told you that (she
had told me). O good sons, realizing thus, you should do (what
gives) me pleasure.
 1194 Turu Padma Purdna II.78.28b-38a 1195

said : Tadu said :

14-18. By the favour of the father and the mother, body 28b-30. O father, I am unable to bear the burden of (your)
is obtained by sons. O king, with the (help of the) body religious old age; (please) be kind to (i.e. excuse) me. There are five
acts are done by a wise man. A son should especially serve his causes of old age: frigidity, journey, bad food, aged woman, and
father. Yet, O king, this is not the time for me to give my youth disinclination of the mind. O king, I am not able (to put up
(to you). O king, men should enjoy the pleasures of senses in you th. with) the misery in my youth (i.e. while I am young). Who is
Now it is not properly the time for you (to enjoy these pleasures). able to hold (up old age)? Now (please) excuse me.
(You say) O father, that pleasure would be enjoyed by you after
you give your ripe old age to your sons; but (then) you would 31-32. O son of a brahmana, the angry great king cursed
not have (that much) life (i.e. you would not live that long). Yadu: "Your lineage shall never deserve a kingdom. It will be
Therefore, O great king, I shall not do your words (i.e. do as without power, lustre, forbearance, and will be deprived of the
you say). practices of ksatriyas (since you have) turned (your) back
upon my order. There is no uncertainty about it."
In this way the eldest son, Turu, spoke to him at that time.
Tadu said :
19. Hearing those words of Turu, the king became angry.
The pious one, with his eyes red with anger, cursed Turu. 33. O great king, I am faultless; why have you now cursed
20-26 "O you of a wicked heart, you have disobeyed this me? (Please) favour the poor one (i.e. me). Be pleased to favour
order of mine. Therefore, be a sinful person outcast by all reli- me.
gions. You will be without the lock of hair on the crown of the
head; you will be deprived of the sacred texts; you will be without The king said :
all manners. There is no doubt about this. You will be the killer
of brahmanas; you will be ruined by gods; you will be a drunkard; 34. O son, (when) the great god will take birth with his
you will be without truthfulness; you will do fierce deeds; you portion in your family, then your family will be purified.
will be the meanest man. You will be addicted to drinking; you
will be hungry, sinful and a killer of cows. Your skin will be bad; Yadu said :
you will have the hem of your lower garment untucked; you will 35. O great king, you have cursed me, your son, who am
hate brahmanas; you will be deformed. You will be an adulterer; faultless; If you have compassion for me, (please) favour me.
you will be very fierce; you will be very lustful; you will eat
everything; you will always be wicked. You will have sexual The king said :
intercourse with a woman of your own kin; you will destroy all
religious practices; you will be without sacred knowledge; and 36. He who is the eldest son should remove the misery of
you will suffer from leprosy. Your sons and grandsons also will the father. He well enjoys the inheritance of the kingdom, and he
destroy all holy objects, will be barbarians, and will be very would bear the burden (of the kingdom).
much spoilt like this (i.e. in the same way)." 37-38a. You have not done (your) duty, (therefore) you
27. Having thus cursed Turu very badly, he spoke to (his are certainly not fit to be talked to. You have destroyed (i.e.
other) son, Yadu: "Take on (my) old age now, and enjoy the disobeyed) the order of me who (can) strike with a great (i.e.
kingdom free from any source of vexation." heavy) punishment. Therefore you cannot be favoured, do as
28a. Joining the palms of his hands, Yadu said to the king: you please.
 Padma Purana
1196 Yadu said : II.78.54b-64 1197
38b-42a. O king, since you have destroyed my kingdom,
form and family, therefore, I, the chief of your family, will be Puru, thus addressed by that king, gave him his youth and took
wicked. In your family will be (born) ksatriyas of various forms. old age from him.
There is no doubt that very fierce and very mighty (beings) will 54b-60a. When, O dear one, the exchange of the ages of the
enjoy their villages, good regions, their women, and whatever father and the son was effected, Puru appeared to be older than the
gems they will have. From my family (will) be born Turuskas king in all his limbs. The king reached youth, (and looked like a
of the form of barbarians—those who were destroyed and who man) sixteen years old, and possessing great charm (looked)as it
were cursed by you with very fierce curses. were he was another Cupid. The great king gave that noble
Puru everything—(his) bow, kingdom, umbrella, fan, seat, and
O best king, the angry Yadu thus spoke to the king (Yayati). elephant, (so also) his entire treasure, country, army, chowrie
42b-45. Then the angry great king again cursed (Yadu) and also the chariot. That Nahusa's righteous son, attached to
thus: "Listen, know all that will be born in your family will ruin passion, thinking of that maiden, went with quick steps, to that
my subjects. As long as the moon, the sun, the earth, the constella- lake known as Kama, and resembling an ocean, where Asrubindu-
tions and the stars (last) the mlecchas will be roasted in the matl (stayed). Seeing that eminent maiden of large eyes and
Kumbhipaka and the Raurava (hells)." Then seeing the young having beautiful and plump breasts, the great king, with his mind
Kuru playing, and possessed of good marks, the king did not call attracted by Cupid, said to Visala:
that son (of him) a prince. Knowing Kuru to be a child, the
king left him then. The king said :
46-47a. Then the lord of the world (i.e. Yayati) called
Puru, the meritorious son of Sarmistha, and said to him: ''Take 60b-62a. O you noble and eminent one of charming eyes,
my old age and enjoy my extremely good kingdom, with the I have, O auspicious one, given up my old age, and am (now)
sources of nuisance eradicated, (and) given by me (to you)." endowed with youth. Becoming a young man, I have come
(here). Let her be mine now. There is no doubt that I shall
Puru said : give her whatever she desires.
47b-49a. The lord (if you) should enjoy the kingdom as
was enjoyed by your father, I shall obey your order. O king, Visala said :
give me your old age in exchange for my youth. Today only 62b-63a. When (now) you have come after having aban-
appearing handsome, enjoy, with your mind attached to objects doned the wicked old age, (yet) you are still covered by one
of sense, pleasures and good deeds. blemish. (Therefore) she does not prize you.
49b-54a. O noble one, sport with her as long as you desire.
0 father, as long as I live I shall keep up old age. The king said :

it Thus addressed by that Puru, the lord of the world, with his 63b-64. If you definitely know my blemish then tell it (to
f »■

heart full of great joy, said again to his son: ''O child, since you me). I shall certainly abandon that blemish of an inferior
did not disobey my order, (on the contrary) obeyed it, therefore nature.
1 shall give you much happiness. O you very intelligent
one, since you took my old age, and gave me your own youth,
therefore you enjoy the kingdom given by me." O king, that good
1198 Padma Purdna 11.79. llb-24a 1199
CHAPTER SEVENTYNINE also the whole earth and my body. (In proof of this) I have
offered this my hand to you. O good lady, I (shall) do whatever
Touthful Yayati Enjoys with Afrubindumati you (will) tell (me).
VUala said: Asrubindumati said:

1-2. There (i.e. in that king) only, whose wife is Sarmistha 11 b. Just with this (promise), O noble one, I shall be your
and whose wife is beautiful Devayani, good fortune is seen. This wife.
cannot be false, O king; then O glorious king, how are you 12-16a. Hearing this, Yayati, the lord of the earth, the king
fascinated by (the beauty of) this maiden's body* since you are of kings, with his eyes full of joy, married by the Gandharva way
known as a husband having two wives? that auspicious daughter of Cupid. The noble son of king
3-4a. Like sandal, O king, you are with serpents (around) (Nahusa) enjoyed with her, on sea-beaches, in forests and parks.
you. O king, as a great sandal-tree is surrounded by serpents, The king, lord of kings, youthfully sported with her on mountains
so you are surrounded by serpents called co-wives. and in beautiful rivers. In this way, O best king, that noble king
4b-6a. It is better to enter fire, it is better to fall from Yayati passed twenty thousand (years) in sporting with her.
(mountain) top, but not good to have the dear husband, pos-
sessing handsomeness and lustre, (but) with co-wives—with the Visnu said :
poison in the form of co-wives. Therefore she does not prize you,
an ocean of mertis, as her lover. 16b-l 7a. O very intelligent one, through the fraudulent act
of Cupid, that great king Yayati was thus allured by her for the
The king said: benefit of Indra at that time.

6b-7a, O beautiful lady, I have nothing to do with Deva- Sukarman said:

yani, nor with Sarmistha; for this purpose see my treasure full of 17b-19. O Pippala, that lord of the earth, Yayati, stupefied
righteousness. by Cupid's daughter by means of her alluring passion and char-
ming union, was not aware of day or night. Once that daughter
Ahubindumati said:
of Cupid of charming eyes said to that stupefied, submissive,
7b-9a. O king, I shall be the enjoyer of your kingdom and obedient king Yayati, who had bowed down:
your body. O king you will certainly (have to) do whatever I
Asrubindumati said :
shall tell you to do. For this purposes, O you who love piety, give
me your hand endowed with many virtues and having auspicious 20. O dear one, a desire is produced (in me); so satisfy
marks. (that) desire of me: perform the best sacrifice, viz. Asvamedha,
O lord of the earth.
The King said:
The king said :
9b-lla. O you of an excellent complexion, I shall not have 21-24a. O glorious one, let it be so; I shall do what you
any other wife than you. O you beautiful lady, O you lady of very much like.
charming body, enjoy my entire kingdom with its wealth, so
He invited his eldest son, who had no desire to enjoy
♦The existing reading 3>|jf^?ft does not give any sense. It should better the kingdom. (The son), when called, came there with his
be replaced by <fr|(^!ff) which we have translated here. (Ed.) neck (i.e. head) bent with devotion, and joining the palms «f
1200 Padma Purana 11.79.38—II.80.9a 1201
his hands, saluted (Yayati) at that time. With his neck (i.e. The respectable lady said :
head) bent, he also saluted her feet. "O King, give me an order
since I, who was called, have come. O noble one, what should I 38-40. O king, it is certainly not attainable for other human
do? I am your servant who has bowed to you." beings; but it is attainable for you; I am telling the truth (and)
truth only. O king, in the mortal world there is no other human
The king said : being like you in (practising) penance, in fame, in doing valou -
rous acts, (giving) gifts and (performing) sacrifices. Everything—
24b-29. O son, inviting brahmanas, meritorious priests
the power of a ksatriya, fire of energy—is established in you.
officiating at sacrifices, and kings, make preparations for a horse-
Therefore, O son of Nahusa, this (thing) dear to me should be
sacrifice.
done (by you).
Thus addressed, that very lustrous and highly religious Puru
did everything in full as told by the glorious one. With the
daughter of Cupid he took proper initiation (i.e. got himself
consecrated for the sacrifice). Yayati, the lord of the earth,
gave various gifts to brahmanas at the place of the sacrifice, so CHAPTER EIGHTY
also endless, profuse gifts especially to the poor, O great king; and
at the end of the sacrifice he said to that beautiful lady : "O Tadu Refuses to Kill His Mothers
young lady, tell me what else dear to you I should do. O beautiful Pippala said :
lady, I shall do all that which is attainable and not attainable."
1-2. O best brahmana, when the king (Yayati) married the
Sukarman said : daughter of Cupid, what did his two former, very auspicious,
wives, viz. the noble DevayanI and Sarmistha, the daughter of
30-37. Thus addressed by the king, she spoke in reply "O Vrsaparvan do? Tell me the entire account of the two.
king, a desire is produced in me; O innocent one, do (i.e. satisfy)
it. O great king, I desire to see the very pleasing heaven of Indra, Sukarman said :
of Brahma, so also of Siva and of Visnu. O noble one, show
(these) to me, if I am very dear to you." Thus addressed by her, 3-9a. When that king took home Cupid's daughter, that high-
the king said to her who was very dear to him : "O you beautiful minded DevayanI very much entered into rivalry (with her).
one, well, well, you are just saying pious things. O you beautiful "For her he, with his mind overcome with anger, cursed two of
lady, I think what you said due to feminine nature, fickleness and his sons (viz. Turu and Yadu)." The renowned one, having
curiosity, is unattainable, O noble one. That is attainable by called Sarmistha, said these words to her. Sarmistha and
means of pious gifts, sacrifice, and austerities; what you told DevayanI vied with her in beauty, lustre, charity, truthfulness
cannot be attained by any other means, O beautiful lady. You and holy vows. Then Kama's daughter knew their wickedness.
have just said something that is unattainable as it is mixed up Just then only she told everything to the king, O brahmana. Then
(i.e. connected with) religious merit. I have not as yet seen or the great king, getting angry, called Yadu and said to him : "Go
heard about a very meritorious man who has gone to heaven and kill Sarmistha and also (DevayanI) the daughter of Sukra.
with his (human) body from the mortal world. Therefore, O O son, if you care for felicity then do what is very dear to me."
you beautiful lady, what you said is unattainable for me. I shall Having heard those words of his father, Yadu then replied to his
do something else. O dear one tell me that." father, the lord of kings :

1
1202 Padma Purdna 11.81.5-26a 1203
9b-14. "O proud father, I shall not kill these two mothers,
i-fc
free from guilt. Those well-versed in the Vedas have declared a
great sin in killing one's mother. Therefore, O great king, I shall Having thus told her that Menaka, directed by her
not kill these two mothers. O great king, (even) if a mother or a (i.e. Cupid's daughter) went (back to Indra). When Menaka
had left, that high-minded, glorious daughter of Rati reminded
sister or a daughter is stained with a hundred blemishes she
the king of the lawful agreement: "O King, with a truthful
should never be killed by sons or brothers. Knowing this, O great
speech, you formerly brought me (here); in the meantime you
king, I shall never kill (these) two mothers." Hearing, at that
gave me your hand, and brought me to your residence. O.king,
time, the words of Yadu, the king became angry. Yayati, the lord you must do here (i.e. now) only what I tell you. O hero, you
of the earth, then cursed his son: "Since you have disobeyed (my) have not done what I told you; I shall abandon you and go (back)
order, you, resembling a sinner, polluted by my curse, enjoy a to my father's house."
portion of your mother".
15-19. Speaking thus to his son Yadu, that lord of the earth, The king said :
Yayati, that great king of great glory, having cursed his son, and 9. O good one, I shall certainly do what you have told me.
without being solely devoted to Visnu, enjoyed pleasures with her. O respectable lady, leaving (i.e. not telling) what is unattainable,
That Asrubindumati of charming eyes and beautiful in all limbs, tell me what is attainable.
enjoyed with him all lovely enjoyments as liked by her. Thus that
noble Yayati passed his time. All other subjects were without Asrubindumati said :
any loss or without old age; all people were solely devoted to the 10-19a. For this purpose, O lord of the earth, I choose you
meditation of glorious Visnu. O noble Pippala, all people were in marriage, knowing that you are having all (auspicious) marks
happy and served the good by means of penance, truthfulness and endowed with all virtues, and knowing that you would
and meditation on Visnu. accomplish everything, support everything, practise all good
usages and create (i.e. perform) religious rites, and would obtain
all the three worlds, and knowing that you are matchless in the
three worlds. I know you to be a devotee and the best among
the followers of Visnu. With this hope I formerly took you for
CHAPTER EIGHTYONE my husband. He who has the grace of Visnu would move every-
Destiny is Irresistible where. O lord of kings, here is nothing that cannot be accompli-
shed (by you) in three worlds—mobile or immobile; for you of a
Sukarman said : good vow (everything) is (attainable) in all the worlds.
Due to Visnu's grace only you can freely move in the sky. Having
1-3. This very intelligent Indra, always afraid of the noble come to the world of mortals, O lord of the earth, you have made
Yayati, seeing his valour and many meritorious acts like (giving) people free from old age, grey hair and death. You yourself have
gifts, sent the celestial nymph Menaka to act as a messenger. (He devised many desire-yielding trees near all the doors of the
said to her:) "O good and illustrious one, go and tell (i.e. convey) houses of men, O king. To the houses of men you yourself have
my order. Going from here tell Cupid's daughter the words (i.e. sent sages and have always firmly settled the desire-yielding cows
the order) of (me), the lord of gods: 'Bring the king here by any in their houses, O king. You have made men happy by (satisfying)
means (i.e. somehow).' " all their desires. In a house a thousand nobly born people are
4. Hearing this, that Menaka sent (by Indra) went there; seen.
and told her all that the lord of gods had said. 19b-26a. Thus you have increased the human race. In spite
of Yama's opposition and that of Indra too, O king, you made

i
 11.81.41-67 1205
1204 Padma Purana
"wheresoever (it pleases). It makes a man a donor or a suitor.
the mortal world free from diseases and sins. O great king, by
Destiny holds everything —all immobile and other beings (living)
means of your prowess and self-respect you have shown the earth
in heaven or on the earth. Destiny alone is this world. It is without
to have the form of heaven. There is no other king like you. No
origin and death and is the greatest cause of the world. Destiny
man is born or will be born like you. I know you to be the illumi-
ripens the worlds as the fruit laid on a tree. Hymns, penance,
nator of the entire religion. Therefore I took you as my husband;
charity, friends or relatives are not able to protect a man oppressed
giving up joke, O lord of kings, speak the truth before me. O
by destiny. It is not possible to overcome the three nooses of
king, if you have truth and piety then speak the truth. "I do not
destiny: marriage, birth and death—when and where one would
move in divine worlds, nor can I freely move in the sky". When,
have these, and with whom or through whom. As the clouds in
giving up truth, (you say like this), you will never go to heaven;
the sky are moved by the wind, so the world is moved by destiny
your words will be certainly false; and all good things done for-
■united with (the fruits of) the deeds (of beings).
merly will be reduced to ashes.
Sukarman said :
The king said :
41-67. But the destiny, which, united with Karman (the
26b-29. O good lady, you spoke the truth, there is nothing deeds), is adored by men, would (only) urge Karman (the
like unattainable for me. Due to the good grace of the lord of the fruits of the deeds), and does not create it. In the human (world),
world everything is attainable for me. O respectable lady, listen calamities, misfortunes, serpents and diseases, move (in accor-
to the reason for which I am not going to heaven. They will not dance with) their being decided by (one's) deeds. All those that
allow deities to go to the mortal world; as a result all the human are the causes and means of happiness, being mixed with merit,
beings—my subjects—will be having death when abandoned are united with (the fruits of) deeds. They would not see (i.e.
by me; there is no doubt about this, O you beautiful lady. I do would not care for what is) auspicious and (what is) inauspicious.
not desire to go to heaven; I have told you the truth, O you (Obscure!) relatives united with (the fruits of) deeds may ex-
beautiful lady. change them*; but (the fruits of) deeds (alone) urge men on to
happiness and unhappiness in this world. As gold or silver has
The respectable lady said :
its nature fixed, similarly a being is bound in accordance with his
30. O king, having seen the worlds, you will again come deeds. These five are produced (i.e. decided) when a man is just
(back). Today fulfil my matchless strong desire. in (his mother's) womb: his life (i.e. longevity), deeds, wealth,
learning and death. As an agent (potter) fashions from a lifeless
The king said : lump whatever he wants to fashion, in the same way deeds per-
formed before follow the doer. One becomes a god, or a man,
31-40. I shall certainly do all that you have said. or a beast, or a bird, or a lower animal, or an immobile object,
That very lustrous king Yayati, the son of Nahusa, having according to one's deeds. He always enjoys in accordance with
(thus) observed and thus spoken to his beloved then thought : that only which is accomplished by himself—unhappiness results
'A fish though moving in the water, is bound (i.e. caught) in a from one's own deeds; happiness results from one's own deeds.
net. A deer even having the speed like that of the wind is bound. Obtaining the bed of womb, he enjoys the fruit of his deeds of the
A bird sees a prey even though it is at a distance of a thousand previous body (i.e. done in the previous existence). On the earth
yojanas. Being deluded by destiny it does not see the noose sticking men never (i.e. can never) give up the fruits of their deeds. They
to its neck. Destiny brings about good and bad things. Destiny is most probably a corrupt reading. (Ed.)
destroys honour. Destiny brings about humiliation by remaining
1206 Padma Purdna 11.81.68a— II.82.8 1207
are not able to change them by means of their power or intelli- has resorted to my body. I think everything is done by (i.e. due
gence. They enjoy meritorious deeds, pains and pleasures. to) one's deeds (in a former existence), since it has (now) defi-
Reaching (i.e. due to) a cause, a man is always bound by the nitely sprung up.
bonds of his deeds. As from among thousands of cows a calf finds 68a. Therefore deeds are the main (factor); efforts are
out its mother, similarly the fruit of the auspicious or inauspicious useless.
deeds —which is not destroyed except by 'enjoyment (or suffer-
ing)— follows its agent. Who can change the fruit of a deed 68b-74. Formerly the king of gods had sent the best messen-
done in a former life? (The fruit of) the deed follows him also who ger by name Matali, for (taking) me (to heaven). I did not do
runs very fast. The (fruit of) the deed of a former life, as it was his words (i.e. what he told me). I now see the ripening of those
done, sleeps with him who sleeps. It stands by him who stands, deeds.' He (Yayati) was thus full of anxiety, and was overcome
and follows him who goes. The (fruit of the) deed of him who with great affliction. (He thought:) 'If with pleasure I do not do
acts, acts; it follows him like his shadow. As shade and light are what she says, then both my truthfulness and piety would go
always mutually connected, similarly a deed and its agent are (i.e. perish); there is no doubt about it. Whatever was decided
well related. Planets, diseases, poisonous snakes, demonesses 1 in accordance with my deeds has come; (what is predestined)
and demons trouble a man who is first oppressed by his own deeds. will certainly take place. Destiny is difficult to overcome.' Yayati,
He who is to enjoy happiness or (suffer) unhappiness at a place the lord of the earth, was thus absorbed in thought. He sought
is bound there by a rope, is forcibly carried away by fate. In the refuge of Krsna, Hari, the remover of distress, by meditating
giving happiness or unhappiness, destiny alone is the master of upon him, saluting him, and praising him (as): 'O you to whom
beings. O wise one, a deed is conceived in one way by (a person) Laksmi is dear, protect me who have sought your refuge.'
keeping awake or sleeping, and destiny destroys it (by giving it)
another turn. It protects that which should be protected (i.e.
which it wants to protect) from weapons, fire, poisons or diffi-
culties. Truly that which cannot be protected, is protected by
destiny in this way. That which is destroyed by destiny can never CHAPTER EIGHTYTWO
be protected. As seeds that are sown in earth and riches remain
(dormant) and (then) grow (active), in the same way Yayati Takes Back His Old Age
deeds remain (intact) in the soul and (then) become active.
As due to the exhaustion of oil the flame goes out, so due to the Sukarman said :
exhaustion of (the fruits of) deeds a being goes to destruction
(i.e. departs) from his body; since those who know the truth 1-8. When the king was thus absorbed in thinking, that
declare that death is due to the exhaustion (of the fruits) of beautiful daughter of Rati said : "O you very intelligent king,
(one's) deeds. Various beings and diseases are the cause of his what do you think just now? There is no doubt that mostly
death. 'Thus it is ripening of the deeds of my former existence. women are fickle. I am not leading you away through fickleness.
It is not otherwise. It has (now) certainly come (to me) in the I am not making use of a fraudulent expedient today, O best
form of this lady; there is no doubt about it. Actors, dancers king, (by speaking) as other greedy women speak, something
and bards had to come to my house; due to their contact, old age that cannot be done, through greed and delusion. A strong desire
to see all the worlds is produced in my heart. Seeing deities is
1. Sakini—a kind of female being, attendant on Durga supposed to be a meritorious, and is very difficult to be had even by good men.
demoness or fairy. Say to me, O king, that you will cause (i.e. help) me to see the
deities. Like another ordinary man, afraid of a great misery and
 1208 Padma Purdna 11.82.27—11.83.13 1209
fallen into the ditch of delusion, you are thinking if there would of (the science of handling) weapons. O child, always be con-
be a great sin due to my company now. Give up your anxiety; tented, and be devoted to your own bed (i.e. wife). Always
you should not go to heaven. I shall never do that which gives study elephants, horses and chariots."
you pain." 27-28. Having thus instructed his son, having congratulated
9-11. The king, thus addressed (by her), said to that beauti- him with blessings, having put him (on the throne) with his own
ful woman : "O respectable lady, now listen to what I have hand, he gave his weapon into his hand. Then Yayati, the lord
thought out. I see (here) insult, and not the (satisfying of) my of the earth, having taken (back) from (Puru) his old age, gave
mind. O beloved, when I go to the heaven, my subjects will be him (his youth) and desired to go to heaven.
helpless. The wicked-minded Yama will trouble my subjects
with diseases. O beautiful one, I shall go to heaven with you."
12-26. Having thus spoken to her and having called his best
son Piiru, possessing old age and of a great intelligence (he said
to him:) "Come on, O you who know all the customary obser-
vances, you certainly know your duty. O you religious-minded CHAPTER EIGHTYTHREE
one, you have preserved piety by my order. O son, give me (my)
Yayati Visits the Divine Worlds
old age back, and take back (your) youth. Protect this kingdom
of mine along with the treasure, army and vehicles. Enjoy the Sukarman said
earth full of gems, along with villages, forests and cities given
(to you) by me. O sinless one, you should do the protection of l-5a. Having called all the subjects from all parts (of the
the subjects which is meritorious; on the authority of the sacred world), the lord of the earth, full of great joy, said : "O best ones
texts you should always punish the wicked and protect the good. my subjects—brahmanas, ksatriyas, vaisyas and sudras, along
O glorious one, you should protect the brahmanas by your deeds with this lady I am going to Indra's heaven, Brahma's heaven,
devoutly and according to the rules, since they are worthy of Rudra's heaven and then to Visnu's heaven, destroying all sins
respect in the three worlds. Every fifth or seventh day inspect the and causing salvation. There is no doubt about it. With (your)
treasure and meet the learned. You should always honour your families (you) should stay happily on the earth. O people, I have
army by favouring them and giving them wealth and food. appointed this glorious and wise Piiru as your guardian and king
Always use your spies as your eyes, and always be engaged in with the sceptre."
charity. Always be restrained in your consultation, since it is 5b-13. Thus addressed, all those subjects said to the king :
always to be guarded by very wise men. O son, always control "O best king, in (i.e. from) all the Vedas and Puranas we hear
yourself; do not go ahunting. Do not trust anybody—women, about Dharma; but nobody has seen, as we saw, Dharma, like
treasure or your great army. Always collect worthy persons and the one (i.e. you) born in Nahusa's great house, in the lunar
all arts. Worship Visnu with sacrifices, and always be virtuous. dynasty, of ten constituents, loving truth, possessing hands, feet
Everyday crush the sources of nuisance among the subjects. and face, propagating all (good) practices, endowed with spiritual
Everyday give your subjects all that is desired by them. Give and material knowledge, and a great treasure of religious merit,
happiness to the subjects, support the subjects, O son. Have the mine of virtues and proficient in truth, O great king. Truth-
ful and highly lustrous people practise great virtues. That Dharma
(sexual union with a woman) in your own family (only); do not
we have seen in you, of a desirable form (or handsome like Cupid),
have it with someone else's wife. Do not think ill about other's
satisfying (our) desires and so truth-speaking. Even with the
wealth; always follow your forefathers. Always ponder over the
three kinds of acts (i.e. of body, mind and speech) we are unable
Vedas and the sacred texls; O child, be engaged in the study
1210 Padma Purana II.83.30b-43a 1211

to abandon you. We shall happily and, agreeably go wherever that Yayati, the lord of the earth, went to Visnu's world. Due to
you go. There is no doubt that we shall be in hell where you his lustre, religious merit and piety all those people proceeded to
will stay (i.e. if you live in a hell). O very great king, without you, the best heaven of Visnu. Then along with the king of gods, gods
what is the use of a wife, or enjoyments, or life? We have nothing with the Gandharvas, Kinnaras and bards came facing them (to
to do with that (i.e. wife etc.). O lord of kings, we shall go with greet them), honouring that very lord of kings, O
you only; this will not be otherwise." Indra said best king.
14-26a. Hearing these words of the subjects, the lord of the 30b.
earth, full of great joy said to the. subjects : "O you all very 31a.
meritorious people, come along with me." With Cupid's daughter O great king, welcome to you. Enter my house.
the king got into the chariot. (That) Yayati, Nahusa's son, shone Enjoy here all divine pleasures as you like.
like Indra, the lord of gods, with the chariot having the colour of
The king said : ■ • .
swans and resembling the orb of the moon; he was free from
distress (as he was) being fanned by chowries and fans; he also- 31 b-40a. O you thousand-eyed, very wise god, I am saluting
shone with that lucky, auspicious and great banner. He was your lotus-like couple of feet. I (shall) then go to Brahma's
praised by sages, bards and singers, so also by his subjects. Then heaven.
all his subjects approached the lord of men in vehicles; and they
proceeded to heaven with (i.e. having mounted on) elephants, Being praised by the gods, he went to Brahma's heaven. The
and horses (and having got into) chariots. They were brahmanas, very lustrous Brahma along with excellent sages offered him
ksatriyas, vaisyas, siidras and other common people. All they hospitable reception with water for washing his feet and with
were followers of Visnu and were absorbed in the meditation on respectful offering and excellent seats; (and) said to him : "By
Visnu. Their banners were white and adorned with golden staffs. the power of your deeds go to Visnu's heaven." Thus addressed
All were marked with conches and discs and were having staffs by the Creator he went to Siva's house. Siva, along with Uma
and flags. The banners urged by wind shone among the crowds (i.e. ParvatI) offered hospitable reception to that very king,
of the subjects. All (the subjects) had put on divine garlands, and said these words to the king : "O lord of kings, you are the
and were adorned with Tulasi-leaves. Their bodies were smeared devotee of Krsna, you are also very dear to me; therefore, O
with divine sandal, and with (the paste of) divine black ale wood. Yayati, lord of kings, live in my house. Enjoy all pleasures difficult
They were adorned with divine garments and were decorated to be obtained by human beings. O lord of kings, there is certainly
with divine ornaments. All those handsome people followed the no difference between Visnu and me. There is no doubt that he
king. All the subjects—the people numbering thousands, hund- who has the form of Visnu is Siva, and O king, he who is Rudra
reds of lakhs and crores, and very large numbers like arva,. (i.e. Siva) is the ancient Visnu. There is no difference between
kharva (i.e. 10,000,000,000) went (with the king). All of them, the two. Therefore only I speak (like this). I do give a place (in
followers of Visnu, doing meritorious acts, absorbed in the medi- my abode) to a meritorious devotee of Visnu. Therefore, O
tation of Visnu, and in muttering (sacred names) and in charity innocent great king, you should stay here."
(went) with the king. 40b-43a. Thus addressed by Siva, Yayati, dear to Visnu,
and with his neck (i.e. head) bent down in devotion, saluted Siva,
the lord of gods, (and said to him :) "O great god, whatever you
Sukarman said : have said is proper. There is no difference between you two. It is
26b-30a. Full of great joy all of them proceeded (with the one form divided into two. I desire to go (to the heaven) of
king), O great king, having installed his son Puru on his throne, Visnu; I salute your feet." "O great king, let it be so; go to the
heaven of Visnu."
 1212 Padma Purdna
II.83.65b-79 1213
43b-65a. (Thus) instructed by Siva also, the lord
of the earth, with Visnu's very meritorious devotees, dear to of crystal objects, looking like a conch or the moon, with crowds
Visnu dancing before him—the king—, proceeded (towards of golden palaces and (palaces) made of many metals, with
Visnu's heaven). He, accompanied by the conch-sounds divine cars numbering ten millions and thousands of hundreds
destroying great sins, and very many roars of lions, many (other) of crores; and with all enjoyments. Those men, devotees of
sounds, being worshipped by good bards, (his praise) being sung Visnu, of righteous deeds and with all their sins washed away
in melodious tones by public readers skilled in scriptures, live, through his grace, in those houses, which are fully meri-
moved (on). Gandharvas, eagerly engaged in singing, sang torious, divine and rich in all pleasures.
before him. He was being praised by sages along with hosts of 65b-75. The house of Visnu was adorned with excellent
gods that had joined them. That son of Nahusa was being (objects) like these. It was everywhere crowded with many
served by beautiful celestial damsels. That great king, being kinds of trees, graced with sandal trees, having all desired fruits.
praised by meritorious and auspicious Gandharvas, Kinnaras, It shone with wells, ponds and lakes beautified with cranes, so
Siddhas, bards, Sadhyas, Vidyadharas, Maruts and Vasus, so also with lakes, crowded with swans and ducks, beautified with
also Rudra and groups of Adityas, and by the Guardians and white lotuses, (other) lotuses, big white lotuses, (other kinds of)
Lords of quarters, and by all the three worlds all around, saw the lotuses and blue lotuses, and (others) having the colour of
matchless and trouble-free heaven of Visnu. O king, that (i.e. resembling) golden lotuses. Vaikuntha (i.e. Visnu's heaven)
excellent and best city shone with golden, heavenly cars, full of was rich with all beauty, was adorned with divine parks, was full
all beauty, with hundi'ed-storied mansions shining with halls of divine charm and was graced by the devotees of Visnu. The
white like swans, the kunda (flowers) or the moon, and resembling king saw (this) Vaikuntha, the matchless place of salvation.
the Meru and Mandara mountains which with their tops touched Yayati, Nahusa's son, entered that beautiful city, crowded with
the heaven and the sky, and with bright, golden pitchers (on hosts of gods and free from any morbid heat. He saw that Visnu,
their tops). It shone with the splendour of lustre like the sky destroyer of all sufferings, free from any damage, shining with
with multitudes of stars; with flames of blazing lustre it, as it divine cars, resplendent with all ornaments, clad in a yellow
were, looked with eyes. O lord of kings, that Siva's heaven, garment, marked with Srivatsa, and very lustrous, mounted on
invited, with many jewels, as it were, with teeth showing while Garuda accompanied by Sri, higher than the highest, —the
laughing, and under the pretext of the flag with tossing foliage, highest god, the refuge of all the worlds, (who) shone with perfect
the meritorious devotees of Visnu, dear to Visnu. It was well detachment of the form of the highest joy, and was being served
adorned everywhere with charming tops of banners tossed by by great, very meritorious devotees of Visnu.
wind, and with golden staffs and bells. It shone with gates and 76-79. The lord of the earth, with his wife, saluted Nara-
watch-towers looking (bright) like the sun's lustre, with yana (i.e. Visnu) crowded with hosts of gods, waited upon by
beautiful round windows, rows of lattices and windows with groups of Gandharvas and celestial nymphs , who was magnani-
the lustres of the broad ways, and golden ramparts, with arches, mous and who removed all sufferings. All the men, devotees of
good banners and many very auspicious sounds, with the tops Visnu, who had gone with the king, saluted Visnu, O you very
of pitchers, mirror-like discs resembling in lustre the sun's orb, intelligent one. O you highly intelligent one, they devoutly
with great splendour, with hundreds of private chambers saluted his both feet. Visnu said to the glorious king, who was
resembling water-less clouds, crowded with staffs and umbrellas blazing with lustre, and who was saluting him : "O you of a
and pitchers, with chambers like clouds in the rainy season, and the good vow, I am pleased with you. O lord of kings, ask for a boon
earth looked, with (so many) pitchers, like the sky with stars. which you have in your mind; I shall certainly grant it to you.
The city of Visnu looked beautiful with the mass of staffs and You are my devotee, O you very intelligent one."
banners with lustre like the multitude of stars, of the form
 1214 Padma Purdna
11.84.11-21 1215

The king said : horse-sacrifice. In that son, who would nourish his father
(and mother) with food, covering, and bath, merit equal to
80. O Madhusudana, O lord of gods, if you are pleased, then, that •obtained by the gift of the earth is produced. The Ganges is
O lord of the worlds, always grant me your servitude (i.e. make full of (the merit of) all sacred places. A mother is like that
me your servant). (only). There is no doubt about it. The ancient poets know that
as the ocean is established as full of much merit, similarly is the
Visnu said : father in this world.
81-83. O glorious one, let it be so; you are undoubtedly my Sukarman said :
devotee; O great king, with this lady you may stay in my heaven.
11-19a. That son, who abandons or yells at his father or
That great king Yayati, the lord of.the earth, thus addressed, mother, undoubtedly goes to the hell called Raurava. That son,
lived, through the grace of that god, in the excellent heaven of "who, being a householder, does not support his old mother or
Visnu, which was decorated. father, goes to hell and would certainly meet with agony. For a
wicked-minded and sinful son, who abuses his father (or mother),
the ancient poets have never known any requital. O brahmana,
knowing thus I am everyday worshipping devoutly and with
my neck (i.e. head) bent my mother and father. My father,
CHAPTER EIGHTYFOUR calling me, would tell me what ought and what ought not to be
done. I do it with discrimination and according to my strength,
Glorification of Devotion to Parents . ■ 0 Pippala. Due to that I have obtained the highest knowledge
giving me happiness. A man lives in the mundane existence due
Sukarman said : to the favour of these two (i.e. the parents). I know whatever
1-10. I have narrated to you this entire account, which men remaining on the earth do and when a householder proceeds
removes sins, which emancipates sons, which is divine, and which to heaven. O Pippala, even while being here I know the move
gives great religious merit. The well-known deeds of Yayati are ment of cruel persons. O best of the Vidyadharas, the three
actually seen in the world. Puru obtained the great kingdom worlds have come under my sway. You should (please) worship
as it was brought into existence, and Turu was reduced to a bad Madhava (i.e. Visnu).
plight, due (respectively) to the father's favour and anger. It Visnu said :
emancipates sons, gives glory and wealth and grains. Both Turu
and Yadu were under the influence of a curse. There is no other 19b-21. Pippala, thus directed by him, having bowed down
giver of desirable fruits like the father or the mother. A father to the best brahmana, and also being ashamed, went to heaven
may call his son through love, and a mother (may call him in accordance with (the fruit of) his deeds. O king, that Sukar-
saying:) 'O son, O son.' Listen to its meritorious fruit. When a man of a religious mind, also served his father (and mother).
son, who is called by his mother, goes to her with affection, he 1 have thus told you everything pertaining to the holy place (in
would get the fruit of having bathed in the Ganges. A very glori- the form) of the father (and mother). O very intelligent Vena,
ous son, who would wash the feet (of his parents) enjoys, through tell me what else I should tell you.
their grace, the fruit of (having visited) all the sacred places;
and by shampooing their bodies he would obtain the fruit of a
1216 Padma Purdna 11.85.15b-38 1217

CHAPTER EIGHTYFIVE Therefore, O lord of the earth, the preceptor is the highest holy
place for the disciples. Realising this, a disciple should always
The Story of Cyavana : Kunjal : Divyddevi worship the preceptor, full of merit, by means of three kinds of
acts (i.e. bodily acts, mental acts and words).
Vena said :
15b-29. O brahmana, for this purpose (i.e. to illustrate
1-2. O venerable lord of gods, through your grace towards
this), an old account, removing all sins, is reported; it is told
me, you have told me about the sacred place (in the form of)
about the glorious Cyavana. The best sage Cyavana was born
a wife, so also about the excellent holy place (in the form of) the
in the family of Bhargava. O best king, once a thought arose in
father and (in the form) of the mother, giving great religious
his (mind): 'When shall I be endowed with knowledge on the
merit. Being gracious to me (now) tell me about the holy place
earth?' The best sage, longing for knowledge, would always
(in the form) of the preceptor.
think day and night. When he was thus reflecting, he had a
The Lord said :
thought: 'I shall go on a pilgrimage, giving the desired fruit.'
Leaving his house and field and his wife, son and wealth, he
3-10. O king, I shall tell you about the matchless holy place roamed over the earth in course of a pilgrimage. O king, he went
(in the form) of the preceptor, which is declared as the remover on a pilgrimage in the direction of the flow of the Ganges. Under
of all sins and the giver of happiness to the disciples, which the pretext of a pilgrimage (i.e. as a pilgrim), that lord of sages
being of the nature of ancient Dharma (i.e. religi ous merit) visited the holy places (on the banks) of Narmada, SarasvatI,
gives great virtue to the disciples, which is the highest sacred and all (other) rivers like Godavarl, and (on the shore) of the
place, highest knowledge giving a visible fruit, (and) O lord of ocean and all other sacred places, so also places of deities and
kings, by whose favour (the disciple) gets the fruit here (i.e. in places having auspicious characteristics, O best king. The body
this world) only; and O lord of kings, by the favour of the glorious of him, who was wandering over (i.e. visiting) best holy places,
preceptor he enjoys happiness and would obtain glory and fame became pure (and lustrous) like the sun's lustre. Cyavana, with
in the next world. O prince, (by the preceptor's favour) the his mind purified by this act, shone with lustre. While wandering
disciples actually see the three worlds along with the mobile and he (once) came to the best holy place on the right bank of
the immobile, so also the dealings and practices of the people. Narmada, called Amarakantaka. (There) he saw a great Phallus
A disciple obtains wisdom and goes to salvation. As the sun illu- (of Siva), giving happiness to all. Then he saluted, eulogised,
mines all the worlds, so the teacher enlightens his disciples and is and worshipped the great lord Siddhanatha, then he saw (i.e.
the best refuge of them. O best king, the king Soma (i.e. the visited) Jvalesvara, then Amaresvara, Brahmesa, Kapilesa
Moon) would shine at night only, and would keep a watch over and the best Markandesa. Having thus finished his pilgrimage he
the mobile and the immobile. O best king, a lamp would illumine then came to Omkara. Having resorted to the cool shade of a
a multitude (of objects) in the house, and would dispel the entire bunyan tree, removing fatigue, the brahmana Cyavana, the son
dense and impure darkness. of Bhrgu, remained there comfortably. There he then heard a note
11-15a. O you very intelligent one, the preceptor, the light given out by a bird, which was full of divine speech and spiritual
of the disciples, illumines a pupil, covered with the darkness of and worldly knowledge.
ignorance by means of the light of instruction. The sun shines by 30-38. There was a parrot (on the tree) who lived there for
day, the moon at night, a lamp shines in the house, always a long time. His name was Kunjala; he was religious-minded
dispelling darkness. The lamp shines at night in the house (and and had four sons and a wife. He had four sons who delighted
illumines it, but) the preceptor always enlightens the disciples. their father (i.e. him). O lord of kings, I shall tell you their
The preceptor would destroy all his darkness called ignorance. names: The eldest one was Ujjvala; the second was Samujjvala;
1218 Padma Purana 11.85.49a-66a 1219
the third was Vijjvala, and the fourth was Kapinjala. Thus, O 49a. He saluted him with his head (bent down) and told
very intelligent one, that meritorious parrot Kunjala had four him a pleasing story.
sons, who were very much devoted to their father and mother.
Being disturbed and oppressed by hunger, they together roamed Ujjvala said :
in the arbours of mountains and islands. O best king, they satiated
the hunger in their bellies with agreeable fruits like nectar and 49b-61. O you glorious one, O you very intelligent one,
with water sweet like nectar. The good sons gave a ripe juicy everyday I go to the Plaksa island even with strenuous effort, for
fruit to the couple (i.e. their parents), and carefully put (aside food. O great king, in the Plaksa island there are many countries,
some) fruits (for them). Being contented, the glorious ones, full mountains, rivers, parks, forests and lakes, so also villages and
of devotion, procured food for their mother, (then) ate and cities enjoyed by people. Those people are always contented, are
recited. All of them engaged in sports, played and amused them- endowed with charity, piety and muttering (of sacred hymns)
selves there. Knowing (when it was) evening time they well (i.e. and possess faith, and live happily. O great king, in the Plaksa
without fail) came to their father, after carefully having brought island lived Divodasa, who was of a pious mind and was righteous.
food for him (and their mother). He had a matchless daughter, endowed with virtues and beauty,
of a good character, charming and auspicious, known by the
39-46a. When that noble brahmana Cyavana was watching
name DivyadevI and was incomparable in beauty on the earth.
all the (four) birds came to the very beautiful nest of their father.
The father saw (i.e. noticed) her to be faring well with beauty and
O you very intelligent one, they saluted both their father and
youth. She, the charming and auspicious one, was in the prime of
mother. Having obtained food for the two (i.e. their parents), they
youth. That Divodasa, seeing his daughter DivyadevI, thought:
stood by them. O king, all the best sons esteemed by their father
'To which noble, good groom should she be given?' (Then) the
and mother tenderly talked words full of love (to them). They
best king, having considered, thought of the king of Riipadesa,
also (fanned) with the cool wind from their wings their father
and the king invited him and the noble one gave his daughter to
and mother. O king, the two birds, having applauded with
the intelligent Citrasena. O king, on the occasion of his marriage,
blessings, their good sons, nourished them. They too gave them -
when the right moment of the marriage came, Citrasena died
very rich food resembling nectar. O best brahmana, the two just
due to fated time. The religious-minded king Divodasa thought
loved them (i.e. the sons) very much. The two, resorting to their
(to himself). The son of a king invited good brahmanas and asked
own abode, with their minds pleased through happiness, drank
them: "At the time of her marriage Citrasena expired. Tell me
pure water produced (i.e. procured) from crores of holy places,
what her fate will be."
told a divine, very meritorious tale, destroying sins.
The brahmarias said :
Visnu said :
62-66a. O king, the marriage of an unmarried daughter is
46b. The (eldest) son Ujjvala was (once) asked by his Seen to be performed according to the sacred injunctions. Her
father Kunjala: Tausband may die; if not, he will have union with her; (but)
47. "O my son, where had you gone today? What wonderful being stricken with great malady or physical disease he may
agreeable (event) did you see or hear there? Tell me that, my abandon her and go; or he may become a recluse. This is what is
son." seen in the religious works. Wise men get married their unmarried
48. Having heard the words of Kunjala, his father, that daughter (s). As long as she does not menstruate (i.e. does not
Ujjvala, with his neck (i.e. head) bent down with devotion, attain puberty), another groom is enjoined for her. The father
replied: .should certainly get her married according to the sacred injunc-
 1220 Padma Purdna II.86.2-20 1221
tions. Thus, O king, the wise men have stated the sacred rules. 2-7a. There was an auspicious city named VaranasI, the
Get her married. destroyer of sins. In it lived a very intelligent man named Suvira,
who was born in the Vaisya caste and who possessed wealth and
Thus told the best brahmanas.
grains. O you very intelligent one, his wife was Citra by name,
Ujjvala said : who was well known. She, abandoning the family-practices,
behaved improperly. She did not care for her husband, (and)
66b-70. Virtuous Divodasa, the great king, prompted by behaved wantonly. Bereft of piety and merit she would act (i.e.
the words of the brahmanas, made preparations for the (his she acted) sinfully only. She always reviled her husband, and
daughter's) marriage, O king. O best brahmana, he gave away always loved quarrelling. She always stayed in the house of
Divyadevi (in marriage) to that virtuous and glorious king, another (person), and wandered from house to house. She would
Rupasena. At the (time of) the marriage the lord of the earth observe (i.e. she observed) the weak points of others, and was
(i.e. Rupasena) died. Whenever Divyadavi (was married) her always wicked to beings. She was very much given to condemning
husband, a king, invariably died when the proper time for the good, and always laughed.
marriage had arrived. O father, twentyone husbands died (like 7b-9a. Knowing her to be of an improper conduct and very
this) time after time. Then the king (Divodasa)of a well-known sinful, Vira reproached her. O you very intelligent one, that
valour became very unhappy. pious, highly intelligent (Vira) of truthful and religious thoughts,
71-76. Having thought (this) over, the lord of the earth, abandoned her and married another Vaisya's daughter; and
called his ministers, and having held consultations with them, stayed with her righteously.
decided (to arrange) a self-choice marriage (for her). The 9b-14. That bold Citra, expelled by him, roamed over the
glorious one invited the kings of Plaksadvipa. Those kings, who earth. She became associated with wicked and sinful men. She
were greatly devoted to religion, who were invited to the self- of a wicked determination, worked as a go-between. The sinful
choice marriage, being deluded by her beauty and prompted one split the houses (i.e. families) of the good. She would call a
by death, foolishly fought (among themselves) and died on the chaste woman and would induce her with evil words. She violated
battlefield. Thus O father, there was the destruction of the noble customary observances. With convincing (but) evil words that
ksatriyas. Divyadevi, being very much afflicted with grief, went Citra would present the wife (the wives) of good men to someone
to a cave in the forest. That virtuous young maiden Divyadevi else. Thus Citra. certainly split a hundred houses. The very wicked
wept piteously. O father, thus I witnessed (this) wonderful sight one created quarrels between husbands and sons. The sinful one
there. Then, O father, tell me its cause in detail. would stir the minds of men for (i.e. make them sexually disposed
to) women. She set up a quarrel making Yama thrive.
15-20. Thus having split a hundred houses (i.e. famili es),
she then died. O good son, she was punished by king Yama with
a heavy penalty. The Sun's son (i.e. Yama) threw her into
CHAPTER EIGHTYSIX many hells (like Raurava). Citra was roasted in Raurava.
Divyadevi As Citrd in Her Former Birth Various afflictions were shown (i.e. imposed on her). As a deed
is done so it (i.e. its fruit) is enjoyed. Due to a wicked resolve
Kuhjala said : that Citra split a hundred houses. O best brahmana, she experi -
1. O boy, I (shall) tell you all the acts of that DivyadevL enced the fruit of the respective deeds. Since she split a hundred
Listen to all that she did in the former birth as I am telling you. houses, therefore she is experiencing grief. When the time of (her)
marriage came, her destiny had become ripe. When the proper
1222 Padma Purana 11.86.36-60 1223
time (for) her marriage came, her husband died. As she split a him like a deity, she, O son, massaged his body and removed his
hundred houses, a hundred grooms died at the time of the self- fatigue. The noble Siddha, thus addressed by her, ate (food)
choice marriage and twentyone (grooms died) at the time of and drank (water), O best brahmana. The Siddha, who knew
(her proposed marriage). the essence of everything, thus pleased by her, was gratified,
21. As you asked me I have told you (the account) of, and he, the soul of entire piety, remained steady for a while.
Divyadevl. I have told you all these—her former deeds. That great meditating saint went (away) according to his will,
as he had come.
Ujjvala said : 36-44. When that noble and glorious Siddha had left, Citra
22. You first told me the former deeds of Divyadevl, so also met with death, being under the sway of (i.e. according to) her
the fierce sin called splitting the houses (that she committed). deeds. She was punished by Dharmaraja (i.e. Yama) with very
23. Due to the prowess of which religious merit did that painful penalties. That Citra reached hell causing a host of
daughter of Divodasa, the king of the Plaksa island, obtain (a agonies. O great king, (there) she experienced misery for a thou-
birth) in a great family? sand yugas. At the end of (i.e. after having) experienced (misery)
24. This is my doubt, O father. Please tell it to me. How did she got the birth of (i.e. was born as) a human being. She had
the princess become (a woman) of such a sinful behaviour? formerly worshipped the Siddha, the best among the meritorious.
It is the ripening (i.e. the fruit) of her deeds that she came to
Kunjala said : (i.e. was born in) the house of Divodasa, the great king, (and)
in the family of meritorious Ksatriyas. O best man, she got the
25j I shall (now) tell you about all the pious acts of Citra.
O (my) son Ujjvala, listen to what Citra did formerly. name Divyadevl; and she had given good food and drink to the
26-30. A very wise Siddha (i.e. a man endowed with super- noble one. She enjoyed the meritorious consequence of the great
natural faculties), while wandering came to the door of Citra's righteous act of charity. She drank cold water, and ate dainty
house. He wore tattered clothes, was without a (proper) garment, food. Enjoying divine pleasures, she lived in her father's house;
was a recluse, and had held a staff (in his hand). He had a small and due to the power of this Siddha, she was born as a princess.
strip of cloth worn over his privities, had a pot in his hand and was O good son, due to the efficacy of her great sin of splitting the
(otherwise) naked. Having come to the door of Citra's house, families, O king, that Divyadevl experienced widowhood.
he remained there. He observed a vow of silence, was clean- 45. I have thus told you all the deeds of Divyadevl. What
shaved, had his mind and organs of sense conquered. He abstained else, which you ask me now, should I tell you?
from food, took a very small quantity, and knew the essence of Ujjvala said :
everything. He was very much tired due to having been on a long
journey, and his mind was distressed with heat; O good son, he 46-48. Tell me how she got free from grief and great afflic-
was depressed with fatigue, and was overcome with thirst. Having tion. What kind of young woman was she, who was afflicted
come to the door of Citra's house, he resorted to the shade (of with great grief? What kind of happiness did she have? What
a tree). The noble one, afflicted with fatigue, was seen by Citra. will be its consequence? O father, please remove this doubt of
31-35. Citra served that very noble one, by washing his feet mine now. Tell me (about) the means by which she will obtain
and giving him an excellent seat. liSir, be seated comfortably on salvation. The noble one is all alone weeping in the great forest.
a very soft seat. Eat excellent food to remove (i.e. satiate) your
hunger. Being contented drink cold water as you like." Saying Visnu said :
so, and doing like that (i.e. giving him food etc.), and worshipping
49-60. Having heard (those) great (i.e. important) words
1224 Padma Purdna 11.86.63-84 1225
of his son, and having thought for a moment, that very S&ta said:
wise Kunjala replied to his son: "O my noble son, listen; I am
telling .you the truth. Having reached (i.e. being born in) a sinful 63-69a. O highly intelligent one, as a lamp in a place shel-
stock, due to my former deeds, and due to the contact with this tered from wind, is steady (as it is) free from wind, burning
tree, the knowledge of me, who was pious and noble, has now brightly, (and) would destroy all darkness, in the same way the
been lost in this existence of a lower animal, O son. I shall tell soul, free from blemishes, remains alone, free from desires, pure,
you about that instruction by which, and through the favour and O son, he is never a friend or a foe. (He has) neither grief
of Reva and grace of Visnu, she has obtained knowledge and has nor joy; (he has) neither greed nor jealousy. Being all alone, he
reached salvation; being free from blemish, she will go to salva- is free from dejection, joy, happiness and unhappiness; so also
tion, as gold becomes pure due to the contact with fire and gets free from all the objects of sense, (when) he would withdraw his
(back) its own nature. O very intelligent one, due to the medita- organs of sense (from the objects). Then he has become absolute
tion on Hari (i.e. Visnu) and due to the muttering (of prayers), and salvation takes place (in his case). O lord of kings, a lamp,
sacrifices and vows the sin of the sinners perishes. As an elephant without any company (i.e. being solitary), and free from wind,
would always give up his intoxication due to the fear of a lion, would, through the contact of the movement of fire, dry up the
so the sin goes away due to the recitation of the names of Visnu. oil due to the support of the wick. Then it emits soot, and on the
As the serpents become poisonless due to the lustre of (Garuda) top of the lamp a dark line of (i.e. due to) the oil is seen, O you
the son of Vinata, so all sins like the murder of a brahmana very intelligent one. It itself draws oil and becomes spotless by
perish; and in no other way. They too go away due to the recita- means of the oil.
tion of the names of Visnu. When being steady, and free from 69b-72a. In the same way he (i.e. the soul) remains in the
lust and anger, she would mutter the hundred names, destroying wick of the body and would draw the oil of the deeds; and would
heaps of sins, and when, having controlled all the organs of sense, .himself shine with lustre. Being free from anger etc. and winds
would guard them through the knowledge of self, and when, called troubles, so also being desireless and steady he would
having entered into his meditation, having become one with glow with lustre. Remaining in his own place, he sees all the
(i.e. having become sincerely devoted to) him, and being com- three worlds by means of his lustre.
posed, she would mutter (the names of Visnu) she would reach 72b-84. I have told (i.e. described to) you this (soul), of the
(i.e. obtain) highest knowledge and salvation. When she would nature of absolute knowledge. I shall (now) explain to you the
be endowed with abstract meditation, and when she would set meditation upon the disc-holder (i.e. Visnu); he is seen with the
her heart upon him, she would be completely resting at his feet." eye of knowledge, of the nature of absolute knowledge. Whom
(i.e. him) the noble ones, intent upon (obtaining) the highest
Ujjvala said : object (i.e. salvation), and having abstract meditation, and
61. O father, right now tell me about the great, highest being watchful, see. His penance (i.e. penance practised to reach
knowledge; and after that the vow of meditation and the auspici him) manifests everything. Being without hands and feet, he
ous hundred names. moves everywhere. O son, he captures (i.e. pervades) all the
three worlds—mobile and immobile. O son, (even being) without
Kunjala said : nose and mouth, he smells and eats. He, the witness (to every-
thing), the lord of the world, (even though) without ears, hears
62. I shall explain to you the highest knowledge, which everything. (Though) without a form he is connected with forms
nobody has perceived (i.e. acquired). O son, listen to (the and is under the sway of the group of five (organs of sense). Who
description of) the perfect final emancipation, free from impurity. (i.e. he) is the life of the entire world, and is worshipped by the
 1226 Padma Purdna 11.86.96—11.87.24 1227
mobile and the immobile. O son, (though) tongue-less, he recites 96. I have thus told you everything about the meditation
everything according to the Vedic texts. For him, who is without upon the lord of the world. I shall now tell you (about) the vow,
skin, touch of all objects is produced (i.e. he can touch every- destroying all sins.
thing). He is ever joyful, is detached, has one form (only), is
independent, is without old age, without the feeling of mineness,
just, possessing qualities, without the feeling of mineness, and
pure. He is not under the control of anyone, (but) everything is.
under his control; he is the giver of everything and the best CHAPTER EIGTHYSEVEN
among the omniscient ones. He has no supporter; he, the eternal
one, is full of everything. He who thus observes everything as full 'A Hundred Names of Visnu'
of meditation of the noble one, goes to the incorporeal, highest
place, resembling nectar. I shall explain to you another medita- Kunjala said :
tion of this noble one. It is having a form, corporeal, formless and 1 -4. I shall explain to you the kinds of vows by which Hari
sound. O my son, he is called Vasudeva since the entire matchless (i.e. Visnu) is propitiated. O good son, there are many kinds of
universe is occupied by him. His colour would be (i.e. is) that
Ekadasi: Jaya, Vijaya, and Jayanti, PapanasinI, Trisprsa,
which is of the showering cloud. He, the lord of gods, resembles the
Vanjull; the next is Tiladagdha, then the other one is Akhanda,
sun's lustre and has four arms.
Carakanya, and Manoratha. There is (the vow of) Asunya-
85-95. In his right hand shines a conch decorated with sayana (i.e. not sleeping on a bed), and there is the great vow of
gold and jewels, and the disc resembling the sun's orb and a Janmastaml. There is no doubt that the sin of beings goes away
lotus are (held) in it. O boy, the mace Kaumodaki, destroying
due to these very auspicious vows. I am telling you the truth (and)
great demons, shines in the left hand of the illustrious one. A big
the truth (only).
lotus, rich with fragrance is (held) in his right hand. He, dear to
Karnala (i.e. Laksmi) always shines with weapons. (A man Kunjala said :
should meditate upon) Visnu (whose) neck is like a conch, 5-9. I shall tell you about his hymn, destroying a heap of
face is round, and eyes resemble lotus-leaves, who shines with sins, called 'Suputra-sata', and giving salvation to men. I shall
teeth resembling jewels. His hair is (flowing) like treacle, and now only tell you about the hymn of that god Krsna, which is
the lips have the form of a coral. O son, he having the eyes like excellent and is called 'Satanama'. O best son, listen to it. I shall
lotuses, shines with a crown. Janardana (i.e. Visnu) shines with tell you the sage of (i.e. the composer of), and the metre of the
a glorious form and great lustre and is marked with the Kaus- hundred names of Visnu. I shall also tell you about the deity,
tubha gem. Hari (i.e. Visnu) shines with ear-rings resembling purifying all sins, O glorious one. Brahma is said to be the sage
the sun's lustre and always shines with the auspicious mark of (i.e. the author) of the hundred names of Visnu. Omkara is
Srlvatsa. Vijaya, the best among the victorious, shines with a body declared to be the deity, and anustubh is (said to be) the metre.
having armlets, bracelets, necklaces and pearls resembling stars. It leads to the acquisition (i.e. fulfilment) of all desires and is
That Govinda also shines with a golden-coloured garment and employed in (obtaining) salvation. Of this hymn of the hundred
with fingers with rings and gems. The creator of the worlds, the names of Visnu, Brahma is the sage, Visnu the deity, anustubh
lord of the worlds (i.e. Visnu), (shining with) all complete the metre. It is used for the fulfilment of all desires and for the
weapons and divine ornaments, is mounted upon Garuda. A man destruction of all sins.
who thus meditates upon him with a concentrated mind is free 10-24. "I salute Hrsikesa, Kesava, Madhusudana, the killer
from all sins, and goes to Visnu's world. of all demons, sound Narayana, Jayanta, Vijaya, Krsna, Ananta,
1228 Padma Purdna 11.87.28-39 1229
Vamana, Visnu, the auspicious lord of the universe, the prop of would always obtain the fruit of having a bath in the Ganges with
the universe, worshipped by gods, sinless, destroyer of sins, religious merit. Therefore a man should be very steady and mutter
Narasimha and dear to Sri, lord of Laksmi, Sridhara (possessing (these names) with a composed mind. A restrained man, being
glory of Laksmi), giver of wealth, Srinivasa (i.e. abode of devoted, should mutter (these names) three times (a day). There
Laksmi), and very prosperous, Sri Rama, Madhava, Moksa is no doubt that for him there is (i.e. he gets) the fruit of (having
(i.e. Salvation), of the nature of forgiveness, Janardana, omnisci- performed) a hundred horse-sacrifices.
ent, knowing and giving everything, the leader of all, Hari, 28-32a. I shall tell (you) about the religious merit of the
Murari, Govinda, Padmanabha, the lord of beings, giver of joy, man, who having fasted on the Ekadasi day in front of Visnu and
endowed with knowledge, giver of knowledge, master of know- (keeping) awake, would, mutter these names: The man obtains
ledge; Acyuta, possessing power, the moon, holding a disc in his the fruit of Pundarika sacrifice (i.e. offered in honour of Visnu).
hand, higher and lower, the support of the yugas, the source of A man, who, remaining near Tulasi, would mentally mutter
the world, of the nature of Brahman, the great lord, Mukunda, (these names) obtains the fruit of the Rajasuya sacrifice even after
good (i.e. great) Vaikuntha (i.e. Visnu), of one form, the lord of a year. One desiring happiness should mutter (these names) near
the world, glorious Vasudeva, holy and dear to brahmanas, the two (viz. at a place) where there is the Salagrama stone and
loving and beneficial to the cows, sacrifice, constituent of the the Dvaravati stone. A man (who does this) having enjoyed many
sacrifice, causing sacrifice to prosper, a good enjoyer of sacrifice, pleasures and a hundred families would emancipate more than
master of Vedas and Vedafigas; knower of the Vedas, of the form one along with him.
of the Vedas, abode of learning and lord of gods, the unmanifest 32b-39. He who would bathe (every morning) in Kartika
one, a great Brahman, having a conch in his hand, the ancient and would worship Visnu, and also he, who, being purified,
man, lotus-eyed, (of the form of) Varaha (i.e. a boar), supporting would recite the hymn (in honour of Visnu) goes to (i.e. obtains)
the earth, Pradyumna, Kamapala, Vyasa, Vyala, and Mahes'vara a superior position. The man, who bathes every morning in
(i.e. the great lord), (full of) all pleasures (and) great pleasures, Magha, having worshipped with devotion, Visnu, the killer of
salvation and the highest lord, of the form of Yoga (i.e. abstract (the demon) Madhu, and would meditate upon Hrsikesa (i.e.
meditation), of great knowledge, giving salvation to the medita- Visnu), or would mutter (his names) or listens to them (being
ting saints and dear to them; the enemy of Mura, the protector recited), and, giving up sinful (deeds) like drinking liquor, goes,
of the world, the one having a lotus in his hand, and holding a without any difficulty, to Janardana, O (my) son. The dead
mace, living in a cave, living everywhere, of an auspicious abode, ancestors of the man, who at the time of a Sraddha, would mutter
and possessing large arms, lord of Vrnda, of a huge body, purifier the hymn (containing) the hundred names destroying sins,
and destroyer of sins, lord of the gopis (i.e. the cowherdesses), in front of the brahmanas eating (food), become pleased, and
the friend of the cowherds, the protector of cows, the refuge of being gratified obtain salvation. A brahmana who always
the herds of cattle, the highest soul, the highest lord, Kapila and mutters it, becomes learned in the Vedas; a ksatriya, (who always
having human activities, steady and eternal—I salute him with mutters it) obtains (i.e. rules over) the earth; a vaisya (who
my mind, speech and bodily acts." He, doer of virtuous acts, always mutters it) would enjoy wealth and prosperity; a sudra
who, even with (these) hundred names, praises, with a steady (who always mutters it) enjoys happiness and obtains brahma-
mind, Krsna, (he) being purified by religious merit here (i.e. in nahood after getting another (i.e. next) existence and obtains
this world), leaving (other) worlds, goes to Visnu's heaven. (mastery over) the Vedic lore. This hymn, giving happiness and
25-27. A man should mutter with a concentrated mind, the salvation should always be muttered. There is no doubt that due
very meritorious hundred names, cleansing all sins, and should to the grace of Visnu a man would be equipped with everything.
meditate upon them with abstract contemplation. Such a man
 I!
1230 Padma Purana 11.88.19-31 1231

CHAPTER EIGHTYEIGHT Being widowed I am staying here unhappily. O you illustrious

one, who are you, afflicted by my grief?
Divyddevi Goes to Visnus Heaven
O child, he, who had taken the form of a bird, having heard
Kunjala said : all that the princess had said, spoke enthusiastically, O child:
"O glorious one, I am a bird, afflicted by your grief. I have taken
l-4a. O good son, I have told you the vow, the hymn, the the form of a bird, (but) I am neither a Siddha, nor a wise person. I
great knowledge and the meditation of Visnu which destroy saw you weeping here very loudly; therefore, O respectable
sins. When she (i.e. Divyadevi) would practise these auspicious lady, I am asking you. Tell me its cause, what happened in your
four, she will go to Visnu's world, difficult to be obtained even father's house, and your own account."
by gods. O child, going from here, teach the vow to Divyadevi. 19-24a. In brief and in proper order, she told everything
Tell (i.e. teach) her the king of vows called Asunya-sayana. that pained her. Having heard that, that large -hearted, great
Emanicipate the glorious princess from a great sin. You asked me bird Ujjvala said to that Divyadevi who was very much pained:
'It (and therefore) I told (you about the vow) giving religious *'At the time of your marriage your grooms died, the ksatriyas
merit and destroying sins. O glorious one, go, (do) go. also perished due to your self-choice marriage. O you lady of
beautiful eyes, through compassion for you, my father told me
Saying so, he ceased (to speak). the sinful deeds you had done in the other (i.e. former) existence.
O you beautiful lady, strengthened by that blemish you are
£ri Visnu said :
covered with that. Eat the fruit of the deeds you did in the pre-
4b-10. That religious-minded and very intelligent Ujjvala, vious birth. Be composed."
thus addressed by his father, having saluted the feet of his mother 24b-27. That young humble lady, having heard those words
and father, quickly went to Plaksadvlpa. He went to that moun- of Ujjvala, replied to that magnanimous bird, who (thus) spoke
tain, auspicious on all sides, full of various minerals, and adorned (in human voice) in piteous words: "O bird, favour me. With
with lofty peaks full of many kinds of jewels. O king, there were (i.e. showing) grace, tell (me about) the atonement of that sin;
rivers with clean water flowing in many streams on that excellent also (tell me about) the expiation which will purify my sins, by
mountain. O king, Kinnaras and Gandharvas sang there melo- which, being pure due to my sins washed, I shall go to a holy
diously. It was crowded with the celestial nymphs; it was filled (place). Be gracious, and tell me about the expiation, O you
with hosts of gods; it was ringing with Siddhas and Caranas; it glorious one."
was adorned with groups of sages. It was everywhere resounding
Ujjvala said :
with the notes of various birds.
11-13. The bright and quick-footed one thus reached that 28-31. O you glorious one, for you only I asked my father.
mountain. That woman also was weeping melodiously on that Then my father told (me) about the matchless expiation. O you
mountain. The wise one said (these) words to her who was again illustrious one, you do that which would purify all your sins.
and again weeping. "O auspicious one, who are you? Why are Meditate upon Hrslkesa (i.e. Visnu), mutter his hundred
you weeping now? Whom had you resorted to? Who has harmed names. Be intent upon (obtaining) knowledge. Always practise
you? Today only tell me the entire cause of your grief." the excellent, holy vow (called) 'Asunyasayana' which destroys sins.

Divyddevi said : The religious-minded one explained to her knowledge, hymn,

vow of and meditation upon the noble Visnu, which reveals all
14-18. O glorious one, it is properly the fruit of my deeds. knowledge.
 n
1232 Padma Purana
II.88.46b—11.89.14 1233

Visnu said : Divyddevi said :

32-35. Remaining in the solitary forest, she took itfrom him. 46b-49a. O Visnu, O Krsna the remover of affliction, be
She became free from all pairs of opposites and remained in victorious. I am saluting your couple of feet. O lord of gods,
penance. O great king, controlling her food, helpless and very emancipate me. O you having the disc in your hand, you desire
much afflicted, free from lust and anger, and always controlling to grant me a boon. Be gracious to me. O you sinless one, give
the group of the organs of sense and having abandoned great (i.e. create in) me devotion for the couple of your feet. O lord
delusion, she practised the vow. When the fourth year came, the of the world, show (me) the sound path to salvation. If, O
excellent lord Janardana (i.e. Visnu) who was very much pleased Janardana, you are pleased, give me the status of your servant
came there with a desire to grant her a boon. The lord, the giver (i.e. make me your servant).
of boons, manifested his form to her. The Lord said :

Suta said : 49b-54. O you noble one, let it be so. Go, with your sins
completely washed, to Visnu's highest heaven, always difficult
36-42a. She, joining the palms of her hands, trembling and to be obtained (even) by meditating saints. Now, due to my
helpless, spoke in a faltering tone, after saluting Madhusiidana grace, do go to the highest world.
(i.e. Visnu), the great lord, dark-green like a sapphire and a
cloud, holding a conch, a disc and a mace, rich with charm due When the magnanimous Visnu uttered these words, Divyadevi
to all ornaments, having a lotus in his hand: "I am not at all able became divine with her lustre resembling that of the sun. She,
to stand your divine lustre. Be gracious and please tell me who adorned with divine ornaments, with a divine garland, a divine
you, of a divine form, are and what is the cause (of) your (coming necklace, went, when all the people were watching, to Visnu's
over) here? With favour (i.e. favour me) and tell me everything, heaven, free from tormentation and destruction. The bird, full
O highly intelligent one. Due to your lustre and gestures I know of joy, again came home. The best one told all that to his father.
(i.e. I think) you are just a god. O lord of the world, I, who am
ignorant, do not know your form and name. Are you Brahma,
or Visnu or Sankara himself?" Speaking like this, and bowing to
him she fell (i.e. prostrated herself) on the ground like a staff.
Visnu spoke to that princess who had bent before him. CHAPTER EIGHTYNINE

The lord said : The Miraculous Bath in the Water of Mdnasa Lake

42b-46a. O you auspicious one, there is no difference among Visnu said :

the three. O you beautiful lady, I am always worshipped by l-3a. Then Kunjala said (these) words to his very bright
him who has worshipped Brahma or Sankara. No doubt should son : "O son, tell me what you saw earlier. Tell me that. I am
be raised about it. These two are not different from me. I always now very much pleased to listen to it." Thus ordering his son,
have these three forms. Those who worship me, worship well that Kunjala ceased speaking. The son, bending with modesty
these two. I am god Visnu, who has come here through pity for replied to the father:
you and due to the hymn and this auspicious vow and your
restraint. You have become free from blemishes. O you auspi- Samujjvala said :
cious one, ask for a boon. 3b-14. O father, for your and my food, I go to Himalaya,
 Padma Purana II.89.23-35a 1235
1234 the best mountain, attended by hosts of gods. I saw a this lustrous god may be that is calling me?' Then the
wonder there, not seen or heard of before. (I saw) a region female hunter said to her husband of a blazing lustre : "O hero,
crowded with groups of sages, adorned with celestial nymphs, what have you to do here? Who are you, having divine marks?'
rich in many beautiful things creating curiosity, auspicious, and
endowed with auspicious things, attracting the mind with many Suta said : . .
curious things, full of many auspicious fruits. There, near the
23. The hunter, thus addressed by the female hunter said
Manasa (lake), O father, I saw a wonderful thing. A swan
accompanied by many swans came there. In the same way, O to his wife : "O dear one, I am your husband, and you are my
glorious one, other black swans with white beaks and feet wife.
(also) came there. At other places their bodies were white (i.e. 24. How do you not recognise me? Why is there a doubt
other parts of their bodies were white). They were black like (in your mind)? One who is oppressed by hunger expects water
that, and, O you very intelligent one, others were white. There and food."
were four females of formidable figures and fearful, fierce and The female hunter said ;
cruel due to their fangs, with their hair erect and causing fear.
Later they also came there to that Manasa lake. O father, in front 25-29. My husband is a barbarian, of a dark complexion
of me the black swans bathed in the Manasa (lake). Others and has put on a black dress. Such is my husband who causes
roamed around; they did not bathe there in the Manasa (lake). fear to all beings. Who are you of a divine body, who would call
Later the females also came there to that Manasa (lake). O father, (i.e. who addressed) me 'O dear one'? This is my doubt;
the women laughed loudly and fiercely. From that lake a swan tell me the truth.
of a huge body came out. Then three went out; they neglected
the swan. Discussing with each other, they went along the aerial For convincing his wife he told her (about) his family, his
path. Those very fearful women wandered on all sides. (native) village, his sports, his distinguishing mark, his son, his
15-19a. All the birds, afflicted with great agonies, sat in the daughter. That female hunter, with her heart pleased said to
shades of trees on the auspicious peak of Vindhya. When they her husband : "Due to what has your body become like this?
were well (i.e. minutely) watching there came a bhilla, holding Why have you put on a white dress? Tell me (about it). I am
a bow and with an arrow in his hand, after having harassed wondering." Hearing these words, the hunter, who was thus
beasts. Resorting to a slab, he sat there happily. Then the female asked by his wife, full of respect (for him), replied to her:
bhilla (the wife of that bhilla) came there carrying (i.e. with) Suta said :
food and water. She saw her husband endowed with superior
marks of kings. Knowing (i.e. taking) her husband covered with 30-35a. "O you of a good vow, there is a confluence on the
lustre, full of divine lustre, like the sun remaining in the sky, northern bank of Narmada. O you very dear one, I, who was
to be someone else, she left him and went (i.e. started going). fatigued, quickly went to this (place of) confluence. I bathed
(there), drank water, and have (now) come (here). Since then
The hunter said :
my body is covered with lustre like this. I became (fully) clad,
19b-22. O darling, come, come on, why do you not look and my garment turned white." By the marks, figure, family,
at me? I, who am being tormented by hunger, am waiting for you. place she recognised her husband, and having realised the possi-
bility of religious merit, she then said to him : "Show me the
Hearing his words, the female hunter came (there) quickly.
Reaching the vicinity of her husband, she wondered : 'Who (place of) confluence (first). I shall afterwards give you food
with drink."
1236 Padma Purana II.90.1-12a 1237

35b-42a. Thus addressed by his wife, the hunter quickly CHAPTER NINETY
went (there); he subsequently showed her the confluence, the
The Powers of the Holy Places
destroyer of sins. "O noble one, the birds of quick steps flew, and
with her went to that excellent confluence of Reva. While birds Siita said :
and I were watching, she gave a bath to her husband, and she
herself took a bath. Both turned (to be persons) possessing divine 1. Having heard all that Samujjvala said, that pious Kuft-
bodies and endowed with divine beauty, clad in divine garments, jala said in reply :
and (smeared) with (divine) unguents, having divine garlands,
and smeared with divine sandal, O best of birds. Having got into Kunjala said :
Visnu's vehicle, the two, worshipped by sages and Gandharvas,
and honoured by Visnu's devotees, went to Visnu's heaven. I 2-7. O dear one, I shall explain it to you. Listen with a
saw the noble couple being praised, and going along the heavenly steady (i.e. attentive) mind to the account removing all doubts
path. Seeing the excellent best holy place, the birds also warbled and destroying sins. In the assembly of that noble god Indra a
with clear notes due to joy. debate, producing curiosity, was going on. (At that time) Narada
42b-50. The four black swans, having bathed at the con- hurriedly came to see Indra. Indra, having seen him, with lustre
fluence destroying sins, and with their hearts purified, again like that of the sun, who had arrived, became glad and the very
became bright. Having bathed and drunk water they again intelligent one, with his mind humble through devotion, offered
went out. All those black females died just due to that bath. him material of worship and water for washing his feet. Joining
O father, crying and moving, trembling with grief they went the palms of his hands, he saluted him. Seating the best brahmana
to Yama's world. I saw them then. Then the swans flew and on an auspicious, soft seat, and bowing down, he, full of great
went to their abode. O father, I actually saw this, and told it to reverence, asked him : "Tell me now the reason for your arrival
you. O father, please tell me what those females with black today."
sides and huge bodies will be (turned into). Tell me about the 8-10a. Thus addressed by the lord of gods, the great sage
geese with black legs and bills, who went out of the Manasa said : "Having bathed in holy regions and sacred places with
(lake). Tell it to me, O father, what they will be (i.e. turn into). great faith, having worshipped deities and dead ancestors,
How again, had the (white) swans become black? How did having seen many holy places, I have come, from the earth, to
they become white again (just) at that moment only? O father, see you, O Indra. I have already told all this which you had
why did those females die? Such a doubt has arisen in my mind. formerly asked me."
Being favourable to me, you, who are clear-sighted, please
remove, today only, the doubt of me who am always humble."
51. Speaking thus to his father, Samujjvala (or Ujjvala) The Lord of gods said :
ceased speaking. Then that parrot, named Kunjala, started 10b-12a. O sage, you have seen auspicious, holy places
speaking. and good regions. By visiting which sacred place, would a killer
of a brahmana be free from (the sin of) murdering a brahmana,
(or) a drunkard, or a killer of a cow, or one stealing gold,
(would be free from the sin), (or) O illustrious one, how would
one be free from plotting against one's master? (Or) how would
the killer of a woman be happy?
1238 Padma Purdna
11.90.38-48 1239
Narada said :
in their hands, and well-honoured came there in embodied forms,
12b-23. O lord of gods, I do not know the speciality, re-
O lord of men. Prayaga, Puskara, Arghadirgha, Manoratha,
garding the destruction of sin, of such holy places as Gaiiga etc.
the very holy VaranasI, removing (the sin of) the murder of a
O Indra, I know that all great holy places are very auspicious
brahmana, Dvaravati, Prabhasa, and Avanti and Nimisa and
and divine. But I do not know properly their special properties
Candaka, Maharatna and Mahesvara and Kalesvara, Kalifljara,
and lack of them. O god, ascertain the power of the holy places
Brahmaksetra, Mathura, Manavahaka, Maya, KantI and other
of giving salvation.
many very holy and divine places—sixty-eight in number—so
Having heard those words of that magnanimous Narada, Indra also hundreds of crores of all rivers, led by Godavarl came there
called the Holy Places residing on the earth. By his order, all the by his (i.e. Indra's) order. All regions, very holy and great holy
Holy Places—divine ones—came there in embodied forms. O places, possessing bodies and marks came to Indra, the lord of
you of a good vow, the divine ones had joined the palms of their gods; came there, obeying his order. With their heads bent
hands; they were adorned with good ornaments; their garments down, they all saluted the lord of gods.
were divine, glossy and bright. They had especially taken up Suta said :
the form of women and men. They resembled gold and sandal,
and had put on divine forms. O lord of men, they shone with the 38-47. The great Holy Places said to the victorious lord of
colour of pearls. Some of them had the complexion of heated gold gods : "O god of gods, tell us why you have called us. O lord of
and some were tawny. Some in the assembly were white and very gods, tell us all the reason; salutation to you." Hearing these
yellow and bright. Some of the embodied ones resembled lotuses; words of them, the lord of gods said : "Which holy place is able
still others resembled the sun's lustre, (or) the lustre (i.e. flash) to remove (the sin of) the murder of a brahmana? Which holy
of lightning; others shone in the assembly like fire. O lord of place is able to destroy the great sin called the murder of a cow,
men, they shone with the richness of all ornaments, with neck- or the matchless sin called the murder of a woman or the great
laces, bracelets, armlets, garlands and good sandal. They, (with sin due to plotting against one's master or the elders, or drinking
their bodies) smeared with divine sandal, fragrant and great, liquor, or due to the terrible (sin of) causing abortion. (Which
and with water-pots in their hands came into the assembly. holy place is able to destroy) the great sin, giving great trouble,
24-37. Ganga, Narmada, the holy Candrabhaga, Sarasvati, due to plotting against the king, (or) against (one's) friend,
JDevika, Bimbika, Kubja, Kufijala, the well-known Mafijula, or any other sin of treachery, (or) changing the deity, (or)
Rambha, the extremely holy BhanumatI, Sugharghara, Sona, means of livelihood of brahmanas, (or) destroying the pasture-
Sindhu, Sauvira, Kaveri, so also Kapila, and Kumuda, the holy ground of cows, or burning a dwelling or setting ablaze a house?
Vedanadi, the very holy Mahesvarl and the well-known Carman- These sixteen are major sins, so also illicit intercourse. Which
vatl, Lopa and SukausikI, Suhamsl, Hamsapada, Hamsavega best holy place would be able to destroy sins (like the sin) due
and Manoratha, Surutha, Svaruna, Vena, Bhadravena, Supad- to deserting one's master, or due to running away from the
minl, Nahari, Sumari, the holy Pulindika, Hema, Manoratha, battle-field? From amongst you which one would certainly be
Divya, Candrika, Vedasamkrama, Jvala, Hutasani, Svaha, able (to destroy a sin) without expiation? When all gods and
Kala and Kampinjala, Svadha and Sukala, Liiiga, Gambhira, Narada are watching (i.e. in the presence of all gods and Narada)
Bhimavahini, DevadricI, Viravaha, Laksahoma, Aghapaha, may all of you speak after having properly decided."
Parasarl, Hemagarbha, Subhadra, Vasuputrika—these very 48. When the magnanimous king of gods spoke like this,
holy rivers, rich with the beauty of all ornaments, with pitchers the Holy Places, after having consulted their lord, spoke to Indra,
present in the assembly.
1240 Padma Purdna

The Holy Places said :

49-54. Listen, we shall tell (it). O lord of gods, salutation

to you. All holy places destroy sins; but, O Lord of gods, we are
not able to destroy the very fearful and strong sins which you
mentioned. Prayaga, Puskara, the matchless Aghatlrtha, and,
O noble one, Varanasi—(each one of these) is able to destroy
sins. To destroy major sins these four are of unlimited power;
so also they have unlimited power to destroy minor sins. O lord
of gods, the very powerful Puskara and others have been created
by the Creator.
Having heard these words of the Holy Places, the lord of gods,
full of great joy, then praised them.
 Padma Purana

Shrila Vyasadeva

Part IV

Bhumikhanda
Svargakhanda

CONTENTS

PADMA-PURANA : SECTION II: BHUMIKHANDA

(Continued)
91. Vidura, Candrasarman, Vedasarman
and Vafijula 1241
92. The Greatness of Reva 1243
93. Vijvala Narrates His Experience 1246
94. In Praise of Making Gift of Food 1248
95. Deeds Which Lead to Heaven 1252
96. Good and Bad Deeds and the Fate of the
Performer 1255
97. Subahu Eats His Own Flesh 1258
98. The Vasudeva Hymn 1266
99. God Visnu Appears to Subahu 1272
100. Vena Asks to Hear More about Kunjaia 1276
101. Kapifijala's Narration 1277
102. Asokasundari Is Born 1280
103. Asokasundari Is Saved and Ayu Gets Boon 1286
104. Indumatl's Dream 1295
105. Nahusa is Born 1297
106. Indumati's Lamentations on the Loss of
Her Child 1301
107. Narada Assures of Nahusa's Return 1302
108. Vasistha's Instruction to Nahusa 1303
109. Vidvara, a Kinnara, Dispels Askokasundari's
Apprehensions 1306
110. Nahusa Gets Divine Weapons from Gods 1310
111. Nahusa Enters Mahodaya, the City of Hunda 1311
112. Asokasundari has a Glimpse of Nahusa 1312
113. Rambha Acts as Asokasundari's Messenger 1313
 Contents xm
Contents 1316 20.
XII
1318 V Naraka, Kapilatlrtha, Rsitlrtha,
114. The Fight between Nahusa and Hunda Starts 1321
1 22.
21. Ganesvara, Bhrgutlrtha, Somatlrtha etc. 1403
115. Hunda is Killed in the Battle 1323
1 23 Vihagesvara, Narmadesvara, Asvatirtha etc. 1408
116. Nahusa Marries Asokasundarl 1
1325 The Story of Five Gandharva Maidens 1412
117. Nahusa's Consecration 11328 24 The Sage Lomasa Comes to the Help of
118. The Story of Kamoda 1331 25. the Goblins 1419
119. The Birth of Kamoda 1334 Pingatirtha, Narmada, DvaravatI, Timi etc. 1422
120. Narada on Dreams 1338 26 Vitasta, Malada, Manimanta, Brahmavalaka
121. The End of Vihunda 27. etc. 1425
122. Dharmasarman's Account 1340 Kuruksetra, Pariplava, SalvikinJ, Kotitirtta etc. 1427
123. Kunjala's Story: A Preceptor Is a Holy 1345 28 Kanyatirtha, Saptasarasvata, Prthudaka,
Place 29 Sannihiti etc. 1434
124. Prthu's Righteous Rule 1346 30 Dharmatirtha, SakambharJ, Rathavartta etc. 1440
125. The Merit of Listening to or Reciting 31 Kalinditirtha: Efficacy of Yamuna 1443
■ 32
This Purana Hemakundala and His Two Sons 1446
33 Vikundala's Dialogue with the Devaduta 1449
SECTION HI: SVARGAKHANDA 1350 34 Sugandha, Arundhativata, Sindhuprabhava etc.
1. Suta Romaharsana Agrees to Narrate 1352 35 1463
Padma Purana 1354 36 The Merits of Varanasi 1466
2. The Creation of the Elements, Prakrti etc. 1359 37 The Greatness of Krttivasesvara 1470
3. Various Mountains and Regions of the Earth 1361 38 The Greatness of Kapardin 1472
4. Uttarakuru, Bhadrasva, Malyavat 1363 39 The Greatness of Madhyamesa 1476
5. Ramanaka, Hiranmaya, Airavata 1366 40 Other Holy Places of Varanasi 1477
6. Bharatavarsa: Its Rivers and Regions 1367 41 Gaya and Other Holy Places 1478
7. Span of Life in the Four Yugas 42 Savidya Sandhya, Lauhitya, Karatoya etc. 1483
8. Sakadvlpa: Mountains, Rivers and Countries 1370 43 Markandeya Recommends Pilgrimage to Prayaga
9. Salmalika, Kraufica, Kusa and Puskara 11372 1 1491
Dvipas and Their Mountains 1
1374 44 . The Greatness of Prayaga 1494
11377 45 Importance of Giving a Cow at Prayaga 1496
10. Dialogue between Narada and Yudhisthira
11. Puskara, the Holiest of Holy Places 1378
1 1 , The Fruit of Visiting Prayaga 1498
1 47
46 , The Fruit of Bathing in the Confluence
12. Visit to Some Holy Places and Its Merit
1381 48 at Prayaga
13. The Greatness of Narmada
11384 I ' 1501
14. Sages Pray to God Siva for Protection
from Demon Bana 1389
1 50
49 Agnitirtha, Viranjana, Svargatirtha etc. 1503
1 51 More about Merits Derived from Pilgrimage 1506
15. The Greatness of Amarakantaka
1391 52 . Prayaga Again 1508
16. Kaverl Sarhgama Tirtha
j
1393 53 . Brahma, Visnu and Siva Dwell in Prayaga 1509
17. Narmada and the Holy Places on Her
1
1400 Krsna Recommends Pilgrimage to Prayaga 1510
Northern Bank
. Visnu's Name the Greatest Holy Place 1512
18. More Tirthas on the Bank of Narmada 1
. Karmayoga or Rules of Conduct 1514
19. Suklatlrtha
. Rules for Sipping Water 1519
. Rules of Conduct for a Celibate Student 1523
XIV Contents

54. Rules for the Householder 1529

55. Don't's for a Twice-born Householder 1532
56. Do's and Don't's in Eating 1539
57. Acts of Charity Prescribed for a Householder 1542
58. Code of Conduct for an Anchorite 1547
59. Rules of Conduct for a Sannyasi 1550
60. Restraints for a Sannyasi 1552
61. Devotion to Visnu the Best Way to
Salvation 1555
62. The Merit of Reciting the Padma Purana,
Svargakhanda 1562
11.91.1-1 7a 1241
CHAPTER NINETYONE

Vidura, Candrasarman, Vedasarman and Vaiijula

Kuhjala said:

l-16a. Formerly when Indra was affected by (the sin of)

killing a brahmana, he committed a great sin of having an illicit
intercourse with Gautama's wife. He was abandoned by gods and
brahmanas. Indra, propless and shelterless, practised penance.
At the end of his penance all deities, sages, yaksas, kinnaras
started a religious bath to honour the lord of gods. O best son, O
noble one, having taken the lord of gods to the Malavaka country
they gave him a bath with (the water from) the pitchers filled
with water. Then he was first taken to Varanasi to give him a
bath; then Indra (was taken) to Prayaga and then to Arghatirtha.
O best of brahmanas, the noble one was given a bath by the ma-
gnanimous Puskara itself; he was also given a bath by all gods like
Brahma, by hosts of sages. Hallowed with Vedic hymns destroy-
ing all sins by sages, the lord of gods was given a bath by ele-
phants, trees, serpents, snakes along with kinnaras. When that
noble Indra was purified, his (sin of) killing a brahmana and
(that of) illicit intercourse were gone. On the earth Indra's (sin
of) the murder of a brahmana along with that terrible sin of
illicit intercourse perished. Indra who was well-pleased granted
a boon to the Holy Places: "Since, you, who, are pure, freed me
from this very terrible sin, therefore, by my favour you will be
holy and the lords of sacred places." Giving such a boon to them
he gave a boon to (the) Malava (country): "Since today you
bore my dirt causing distress, therefore you will be adorned with
food, drink, wealth and grains. There is no doubt about it. By my
favour you will surely be very holy and free from bad times (like
drought etc.)." After Indra, the lord of gods, had given him (i.e.
the Malava country) such a boon, all the Holy Places and also
the Malavaka country went to their respective places along with
Indra.

Suta said:
16b-17a. Since then the four, viz. Prayaga, Puskara, Varanasi
and Arghatirtha obtained an excellent authority.
1242 Padma Purana
11.92. l-36a 1243
Kunjala said: vaisya named Vanjula, who was a drunkard. He was particularly
a killer of cow. As before he was asked by (the other three). He
17b-22. In the Pancala country there was a ksatriya named narrated all the sin that he committed before. All the other (three)
Vidura. Due to folly he had formerly killed a brahmana. He, with- heard all that he told. Thus the four most sinful ones gathered
out the lock of hair on the crown of the head and without the at one place. None of them shared with one another food or
sacred thread and without the (saffron-) mark (on his forehead) coverings. O noble one, they (however) talked to one another.
wandered for begging (saying): "I, the killer of a brahmana, have They did not occupy the same seat, nor did they sleep in the same
come. Give alms and food to the killer of a brahmana and a bed. Thus full of grief they went to many holy places; but their
drunkard." Thus he formerly went to (different) houses and begged. terrible sins did not perish. The holy places do not have the
Thus he came (to a spot) after having visited all the holy places. power to destroy major sins. They, Vidura and others, went to
Yet, O best brahmana, (the sin of) killing a brahmana did not Kalanjara mountain.
leave him. That sinful Vidura, full of agony and grief, and with
his heart burning, resorted to the shade of a tree.
23-29a. Then, there lived in the Magadha country a brah-
mana (named) Candrasarman; he was overcome with great
delusion. He had killed his preceptor. The wicked one was deser-
ted by his kinsmen and groups of relatives. He came there where
Vidura stayed. He was without the lock of hair on the crown of
his head and the sacred thread and the characteristic marks of a CHAPTER NINETYTWO
brahmana. Then he was asked by that wicked Vidura: "Who are
you, unfortunate and of a distressed mind, that have come here? The Greatness of Rev a
Why do you, bereft of the marks of a brahmana, roam over the
earth ?" Thus addressed by Vidura, that mean brahmana Candra- Kunjala said:
sarman told him everything that he had formerly done and the 1-3. Reaching Kalanjara (the four) very much afflicted,
sin he had committed while staying in his preceptor's house. tormented by great sins, lamenting and senseless lived there;
(He said:) "I, highly deluded and agitated with anger, formerly and there came a very glorious siddha. He asked them who
killed my preceptor. Therefore I am now tormented." were afflicted with great grief: "For what reason are you un-
29b-32. Having told all (his) account, Candrasarman asked happy?" He the very wise one, and proficient in all (branches
(Vidura), "Who are you of an extremely distressed mind, that of) knowledge was told by them (the cause of their grief). The
have resorted to the shade of (this) tree?" Vidura narrated his very meritorious one having known their great sin, showed com-
sin in brief. Then there came a third twice-born, emaciated due to passion to them.
affliction, a heap of many sins, and named Vedasarman. Both
(Vidura and Candrasarman) asked him: "Who are you, a dis-
The siddha said:
tressed figure? Why are you roaming over the earth? Tell (us)
your true condition." 4-36a. On the occasion of the new moon day falling on
33-40. Then Vedasarman told them all that he had done: "I Monday, you four, impure with sins, should go to Prayaga,
had illicit intercourse; I was despised by all people and also by Puskara, Arghatirtha, being the third, and VaranasI, the fourth one.
my kinsmen and relatives. I am polluted by that sin. (Therefore) ou w
iH be free from sins when you will have bathed in the water
I am wandering over the earth like this." Then (there came a of the Ganges. There is no doubt that you will attain purity.
 1244 Padma Purdna
II.92.36b-37 1245
All of them, instructed by him, carefully saluted him, (and)
tormented by sins, quickly went from Kalanjara. The died on the bank of the river, were, O noble one, gone.
best twice-born ones—Vidura, Candrasarman, Vedsarmanasthe Know that swan to be Manasa (lake) which accompanied the
third, the drunkard and wicked-hearted vaisya (named) sixtyeight very holy places (moving) in the form of swans. Hear
Vafijulaka, having reached VaranasI, O you best one, then from me the names of the four black swans: Prayaga, Puskara,
to prayaga, Puskara, and Arghatirtha, when the new moon the excellent Arghatirtha, and VaranasI as the fourth one. All the
day fell on a Monday, went to the great city. When that four destroy sins. These four Holy Places, overcome with (the
auspicious day came they bathed in the water of the Ganges. sin of) the murder of brahmanas, went sadly to holy places, O
Just by bathing (in the water of the Ganges) they became free you highly intelligent one. O son, the terrible sin of them, who
from the sins like the murder of a cow. Those Holy Places, were (thus) wandering, did not go away. They were indeed puri-
polluted with sins like the murder of a brahmana, of a fied at the confluence of Kubja (with Reva), and were freed from
preceptor, and of drinking liquor, roamed over the earth. O their sins. It is said that in front of Indra Prayaga became the
best brahmana, Puskara, Arghatirtha, Prayaga.—the destroyer king of all the meritorious holy places, (as he was) approved of
of sins, and VaranasI as the fourth, were polluted with sins. by them. Let (other) holy places roar as long as the Reva is not
All became black, and roamed in the form of swans. The best seen as destroying sins like the murder of a brahmana. Reva is
brahmanas bathed at all holy places. Their blackness that greatly meritorious and very blessed at the conjunction with
had come to them through sin would not leave (them, though), Meghanada and the big confluence; Reva is not obtainable every-
O king, they again and again bathed at very holy places. O where. She is difficult to be reached by men at Omkara,
best brahmana, whichever holy places they, in the form of Bhrgu-ksetra, and at her confluence with Narmada and Kubja,
swans, visited, all of them, being very much afflicted went with and by best gods at Mahismati. She is meritorious at her
them. Women of the form of sins roamed around them. In the confluence with Vitanka, at Srikantha and Mangalesvara. Reva,
form of swans they went to sixtyeight very holy places. O great full of the merit of gods is not obtainable everywhere. A man
king, they (i.e. Vidura and others), with their minds full of sins, is happy there, where (Reva) the mother of holy places, the great
again came to the Manasa (lake) along with the very Holy Places. goddess and the destroyer of heaps of sins (flows) between the
O great king, there they bathed, but the major sin did not leave them. two banks. A man obtains the fruit of the horse-sacrifice by just
The Manasa (lake), with its mind full of the sense of shame, and one bath (in Reva).
having taken the form of a swan, became black-bodied— 36b-37. I have told you all this that you asked for, and that
whom you have seen before. Then they went to the northern bank removes all sins, that is holy, giving salvation to those who listen
of Reva which destroys sins. O best brahmana, they became free to it.
from sins just by (taking) a bath at the confluence of (Reva and
Kubja), which was resorted to by gods and siddhas. Having given Having spoken thus the very intelligent (KuSjala) spoke to
his third son.
up that (dark) complexion, they obtained merit.
Whichever sacred place the swans had gone to, and had bathed
at, women seeing them, laughed (at them); and the sin did not
leave them at all, (but) by the fire in the form of the water of
Kubja even the greatest sin was reduced to ashes; and those
women died. The sins of the murder of a brahmana, of a
preceptor, that of drinking liquor and of illicit intercourse were
reduced to ashes, destroyed by (the confluence of) Kubja with
Reva. Those that
1246 Padma Purdna II.93.27-37a. 1247

CHAPTER NINETYTHREE one, was being praised by gandharvas, celestial nymphs and
great sages. (None else) like him was seen; (he was) matchless in
Vijvala Narrates His Experience form in the world, with his entire body looking charming with
ornaments, and round his neck a necklace made of big gems
Kunjala said: shone. I saw a beautiful lady standing near him. She was
(adorned) with golden necklaces and with armlets and bracelets
1-2. O Vijvala, what thing not seen before and full of
of pearls, and with divine garments and smearings of sandal.
wonder did you, while wandering on the earth, see ? Tell me The man being praised and sung came there. The lady had
that, O you of a good vow. Obest son, tell me which country the form of Rati, had fine hips, and plump buttocks and breasts.
did you go to with a strenuous effort for (obtaining) food; (tell Due to the excellence of her form she was shining like that with
me) what wonder you noticed. ornaments. I saw these two, having the sweetness of form and
Vijvala said: beauty and endowed with all charm, coming there. The two
noble ones—the man and the lady—having lotus-like eyes, got
3-6. On the surface of mountain Meru there is a forest by down from the aeroplane, came near the lake, and bathed there,
name Ananda. It is abounding in divine trees, always full of O father. The couple having large weapons seized each other
fruits and flowers; it is crowded with groups of gods, and is and like them the dead bodies of the two had fallen on the bank
attended by sages and siddhas, and also by beautiful celestial of the lake. The dead bodies were like the two—the man and the
damsels, gandharvas, kinnaras and serpents; (it is full of) wells, lady—of lotus-like eyes that were (seen) at Prabhasa, even in
ponds, lakes, rivers and streams. The holy forest Ananda shines form, O illustrious one. The dead body resembling a godly form,
with divine objects, aeroplanes numbering in crores and resem- was like the man. The form of it was seen just like him. The
bling swans, kunda flowers and the moon. It is full of the mixed other dead body had a form as was (that of) the wife. She then
and sweet sounds of songs, and resounds with the thunders of cut off the flesh from the female dead body and ate the (pieces
clouds. of) flesh covered with blood. The man, being very eager, also ate
7-10. It is everywhere sweet due to the humming of the flesh of the dead body.
bees. It is covered with sandal trees, mango trees and blossomed 27-33a. The two, oppressed with hunger, ate the flesh of the
campaka trees. In this way that excellent Ananda forest shines two (dead bodies). They ate the flesh till they were satisfied. O
with many trees; and due to the notes of various birds it is full father, then drinking the water in (i.e. of) the lake, the two became
of a mixed sound. There I saw the very beautiful Ananda forest happy. Remaining there for some time they again went by the
like this. O father, a clean lake (i.e. lake with clean water) shines aeroplane. O father, I also saw there two other females. These two
like an ocean (in the forest). It is full of auspicious water, and is females were endowed with beauty and grace and had pleasing
crowded with auspicious aquatic animals, fragrant with lotuses characteristics. When the two (i.e. the husband and the wife)
and is full of swans and ducks. were eating the flesh in the great forest, the two females laughed
11-12a. Thus in the centre of the forest there is a lake, very loudly. When I was seeing (i.e. in my very presence) the two
adorned with crowds of gods and hosts of sages. It shines everyday ate the flesh after taking bath etc. O noble one, the
well with kinnaras, serpents, gandharvas and bards. other two females, having terrible forms, with their mouths fear-
ful due to fangs, and very fierce said to them there only: "Give
12b-26. O father, there I saw a wonder. It cannot be descri-
(us), give (us)."
bed. (A man) shone there with a divine aeroplane, shining with
an umbrella, a staff and banners and full of all pleasures and 33b-37a. Remaining in the vicinity of the forest I observed
with pitchers, O best one. O you of the best vow, he, the shining like this, O father. The two everyday cut off the flesh and ate it.
1248 Padma Purana II.94.12b-25a 1249

The bodies of the corpses (i.e. the dead bodies) again became O son, an artist, fashioning images, produces elegance (in them)
complete. O father, everyday getting down like this, the two and by means of the lustre of the fire and flames all round. A metal,
the other (females) acted as I told (you) before, when I was heated by fire would slowly turn into a liquid. O child,
seeing (i.e. in my presence). At that time, O father, I saw the undoubtedly the kind of form produced is similar to the kind of
wonder that took place (there). When O father, you asked me food, perfect with taste, that is poured down. A deed is enjoyed
(if) I saw a wonder, I told you all that (I saw) which caused in the same way as it is done. It is the deed that is the principal
doubt. thing and that alone proceeds in the form of rain. O child there
37b-43. Through grace and with a pleasing heart tell me is no doubt that the farmer enjoys (i.e. reaps) the fruit as he sows
{about it). O best twice-born, who is that lotus-eyed one, of a the seed in the fields. (A man) enjoys in the same way as he per-
divine form, who came with the lady in an aeroplane ? And O forms a deed. Deed is the cause of his destruction. All of us are
noble one, who is that lady that ate that large (quantity of) controlled by (the fruits of) our deeds. We are the heirs of our
flesh? Who is that (man) and who is that (lady) that came there deeds and the kinsmen related to our deeds in the world. It is
and ate (the flesh) ? Tell us (i.e. me), O father, about the other the deeds that prompt a man to pleasure or pain. As gold or
females that laughed at that time and said: "Give (us), give silver is poured down (in a liquid form) as the form is (desired),
(us)". You tell me about these two very fearful females. O in the same way a being is conceived in accordance with his
father, O you of a good vow, please remove this doubt of former deeds.
me. 12b-20. Of the fetus in the womb these five are seen: (span
of) life, acts, wealth, learning and death. As the doer does
Saying so the bird ceased (speaking). That (Kunjala) thus (i.e. fashions different images from) a lump of clay, similarly
asked by his third son Vijvala told him all account of Cyavana. acts that are performed grasp the doer. A being reached the
So listen (to it). state of a god or a human being or a beast or a bird or
a lower animal or an immobile thing due to his acts only.
He always enjoys in accordance with what is done by him-
self. He, having acquired the bed (in the form) of the womb
enjoys pleasure or pain ordained by himself (and due to acts) in
CHAPTER NINETYFOUR the former body (i.e. existence). Even by means of his intellige-
nce or power the best of men is not able to change (the fruits of)
In Praise of Making Gift of Food the deeds (performed) in the former existence. (Beings) experie-
Kunjala said: nce pains and pleasures (as a result) of their own deeds. He
(i.e. a man) is compelled by self-prompted causes or reasons.
1. O son, listen, I shall tell you the reason why the two be- As a calf finds his mother from among thousands of cows, in
came the eaters of their own flesh. the same way (the fruits of) the deeds—good or bad—which do
2-12a. There is no doubt that everywhere (i.e. for everything) not perish otherwise than by being experienced follow the doer.
auspicious or inauspicious act is the cause. O son, a man enjoys Who can change the former deed that is binding ?
happiness due to a meritorious deed; and due to a sinful deed he 21-25a. The (fruit of one's) act runs after one who is run-
suffers. A man should undertake a deed after having pondered ning very fast, since the deed done formerly (inheres in the soul
over the subtle path by means of the eye of the knowledge of of the doer). It stands by one who stands, and follows one who
scriptures, and also after having repeatedly well thought over the goes (i.e. walks). The deed of one who performs (various acts),
coarse path of conduct with an accurate mind (i.e. thought), as, makes him act like a shadow. The being and his acts are like
1250 Padma Purdna II.94.41b-61 1251
the shadow and the sun which are always mutually well-con- man after death goes beyond difficult worlds and crosses (diffi-
nected. The objects of senses are diseases; old age etc. are dis- culties). By means of gifts one gets happiness and eternal glory.
eases. They later trouble a man who is (already) oppressed by In the world matchless fame is produced by (making) gifts. The
(his) former deeds. He who is to experience pain or pleasure (at doer (of pious deeds) would live in heaven as long as his fame
a particular place) is always bound there as with a rope, and is lasts. Therefore, (giving) a gift is said to be difficult to do; it is
forcibly carried (there) by destiny. not at all possible (to make) gifts. Therefore with all efforts men
25b-30. They say that destiny gives pleasure or pain to should always give (gifts)."
beings. Fate is thought of in one way while a person is sleeping
or awake (i.e. by a person who is sleeping or awake), and it Subahu said:
presents itself in a different way, binds and desires to kill him. It 41b-42a. O best brahmana, tell me which of the two,
well protects him from weapons, poison and calamities who (giving) gifts or penance, is very difficult to do and which (of the
deserves to be protected. As on the earth seeds, trees, clumps of two) gives great fruit after death.
trees and grass stand and multiply, in the same way the deeds
Jaimini said:
(act) on the soul. As a lamp goes out when the oil (in it) is con-
sumed, so the body of a being perishes with the destruction of 42b-46. There is nothing (else) more difficult to do than
the deeds. In the same way philosophers have said that death giving gifts. O king, it is actually seen by people. In the world,
takes place after the destruction of the deeds. The various dis- leaving (i.e. at the cost of) dear life people prompted by greed
eases of beings are said to be their causes. Therefore, deed is enter a sea or a forest for the sake of wealth. Others take to
the principal (thing in the case) of beings. service (of others) which is (nothing but) a dog's life. Similarly
31-34a. One enjoys (the fruit) of the deed which one does some first (take to) farming which is full of harm and which is
(i.e. has done) before. O child, I have told you the meaning of troublesome. O best among men, to give up that wealth, superior
what you had seen and about which you asked me now. Now even to one's life, and earned with difficulty, is very difficult,
the two whose terrible deed you saw in the Ananda forest, are especially that wealth, O great king, which is justly earned.
enjoying each other. O child, I shall narrate their movements. 47-49a. There is no end to (the wealth) given with faith to
Listen to me who am talking. O child, of the creations etc. this a deserving recipient. Faith is the daughter of Dharma, a puri-
is the land of deeds (i.e. where deeds are performed) and other fying goddess and an emancipator of all. She is Savitri, the
lands are meant for enjoyment. O very intelligent one, having mother, and a boat to cross the ocean of the mundane existence.
gone into them one enjoys (the fruits of one's deeds). Religious merit is accomplished by means of faith and not with
heaps of wealth. Indigent sages, having faith, have gone to
Siita said: heaven.
34b-37. In the Caula country (lived) a very wise king named 49b-61. O best king, there are many (kinds) of gifts. There
Subahu. He was handsome, virtuous (and) wise. There was none is nothing superior to giving food which gives liberation to
(else) like him. The king was Visnu's devotee, he was highly in- beings. Therefore, food, along with water, should be given,
telligent and very dear to Visnu's devotees. Meditating on accompanied by sweet and pleasing words. There is nothing
Madhusudana (i.e. Visnu) with three kinds of deeds (i.e. of body, superior to giving food to a proper person with faith and proper
mind and speech) he performed all sacrifice like the rite for emancipation, well-being and happiness and wealth in
horse-sacrifice. His family priest was a brahmana by name this and the next world. A man enjoys the fruit of giving only
Jaimini. He, having called that Subahu, said these words to food with a pure heart. He should give a morsel after a morsel,
him: or a handful or of the measure of a prastha. There is no doubt
38-41a. "O king, give gifts by which happiness is enjoyed. A
 II.95.13b-19 1253
1252 Padma Purdna
lievers do not go there. Those who have not conquered their
that the great fruit of that gift becomes inexhaustible. If a senses do not (go there). Wicked, cruel, ungrateful and proud
man, due to having nothing with him, cannot afford (to give) (people) do not (go) there. Men that are truthful, that remain in
even a prastha or a handful, he should feed, with faith and penance, that are brave, kind, forgiving, that perform sacrifices,
devotion, a brahmana, after approaching him on a parvan-day. and are given to giving gifts go there. There nobody suffers from
O lord of subjects, (by giving) the principal gift of food alone a disease, old age; nobody meets with death; nobody suffers from
a man, in the next birth, well obtains food and enjoys food. cold or heat. Nobody has hunger, thirst or exhaustion. O king,
Whatever is devoutly given by men in the former birth, is always there are many merits like these and others of heaven. Now
enjoyed (by them) after well getting another existence. Those listen to the defects that are there. The entire fruit of an auspi-
men (who) always give the gift of food to brahmanas, enjoy cious deed is enjoyed there only. The great defect that is said to
sweet food and drink; they are (called) givers of food. The sages, be (present) there is that much (activity) is not done (i.e. under-
who have mastered the Vedas call food as being life (itself), since taken by the residents). Also there is dissatisfaction on seeing the
it is undoubtedly sprung from nectar. He who has given food has bright glory of others. There is a sudden fall of them whose
given life. O great king, give the gift of food with (great) effort. mind is full of happiness. The fruit of that deed which is done
Having heard this (i.e. these words) of Jaimini, the king again here is enjoyed there. O king, this is known to be the land of
asked that brahmana Jaimini, proficient in knowledge: deeds and that the land of fruits.

Subahu said:

13b-14a. O brahmana, you have narrated these great defects

of heaven. Tell (me) about the worlds that are faultless and
CHAPTER NINETYFIVE eternal.

Deeds Which Lead to Heaven Jaimini said:

Suba.hu said: 14b-19. O king, there are defects right from the residence
of Brahma. Therefore the wise do not desire to obtain (i.e. to go
1. O best brahmana, now explain to me the merits of heaven. to) heaven. Above the residence of Brahma is the highest place
O greatest brahmana, I shall do all this naturally. of Visnu. They know it to be an auspicious eternal light and as
Jaimini said:
the highest Brahman. Foolish men, who are full of sensual
desires, who are attacked (i.e. overcome) by religious hypocrisy,
2-13a. There (i.e. in heaven) are various divine, meritorious, delusion, fear, treachery, anger and greed, do not go there.
charming pleasure-gardens, full of all objects of desire and beauti- Good people who do not have the sense of mineness and egotism,
ful with trees satisfying all desires. (There are) everywhere aero- who are free from the pairs of the opposite qualities (like pleas-
planes attended by bevies of celestial nymphs. They are ure and pain), whose senses are controlled, and who are engaged
variegated; they move according to the desire (of the occupant); in profound meditation, go there. I have told you all this that
they are controlled (by the occupant). Their colour is like that you have asked me about.
of the young sun, and they have windows (decked) with pearls.
They are white like the moon's orb, and have golden beds and Having thus heard the merits of heaven, Subahu, the lord
seats. In them meritorious men, richly endowed with all objects of the earth, asked the noble Jaimini, the best among speakers:
of desires, and free from all griefs move as on earth. Non-be-
 Padma Purana
1254 Subahu said: II.96.1-13 1255
20-23a. O sage, I shall not go to heaven; I do not also
CHAPTER NINETYSIX
desire (to go there). I shall not do that act by which there is a fall.
0 noble one, charity alone is (everything). Certainly when shall Good and Bad Deeds and the Fate of the Performer
1 not give? A man falls from it (i.e. heaven) because of (giving)
gifts and desire for (their) fruits. Subahu said:
Having said so, that religious-minded Subahu, the lord of the 1. Please tell me by (performing) which deeds men goto
earth, (again spoke): "By means of profound meditation I shall hell after death, (and) by (performing) which deeds they go to
worship that lord of gods (i.e. Visnu), dear to Laksmi. I heaven after death.
shall go to Visnu's heaven which is free from tormentation and
destruction." Jaimini said:

Jaimini said: 2-5. Those brahmanas who give up (leading) a brahmana's

life and deluded by greed live on bad deeds go to hell. Atheists,
23b-30a. O king, you have spoken the truth, which is full of those who have violated the norms of (good conduct), those who
all bliss. Kings are virtuous and they worship with great sacrifices. are intent upon (satisfying) sexual pleasures, religious hypocrites,
O prince, in sacrifices all (kinds of) gifts are given. In the sacri- and who are ungrateful go to hell. Men who do not give wealth
fices, they first give food, garments, tambula, gold, and also give to brahmanas after having promised them, and also those who
the gift of land and cows. Those best men go to Visnu's world by take away a brahmana's wealth go to hell. Wicked men, those
means of good sacrifices. Kings are satisfied by (giving) gifts and who insult others, who tell lies and talk irrelevantly go to hell.
are pleased. The noble devout ones always perform sacrifices, 6. Those who snatch away the wealth of others, those
after having asked for good (i.e. sumptuous) alms and (after) who indicate others' faults and those who are adulterers go to
having come to their own places. O king, (then) it (i.e. the food) hell.
is divided into parts for (distributing it) as alms. These (men) 7. Those who are always engaged in harming the life
with penance as their wealth, O you very intelligent one, give of
one part to a brahmaija, and one to those who are very near. Due beings and those who are engaged in reviling others go to
to the gift of that food men enjoy (its) fruit. Free from hunger hell.
and thirst, they go to Visnu's world. 8. Those who break good wells, lakes, places of water for
30b-32. Therefore, O best king, you (should) also give the travellers, or ponds go to hell.
wealth earned justly. Having acquired knowledge from (having 9. Those who become averse to their wives, children, servants
given) gifts, one will obtain perfection from (that) knowledge. That and guests and those who have abolished worship of dead ances
man who would listen to this meritorious and excellent account, tors and deities go to hell.
will obtain all objects and all his sin melts away. Free from all 10. O king, those who censure the fourth stage in the life of
a brahmana, or who censure the stages of life or who censure
sins, he goes to Visnu's heaven.
their friends go to hell.
11-13. Those who do not meditate upon Visnu, the first
(supreme) being, and the ruler and great lord of all the worlds ;
those who spoil the (principal sacrificial ceremonies like) Prayaja,
or sacrifices or virgins or harm their friends or good people or
the elders go to hell. Those who block the way with logs of wood
or pegs or deserted stones go to hell.
 Padma Purana 11.96.31-43 1257
1256
14. Those who have no trust in all beings, who are always possess similarity with Brahman, who, though being young, have
struck by desire of sensual enjoyments and are crooked towards conquered their senses go to heaven.
all beings go to hell. 31. O you descendant of Bharata, those men who
15-16. Those who prohibit brahmanas who are badly off and give
who have come (to them) for food, those men who cut off a sacred gold, cows and land, and food and garments also go to heaven.
place, (somebody's) livelihood or house, or affection or hope go 32. Those men who are delighted when implored, and who
to hell. talk agreeable (words) after having given (what is asked for),
17-20a. O king of kings, those who make weapons, lances and those who have given up the fruit of what is given go to
and bows, and those who sell (these) go to hell. Those fools who heaven.
do not show pity for a helpless or a frightened or a miserable 33. Those men who themselves produce houses,
person or one afflicted with disease or an old man, those who grains
first take up vows and later not controlling their senses violate and heroes and present them (to others) go to heaven,
them through fickleness go to hell. O king, I have thus told you O
about those who go to hell. hero.
20b-23. (Now) learn from me about them who go to heaven. 34. Those men who never speak about the faults even of
Those men who follow religion with the practice of truth, pena- their enemies and (on the contrary) describe their virtues go to
nce, forgiveness, charity or study go to heaven. Those high-minded heaven.
ones who are engrossed in sacrifices and exclusively devoted 35. Those men who are not distressed through jealousy on
to worshipping deities and those who approve of (these) go to seeing the wealth of others, but are delighted and congratulate
heaven. The pure men who, exclusively devoted to Visnu, (them) go to heaven.
recite and sing (hymns about) Visnu in a pure place go 36. Those noble men who conform to the norms laid down
to in the Veda and the scriptures while engaged in work or abstaining
heaven. from work go to heaven.
24. Those men who respectfully always serve their mother 37. Those men, who do not speak disagreeable words to
and father and avoid sleeping by day go to heaven. people, (but, on the contrary) speak agreeable words only go to
25. Those men who are averse to all (kinds of) harm, who heaven.
have the company of the good, who are engaged in the well-being 38. Those men who (even though) oppressed with hunger,
of all go to heaven. thirst and fatigue share (their grains etc.) with others and make
26. Those men who are free from (all kinds of) greed and offerings to guests go to heaven.
who help all, who give refuge to all go to heaven. 39. Those men who construct reservoirs of water, wells,
27. Those men who give respect to their elders by means of and water booths for travellers, houses and gardens go
service and penance and who are averse to accepting (any gift) go to
to heaven. heaven.
28. Those men who clothe (i.e. give garments to) thou 40. Those men who are truthful (i.e. behave truthfully) with
sands, similarly those who give (in or) to thousands, and those liars, who are straightforward with the crooked, who are friendly
who protect thousands go to heaven. even with their enemies go to heaven.
29. Those men who free beings from fear, sin, suffering, 41. Those men who, being born in whatever family, have
grief and who free (from poverty and disease) those who are many sons, live for a hundred years, are kind and of a good be
haviour go to heaven.
emaciated due to poverty and disease go to heaven.
30. O you born in the family of Bharata, those wise men who 42. Those men who always make their days religiously pro
ductive and who always take up a vow go to heaven.
43. Those men who with their minds tranquil and control-
1258 Padma Purana 1259
II.97.2-19a
led look with equanimity upon a person shouting abuses or prai- Subahu said:
sing them go to heaven. 2. O best brahmana, that I (who am thus advised by you)
44. Those men who protect fear-stricken brahmanas, women
will practise righteousness; I shall (do) meritorious (acts); O
or pilgrims go to heaven.
sage, I shall very much worship Vasudeva (i.e. Visnu), the source
45. Those men who offer balls of rice to their dead ances
of the world.
tors at obsequial ceremonies or sraddhas performed on
the 3-6. The king would worship (i.e. worshipped) Madhusudana
Ganges or at the holy place of Puskara or especially at Gaya go (i.e. Visnu) by performing sacrifices and muttering prayers. He,
to heaven. having performed a sacrifice, and having practised penance, and
46. Those men who are not under the sway of their senses, being endowed with all desired objects gladly and quickly
who remain controlled, who have given up greed, fear and anger reached Visnu's heaven (along with the queen). Having gone
go to heaven. there he did not (i.e. could not) see the lord of gods in that great
47. Those men who protect like their own sons, insects world. Great hunger arose in them, and great thirst proceeded
like lice, bugs or gadflies that prick the body go to heaven. (i.e. they felt extremely hungry and thirsty) which very much trou-
48. Those men (though) not knowing (the procedure) col bled their soul. The king too oppressed by hunger and thirst
lect (wealth) according to the rule as told (in the scriptures) and along with his wife and full of great grief did not see Visnu.
■who put up with all the pairs (of opposites) (like pleasure and
Suta said:
pain) go to heaven.
49. Those pure and good men who do not dally with others' 7-14. O best one, the king, along with his wife, was thus very
wives physically, mentally or in speech go to heaven. much grieved, was perturbed and perplexed and was very much
50. Those men who do not perform prohibited deeds but oppressed by hunger. That lord of the earth, speedily ran hither
do only those that are enjoined (in the scriptures) and who know and thither. That king, with his entire body adorned with orna-
their inherent power go to heaven. ments, decorated with garments and sandal (-paste applied to
51-52. O king, I have thus accurately told you everything as his body), with his body (looking) lovely on account of garlands
to how misfortune or good fortune is obtained by means of deeds. of flowers, and with necklaces, earrings, and bracelets, and with
A man who behaves unpleasantly with others goes to a fierce, his limbs (looking) elegant due to the lustre of jewels, moved.
very terrible hell. For a man who always behaves agreeably, Thus, proceeding unhappily, being praised by bards, and full of
salvation, causing pleasure, is not far away. sorrow and affliction he said (these) words to his wife :"O you very
auspicious one, O you beautiful lady, being praised by the sages,
I have, along with you, reached Visnu's heaven in an aeroplane.
Due to which act (of mine) great hunger springs (in me); and (even)
after having reached Visnu's world I have not seen (i.e. I have
not been able to see) Madhusudana (i.e. Visnu). O good one,
CHAPTER NINETYSEVEN . what (then) is the cause due to which I am not enjoying the great
fruit (of my good deeds)? This unhappiness has arisen due to (my)
Subahu Eats His Own Flesh own deeds." Having thus heard his words, she said to the king:
Kuhjala said: The wife said:
1. The king, having heard all the result of good and 15-19a. o king, you have said the truth. There is no fruit
bad conduct as told by the sage at that time, said to the sage:
1260 Padma Purdna II.97.34-51a 1261
of good conduct, (though) the meritorious and noble brahmanas wife with blessings, seated the best Subahu on an auspicious
declare in the Vedas, sacred texts and Puranas that a man merely seat and the sage (thus) honoured the king that had arrived with
by the utterance of the names of Visnu, the holder of the good his wife, with a seat etc., (honoured him) by giving him water for
(i.e. powerful) disc, casts off his grief and affliction, and becomes washing his feet and respectful offerings. Then the great devotee
free from all blemishes. You did propitiate the god, the holder of Visnu asked the king:
of the conch, disc, and mace; but you did not give food to brah-
manas, as told by them. I understand that its fruit is that you Vamadeva said:
have not seen (i.e. you could not see) Visnu. O king, hunger is 34-35a. O lord of kings, by means of my divine knowledge
troubling me; thirst also would dry me up. I know you to be knowing the Vaisnava practices, to be a devotee
Kunjala said: of Visnu and to be the best man, and to be the lord of Cola.
You, the guileless one, have come here with your wife Tarksya.
19b-26a. Thus addressed by his wife, the king had his senses
confounded due to anxiety. Then he saw a holy hermitage, which The king said :
removed fatigue, which was crowded with divine trees, which looked 35b-39a. I, the guileless one, have come here, and have reached
beautiful with lakes, and with wells, pools and tanks full of holy the highest place of VisriU. With great devotion I have propitiated
water, which was crowded with swans and ducks and which looked Visiju, the god of gods, the lord of the world, who is pleased
charming with white lotuses. O son, the hermitage was splendid with devotion. O father, why do I not see the lord of gods, the
by the presence of philosopher-sages. (He saw) the hermitage^ husband of Kamala (i.e. Laksmi)? Hunger is troubling me, so also
which was crowdel with divine trees and which looked beautiful very poignant thirst (is troubling me), O father. Due to them we
with herds of deer. It was abounding in various flowers; it was two (i.e. my wife and I) are not obtaining peace and are not at
full of agreeable fragrance; it was crowded with brahmanas and all having happiness. O best sage, this is the cause of my
siddhas; it was full of the disciples of sages; it was adorned with unhappi-ness. Do me a favour and be well disposed (and) tell me
hosts of gods; it looked beautiful with throngs of the clusters of the cause (of this).
plantain trees having abundant fruits. It was full of many kinds
of trees and was endowed with all desired objects; it was always Vamadeva said:
beautiful with sandal (trees) having pleasing fragrance and with 39b-5 la. O lord of kings, you are always devoted to Srikrsna.
fruits. With great devotion you have propitiated Visnu by means of
26b-33. That king Subahu entered with his wife that very devoted service, by bathing (his idol) and by means of sandal,
meritorious forest satisfying desires, which was thus full of flowers etc. also. (But) you have not honoured the lord of the
merit and had the characteristics of austerity. There was the best worlds with offerings of eatables and fruits. When you reached the
sage Vamadeva, the best among the devotees of Visnu, brigh- tenth day (of the month, i.e. when the tenth day arrived) you have
tening all the directions like the sun, shining like the sun with alvyays done (this viz.) you have not given identical good food to
very great lustre, sitting in a posture suited to profound an d brahmanas. Having reached the eleventh day (i.e. when the
abstract meditation and covered with a cloth used at the time of eleventh day came), you did not take food. You did not give
profound and abstract meditation, and meditating upon Visnu, food to a brahmana, dedicating it to Visnu. Food always remains
the giver of enjoyments and salvation. Having seen that noble in the form of nectar on the earth. Especially you have never
Vamadeva, the best of the sages, he quickly went with his wife to made a present of food. O king, herbs are of various kinds. Listen
him, and saluted him. Then Vamadeva having seen the best ° them: (They are) bitter, pungent, astringent, sweet, sour and
king bent before him, having greeted the king accompanied by his saline; there are condiments like Asafoetida, and they are of
1262 Padma Purdna II.97.66-87a 1263
various forms, O king. All herbs causing nourishment have sprung deeds in the same manner as you have done them. That cannot be
up from nectar. Food alone, after consecrating it with Vedic otherwise. Formerly you never gave with a good mind (i.e. sincere-
hymns, and accompanied by herbal sauces is given with an in- ly) sweet food and drink. You yourself enjoyed good purified
tention of dedicating it to gods in the form of Visnu and the eatables, food, articles of food that are sucked and drinks and
manes in the form of Visnu, into the hand of a brahmana. Then (other) articles of food; but you never gave these (to brahmanas
after giving it to the guests one should feed his attendants. After etc.). You nourished your own body with food resembling nectar.
that he himself eats the food rrsembling nectar. O king, he has O great king, since you did (this), therefore hunger has been pro-
no grief after death, but has happiness. O king, brahmanas are duced (in you).
manes, and gods have the form of ksatriyas. O king, as a farmer 66-72a. O king, (one's) deeds are the cause of (one's) happi-
always carries on good agriculture, in the same way a man should ness and unhappiness, (so also) of one's birth and death. O illus-
do agriculture in the field of the mouth of a brahmana. He should trious one, enjoy the fruit of those deeds. Formerly also noble
cleave it with the plough of his innate disposition and with the souls reached heaven due to their deeds. After the exhaustion of
weapon of faith. (the fruit of) the deeds according to their destiny, they have
51b-54. Similarly intellect and penance are always looked again gone to (i.e. born on) the earth. Nala, Bhaglratha, so also
upon as the bulls. His truthfulness, knowledge and prowess are Visvamitra and Yudhisthira obtained (i.e. reached) heaven by
the controller and his pure soul is the whip. He should give it up means of their deeds according to their destiny. The former deeds
with salutations into the great field in the form of a brahmana, are destined to bear fruit; and due to them one would get happi-
O king, as a farmer, engaged in an assiduous effort in farming, ness or unhappiness. O king, which lord (even) is able to resist it?
cleaves, dirt, in the same way, one who desires (to reach) Visnu Therefore, O greatest king, you had the affliction due to hunger
should propitiate (him). Similarly with good, meritorious words and thirst, even though you have come to heaven. Therefore, (it
he should please brahmanas also. is presumed that) your deeds were bad. If, O best king, you desire
55-60. O king, as a farmer desiring to sow (seeds) when the to satisfy your hunger, then go and eat your own body lying in the
cloud showers would sow (seeds), in the same way on a parvan Ananda forest. This your great queen also seems to be very
day or at a holy place (a present) is given to a brahmana who is much emaciated due to hunger.
pleased. O great king, as a farmer enjoys the fruit of the seed sown
by him, similarly a giver enjoys the fruit (of the gift given by him). Subahu said:
He always becomes satisfied after death (i. e. in the next world)
and here (i.e. in this world) (by giving a gift and) not in any other 72b-74a. O glorious one, how long have I to do that act
way. Brahmanas are manes and gods are of the nature of fields,' along with my wife? (Please) tell me that. When will the grace
there is no doubt about this. So when presents are offered to them of (Visnu) be perceived? O best sage, which religious merit would
in a sacrifice, they certainly give fruits of that nature. There is be obtained by giving which gift? O you highly intelligent one,
no doubt about this. O king, sweet things would not spring from tell me that if you are pleased now.
bitter ones; in the same way bitter things would not be produced
from the ones that are known as sweet. One gets the fruit as one Vdmadeva said:
sows the seed. He who does not sow (seeds in) the field, does 74b-87a. O you very intelligent one, great happiness is ob-
not get its fruit. tained by the gift of food (and) of water. Mortals enjoy heaven
61-65. Similarly, O king, brahmanas, gods and manes of the and are not at all harassed by their sins. When men might not
nature of a field, present the fruit of what is given. There is no have given gifts (during .their life-time), all (men) give gifts at
doubt about it. O king, enjoy (the fruit of) your good or bad the time of death. (Therefore) right from the first (a man) should
 1264 Padma Purana II.97.93b-113 1265

give food with water. He who would offer (these) eight (kinds of) eat up your own inexhaustible body. There is no doubt about
gifts (like) a good umbrella, shoes, a good vessel for (storing) this.
water, land, pure gold, does not feel hungry or thirsty etc. in
heaven. O king, by giving food hunger does not oppress (the The king said:
giver, since) he is satisfied. His thirst is not acute, (since) he is 93b-94a. O noble one, advise me about the measure (i.e. the
fully satisfied. O king, the giver by giving the gifts of sandals length of) time as to how long I, with my wife, have to eat (up
and an umbrella obtains shade, and by giving shoes he obtains our own bodies).
a vehicle, O best king. Thus I am telling something else. O noble
one, by giving the gift of land he would obtain all his desired Vamadeva said:
objects. O great king, by giving a cow one would always pros per 94b-95. When you will hear the great hymn (in honour) of
with desires (i.e. desired objects). The man enjoying all Vasudeva, destroying great sins, you will obtain meritorious
pleasures would live in heaven. There is no doubt that the giver salvation. O king, I have told you all this. Go and eat up (your
(of a cow) becomes satisfied by giving a cow. He is free from •own body).
diseases, is endowed with pleasures, is content, and possesses
wealth. Due to the gift of gold he becomes (a man) of good com- 96-113. Hearing (the words) like this, the king, along with
plexion; there is no doubt about it. A man would become rich, his wife ate up the flesh of his own body. Everyday like that
handsome, heroic, and enjoyer of gems. He who gives sesamum (i.e. as already told) the body again would become (i.e. became)
seeds when the time of death has come, becomes the lord of all full, O very intelligent one. O son, the king and the queen ate up
enjoyments and goes to Visnu's world. Thus by special gifts (the flesh) of their (own bodies). As the king went on eating (his
great happiness in obtained. O lord of kings, when you were own) body, the two ladies laughed. I shall tell you about their
alive, you did not give a cow (or) land (or) food and water to a temperament. With (Sraddha) very chaste Prajfia laughed at the
brahmana. You did not give (any of these objects) even at the behaviour of the king. The imperishable Sraddha (also) always
time of death. Therefore hunger has arisen in you. laughed at him. Being urged by Prajfia, you did not give with
87b-88a. Thus I have told you the cause that arose due to reverence food to brahmanas after dedicating it to Visnu. In this
your deeds. As a deed is done so it (i.e. its fruit) is enjoyed. way (the king) everyday ate up the flesh of his own body. His wife
also ate up her own body with nectar-like taste. O you of a good
Subahu said: vow, then at the end of a hundred years, he, remembering the great
sage Vamadeva, condemned himself. (He said to himself:) 'I never
88b-90a. O best sage, how will my hunger be satiated? My gave (food) to manes and deities and to brahmanas. I did not
body, parched up with it is extremely afflicted. O best brahmana, give (food) to guests, especially to old ones. I did not, through
tell us too about our hunger and about the atonement for our pity, give (food) to the poor and the weak.' Thus condemning his
terrible deeds, so that I shall have peace. deeds, he ate his own flesh. Then seeing Subahu, along with his
wife, eating (their) own flesh, the two ladies—Prajna and Sraddha
Vamadeva said:
laughed (at them). His pure soul laughed at the fruit of those
90b-93a. O best king, there is no other atonement than deeds. (The soul said:) 'O you of a sinful heart, (even) due to my
eating (your own bodies). Relying on your own exertions you will company and close contact, you did not give (gifts).' Prajfia also
enjoy all the fruit of these deeds. O king, from here you should with the words, 'O king, where has the great folly, by which you
go (there) where your body fell, so also of your wife. There is no were deluded, gone?' laughed (at him). (A man) is thrown into
doubt about it. O king, both of you, you and your wife, should the ditch of darkness due to greed along with delusion. Having
 1266 Padma Purana II.98.8-24 1267

fallen there, you threw me into a painful peril. O king, having had mastered knowledge and who was intent upon
left the path of giving gifts you went to the path of greed. Being obliging (others).
very much afflicted by bunger eat along with your wife (the
Kunjala said:
flesh of your own body).' Thus that Prajfia laughed at that
Subahu accompanied by his wife. O son, this is the reason of 8-9. O son, listen, since I know the great sin of the king, go
their laughing. When, O you very wise one, the king was eating from here and recite it when Subahu is overhearing. The more he
(the flesh), the two, viz. hunger and thirst being pained always will hear the excellent hymn the more he will be full of (i.e. he
begged of him and said: 'Give (us), give (us the flesh).' The will have) knowledge of Vasudeva, due to his (i.e. Vasudeva's)
two-asked the lord of kings for food mixed with milk (or grace. Undoubtedly I have spoken very well.
water). I have told you all that you had asked me. O you very 10-12. Taking leave of his father, Vijvala of a quick pace,
intelligent one, what else I shall (i.e. should) narrate to you? flew and then reached the auspicious Ananda-forest. Resorting to
Vijvala said: the shade of a tree, he, full of joy, sat (there). Having (formerly)
seen the king who had come in an aeroplane (he thought to him-
114. O father, tell me that hymn called (the hymn in honour self:) 'When will king Subahu come with his wife? When shall
of) Vasudeva, by (reciting) which the king would reach salvation—
that highest place of Visnu. I free him from the sin by means of this hymn ?'
13-14. Just then the aeroplane reached there adorned with a
number of small bells, filled with the sound of bells accompanied
by lute and flute, full of the sound of gandharvas and having
celestial nymphs, rich in all desired objects but without food and
water.
CHAPTER NINETYEIGHT
15-19. King Subahu was seated in that plane with his wife.
The Vasudeva Hymn With his wife Sutarksya, he got down from the aeroplane. When
he took a sharp weapon and cut off the dead body, Vijvala
Suta said: called out to him: "O best among men, O you resembling gods,
1-7. When the glorious Vijvala uttered these auspicious you are doing this act which (even) cruel men cannot do. O dis-
words, Kunjala, the best among speakers, told him the auspicious tinguished man, what is this adverse fate! Tell me the entire
hymn. The hymn in honour of Hari (i.e. Visnu) is recited after reason why you have commenced this evil, rash act, always conde-
meditating upon and saluting Hrsikesa, who destroys all suffer- mned in the world and opposed to the Vedic practice."
ings and gives entire religious merit. The hymn is called (the 20-24. Having heard these words of the noble Vijvala, the
hymn in honour of) Vasudeva; it gives all virtue; it is the gate great king said (these) words to his wife: "O dear one, I, of evil
to salvation; it is possessed of happiness; it gives peace; it enha- acts, have been eating this for a hundred years. Nobody ever spoke
nces nourishment; it gives all desired objects; it gives knowledge like this as he is talking. O dear one, the heart of me who am
and increases knowledge. (Kunjala) manifested to Vijvala the being thus oppressed by hunger (has become) eager, and gone
hymn of Vasudeva. (The hymn) is called Vasudeva (-hymn); it out; (now) there is peace in (my) heart. O you of a charming
is boundless and increases nourishment. Vijvala, the best among smile, when I have heard his words putting an end to my grief,
birds, having learned it from his father, started to go there (and) great joy abides in my heart. Who is he? Can he be a gandharva
asked (the permission of) his father. The religious minded (Kunj- °r Indra? The words of sages would come true, since the sage
ala) said to his son Vijvala who had decided to go, formerly had said (like this)."
who-
1268 Padma Purana II.98.38b-51 1269

25-28a. Having heard these words of her dear (husband), Vijvala said:
the wife, who was devoted to her husband, then said to the 38b-39. For you I asked my father. O best one, listen. I shall tell
king: "O Lord, you have spoken the truth. This is the greatest you the eternal (truth) that he told me: Om, of this hymn called
wonder. As you have (an idea) in your mind so do I have in my Vasudeva-hymn, Narada is (the author); anustup is the metre.
mind. Who is this who having taken up the form of a bird, asks Omkara is the (presiding) deity. I employ (myself) in repeating
(you) like a benefactor?" Having heard these words of his wife, the prayers for the destruction of all sins and for accomplishing
the lord of the earth, joining the palms of his hands, said (these) the four goals (of human life). The hymn is: "Om Namo
words: Bhaga-vate Vasudevaya (My salutation to the holy Vasudeva).
40-51. I salute Pranava (i.e. the sacred syllable 'Om') that is
Subahu said: purifying, very meritorious, that knows the Vedas, that is the
28b-31a. O you very intelligent lord, welcome to you who abode of the Vedas, the support of learning, and of existence. I
have taken up the form of a bird. Along with my wife I am, with salute the highest Pranava, which is without an abode, which
(i.e. bowing) my head, saluting both your lotus-like feet. Let us has no form, which is very bright and very glorious, which is
have religious merit through your grace. Who are you that are quality less (yet) connected with qualities. I salute (the Pranava)
in the form a bird, talking such good (words)? O best one, (the that is very lovely, very energetic, that destroys great delusion,
fruit of) whatever good or bad deed is done by the former body that fills all the world, and is beyond qualities. He coming into
(in a former existence) is enjoyed here only. existence, shines everywhere, and increases prosperity. I salute
Siva (or auspicious) Pranava that is fearless and connected with
31b-33a. Then he told him his account. He heard it (i.e. it mendicants. I salute Pranava that is the singer of Gayatri and
was) as it was told by his father Kunjala. "Tell me the account Saman, the song and the one to whom songs are dear; and that
of you who are talking to me." Then the best bird said these words enjoys the singing of gandharvas. I salute that Omkara, that is the
to Subahu: thought, that is of the form of the Vedas, that remains in the
sacrifice and that is affectionate towards the devotees, and that is
Vijvala said: the origin of the entire world. I salute that Pranava (in the form
of) Hari, which, manifesting itself in the form of a boat, is the
33b-36a. My father, Kunjala by name, was born in the species emancipator of all beings drowning in the ocean of the worldly
of parrots. Among his sons, I am the third, Vijvala by name. existence. I salute that auspicious Pranava (or Pranava in the
0 you of great arms, I am not a god, not a gandharva, nor am form of Siva), which, living in many ways in the same form in
1 a siddha. Everyday I am observing (your) very terrible deed. O all the worlds, is the abode in the form of salvation. I salute (that
great king, tell me now how long you will (continue to) do this Pranava) which is subtle (nay), subtler, pure, qualityless, the
deed full of violence? principal quality, which is free from unrefined states, and which
is the abode of the Vedas (or of which Vedas are the abode). I
Subahu said: salute that Ornkara which is always free from the losses of gods
36b-38a. When I shall hear the hymn called and demons and (is full of) contentment; and which is being
Vasudeva-hymn which was formerly recited by the meditated upon by gods and meditating saints. I salute Pranava,
brahmanas, then, O good man, I shall find my own course (to the lord, which is (all-)pervading, which is omniscient, which is
salvation). The sage, of a controlled mind, has said that then I the highest pure knowledge, which is Siva (or pure), which has
shall be undoubtedly free from my sin. auspicious qualities, and which is tranquil. I salute (that Pranava),
 11.98.52-78 1271
1270 Padma Purana
and practising the virtue of truth. I seek the refuge of that
having entered whose illusion, gods and demons like Brahma, do
Vasudeva (who is) of the form of the sacrificial requisites, who
not find the very pure gate of salvation.
is of the nature of the highest truth, (who is) endowed with the
52-78. (My) salutation to that very lustrous, pure, Vasudeva,
cosmic power, the lord of LaksmI, (who is) fierce (yet) auspicious,
the bulb of joy, of pure intelligence, and the lord of the demi-
(who) alone (is) knowledge, and (who is) the abode of the worlds.
gods. I always seek the refuge of the lord, who is shining with
His bed is in the ocean. He sleeps on the huge hood of snake
the Pancajanya (conch), with the Sudarsana (disc) lustrous li ke
(i.e. Sesa). I everyday salute the holy couple of the lotus-like
the sun and with (his) mace and lotus. I seek the refuge of
feet of that Vasudeva. The two feet of the holy Vasudeva are
that Vasudeva who is concealed by the Vedas, who is possessed
full of merit, confer happiness, are always being attended upon
of qualities and is the support of qualities and of the movable
by the holy places, and they remove sins. I always salute the
and the immovable, whose lustre is like that of fire and the sun. 1
lotus-like feet of the holy Vasudeva which resemble large red
seek the refuge of that Vasudeva, the receptacle of hunger, pure
lotuses, have the good marks of lotuses, are fit for conquest, and are
and handsome, shining with joy and respect, reaching whom
adorned with the prints of anklets. I always salute the holy feet of
all the worlds (like those of) gods, live. I seek the refuge of that
the holy Vasudeva, which are always devoutly praised by gods,
Vasudeva, bright and lustrous like the sun, who destroys with
good siddhas, sages and lords of serpents. I seek the refuge of that
his own rays masses of darkness, who is always the object of
Vasudeva, by bathing in the water of whose feet, sages, being puri-
worship. I seek the refuge of that Vasudeva, who shines every-
fied and freed from sins and well-pleased, obtain salvation. There
where (and) causes drying up with his sunlike lustres
are always (present) holy places like the Ganges where the water
and gives water, and who is the internal air of living beings. I seek
(flowing) from the feet of Visnu remains. Those with their bodies
the refuge of that Vasudeva, who, the god of gods, sustains,
(stained) by fierce sins, sprinkled with the water (flowing)
according to his will, all worlds and all kins, and acts like a
from Visnu's feet, go to (i.e. obtain) salvation. I always salute
boat in helping (beings) to cross (the ocean of the mundane
the two feet of that highest lord only. Men obtain the fruit of the
existence). I seek the refuge of that Vasudeva, who, full of the
holy Vajapeya (sacrifice) on having properly eaten the offering
worlds, is always present (in bodies) of the mobile and the
of eatables (done in honour) of the noble (Visnu), the holder of
immobile, and digests (food) with the mouth of Svaha, and is
the great disc; and they become endowed with all (desired)
the cause of the host of gods. I seek the refuge of that
objects. I seek the refuge of that Vasudeva, Narayana, the des-
Vasudeva, the pleasant one and the giver of qualities in the
troyer of hells, free from illusion, perfect and knowing (i.e. appre-
world, who with all very good saps, nourishes, with pure lustre,
ciating) virtues, by meditating upon whom men obtain a good
foods. That (Vasudeva), the cause of destruction, the refuge of
course (i.e. salvation). With devotion I salute the good, excellent,
all, full of everything and complete is present everywhere. He
sanctifying couple of the feet of him (i.e. Visnu) who is saluted
enjoys the objects of sense without the organs of sense. I seek
by hosts of sages, siddhas and bards, who is always worshipped
the refuge of that Vasudeva. He then sustains, with his own form,
by gods, who is the chief, first lord i.e. Brahma in bringing about
the mobile and immobile worlds— his own forms. He is utterly
the creation of the universe, and who is the affectionate emanci-
perfect, full of knowledge and very pure. I seek the refuge of that
pator of him who has fallen into the great ocean of the worldly
Vasudeva. I seek the shelter of that Vasudeva—the destroyer of
existence. I salute the extremely purifying couple of the
the demons, the root (cause) of the destruction of misery, the
lotus-like feet of the holy Vamana (i.e. Visnu) that removed, with
tranquil, the highest, the huge one, full of power, reaching
the auspicious glances, the sin of Bali, and who was seen singing
whom the gods become humble. I seek the refuge of that
theSamansin the sacrificial hall by hosts of gods and who, the
Vasudeva (who is) happiness, the limit of happiness, the giver of
only lord of the three worlds and eager to sing Samanas (was
happiness, the lord of gods, the ocean of knowledge, the protector
of sages, the chief of gods, the prop of truth,
 1272 Padma Purana 1273
II.99.8b-19
seen) by the groups of gods. I salute that lord Vamana, shining Hari* and very divine goddesses (came there). Good singers like
in the group of brahmanas at the head of the satrifice, adorned the gandharva-king sang divinely, sweetly and charmingly.
with Brahmanic glory, full of rays with bright divine lustre re- Sages praised him with very auspicious hymns from the Vedas and
sembling a sapphire, and imploring for the good of gods, that furnished with the most sublime truth.
good son of Vairocana (as:) 'Give me (the land covered by my> 8b-ll. Seeing the lord, the king, god Visnu spoke (these)
three steps.' I praise the matchless stride of the lord, the holder charming words: "O king, ask for the desired boon; I shall grant
of the good disc, to see which (stride) in the orb of the sun, it to you, since you have pleased me." The king, hearing the
which covered the heaven in the interval between the setting of the words of Visnu, a blue lotus (in complexion), the destroyer of
moon and the sun, the groups of sages reached heaven, and Mura, the lord holding the conch, disc, sword and mace, the
became merged into his body—the big sheath of the universe." highest lord accompanied by Laksmi and bright with gems,
adorned with bracelets and necklaces, bright like the sun, well
attended upon by gods, well adorned with ornaments like costly
necklaces, (with his body) besmeared with very divine sandal
(pastes), and talking in front of him, went down to the earth (i.e.
CHAPTER NINETYNINE prostrated before Visnu) with great devotion.
12-16. The great king constantly saluted (Hari) with pros-
God Visnu Appears to Subdhu trations and with the words: "Victory to you. I am your slave, your
servanta, always (standing) before you. I donot know either devotion
Visnu said:
or best manners. O Hari (i.e. Visnu), protect me, who have, along
1-5. The king, on hearing the hymn which was pure, very with my wife, sought your refuge. O Madhava (i.e. Visnu), those
ancient, which removed sins, which was full of merit and auspi- men who are always engrossed in meditation upon you, are blessed.
From here they, being extremely pure, and uttering (your names)
cious, which was blessed, which contained good words, which was
Bhava, Madhava, go to Vaikuntha. Those men who carry on their
greatly fit to be muttered, became happy. His great thirst, along
head the pure water coming out (i.e. flowing from) your
with his hunger, vanished. The lord of the earth became like a
lotus-like feet, have (certainly) bathed in the water coming from all
god. His wife also shone. Both of them, freed from the bondage
holy places. They go to the good abode of Hari. I do not have
of sin, became endowed with good form. That god, the holder
deep and abstract meditation. I do not have knowledge. I do not
of the auspicious conch, disc, lotus, mace and sword, surrounded
have any exertion. Due to (my) contact with what (kind of)
by great gods, brahmanas, great siddhas full of the devotion of
religious merit are you granting me a boon ?"
Hari came to the king whose sins had vanished. The holy
Narada, Bhargava, Vyasa (came there). The son of Mrkanda Hari said:
(also) came there. The sage Valmiki, Visnu's devotee, (so also) 17-18. O king, there is no doubt that you are getting salvation
Vasistha, the son of Brahma, came there. The illustrious Garga, because you heard from the pure and sinless Vijvala, the great
full of devotion for Visnu, Jabali and Raibhya, so also Kasyapa, sin-destroying (hymn) called Vasudeva (-hymn). In my world
(all) dear to Visnu, and best among the followers of Visnu, enjoy divine pleasures according to your desire.
came there with Visnu. The king said:
6-8a. They (who were) meritorious and very blessed, (who 19. Ogod, if I, a poor person, am to be granted a boon,
were) free from sins, (who were) full of devotion for the
then first give an excellent boon to Vijvala. *Obviously a misprint. It
lotus-like feet of Hari, stood there, surrounding Hari, and
should be Hara (god Siva).
praised the king in various ways. All gods led by Fire, so also
Brahma and
 *' Padma Pur ana II.99.36b-45 1275
Hari said: bathed, free from anger and greed, with his mind controlled, a
20-22. O king, Vijvala's father Kunjala, adorned with man should, with chastity, offer a sacrifice with sesamum-seeds,
knowledge, everyday recites the great hymn (in honour) of rice mixed with ghee of the measure of one-tenth (of them), after
Vasudeva. With his sons and wife, he will go to my abode. having worshipped Vasudeva. Then men should offer a sacrifice to
He always mutters this hymn; (so) I shall give him (its) the hymn of praise.
fruit. 36b. Like a good servant I never leave their side.
37-38a. When Kaliyuga has come (the recital) will give
When these auspicious words were said (by Visnu), the king
spoke to Kesava(i.e. Visnu): "O Kesava, make this very auspi- servitude to the hymn (i.e. the hymn will be a servant). It is (i.e.)
cious hymn fruitful." should not be given to any one indiscriminately for fear of the)
violation of (the sacredness of) the Vedas. He will be rich with
Hari said: all his desired objects here (i.e. in this world) only.
38b-42a. O king, listen, I have made this hymn fruitful. It
23-30. O great king, when, in the Krtayuga, men will praise was fashioned (i.e. composed) by Brahma.. Formerly it was mut-
(me with this hymn), they will undoubtedly go to (i.e. obtain) tered by Rudra. He was free from (the sin of) killing a brahmana.
salvation (just) at that moment. O best king, those men who Indra also was free from sin. So also were gods, sages, guhyas
would mutter this hymn (in honour) of Visnu, leading to salva- (a class of demigods), siddhas, and the immortal vidyadharas.
tion, for just three months in Tretayuga, for six months in The serpent-demons propitiated the hymn, and obtained the
Dvaparayuga, and for a year in Kaliyuga, go to heaven. A brah- complete attainment as desired by them. The donor, who will
mana who mutters it thrice or once (a day), gets whatever is mutter my hymn, will be meritorious and blessed here (i.e. in
desired by him. A ksatriya, adorned with wealth and grains, gets this world). No doubt should be raised in this matter. O best
victory. A viaisya will be rich; a sudra will be happy. He who re- king, come to my abode with your wife.
lates this to a man of an inferior tribe, becomes free from sin.
The hearer never sees (i.e. goes to) a terrible hell; and due to the 42b-45. Hari supported the king with his hand. There (at
grace of my hymn he will have accomplished everything. The that time) drums (were) sounded; gandharvas sang lovely songs.
manes of him who will recite it (i.e. get it recited) by brahmanas at Best celestial nymphs danced. All gods and sages showered
the time of a sraddha, will go to Visnu's heaven after being flowers. They praised him with hymns. Then the king, along
satisfied. A brahmana or a ksatriya should mutter (this hymn) at with his wife, went to Visnu. That Vijvala, with his mind deli-
the end of presenting libations to the manes of the dead ancestors. ghted, saw him being praised by hosts of gods and siddhas. He,
His manes, with their minds pleased, drink nectar. of a great prowess, came there where his father and mother
31-36a. If a man devoutly mutters this at the time of offering were.
oblations to gods in a sacrifice, no difficulties come up there (i.e.
in the sacrifice), and he will accomplish everything. One should
utter this hymn in a danger in a difficult place, or in danger
from a fierce tiger, or when danger from thieves has come up. O
great king, that (danger etc.) will be removed. There is no doubt
about it. At other auspicious (times) or when a man has gone, to
the gate of a royal palace he mutters (i.e. should mutter) the
hymn called Vasudeva (-hymn) for ten thousand times. Well-
 1276 Padma Purayd II.101.1-24 1277
CHAPTER ONE HUNDRED Vena Asks to CHAPTER ONE HUNDRED ONE

Hear More about Kunjala Kapinjala's Narration

Visnu said:
Suta said:
l-8a. (Vijvala's) father (Kunjala) lived on a bunyan tree on 1-2. Visnu, the god of gods, told the best king, the son of
the beautiful bank of Narmada. Vijvala too came there, and the Anga, the very meritorious account that destroys sins. Listen, I
very intelligent, religious-minded one narrated to his father the shall narrate to you the meritorious account, and also the account
greatness of the hymn called Vasudeva(-hymn). With a very much of the noble Kunjala.
pleased mind he told him as to how Visnu came there and gave him
(i.e., Subahu) an auspicious boon. Kunjala also, having heard the Visnu said:
account of that king, was full of great joy, and having embraced
3-4a. And the pious Kunjala with joy called his fourth son
his son said: "O child, by narrating the very auspicious (hymn)
of Vasudeva (to the king) you have done a meritorious deed and Kapifijala, and said to him: "O son, tell me what wonder you
an obligation to the noble king." Having thus spoken to his god- saw. O best son, to which (forest) did you go for your food from
like son, having congratulated him with blessings, and having here? Tell me, O blessed one, what very meritorious (event) you
repeatedly praised him, he remained on the beautiful bank of have seen.
the river, while Cyavana was beholding. O great king, I have told
Kapinjala said:
you all this account of those devotees of Visnu. What else should
I tell you ? 4b-24. O father, I shall narrate to you the wonder about
which you have asked, which no one has seen or heard (before)
Vena said: and which I have not heard from any one. I shall tell it just now.
O father, listen to it now. May all (my) brothers listen to it. O
8b-12a. You have given me, through the vessel of a conch,
mother, you (too) listen to it now. The mountain Kailasa is the
nectar to drink. Therefore, which mortal on the earth will not
best one. It is white like the moon. It is full of many minerals,
have a strong desire to drink it? The knowledge about Visnu is
and is adorned with various trees. O father, it is washed all round
always the best drink here (i.e. on the earth). I am not satisfied
with the auspicious, pleasing water of the Ganges. O father,
when it is thus being narrated by you. O lord of gods, my
from which (i.e. from that mountain) thousands of divine rivers
strong desire to hear it increases. Through grace (i.e. be graceful
of various kinds have arisen. So also various kinds (of streams of)
and) tell me about the activities of Kunjala. What did the noble
one say to his fourth son? Please tell that to me in great detail. water (have arisen from it). On the great mountain there are thou-
sands of lakes containing water. On the best mountain there are
The lord said: large rivers which are resorted to by swans and cranes, which
give religious merit and which destroy sins. There are various
12b-14. Listen, I shall tell you Kufijala's account, so also
thickets of trees full of flowers and fruits, and also full of various
Cyavana's account full of great religious merit. O best of men,
trees, green and auspicious. (The mountain) is full of the groups
this meritorious account destroys sins. The man who devoutly
of kinnaras, and is crowded with the celestial nymphs. It is
listens to it, would get the fruit of (having performed) a thousand
sacrifices. well-adorned with gandharvas, siddhas, bards and hosts of gods.
It is possessed of the thickets of divine trees; is full of divine
objects; it is very rich with the loveliness of divine fragrances. It
is very
1278 Padma Purdna 11.101.47-53 1279
beautiful on account of the white slabs of crystal. O king, it is let loose, and endowed with the wealth of beauty. She,
full of the sun's rays and possesses brilliance. Everywhere it is well-endowed with a divine form, virtuous, of divine
adorned with trees full of flowers like sandal trees of agreeable characteristics, and adorned with divine ornaments shone on its
fragrance, bukula trees with blue flowers. It is pleasant due to bank. I do not know whether she was the daughter of the lord
the good (i.e. sweet) notes of divine birds. It is pleasant due to of mountains (i.e. Parvati) or the daughter of the great ocean
the humming of bees and multitudes of trees. That mountain, (i.e. LaksmI) or was Brahma's wife (viz. SarasvatI) or was
along with the forest, looks splendid by the notes of cuckoos. Svaha (the wife of Agni) or she was the illustrious Indrani (i.e.
There is a Siva-temple, crowded with crores of Siva's attendants; the wife of Indra) or RohinI (the spouse of the Moon). O
with rays (the mountain) was white and was auspicious; it was father, by all means such wealth of beauty is not observed (in
having auspicious slabs of a heap of virtue. It was on all sides the case) of other very divine young females. Such marks of
resounding with roaring lions, with buffaloes and elephants; so beauty, qualities and eharacter (that) were noticed in her, so also
also with the loud trumpets of the quarter-elephants. It was her body deluding the universe which I saw were not to be seen
crowded with various (kinds of) deer and with monkeys. In the (even) in the celestial nymphs. That young girl, seated on a slab
caves it was resounding (i.e. its caves were resounding) with the and full of grief, and (being) without many kinsmen, wept very
loud notes of peacocks. It was adorned with caves, plasterings melodiously. She shed many pearllike tears. The pure tears fell
and ridges and summits. It was full of many streams. It shone into the lake, O very intelligent ones. The drops (i.e. the tears),
with herbs. It was divine, of a divine merit, and full of auspi- resembling pearls, fell into that great (mass of) water. From
cious sites. The great mountain, the heap of merit was resorted them arose lotuses which were charming and fragrant. O highly
to by pulindas, bhillas and kolas. The lord of mountains shone intelligent one, from the tears (that fell) from her eyes, lotuses
with frightful peaks and with huts; pure, auspicious and meri- were produced. Those innumerable (lotuses) floated in the water
torious pleasures and a great sound of the streams of the water of the Ganges. The very pleasant ones speedily fell into the
of the Ganges spread about. stream of the Ganges, well-resorted to by multitudes of swans.
25-26a. There (i.e. on the mountain) is the abode of Sankara. The stream of the Ganges has flowed out from that place.
To (that) Kailasa I had gone. There I saw a wonder which was Reaching the top of Kailasa, called Ratna and having pleasant
never seen or heard of (before). O father, listen to all that will be caves, it is full of water and has extended over a couple of yojanas.
said by me. It was crowded with groups of swans and full of aquatic birds.
26b-30. From the auspicious, highly rising peak of the lord There are lotuses of many special colours in the pure stream
of mountains (like that of Meru), a snowy, milky and golden resorted to by groups of sages. The lotuses which were produced
stream flows (down) on the ground; and O glorious one, this from the tears in the morning were large and fragrant and
stream of the Ganges adorned with (i.e. flowing with) a thun- floated in the pure stream of the Ganges full of water, which time
dering sound has speedily reached the peak of Kailasa and has and again resounded with the (notes of) beautiful swans and
expanded there. There is a great pool of water (in the stream) of aquatic birds.
the Ganges of the measure of ten yojanas. It shines with much Suta said:
auspicious and pure water. It has received auspiciousness from
all sides and greatly shines with large swans. (It is auspicious 47-53. O father, the great lord (S"iva called Ratnesvara), very
because of) auspicious, divine, sweet utterance of the samans. venerable to gods and demons, always remains ou that mountain
The swans coo there, and by that (cooing) the lake looks splendid. called Ratna. O father, there I saw a sage full of religious merit,
31-46. O you very intelligent one, on its bank on a slab of covered with a mass of matted hair, without any clothes and
stone was seated Himalaya's daughter (i.e. Parvati) with her hair holding a staff. He was without any support, (lived) without
food, was very weak due to penance, emaciated, (just) a bundle
 1280 Padma Pur ana II.102.11b-36a 1281
Hants. He, surrounded by crores of attendants, mounted his bull
of bones, and covered with skin only. The limbs of the noble Ci e Nandi) who was beautiful in all limbs, whose back was
one were powdered with ashes only. He, of a great penance, with divine, who was endowed with ornaments, who was furnished
an improper support and seated in devotion to Siva would eat with bells and garlands, who wore multitudes of small bells, who
dry and withered leaves fallen (there). Bringing those fragrant was well-decorated with chowries, silken threads and pearl-neck-
lotuses from the water of the Ganges, he, the noble one, skilled laces, who resembled a swan and the moon and who had pleasing
in singing and dancing, would worship the god of gods, characteristics. Nandi, Bhrngi, Mahakala, Skanda, Canda,
Ratne-svara (with them). The religious-minded one, coming to Manohara, Virabhadra, Ganesa, Puspadanta, Manisvara,
the temple and remaining at the door of the enemy of Tripura, Atibala, Subala, Meghanada, Ghatavaha, Ghantakarna, Kalinda,
sang and danced, and also wept melodiously. Pulinda, Virabahuka, Kesarikinkara, Candahasa, Prajapati—
54-57. O father, O best of speakers, this is the wonder that these and others like Sanaka, whose power was penance,
I saw. Through favour (i.e. being favourable to me) tell me the (accompanied him).
reason if you know it. O noble one, who is that girl? Why lib-12. That Siva was (thus) surrounded by attendants
would (i.e. does) that man worship the great god (i.e. Siva)? Tell numbering crores. Mahadeva, accompanied by the attendants and
me all that in detail, which is the cause of (my) doubt." The very the goddess entered Nandanavana only which was resorted to
intelligent Kunjala, who was thus addressed by his son by gods and kinnaras.
Kapifi-jala, spoke to him, while the sage was listening.
13-36a. The lord of gods showed Parvati that beautiful
Nandanavana which was rich with various trees, full of many
flowers, which was charming, which was crowded with
plantain-trees, and with campaka trees with flowers, with
jasmine-creepers having abundant flowers, and full of a number of
CHAPTER ONE HUNDRED TWO malati creepers, which always shone with branches full of flowers,
and with excellent groves of patala-trees, and with great sandal
Asokasundarl Is Horn
trees of pleasant fragrance. It was full of groves of devadaru trees,
Kunjala said: and crowded with tall trees, with sarala trees, coconut trees, also
with betel-nut trees, with divine date-trees, bread-fruit trees,
1-3. O child, now I shall explain to you all that you said: as bent down with the loads of fruits, with trees exuding
to what their splendour originated from, O you best twice-born. fragrance—thus it was full of big trees. It was well-adorned with
Once the great goddess Parvati, the best among women, while saptaparna trees, resembling the lustre of fire. It was full of great
sporting, said (these) words to the lord: "O great god, in my rose-apple trees, nimba trees, and citron trees, with orange trees,
mind a great longing has sprung up. To me (please) show a grove sindhuvara trees, priyala trees, sala trees and tinduka trees,
that is best among groves." udumbara trees, wood-apple trees, and was adorned with
Sri Mahadeva said: rose-apple trees. It was full of trees like mango, the king of fruits,
Indian fig-trees resembling clouds, divine groves of dark-blue,
4. Let it be so, O great goddess. I shall show you the also with groves of trees with unblown flowers. It was resorted
Nan-dana, crowded with gods and resorted to by brahmanas to by (i.e. it contained) large tamala trees resembling the sun. It
and siddhas. was beautified by other trees aU resembling dark-blue groves; it
5-1 la. Having thus spoken to that goddess, he, Mahadeva, was adorned with very auspicious desire-yielding trees full of all
was eager to go to Nandanavana itself with her and the atten- desired fruits and giving auspicious fruits. It was full of sweet
notes and cries of various
 1282 Padma Purdna
II.102.40-52a 1283
birds. It resounded with the auspicious cooings of
cuckoos and with bees. It resounded with the notes of birds Sri Parvati said:
longing for honey. It was crowded with trees of many kinds and 40-42. O Sambhu, tell me the auspicious and pure quality of
was full of many herds of deer. O son, that (piece of) land this lord of trees.
shines with various fragrant flowers fallen from trees it is; as
it were worshipped with fragrant flowers. O son, there are Hearing the words of the goddess he told her everything
very auspicious wells, pure with the fragrance of lotuses. about that good tree. (He said:) "This best tree called
They are full of water and are resorted to by swans and ducks. 'Kalpa-druma' gives to the very meritorious gods, those that
The great Nandana shines everywhere with lakes resembling resemble gods, and best gods, whatever they resolve. All
seas and endowed with the fragrance of water, and with auspicious objects are produced from this (tree). The very
hosts of celestial nymphs. The lordly Nandana grove shines important gods, superior due to their penance, having obtained
everywhere with halls, white pitchers, beautiful golden staffs, here only the very divine (object) full of gems, superior to life
whitewashed palaces and with large hosts of kinnaras. That (even) which is difficult to get, enjoy it."
auspicious appearing Nandana shone everywhere with 43-49. The goddess heard the wonderful words of Siva. With his
gandharvas, beautiful celestial nymphs, amusements of deities consent she mentally conceived a very virtuous and beautiful
and with groups of sages and good meditating saints. gem of a body. The Daughter of the Mountain obtained from that
Magnanimous Bhava (i.e. Siva) of a great prowess along great tree a woman who was (so) lovely in all limbs, virtuous
with that great goddess (Parvati) saw that glorious, auspicious and beautiful that she, helping Cupid, had come to delude the
Nandana, the abode of the meritorious, the mine of happiness universe. She was the treasure of sport; she was of the form of
and endowed with the quality of tranquility. In the Nandana the accomplishment of happiness; she was endowed with everything;
grove also the beautiful desire-yielding tree endowed with she was having large and lotus-like eyes;her face was lotus-like ;
desired flowers and fruits shone along with rays like masses of her hands resembled lotuses; she was beautiful Laksmi; she
lustre of the sun. Seeing such lordly tree the goddess said to was like a good figure of gold; like that her hair was clean and
Siva: "O lord, tell (me) the auspicious name of this all-meri- very bright in splendour, pleasantly bright, very curly and
torious tree". That Siva, the great sun among all the luminaries long, was very delicately tied and was covered with fragrant
around, said to the goddess: flowers. That young lady, with her hair tied, looked splendid
Siva said: with the firm knots of hair and excellent form. As on the boun-
dary-line of the trees the line of the mukta-flowers shines, simi-
36b-39. The great position of this is known as auspicious; larly on the parting line of her hair, a chaplet of pearls shone. At
and Madhusudana (i.e. Visnu) is the chief among gods. The the root of the parting of hair of the very respectable lady there
divine river (i.e. the Ganges) is the chief among rivers. As the was a mark, like the bright preceptor of the demons (i.e. Venus)
beautiful moon is the chief among those that are pleasant, as the that had risen. On the brows were two lotuses. The lotus-like
earth is the chief among the elements, as the lord of elephants navel like that of a deer shone with its mass of lustre. The brilliance
(i.e. Airavata) is chief among elephants, as the ocean is the of the mark at the root of parting of hair displayed the wealth
chief among reservoirs, as, O respectable lady, corn is the chief of her beauty in the good world; so also the pearls on her hair
among herbs, as the Himalaya is the chief among the mountains,
and forehead always spread out beauty.
as metaphysical knowledge is the chief among lores, as the lord
50-52a. As the beautiful moon shines with lustre, so she of
of men (i.e. a king) is the chief among all people, in the same
charming movements, shone. As the full moon, the mass of cool
way this lord of trees a welcome guest of all, is dear to the lord ra
of gods. ys, shines with the canopy of the moonlight, in the same way
1284 Padma Purdna 11.102.67-74 1285
her face causing charm and celebrated in the universe, shone. (about beauty) was seen in her limbs. Her body looked beauti-
Even the moon is having the spot, and losing the digits every- ful due to all ornaments. She had put on a necklace, bracelets
day, wanes; but her face, always joyful and spotless, is always and anklets. She shone with the belt and girdle and with the
full. sound of the (tinkling bells) of the girdle. The auspicious one
52b-54a. The lotus, having looked with disapproval at its attained great beauty by means of blue silken garment. She,
own fragrance (and thinking)—'This lady with a lotus-like face endowed with qualities, (looked very beautiful) due to a divine
and endowed with all virtues is fashioned with my properties'— and a very red bodice.
did not then feel happy on seeing its own exuding fragrance. The 67. From the idea conceived by her, Parvati obtained
wind (moving in) the world blew from her mouth. Being an
suddenly ashamed, it always remained in water after resorting excellence—a great production. She obtained joy from the desire-
to it. yielding tree. She said (these) words to §ankara:
54b-55. Some very intelligent people with their judgement 68. "O god, I saw the tree as you had described it. As an object
restrained by their mind (i.e. after proper thought) said: 'O good is conceived, so it is seen."
Cupid, as the treasure of a king is full of the bits (i.e. gems) of
the sea, in the same way, her mouth, looking charming with the Suta said:
bimba-like lower lip and with the charming smile, is looking
69. Then that lady beautiful in all limbs came near their
charming with gem-like excellent teeth.'
side (i.e . approached them) and with devotion saluted their
56-64a. She had good eyebrows, her nose fine, her ears were
lotus-like feet.
adorned with jewels. Her cheeks having golden complexion, were
70. Then she spoke affectionate, pleasant and
possessed of brightness. The three lines existing on the neck shone
attractive
very much. Here (i.e. on the neck) there were three lines with
words: "O lord, O mother, tell me the reason for which I was
(i.e. respresenting) her good fortune, good character and love.
produced."
Her breasts were hard, plump and resembled a round figure.
They were pitchers of Cupid intended for sprinkling (water Sri Devi (i.e. Parvati) said:
from). Her even shoulders looked very beautiful, and were in
company of the heart. Her arms were good; they were round, soft, 71-74. Through curiosity about the truth about the tree I
of a good complexion and possessed good marks. Her lotus-like conceived you. O good lady, the fruit, i.e. you, the wealth of
hands were very even, had the colour of lotuses and were very beauty is instantly obtained. You are undoubtedly my daughter
cool. They were endowed with divine characteristics and possess- endowed with all good fortune. You will be known in the world
ed the marks of a lotus and swastika on them. Her fingers were as Asokasundari. Nahusa, lord of kings, well known in the lunar
straight, held lotuses and had nails. The nails were very sharp family, like god Indra, will be your husband.
and were like drops of water. The complexion of her body re-
The mountain's Daughter (viz. Parvati), thus gave her a
sembled the interior of a lotus. Her (body) odour was like that boon and went with great joy, accompanied by Sankara, to the
of a lotus. The beautiful young lady looked splendid like Laksmi. :ain.
The daughter of the tree was endowed with all good characteris- Kailasa mountain.
tics and was very beautiful. Her feet resembled red lotuses, were
very soft, and very beautiful. The nails growing from the toes
had the shape of the flashes (shooting) from gems.
64b-66. (Everything) as is laid down in the scientific
works
1286 Padma Purapa II. 103.21-30a 1287

CHAPTER ONE HUNDERED THREE between well-born men and women; so listen, O Hunda, it is
the way of the world in this mundane existence that the husband f
Asokasundarl Is Saved and Ayu Gets Boon Kunjala
a woman would be suitable to her in respect of virtues. There is a

said: reason why I shall not be your worthy wife. O lord of the
demon-kings, listen with a subdued mind. When I was born from the
1-2. At that time Asokasundarl was born as the best woman. lord of trees, I was thought of by Parvati, after properly grasping
She, of a charming smile, skilled in singing and dancing and Siva's mind. With the god's consent, the goddess also
enjoying all pleasures along with the very beautiful daughters of produced my husband. He will be (born) in the lunar dynasty. He
gods sported in the excellent, meritorious Nandana endowed will be very intelligent and religious-minded. He will be a
with all desired objects. conqueror, and will resemble Jisnu of (i.e. Visnu or Arjuna) in
3-4. Vipracitti's son Hunda, who was always violent, impe- valour, and will be like fire in brilliance. He will be omniscient,
tuous and very lustful entered Nandana. After seeing veracious, and will resemble Kubera in (point of) charity. He
Asokas-undari, endowed with all ornaments, he was, at her sight, will be a sacrificer, a lord of charity (i.e. a great donor), and
piereed by the arrows of Cupid. will be like Cupid in handsomeness. He will be named
5. He, of a huge body said to her: "O auspicious one, who Nahusa, will be righteous and a great treasure of virtues and
are you? To whom do you belong? For what reason have you good character. He is given to me by the goddess (Parvati) and
come to this excellent Nandana (garden)?" the god( Siva). My husband will be famous. From him I shall
obtain a handsome son, endowed with all good qualities. Due to
Asokasundarl said: the grace of Siva, I shall obtain from him a son (named)
6. Now listen. I am the daughter of the very meritorious Yayati, resembling Indra and Visnu, and dear to people in the
Siva. I am the sister of Kartikeya and the Mountain's Daughter world, and brave in battle.
(i.e. Parvati) is my mother. 21. O brave Hunda, I am a loyal wife, and am especially
7. Due to childhood (i.e. being a child) I have playfully the wife of someone else. Therefore, completely give up the wrong
notion and go (away) from here.
reached the Nandana grove. Who are you? Why are you asking
me like this ? 22a. He just laughed and said (these) word to Asokasun-
darl.
Hun$a said:
Hunda said:
8-11. I am Vipracitti's son, endowed with good qualities and
characteristics. I am well-known as Hunda, haughty due to might 22b-30a. What you said (that) the goddess and the god
and power. O you of a beautiful face, even among the demons (have given Nahusa as your husband) is not proper. That righ-
I am the best, and there is no other demon like me among gods, teous one, named Nahusa will be (born) in t he lunar dynasty.
ou are senior in age, so he who is younger is not fit (to be your
in human worlds or in other worlds (like that) of serpents in res-
husband). A younger woman is commended (to be the wife),
pect of penance, glory in the family, or wealth and pleasures.
and not a younger man (to be the husband). O good lady, when
O you of large eyes, on seeing you I have been struck by the
j that man be your husband? Freshness and youth will certain-
arrows of Cupid. I have sought your refuge. Be pleased to favour
ly perish. O you of an excellent complexion, beautiful women
me. Be my dear wife, dear to me like my own life.
ways become dear to men on the strength of their youth. O
A^okasundari said: y^ u of a beautiful face, youth is the great capital of women.
12-20. Listen, I shall tell you the cause of all PPorted by it they enjoy pleasure and objects as desired by
contacts
1288 Padma Purana 11.103.45-62 1289

them. O good lady, when will that son of Ayu come to you? 45-48. Hearing these words of her, the mighty demon
Listen to me. Youth exists just (for) today. It will be useless Hunda thought in his mind (i.e. to himself): 'How would this
(later). Listen, he will have to pass through conditions [like living one be my wife?'Thinking like this, the deceitful Hunda vanished.
in the womb, childhood and adolescence. When will he be endow- Then leaving her and speedily going out from that place, the
ed with the splendour of youth and be fit for you? O you of next day he came there fashioning illusion full of sin. O my son,
large eyes, with the splendour of youth, drink an intoxicating the demon having taken up a divine, illusive form of a woman,
drink. Enjoy happily with me. became of the form of (i.e. turned himself into) a lady through
illusion. That very beautiful young lady took up an illusory form.
3Ob-38. Hearing the words of Hunda, Siva's daughter, full Engaged in laughing and sports she went to that place, where
of fright, again spoke to that lord of demons: "When the twen- diva's daughter (i.e. Asokasundari) stayed.
tieth yuga called Dvapara will come, the righteous Bala 49-50. As if affectionate (towards her) she said (these) words
(i.e. Balarama), the incrarnation of Sesaand son of Vasudeva, to Asokasundari: "O you blessed one, who are you? To whom
will take the divine daughter of Revata as his wife. O illustrious do you belong? O young lady, why do you stay in the
one, she is already born in the best yuga called Krta. She is penance-grove and practise the penance drying up your passion?
older than he by the measure of three yugas. That RevatI has Tell me,
become dear to Bala (rama)like his own life. When the future 0 very fortunate one, for what reason (you are practising the
Dvapara (yuga) will come, she will be born here. Formerly she penance) very difficult to practice."
was born as Mayavati, an excellent daughter of a gandharva. The 51-53. Hearing those auspicious words uttered by the demon
best demon Sambara kidnapped and confined her. In that yuga, of an illusory form who had concealed his original form and
the best hero Pradyumna, the son of Madhava, the lord of who had a longing (for her), that lady, who was very much
Yadavas, is declared to be her husband. He will be her husband. afflicted, quickly told him the account of her creation as it had
This future (event) is seen by ancient illustrious and noble formerly taken place, and also all the reason for (taking up) the
(sages) like Vyasa. Such are the words uttered about me by the penance. (She) also (told him about) the harassment done by
goddess, the mother of the world, and the daughter of Himalaya, that wicked demon. She did not recognize his illusory form, and
at that time, O demon. (so) through affection she told him (everything).
39-42. And you, covetous through greed and passion are
talking (words) which are wicked, full of sin, and without (i.e. Hunda said:
not supported by) the Vedas and religious treatises. Whatever, 54-57a. O respectable lady, you are a loyal wife, you are
good or bad is firmly ordained in the case of a person according engaged in good vows. Your character and behaviour are good,
to his former deeds, takes place in his case. If the words (that your actions are pious, and you are a very chaste lady. O good
are) in the mouth of gods and brahmanas come out and are true, lady, I am a loyal wife, and am devoted to my husband. I, a
they shall never be otherwise. This is ordained due to my destiny, great chaste woman, am practising penance for my husband. That
and that of that Nahusa. Having thought of the union (of us wicked Hunda also killed my husband. For his destruction I am
two) like this only the goddess and Siva also said (like that). practising great (i.e. severe) penance. Come to my holy hermitage.
43-44. Realising this, be calm and give up the wrong notion 1 stay on the bank of the Ganges.
haunting your mind. O demon, you shall certainly not be able
to lead away my mind. I am a loyal wife, firm in mind; who can 57b-62. That daughter of Siva was addressed by her (i.e,
lead me away? I shall burn you with a great curse. O great Hunda) with other charming and convincing words, and Hunda,
demon, go from here." through friendly feeling, deluded her. Deluded through folly she
was very speedily attracted by him. He brought her to his divine,
 11.103.109-123 1293
1292 Padma Purana
the ornament of the Soma family, the best king and the sove-
Nahusa with sharp arrows like thunderbolt and resembling
reign emperor knowing all practices, engaged in the vow of
serpents, (and see you) the sinner, fallen on the battlefield, with
truthfulness, resembling Indra and Visnu, ruled under one um-
your hair loose, and with blood (oozing from your body)."
brella (i.e. ruled as the universal sovereign) by means of penance,
93-94. Having made such a great vow for the destruction of glory, might, charity, sacrifices, meritorious acts and restraint
Hunda, that firm daughter of Siva resorted to the excellent bank on the earth. The king (Ayu) did not have a son. So he was
of the Ganges. As bright, burning flame of fire, full of brilliance unhappy. The righteous one thought: 'How can a son be born
would burn the great worlds, the daughter of the lord of gods, to me (i.e. How can I have a son)?'
burning with rage, practised, on the bank of Ganges, a penance 109. Ayu, the lord of the earth, entertained such a thought.
difficult to practise. Being composed, he made a great effort for getting a son.
110-113. Atri's son Dattatreya, the high-souled brahmana,
Kunjala said;
the great sage, with his eyes red due to (having drunk) spiri-
95-96. O noble one, having thus spoken, Siva's daughter, tuous liquor, was sporting with a woman. The virtuous one, in-
having bathed in the water of the Ganges, went to her own city, toxicated by wine, having seated a young, auspicious woman,
called Kaficana. That young Asokasundari, of a slim body, and best of all women, on his lap, sang, danced and heavily drank
endowed with truthfulness, practised penance to bring about the liquor. The best among the great meditating saints, the best
death of Hunda. sage, (who was) without a sacred thread, (and) with his body
97-98. Hunda also, with his heart burnt by the curse became smeared with sandal and aloe wood paste, shone with divine
afflicted, and, being very much tormented by the fire of words, garlands of flowers and appendages of pearl-necklaces.
thought. Having called his minister named Kampana, he 114-118. The king, having gone to his hermitage, and
said to him. He told him the important news of her curse: seeing the best brahmana and being well-composed saluted him
with his head (bent down), and falling prostrate before him. That
99-100. "I have been cursed by Asokasundari, the good pious son of Atri having seen that best king who had come
daughter of Siva: 'You will die at the hands of my husband, before him with devotion, resorted to meditation. O best one,
Nahusa.' That child is not (as yet) born; but Ayu's wife is car- the king passed a hundred years like this. Having called him
rying. Act in such a way that the curse would be false." who was steady and calm and greatly devoted, he said these
(words): "O king, why do you torment yourself? I am void
Kampana said:
of brahmanic practices. I never had brahmanahood. I am
101-104. Having kidnapped the wife of Ayu bring her greedy of wine and flesh, and always attached to women.
(here). In this way your enemy will not be born. Or, with strong I do not have power to give a boon. (Please) serve (some) other
(medicines) cause her abortion. In this way also your enemy brahmana."
will not be born. Mark the time of the birth of that wicked
Nahusa. Having carried him away, bring him (here) and kill Ayu said:
him of a sinful mind. 119-123. O glorious one, there is no other best brahmana
like you, who grants all desired objects and are the greatest lord
Having thus held consultation with that Kampana, the demon in the three worlds. O you illustrious one, you are Visnu, the
(Hunda) exerted himself to destroy Nahusa. Garuda-bannered one, the highest lord, (born) in the family of
Atri in the form of a brahmana. O chief of the lords of gods, O
Visnu said: highest lord, I salute you. O you who are affectionate to those
105-108. The glorious, righteous son of Aila, named Ayu,
 1290
r Padma Parana
II.103.79b-92 1291
matchless and very beautiful house. O son, on the peak of
Meru there is an excellent city, known as Vaidurya, full of all destruction of your family and these your kinsmen. You have
good qualities, very auspicious and named Kancana. The entire brought a burning, bright flame of fire to your house. As an in -
city of the demon was thronged with tall palaces, with pitchers, auspicious, deceitful bird, risen with all (kinds of) misery, brings
staffs and chowries. It was full of dark-blue groves resembling about the destruction of the house of one whose house it enters,
clouds, and full of various trees, also with wells, pools and lakes as that bird would desire the destruction of (the man's) kins-
and with rivers and reservoirs. It shone with great jewels and men, all wealth and family also and (then) enter (the man's)
with ramparts furnished with gold, and rich in objects satisfying house, in the same way, I, desiring your destruction, have come
all desires. to your house. Undoubtedly I shall now destroy everything
63. That Asokasundari then saw that beautiful city. "O belonging to you—your wealth, grain, family, life, sons and
friend, rell me to which deity this place belongs." grandsons etc. O demon, since you brought me who was practising
64-65a. He said: "It belongs to that lord of demons whom a great (i.e. severe) penance, and who, longing for a husband,
you have seen before. It is the place of that demon. O illustrious was desiring (to marry) Ayu's son, Nahusa, my husband will
one, lam that best demon. O you of an excellent complexion, destroy you.
through illusion (i.e. by deceiving you) I have brought you 79b-88. Formerly (only) the god had (fore) seen this
(here). remedy in my case. This popular verse, (which) the wise sing, is
65b-67. (Thus) speaking to herhetookherto his golden palace, true. It is actually observed in the world; the wicked -minded do
full of many mansions, and resembling the peak of Kailasa. He, not realize it. There is no doutthat one who is to experience pain,
oppressed by passion, seated that beautiful lady on a swing, pleasure etc. from one does experience it from that very person.
took up his original form, and then the lord of the demons, You will go to (man). With one's finger-tip one touches a very
afflicted by the arrows of Cupid, joined the palms of his hands, sharp, fine-edged, good sword. Now know (that touching) me
and said (these) words to her: like that would cause anger (in me). Who, being rash and going
68-70. "O good lady, there is no doubt that I shall give to a lion who is angry and roaring loudly, would clip the hair
you whatever you desire. Resort to me who, being oppressed by from his face? He, who longs for death, desires to enjoy me,
passion, am attached to you, O you of large eyes. who am of a truthful conduct, restrained and remaining in
(i.e. practising) penance. He, now, since he is prompted by
The respectable lady (i.e. Asokasundari) said: Death, desires to seize the gem of a black, living cobra; and
O lord of demons, you cannot at all lead me astray. Do not you, deluded by Death, are sent by Death, O fool. Therefore
even entertain in your mind the delusion about me that has come such wicked thought is produced (in your mind). Do you not
(to you). I am difficult to be secured by mean demons who are realise it? Except the son of Ayu, who looks (i.e. would look
great sinners. There is no doubt about this. Do not talk (like this) at me)? Any other (man than Ayu's son) will die by looking at
again and again. my form."
89-92. She, who was a chaste lady, who was grieved, who
71-72a. That goddess, born after (i.e. younger sister of) was disturbed with distress, who was controlled, and was
Skanda, endowed with penance, burning with great rage, desiring observing a religious vow, spoke like this and went to the bank
to destroy that demon, and throbbing like the tongue of Death of the Ganges. "Formerly, I, who had practised a severe penance
again spoke to that mean demon: with a desire for (obtaining) a groom, will again, desiring your
72b-79a. "O sinner, you have done a fierce deed for (i.e. destruction, practise a hard penance. I shall then go to my
leading to) the destruction of yourself, for (i.e. bringing about) the husband, when I shall see you, killed by the magnanimous
1296 1297
Padma Parana
resembling the orb of the moon, which was held (over him). He CHAPTER ONE HUNDRED FIVE
appeared handsome with a necklace, bracelets, armlets and anklets.
He (also) shone with ear-rings resembling the orb of the moon. Nahusa is Born
A very wise man like this came (there). Having called Indumati,
he repeatedly bathed the beautiful lady with milk, with (i.e. Kunjala said:
from) a conch full of milk and having the colour like that of the l-3a. With her friends she went to Nandana garden to sport
moon and decked with gems and gold. He threw (i.e. put) into (there). There she heard significant words, not wholesome to her
her mouth a white, beautiful snake, covered with a thousand father, of the bards and siddhas talking delightfully, viz. 'In the
hoods, endowed with a gem and full of bright flames. On her house of Ayu, the best son, of great might, resembling Visnu in
neck he also put a pearl. That very glorious lord of gods then valour will be born; he will kill Hunda'.
gave a lotus into Indumati's hand and went to his own place. 3b-4. Having heard such significant, unwholesome, painful
15. Like this she saw a great dream and the best son. The words, she went (to her father) and told the painful words to her
illustrious one narrated it to Ayu, the lord of kings. father in brief.
16-17a. Having heard it, the great king thought again. Then 5-14. She narrated them to her father. The father, hearing
having called his preceptor Saunaka, the very glorious, omniscient them, was amazed. He remembered the curse of Asokasundari,
and best among the learned, narrated the best dream to him. given by her formerly. For this that Asokasundari practised
The king said: penance. That demon who is wicked, who is dragged by Death,
who is sinful, looking out for a flaw, always exerted to destroy
17b-18a. O illustrious one, O best brahmana, today, (late) the embryo of Indumati. O noble one, when he saw the queen
in the night, my wife saw (in a dream) a brahmana entering the endowed with beauty and generosity, possessed of divine lustre,
house. What is the meaning of this dream ? protected by Visnu's lustre, having divine brilliance and resemb-
Saunaka said : ling the sun's orb, he always remained by her side to watch her.
From a distance the wicked demon showed her many spells and
18b-23. Formerly intelligent Dattatreya gave you a boon; very fearful terrors and scares. She, endowed with the lustre of
and directed (you to give) a very effective fruit to the queen for the child in the womb, was (thus) protected by Visnu's lustre.
(obtaining) a son. What have you done with the fruit, O king ? Never again fear arose in her mind. The demon became ineffec-
To whom have you given it ? tual, and his exertion was useless. The desired object of the wic-
ked Hunda never came about. A hundred years thus passed
Having heard the words uttered by the king, viz. "I have while he was watching. That daughter of Svarbhanu gave birth
given it to my good wife," the very intelligent, best brahmana to a son. At night only a son was born to her, O best son. Like
Saunaka said: "There is no doubt that, due to Dattatreya's the sun in the sky he very much shone with brilliance.
grace, the best son, possessed of a portion of Visnu will be born
in your house. O king, I have told you this meaning of the dream. Suta said:
A son of a divine power, and resembling Indra and Visnu will 15-18a. There was a very wicked maid in the
be born (in your house). Your son will be the soul of all good
lying-in-chamber. She was of a wicked behaviour and talked
practices and will perpetuate the lunar dynasty. He will be
very inauspicious words. Knowing everything about her the
proficient in the science of archery and the (Rg-) Veda (etc.)".
24. Having spoken thus to the king, Saunaka went home. mean demon Hunda entered her body and then got into the
The king, with his wife, was full of great joy. house of Ayu. When the multitude of men, very much deluded
by sleep, was asleep, he kidnapped that son, resembling a child
of a god, and
1294 Padma Purana
11.103.136—II. 104.14 1295
who submit themselves to you, I have sought your refuge. O
Hrslkesa, emancipate me. You stay (i.e. take pleasure in) causing Dattatreya said:
illusion. I know you to be one who knows the beings living in 136-138. Let it be so, O glorious one. You will have a son,
the universe, who is the chief of the universe, who is the lord of in your mansion, who will be meritorious, will perpetuate your
the world and the killer of (the demon) Madhu. O Govinda, race and show compassion to all living beings. He will be endow-
0 you of a universal form, protect me only. My salutation to ed with these virtues, and with a portion of Visnu. He, the
you. lord of men, will be a sovereign emperor, comparable to Indra.
Kunjala said: Having thus given him a boon, the great meditating saint gave
124-128. When a long time of many days passed, the king an excellent fruit and said to him: "Give this to your
Datta-treya, in an intoxicated condition, said to the best king: wife." Saying so, and dismissing that Ayu, who had bent before
"Do as him, after having congratulated him with blessings, he disap-
1 tell you. Give me wine in a cup; and the meal of flesh that is peared."
got cooked." Hearing those words of him, that Ayu, the lord
of the earth, being eager, speedily got wine in a cup, and quic
kly cut off well-cooked flesh with his hand, and, O best one,
the best king gave these to Dattatreya. That best sage became
happy in mind. Seeing (Ayu's) devotion, prowess and great service CHAPTER ONE HUNDRED FOUR
to the preceptor, he spoke to that humble Ayu, the lord
of IndumatVs Dream
kings:
129. "Well-being to you, O king, ask for a boon that is Kunjala said:
difficult to be obtained on the earth. I shall now give you every- 1-4. When that illustrious great sage Dattatreya had left,
thing that you desire." that great king Ayu came (back) to his own city. Being delighted,
he entered Indumati's house endowed with glory, rich with
The king said: all desired objects and resembling Indra's house. O bestbrahmana,
130-135. O best sage, through pity for me you are truly like Indra in heaven, the intelligent one ruled with Indumati,
granting (me) a boon. Give me a son endowed with virtues, the daughter of Svarbhanu, over his kingdom. By the words of
omniscient, possessed of good qualities, having the might of Dattatreya, that queen Indumati conceived a child endowed
gods, and unconquerable by gods and demons, ksatriyas, giants, with divine lustre as a result of eating the fruit.
fierce demons and kinnaras. (He should be) devoted to gods and 5-14. O illustrious one, Indumati saw, at night accompanied
brahmanas, and (he should) especially look after his subjects. by day (i.e. in the early morning), an excellent dream giving
(He should be) sacrificer, lord of charity (i.e. the best donor), many auspicious objects. (She saw in the dream) a man, who
brave, affectionate to those who seek his refuge, a donor, an was a brahmana, resembling the sun, endowed with necklace of
en-joyer, magnanimous and learned in Vedas and sacred pearls, and adorned with a white garment, entering her house.
treatises, skilled in Dhanurveda (i.e. archery), and well-versed in A garland fashioned with white flowers shone round his neck. His
sacred precepts. His intellect (should be) unbeaten; he (should be) body looked charming with all ornaments, and was besmeared with
brave and undefeated in battles. He should possess such qualities, divine sandal (-paste). He had four hands, he had a conch in
be handsome and one from whom the race would come forth. O his hand, and held a mace, a disc and a sword. He, of a great
illustrious one, give me (such) a son sustaining my family, if lustre, adorned with divine ornaments, shone with an umbrella,
you, through grace, want to give me another boon, O lord.
 1298 II.105.42b-54 1299
Padma Parana
went out. The mean demon reached his own city called has protected his family by means of good deeds in calamities,
Kafi-cana.
would live even in difficult (circumstances). This cannot be other-
18b-20. Having called his wife Vipula, he said (these) words wise. He who is assisted by his deeds would undoubtedly live
to her : "Kill this very sinful child, my enemy. Then hand it even if he is carried by the force (of the stream) of a great river
over to the cook for (cooking) a meal. Get it carefully cooked in or even if he has been in fire. Therefore, deeds united with piety
many kinds and varieties. Later I shall undoubtedly eat it from
and merit are performed. Due to that men having a long life,
the hand of (i.e. served by) the cook."
21-22. Having heard (these) words of her husband, Vipula call it happiness. (One's) deed is one's savior and guardian. It
was wonderstruck. 'Why does my very rough husband become protects and is awake. It always gives salvation and an occasion
so cruel ? Whose boy, endowed with all good marks, and resem- for friendship. There is no doubt that a deed always protects
bling a god's child, should he, bereft of forgiveness and full of him only, who does a propitious deed connected with charity
cruelty, eat, and for what reason ?' and merit, accompanied by agreeable words, and full of obliga-
23-24. She, full of pity, thought like this, she again asked her tion. Urged by his own deed he goes to (i.e. is born in) another
husband, "Why do you (want to) eat the boy ? Why do you stock. What can a father do or what can a mother or other
become so much angry and shameless ? O lord of demons, tell kinsmen and relatives do ? They cannot protect him who is
me in truth the entire motive." struck down by his deed.
25-27. That wicked Hunda told her in brief his own fault,
the account, and (about) the curse of Asokasundari. She under- Suta said;
stood the full motive of the demon. 'This boy must be killed, 42b-48a. By that deed only, by which the son of Ayu was
otherwise my husband will die'. Thinking like this, Vipula, over-
come with anger, called her female-attendant Mekala, and said protected, the cook, being under the influence of fate, became
to her : full of pity. Urged by his deed that female attendant also became
like that. Both of them protected Ayu's son of good marks.
28-33. "Mekala, today kill this very wicked child in the That female servant of meritorious deeds took him from that
kitchen; (and) hand it over to the cook, (to cook it) for the meal of
house to Vasistha's holy hermitage that night only. Placing the
Hunda". Mekala took the child, and calling the cook, said to
excellent child (there), she then went (back) to her house. Hav-
him : "Obey the order of the king. Today cook this child." The
noble cook heard like this and taking the child in his hand ing killed a black antelope the cook cooked (its) flesh. The lord
became ready, raising a weapon (to kill the child). This child, of demons, Hunda, after eating deemed the curse of Asokasun-
the son of Ayu, was protected by the lustre of Dattatreya, the dari to be fruitless. That lord of demons, Hunda, was then full
god of gods. He again and again laughed. Seeing him laughing of great joy.
the cook was full of compassion. The female attendant also was
full of pity and said to the cook : "O you very intelligent cook, do Kunjala said :
not at all kill this child. In whose good family is he, endowed with 48b-54. When it was the bright morning, the best
divine marks, born ?' religious-minded sage, Vasistha, went out of the door of his hut
made of leaves, and seeing the whole, beautiful child, endowed
The cook said: with divine marks, like the full moon, and of charming eyes,
34-42a. O you good one, you have spoken the truth, full of
pity. Whose is this child, endowed with royal marks ? Why will Vasistha said :
that wicked-minded, mean demon, Hunda eat him ? He, who All you sages should come and see the child. Whose (child)
is it? Who brought it to the courtyard at my door at night ?

i
 1300 Padma Purana
The sages may see the child, resembling a child of a god or II.106.1-15 1301
of a gandharva, and resembling crores of Cupids.
CHAPTER ONE HUNDRED SIX
All those best brahmanas full of great curiosity and delighted,
saw that son of that noble Ayu. That pious Vasistha, seeing the IndumatVs Lamentations on the Loss of Her Child
son of the noble Ayu, knew through his (supernatural) know- Kunjala said :
ledge, the boy to be the son of the magnanimous Ayu, and
endowed with (good) conduct and also knew the account of 1-2. The glorious wife of Ayu, Svarbhanu's daughter of an
that wicked and evil-minded Hunda. excellent complexion, not seeing that excellent, matchless child,
55-60a. When that best brahmana, Brahma's son, picked up resembling a god, wept, making a loud wailing : "Who has taken
the boy with his hands through pity (for him), gods showered away may son of excellent marks, endowed with good charac-
flowers on the boy. Gandharvas and kinnaras sang charmingly teristics.
and melodiously. Sages praised that king's son with Vedic 3-4. I had obtained the son by penance, charity, sacrifices,
hymns. Seeing him, Vasistha granted him a boon at that time. and vows difficult to practise, and with hard efforts. Who has
"Your name will be famous in the world as Nahusa. Due to your kidnapped the son given to me by the magnanimous, pious
childlike feelings, you were not destroyed by him. Therefore Dattatraya, (after) being pleased." (Thus) she wept piteously.
your name will be Nahusa, and you will be honoured 1 by gods." 5-9. "O son, O child, O dear child, O habitation of virtues,
The best brahmana (i.e. Vasistha) performed the ceremony at his where are you ? Who has taken you away? Talk to me. You are
birth, and taught him vows, charity and sent him away as a pupil undoubtedly the ornament of the entire lunar dynasty. Who has
to the teacher. taken you away, you united with my life ? Who has today
60b-64. Having fully studied as a student the Vedas with the kidnapped my son, full of divine, good marks of a king and
six limbs and with the pada and krama 2 (ways of reciting them), having lotus-like eyes ? What shall I do ? Where shall I go ?
having studied all the sacred books from Vasistha, the best brah- I distinctly know the deed I did in the previous existence: I (must)
mana, archery with its secrets, and (the use of) divine weapons have repudiated a deposit; therefore my son is kidnapped. Or
and missiles, along with the manner in which they are held and did I, a sinner, cheat someone in the former existence ? I am
released, and the excellences like various branches of knowledge, suffering a calamity due to that deed only, and not otherwise (i.e.
science of logic, politics that handsome and devoted son of Ayu not due to anything else).
thus became fully accomplished. Due to the grace of Vasistha, 10. I had become the snatcher of a gem. (Therefore) the
he became the holder of (i.e. skilful in using) a bow and arrows. gem in the form of my divine son, the mine of matchless virtues,
is snatched away by destiny.
11. Or did I argue with a brahmana ? (And) is it the fruit,
attended by the great grief for my son, of that act, that I have
undoubtedly got ?
12. Or did I obstruct a child in my previous existence? Am
I getting such a fruit of that sinful deed?
13. Or did I not give the food before the rite of the offering
1. Husita—The word is not clar. of food to all gods accompanied by the (seven) sacred utterances,
2. Padakrama—Pada is the detachment of the Vedic words from one to one who had asked for it ?"
another and Krama is the particular manner of reciting Vedic text. 14-15. Thus, O noble one, Svarbhanu's daughter Indumati
full of tenderness due to grief, being perturbed and heaving sighs
like a cow bereft of her calf, fainted.
 11.107.16—H.108-5 1303
1302 Padma Purdna ouofan excellent face (i.e. O you beautiful one), my virtuous
16. That king Ayu (also) was full of great grief and sorrow. will again comeback, taking (with him) the head of that
Hearing that the boy was kidnapped the king gave up courage. ne w ho has kidnapped him. Narada told (me) like this. O

17. 'There is certainly no fruit of penance, nor is there the eood one, do not grieve; and give up this great delusion of your
fruit of giving gifts, since my son has been thus kidnapped. mind which destroys the (fruit of the) good works that ought
18-19. Through grace, Dattatreya formerly gave me a boon to be done." Hearing the words of her husband, queen
(in the form) of an unconquerable son, endowed with success Indu-fflati was full of joy (due) to the (assurance of the) coming
and all virtues. How is that grant of boon impeded ?' Engrossed of her son. 'It shall be as is told by the divine sage.
in thought like these, the king who was distressed, wept very Dattatreya has given me the son, who will be ageless and
much. immortal. There is no doubt about it. It appears to me like
this about him.' Thinking like this, she saluted the best
brahmana. "My salutation to that noble son of Atri, the giver of
great prosperity, by whose grace I obtained a very wise, very
virtuous and very meritorious son."
16. Speaking like this, that respectable lady, who was very
CHAPTER ONE HUNDRED SEVEN
much afflicted, knowing that son Nahusa would come back,
Narada Assures ofNahusa's Return ceased (speaking).

Kuiijala said:
1-2. Then that Narada came from heaven to king Ayu.
Having come he said to him : "O king, why are you bewailing?
O great king, O very intelligent one, knowing that the kidnapping CHAPTER ONE HUNDRED EIGHT
of your son is beneficial to gods and others, do not bewail.
Vasistha's Instruction to Nahusa
3-4. Being omniscient, virtuous, and equipped with all
worldly knowledge, and full of (i.e. endowed with) all arts, your Kunjala said :
son wilt come (back). O great king, he who has taken away the
1. Brahma's son Vasistha, of great lustre and the
boy, having virtues like those of a god, to his house, has cer-
best
tainly taken Death.
among the speakers, called that Nahusa and spoke these words
5. He, of a great valour and might, will bring about his end.
(to him).
O king, along with Siva's daughter he will come to you.
2. "Quickly go to the forest, and bring many sylvan pro
6. Due to his own lustre the son will be like Indra and
ducts." Hearing the words of the sage, Nahusa came (i.e. went)
Visnu. Due to his righteous acts he will enjoy the position of
to the forest.
Indra." 3
-4. There that mighty Nahusa heard some good (i.e. agre-
7. Speaking like this to king Ayu that best divine sage
eable) account : "This is that pious and mighty Nahusa, the
suddenly left as the king with his servants was seeing. v
ery wise son of Ayu, separated from his mother (right) from his
8. When that holy Narada, resembling a god, had gone,
childhood. Due to a great Ci.e. painful) separation from him,
Ayu came to that queen and told her all that (Narada had
the wife of Ayu is weeping.
said).
5- Asokasundarl practised a very difficult penance.
9-15. (He said :) "O queen, due to Visnu's grace, Datta-
When ill that virtuous queen Indumati see her son named
treya gave you, the auspicious one, a son, (like) the best god. O Nahusa,
 1304 Padma Purana IL108.22b-35 1305
conversant with the practice of righteosuness, and formerly 22b-26a. Going near her, he said to her : "Be my wife."
kidnapped by the demons ? Hearing these words of him, that devout lady said to him : "O
6-7. For the sake of Ayu's son the excellent, young daughter Hunda, do not do a rash act; do not talk like this again and
of Siva i.e. Asokasundari practised, all alone, penance. When again. O hero, you cannot get me, especially (when I am) some-
will she be united with this one (i.e. Nahusa) ?" one else's wife. Destiny has formerly fashioned for me (i.e. as
8-13. That pious Nahusa, full of doubt, heard such worldly my husband) Ayu's son named Nahusa. There is no doubt that
words uttered by bards in the sky. Having takens ylvan products, that very lustrous, intelligent Nahusa, a divine gift, will be (my
having gone to Vasistha's hermitage, having presented the sylvan husband). If you do otherwise (i.e. other than what I tell you),
products to pious Vasistha, and having joined the palms of his I shall give you a curse by which you will be reduced to ashes."
hands and with his neck devoutly bent down, he said to that wise 26b-33a. Hearing these words of her, he, very much
Vasistha, the best among the ascetics : "Revered sir, listen to tormented by Cupid's arrows, cunningly kidnapped her and took
the words formerly uttered by a spy : 'This is Ayu's son, her to his own house. Having come to know about it she cursed
named Nahusa, who has been separated from his mother, that mean demon, O glorious one : "You will die at the hands
Indumati, by the very troublesome demons. That young of Nahusa." When you were not born (i.e. before your birth) she
daughter of Siva practised very difficult penance for (obtaining) was born,as you are (now) telling. O hero, you are that son of
this wise Nahusa (as her husband).' O preceptor, I heard all Ayu, who was kidnapped by the sinful Hunda, who was protected
this that they talked. by the cook, and was sent to my hermitage through the
14-16a. Who is that pious Ayu ? Who is that virtuous female attendant. O child, I have again told you what the bards
Indumati ? Who is that Asokasundari ? Who is called Nahusa? and kinnaras had made (you) hear (i.e. described) in the forest
This is a doubt in my mind. You please dispel it. (Nahusa on seeing you. Kill that mean demon Hunda, the doer of evil
seems to be) some other very wise person. Where is that Nahusa? things; and wipe off the tears (of your mother who is) shedding
Tell me all that, O father and other things also (if any)." them from her eyes. From here go to the bank of the Ganges
and (you will) see the very mighty one (there). Having killed
Vasistha said: the lord of the demons, bring (her) from his gaol. Be the
husband of her who is (known as) Asokasundari.
16b-18a. That pious Ayu is a king, the mighty ruler of the 33b-35. I have told you all this—the origin of this
earth. His wife is Indumati, of a truthful nature and famous. question.
On her, you, a son, abode of virtues and ornament of the lunar
dynasty, were begotton by Ayu, the king of kings. Speaking (thus) to Nahusa, the very intelligent brahmana ceased
18b-22a. Siva's beautiful, amiable daughter, adorned with (speaking). Having heard all that wonderful (account) told by
virtues and form, and of a charming smile, by name Asokasun- that sage, the son of Ayu, thinking and desiring to kill him,
dari, all alone practised penance in a penance-grove to obtain became angry.
him (as her husband). The creator has fittingly and
definite-ely fashioned you as her husband. She practised profound
meditation after resorting to the bank of the Ganges. Hunda,
the lord of demons, seeing that chaste, lovely lady with
lotus-like eyes, and bright with penance, and endowed with
beauty, generosity and virtues, all alone, was very much
tormented by Cupid's arrows.
 1306 Padma Purdna
1307
11.109.16-37
CHAPTER ONE HUNDRED NINE
11 know the thing which the female attendant and the cook
Vidvara, a Kinnara, Dispels AsokasundarVs Apprehensions had done. He told the whole account to his wife.
Suta said :
Kunjala said:
16-22a. That helpless Asokasundarl, thinking about her dear
1-4. Having saluted, having propitiated and having taken lover and tormented by grief and sorrow, became emaciated due
the leave of Vasistha he, an archer, with arrows in his hand, to that great (i.e. severe) penance. Repeatedly she thought: 'What
went out (to the forest). Having well cooked the flesh of a black would the demons, who know the means, not cleverly do by
antelope that child, the good, virtuous, handsome son of Ayu, various means, and by exertion ? The best demons always live
resembling a god, and endowed with godly qualities, was in various states of being. By the application of illusory methods
cleverly protected by her (i.e. that female attendant). With that I was formerly kidnapped by the demon. Like that the son of
meat which was well cooked, well dressed, boiled and tasty, the Ayu might have been killed. Thinking that luckily he might
cook very gladly fed that wicked (demon) after talking to him. have been unharmed, he would even observe with great effort
The demon ate that tasty and sweet meat. He was full of joy whether he has or has not perished. Is the exertion superior ?
also. He went to Asokasundarl. Or is the fruit of deeds superior ? How would an object, that is
5-6. With his mind overcome with passion he quickly said to be, perish ? Thence the Veda stands firmly. The speciality is
to her : "O auspicious one, your husband, Ayu's son, has been conceived by gods. How will it be otherwise ?'
eaten up by me. O you of a charming body, resort to me only, 22b-24. The noble one again and again thought like this.
and enjoy pleasures as desired by you. What will you do with (At that time) a kinnara named Vidvara, belonging to a great
that human being that is (already) dead?" family, having a large body, having half human body (but)
7-8a. Having heard (these words) the helpless daughter of without wings, having two hands, and a flute in one hand,
&va replied : "The ageless and faultless husband is given to me adorned with necklaces and bracelets, with his body besmeared
by deities. Even the magnanimous gods have not perceived his with divine sandal (-paste), came (there) with his wife.
death." 25-37. He said to that unhappy daughter of Siva : "O
8b-10a. Hearing these words of (i.e. spoken by) her, that respectable lady, what are you thinking about ? Know me, who
demon of wicked deeds, repeatedly laughing, said to her : "O have come here, to be Vidvara, a kinnara and Visnu's devotee,
beautiful lady, today only I ate up the flesh of the wicked sent by best gods. You need not at all be sorry about Nahusa.
Nahusa, Ayu's son, as soon as he was born." That sinful Hunda has done every act to kill that intelligent
10b-12. She, having heard these words, became extremely (Nahusa); and O auspicious one, he has kidnapped Ayu's son
and fearfully angry. She who (always) stood by truth, and (i.e. Nahusa); but he has been protected by the gods by various
was purified by penance said : "With my mind restrained, I have means. O you auspicious one of large eyes, Hunda thinks like
practised penance. Ayu's son shall truly live long. O you of this : 'I have kidnapped Ayu's son and have eaten him up.' That
wicked deeds, if you desire to live, go from here. Otherwise, I mean demon left after having told you (like this). That your very
will again curse you." glorious husband will live due to the ripening of his own deeds
a
nd merit earned in his former existence. O glorious one, the
13-15. These (words addressed) by her to the king were
wicked, very sinful killers, contaminating others' lustre, everyday
heard by the cook. (He said :) "O great king, leave her, and
^ ow forth to destroy the glory of those to destroy whose life
resort to someone else." The wicked-hearted demon, Hunda,
pro-thef dUG tO the strenSth °f their merit earned by themselves (in
directed by him quickly went out to his own wife. He did not at
ormer existence), they desire. By many means like poison and
 H.109.55-63 1309
1308 Padma Purana
owerful, noble, and endowed with full lustre. Yadu's sons will
weapons they then desire to kill the meritorious person protected be brave, valourous like lions. Well-being to you. Now listen to
by means of meritorious deeds. O glorious one, the great their names when I am telling them to you : Bhoja, Bhimaka
sinners like Hunda harass, with many kinds of delusions and and Andhaka and Kufijara also. (The fifth one) will be Vrsni by
obstructions, full of power, the meritorious one, who is name, religious-minded and prop of truth. The sixth will be
well-protected by the employment of (i.e. because of his having Srutasena, and the seventh will be Srutadhara. (The eighth will
done) good deeds and religious merit. O auspicious one, be) Kaladamstra, very powerful, mighty and conqueror of (even)
means— like amulets, spells, charms, weapons, fire, poison, Death in a battle.
binding— become useless. (Deities) protect the magnanimous one 55-60. O you of an excellent face, Yadu's sons called
who is (already) well protected by divine merit. The doers of Yadavas will be very brave. They will have thousands of sons
(charms etc.) are reduced to ashes, (while), he, the meritorious and grandsons. O respectable lady, such will be the dynasty of
one, remains (unharmed). Nahusa. Thus giving up sorrow, proceed happily. O you of an
38-47. O auspicious one, all deities are the protectors of auspicious face, having killed the demon Hunda, your very wise
Ayu's son. He is the store of religious merit and the treasure of husband will come (to you) and will marry you. Hot tears due
penance. Therefore the brave Nahusa, the best among the to grief fall from the eyes of Indumati. He, the remover of the
mighty, is protected by means of that truthfulness, panance, pride (of the haughty), will wipe them. Having made his father
merit, controls and restraints. Do not have agonizing pain; give
happy he will protect his subjects. O auspicious one, I have told
up your groundless sorrow. The religious-minded one is living
you all this that the gods had said. Giving up your grief and
in a forest even without his mother and father. He lives alone
sorrow, carry on happily."
in a forest, (is) looked after by ascetics. He knows the philoso-
phy of the Vedas and the Vedarigas and has mastered archery. O Asokasundari said :
you of a beautiful (i.e. slender) waist, as the moon shines with
61. If he is ordained to be my husband by the deities when
his digits and lustre, he is shining with his arts. He, the killer
will he come ? O you who know Dharma, tell me the truth;
of his brave enemies, the killer of his foes and dear to gods,
increase my happiness.
shines by means of his lores, great religious merit, penance and
glory also. He will have you after killing Hunda, the lord of Vidvara said :
demons. The great devotee will be the sole ruler of the earth
along with you, as Indra is in heaven. O auspicious one, from him 62. O beautiful lady, listen. You will soon see your husband.
you will obtain a good son, resembling Indra, knowing Dharma,
Speaking like this, the gandharva (? kinnara) went to the
eagerly engaged in protecting his subjects, named Yayati; also a
abode of gods.
hundred daughters endowed with beauty, generosity and (other)
virtues, due to whose merit you will go to Indra's heaven. O 63. Asokasundari, the daughter of Siva, giving up desires,
you respectable lady, Nahusa of a virtuous valour will enjoy anger and greed, practised penance there only.
Indra's position.
48-54. Your son will be religious-minded Yayati, the great
king, protector of the subjects and very kind to all beings. He
will have four sons of great prowess, endowed with strength and
valour and masters of archery : The first will be Turu, the second
will be Puru, the third will be Uru, and the fourth will be brave
Yadu. Like this, the sons will be very brave, lustrous, very
 1310 Padma Purana n.iio.21—n.i ii .5 i3ii
CHAPTER ONE HUNDRED TEN the killer of Tripura. Brahma gave him (the missile called)
Nahusa Gets Divine Weapons from Gods Brahmastra. Varuna (gave him) an excellent noose, resembling
the moon's lustre and a conch with an auspicious sound. Indra
Kunjala said: (gave him) the thunderbolt and (a kind of missile called) Sakti.
1-3. Having taken leave of all the sages and of Vasistha, Vayu (gave him) a bow with arrows. Vahni (i.e. Fire) gave the
the best of the ascetics, Nahusa being eager desired to go to the magnanimous one, the fire-missile. (Thus) the divine weapons and
demon. Then all the sages like Vasistha, with penance as their missiles of various kinds were given by gods to that great-souled
treasure, congratulated the very mighty son of Ayu with blessing. king of great glory.
All the deities in the sky joyfully beat drums and showered
flowers on Nahusa's head. Kunjala said:
4-5. Then the thousand-eyed god (i.e. Indra) came there 21-25. Then Ayu's son, the hero honoured by gods and
with gods and gave him weapons and missiles resembling the greeted by sages knowing the true nature of Brahman with
sun's lustre. O best twice-born, the best king took those divine blessings, got into the chariot that was divine, lustrous, decked
missiles from the god, and due to that he became one of a divine with gems, making a big sound due to the bells, and full of
form. small bells. With that divine chariot the prince shone like the
6. Then all the deities said to Indra: ''O lord of gods, give sun by means of his lustre on the divine path. Blazing like him
a chariot to this Nahusa." with his lustre, he rushed quickly and speedily, with that magna-
7-9a. Knowing the view of the gods, Indra, having called nimous charioteer Matali, towards the heads of the demons, like
his charioteer, Matali, ordered him, O twice-born: "O you very Vayu that moves constantly, to the place where that sinful
wise one, go to him, and carry him—the son of Ayu, ready to demon stood with his army.
fight, in the chariot with the flag;" and he said to Indra: "I shall
carry out your order".
9b-ll. Speaking thus, he quickly went to Ayu's son, ready
to fight. He told the king the words of the king of gods: "O
you who know Dharma, 'be victorious in the battle by means of CHAPTER ONE HUNDRED ELEVEN
this chariot.' O lord of kings, thus, Indra has told you. Kill in
the battle the demon Hunda of a wicked heart." Nahusa Enters Mahodaya, the City of Hunda
12-13. Hearing (these words) the lord of kings, with hor-
ripilation due to joy (said:) "By the grace of the lord of gods, of Kunjala said:
the magnanimous Vasistha I shall kill in the battle the demon of 1-5. When that brave Nahusa, comparable to the lord of
a wicked heart, who deceived gods and especially me." gods, was going out to fight (with Hunda), all women out of
14-20. When Nahusa uttered these great words, the god curiosity and with (i.e. singing) auspicious songs went there. The
holding a conch, a disc and a mace himself came there. Drawing excellent women of gods, and kinnarls, (all) eager through
out from (his own) discTa great disc resembling the sun's orb, curiosity sang melodiously, O best one. Also the gandharva
blazing with burning lustre, with round spokes and bringing women endowed with beauty and ornaments went there where
auspiciousness, the god gave it to Nahusa with great joy. Siva the king stood, through curiosity. The city of that wicked Hunda
gave him a very sharp lance endowed with lustre. With that was Mahodaya by name; it was everywhere adorned with divine
excellent lance, he, ready to fight, shone like another lord Siva, groves (like) Nandana. It looked pleasant with houses
having
1312 Padma Purana II. 112.5—IT. 113.11 1313
seven apartments and with pitchers. The best city shone 5-7. 'Can he be a god, or a very wise gandharva? May he
with great staffs with banners. The best city shone with be the son of anaga (snake) or a vidyadhara? How can he be born
(mansions) shaped like the peaks of Kailasa, lofty, reaching the among the yaksas, (when) I do not observe (such a form) even
sky, divine and endowed with all glory. among gods? Even Indra might have been born as this hero (as is
6-10a. It was adorned with thickets of trees, groves, divine seen) from this ease (of him). May he be Siva or is this Cupid? Or
lakes resembling oceans and full of water and charming with is he Kubera, Pulastya's son, and my father's friend?'
lotuses and red lotuses. It shone with ramparts, great jewels and 8. When she, the most beautiful and virtuous one was think-
hundreds of upper stories and with moats full of clear water. It ing like this, Rambha, having come there with her great friends,
also shone with other great jewels and elephants and horses. It smiled and said to her:
was crowded with good women and men of great brilliance. That
(city) Mahodaya shone with many divine grandeurs.
10b-15. Nahusa, the great hero and best among kings, sawthe
city and a divine grove adorned with divine trees in the outskirts.
The great hero entered it as a god enters the Nandana grove. The
CHAPTER ONE HUNDRED THIRTEEN
virtuous lord of kings entered the grove on the bank of a river in
chariot along with that Matali. Those divine, beautiful women
Rambha Acts as AsokasundarVs Messenger
came there. Gandharvas, the knowers of the essentials of music,
extolled the best king with songs. All the (bards like the) sutas and Rambha said:
magadhas praised the best king, Ayu's son, shining like the sun.
Nahusa heard the sweet song repeated (i. e. sung) by the kinnaras. 1. O auspicious one, abandoning the penance, what are you
looking at? By pondering over a man your penance would
perish.
Asokasundarl said:
2-5. My mind was completely absorbed in penance. Gods,
CHAPTER ONE HUNDRED TWELVE demons or serpents could not lead me away (from it). (But) O
you glorious one, on seeing this one my mind becomes very uneasy.
Asokasnudari has a Glimpse of Nahusa Going to him I desire to dally with him. It has become thus (i.e.
Kunjala said: so much) eager. O you beautiful one, such a change was (there)
in my mind. Therefore, tell me its cause, if you know it well. The
1-4. Hearing that song sung by the celestial women and being magnanimous gods have created me as the wife of Ayu's son. Why
affected by the songs and their introductory stanzas, that beauti- is my mind eagar to dally (with this man)?
ful daughter of Siva, pondering, quickly getting up from her seat,
and being full of great enthusiasm, possessed of penance and Rambha said:
devotion, and seeing the prince who resembled a god, whose lustre 6-11. O you glorious one, O you beautiful one, the
was like that of a divine form, whose body was besmeared with ancient soul, Brahma himself, of the form of knowledge lives in
divine sandal (-paste), who was adorned with divine garlands, who all embodied forms. Though he is bound by the organs of sense
was graced with divine ornaments and garments, who was bright functioning to assist him, and full of the nooses of delusion, yet he
like the sun, who was having divine marks, (thought:) is always perfect. He, (when bound by sense-organs) does not at all
 II.113.26b-44 1315
1314 Padma Purana
Siita said:
know the Nature—the portion of the highest and the worldly
26b-28a. Reaching well with her friend Rambha, Nahusa
knowledge: (yet) O beautiful one, this pure righteous soul knows
with marks of a hero, she sent her dear friend to his vicinity (i.e.
(it). Though you, seeing this very intelligent one, have mental
to him): "O you illustrious one, go to Nahusa of a godly form,
anguish, he abandons sin and runs to truth only. This son of Ayu
and tell him the account, and that I have come for him."
is your husband. This is the truth. There is no doubt about it. (A
lady like you) would entertain doubt by seeing any other man of Rambha said:
sinful characteristics. Such is the ordinance, bound by the noose
of truth which the gods have made that the son of Ayu will be her 28b-29. Oyou (my) friend of a good vow, I shall do this
(i.e. your) husband. which is very dear to you.
12-16a. Like this was heard by the soul, O beautiful lady. Saying so Rambha went to prince Nahusa holding a bow and
Knowing the truth of its substance, he remained (there). It does
arrows, and as it were another Indra.
not recognise that your husband has come. Knowing this your
30-36a. Rambha went to him and told him the excellent
chief soul today only runs (after him). The soul knows everything.
words of her friend: "O you glorious son of Ayu, I am Rambha
The soul is the ancient god. This is just that brave Nahusa, the
who has come to you. I have been sent by that daughter of Siva,
lord of heroes. Therefore your heart goes to him; it desires a
O hero. For you the lord of gods, the goddess (i.e. Parvati), the
contact with the truth. Knowing that Ayu's son (will be your
god have created this excellent and best gem of a woman in the
husband), it does not at all go to anyone else, O good lady.
form of your wife, difficult to be obtained in the worlds. This gem
16b-19. I have thus told you all that is perpetually in your
is difiicult to be obtained by best men, gods along with Indra, devo-
mind. Killing the very fierce, mean demon Hunda in a battle, he
tees, gandharvas, serpents, siddhas and bards of meritorious marks.
will take you to his own place—Ayu's excellent house. The best
For you, it has come of its own accord. This gem of a woman
hero was kidnapped by the demon; (but) survived because of
is perfect and created with merit, O you very wise one. (It's)
his religious merit. The best hero was separated from his relatives
name is Asokasundari, who remained in penance for (obtaining)
from his childhood. In the great forest he grew without his mother
you. She practised very severe penance. She always longs for you.
or father. Now with you only he shall go to his father's house.
Realising this, O illustrious one, honour her who adores you.
20. Having heard these words of Rambha, the daughter of That beautiful lady does not at all solicit any other man than
Siva full of great joy, said to (Rambha) born from the ocean: you."
21-24. "This certainly is my very brave husband of a truthful 36b-44. Nahusa heard and understood what she said; and
nature. My mind, very much perturbed due to being full of grief, replied: "O Rambha, listen to my words. I know all that you
runs (to him). There is no other god like the mind that knows have said before (i.e. to me). Formerly the noble Vasisthahad told
(things) definitely. O you of a charming smile, I really saw a fine me. I know everything—her excellent penance (also). O auspi-
picture—a man of divine characteristics and resembling Cupid. cious one, listen to the reason by which there will be happiness
O friend, as my mind runs (after him) on seeing him, it does not (for both of us). 'Without killing the demon Hunda I shall not go
run to any other man, O good lady. It does not think highly of any to the excellent lady. I know all this account and also that you are
other man. We two shall go to him. Let our friends go home." created for me, and that you have practised penance. There is
25. Knowing her to be eager to go to Nahusa, that Rambha no doubt that destiny has made you my wife. Resolving for
spoke like this and started going. (getting) me as your husband, you practised penance. From there
26a. Then that Rambha said to her: 'O respectable lady, the very wicked one took you, following restraints, away. That
why do you not go (with me)?" mean demon separated me, who was a child, from my father and
1316 Padma Purdna
mother, (kidnapping me) from the lying-in-chamber, O respect- II.114.10-24a 1317
able lady. Therefore I shall kill that Hunda, the mean demon.
Then I shall take you to Vasistha's hermitage.' Well-being to is the king of the earth, (and know me) to be the
you, O Rambha, tell like this to her who has done what is dear destroyer of all demons, worshipper of gods and brahmanas, and
to me." well known by the name Nahusa. O demon, in my childhood I
45-48. Thus dismissed by him, Rambha again quickly came was kidnapped by Hunda, your master.
(back) so Asokasundari and told her all his (good words) in 10-14. This daughter of Siva also was formerly kidnapped
brief, O best dvija. That Asokasundari, understanding the by (that) demon. She practised severe penance for the death of
good words of that great hero Nahusa, was full of joy. Then she Hunda. (Tell Hunda :) "O wicked one, I, who was taken away
stayed there with her good friend, Rambha. (She said:) "I shall (when I was) a child from the lying-in chamber, and was handed
ever see what kind of valour my husband has." over to the female attendant and thecookbyyou, the
wicked-minded one, have today come to kill (you) the wicked
demon Hunda of sinful acts. I shall also take to Yama's abode
other fearful demons." Tell the demon (Hunda) like this : "O
most sinful one, know me to be like this."
CHAPTER ONE HUNDRED FOURTEEN 15-19a. That wicked-minded (messenger) having heard all
those words of (i.e. spoken by) the magnanimous Hunda, narra-
The Fight between Nahusa and Hunda Starts
ted them to Hunda, after going to him. Having heard them
Kunjala said: from his mouth (i.e. as told by the messenger), the lord of the
demons (i.e. Hunda) got angry. (He thought :) 'Why was he not
1-3. Then all the demons, Hunda's attendants, told Hunda, killed by the wicked cook and the female attendant ? Now he, a
the lord of demons, the good words—the conversation—between disease, that was ignored by me, has augmented. Now I shall
Nahusa and Rambha as they had heard them. Having heard kill in a battle this wicked son of Ayu along with this daughter
them, he got angry and said (these) words to his messenger : "O of Siva with these arrows sharpened on a grindstone.' Thinking
hero, go and know that man who converses with that daughter like this, he said (these) words to his charioteer : "Make ready
of Siva." the chariot (yoked) with excellent and lucky horses."
4-8. Hearing the order of his master the demon left quickly. 19b-21a. Calling the chief of the army he, who was over-
In a solitary place he said these words to Nahusa : "You stand anxious, said to him : "Make my army ready; make ready the
round with a chariot along with horses and the charioteer, and brave snakes, and horses with the riders, and the soldiers with
with a bow and divine arrows, and you are fearful in an assem- the umbrellas and chowries. Quickly make ready today my army
bly. To whom to you belong ? By whom are you sent, and for with (all) its four constituents."
what purpose ? Tell clearly to me all that this Rambha and the 21b-24a. Hearing the words of that Hunda, the swift and
other (one i.e.) Siva's daughter told you today. How is it that very intelligent chief of the army did everything according to the
you are not afraid of Hunda, the destroyer of gods ? If you proper procedure. He (i.e. Hunda) surrounded by the complete
desire to live, tell me all this. Leave quickly, do not remain army went to the battlefield to (fight) with the active hero Nahusa,
(here). The lord of the demons is difficult to put up with." wielding a bow and arrows, (seated) in Indra's chariot, best
among the warriors, ready (to fight) on the battlefield, difficult
Nahusa said : to be obtained by (i.e. unassailable to) gods and demons. Gods
°f great prowess seated in their aeroplanes in the sky saw him
9. Know me to be the son of that powerful lord Ayu, who
full of bright flames, and as it were another sun.
 1319
II. 115.7-24 Nahusa said :
1318 Padma Parana
Suta said: 7. I am standing in the battlefield. See, I have come to kill
you. I shall kill you, a wicked-minded demon.
24b-30. Then all the demons showered him with excellent
arrows. In the battle they fought with the magnanimous Nahusa 8-9 Speaking thus, he, taking a bow and arrows like the
by means of swords, nooses, large lances, (missile called) sakti flames of fire, shone in the battle with an umbrella being held
and battle-axes. They were excited, and roared like clouds on a (over his head). He said these words to Matali, the charioteer
mountain. Seeing their heroism, the brave son of Ayu stretched of Indra: "Today you drive my chariot in front of Hunda."
his bow resembling Indra's weapon, with the twang of its string. 10-12. Thus addressed by the hero, the quick-footed Matali
O brahmanas, Nahusa also made the sound of his great bow like drove the horses having the speed of a strong wind. Then the
the bursting (sound) of the thunderbolt. Due to that loud sound horses jumped as swans would fly in the sky. Reaching the sky
the demons trembled. They were dejected in mind and had their with the chariot having a flag and with an umbrella having the
spirits broken in the great war. moon's colour, the son of Ayu shone in the battle with lustre
and valour as the sun shines (in the sky).
13-18a. Hunda too, even when he remained in the chariot,
shone with his own lustre, was equipped with all weapons and
remained in a hero's vow. O you very wise one, at that time the
CHAPTER ONE HUNDRED FIFTEEN battle between the two heroes caused amazement to the gods,
was fierce and caused fear. At that time Hunda struck the king
between his two strong arms with well-whetted, sharp, excellent
Hun$a is Killed in the Battle
arrows with heron's feathers attached to them and with darts.
Kuiijala said : When pierced on his large forehead with five arrows he got angry.
The king wounded with arrows shone more at that time, like the
1. Then that great soul, holding a bow, ready to fight and rising ruddy sun with clusters of rays. With the golden arrows
shining in the battle, like Death that was angry and desired stuck into his body and with his body smeared with blood, the
to destroy the worlds, desired to kill the great demons. king shone like the sun in the sky in the morning.
2-3. He killed the demons with a number of mighty wea- 18b-20. Seeing his valour, he said (these) words to the
pons resembling the sun's lustre and very bright. As the wind demon : "O demon, wait, wait for a moment; (just) see my dex-
uproots trees, he killed the demons. As the wind shakes the terity." Thus speaking to the demon in the battle, he struck him
divine mass of clouds, the king destroyed the intoxicated demons with ten arrows. He struck him on the face, on the forehead.
with very sharp excellent arrows. Due to that the very mighty (demon) fainted and fell down on the
4. All the demons could not (stand) the shower of arrows of chariot, when gods from heaven were seeing.
(i.e. discharged by) the magnanimous one. Some died, some fled, 21-24. Gods and bards and siddhas gave out cry of victory
some escaped from the great war. with joy. (They cried:) "Victory, victory, to you, O lord of
kmgs;" (and) they blew conches repeatedly. That tumultuous
Siita said : noise made by the gods entered the cavities of the ears of Hunda
5. Seeing the prince of a great lustre, very intelligent, and who had fainted. Hearing it, he took his bow and an arrow like
a sna
destroyer of great demons, the wicked-minded Hunda became ke, and saying, "Wait, wait, I am not dead though you have
angry.
6. Going (near him) he stood there after saying these words:
"Stop, stop, O son of Ayu, I shall today take you to Yama."
1320 Padma Purdna 11.115.44—II. 116.8 1321

struck me in the battle", he endowed with quickness, the irresistible one, came near the king. The demon, struck on
struck Nahusa with twentyone arrows. his chest by Nahusa with a missile called Sakti, sudd enly fell
25-27. The demon pierced Nahusa with one arrow into his on the ground like a mountain struck with the thunderbolt.
fist, with four sharp arrows between his arms; (pierced) his great When that demon fell on the ground, other demons went (i.e.
horses with four sharp arrows, his umbrella with one arrow; fled) away. Some entered inaccessible places, some resorted to
(pierced) Matali with five sharp arrows, the interior of the cha - the other world.
riot with seven sharp arrows and the staff of the flag with three 44-45. When the magnanimous Nahusa had killed that great
sharp arrows. Seeing the wicked one's seizing and aiming and sinner, gods, gandharvas, siddhas and caranas became very joy-
discharging (the arrow) and his quickness, the deities ful. When the great demon was killed in the great war, all gods
were became very joyful; (and) Ayu's son (i.e. Nahusa) having obtain-
amazed. ed her, of a divine form and thriving with penance, became glad.
28. Seeing his valour, the king (said to) the best demon :
"You are brave, you are learned, you are wise, and are clever in
fighting."
29. Speaking thus to the demon, the king, of sharp valour,
stretched his bow, and pierced him with ten arrows. CHAPTER ONE HUNDRED SIXTEEN
3O-33a. With three arrows he cut off the flag and it fell on
the ground. With four arrows he knocked down his horses. The Nahusa Marries Asokasundari
king of sharp valour cut off his umbrella; and with ten arrows
Kunjalasaid :
sent his charioteer to Yama's abode. Having cut off his armour
with ten arrows, he splithim. He pierced the lord of demons in all 1-3. That devout Asokasundari, auspicious and joyful,
his limbs with thirty arrows. With his horses killed, he reaching, along with Rambha, the powerful Nahusa, said to
became him : "I am your legal devout wife, as ordained by the gods.
chariotless. O hero, if you desire merit here (i.e. in this world, then
33b-38. The archer, with arrows in his hand, and showering please) marry me. Always thinking of you, I remained in pena -
(Nahusa) with sharp arrows, ran to him. That demon holding a nce. O best king, by virtue of my merit I have obtained you."
sword and a shield, ran to the king. The king cut off the sword
Nahusa said :
of Hunda, who was (thus) running (to the king). The king cut off
his shield with sharp arrows with sharp horse-shoe-shaped heads. 4-5a. If you, O good lady, are directed to be my wife, and
Then that wicked-minded Hunda, seeing around, took a mallet for that you remained in penance, then after a short time, in
and he of sharp valour, quickly discharged it. The king then saw accordance with the words of my preceptor, I shall be your hus-
it coming with the speed of the thunderbolt, and by his valour band. O you beautiful lady, we two shall go with this Rambha.
he caused to fall down that mallet making a sound, with ten
sharp arrows and with sharp horse-shoe-shaped arrows. Seeing 5b-8. He, of a great glory, putting her and the beautiful
Rambha in his chariot, quickly went with the two in that excel -
the mallet, fallen in ten pieces on the ground, he raised his mace
lent chariotto Vasistha's hermitage. He, of a great lustre andfull
and ran to the king.
°f great joy, saw the brahmana (Vasistha)in the hermitage and
39-43. With a sharp-edged sword he cut off his arm, which
with her (i.e. Asokasundari) saluted him. He narrated everything
fell down on the ground, with the mace, armlets and bracelets.
Then, making a great sound like the bursting of the thunderbolt,
and with his body smeared with blood and running in the great
battle, he, full of great anger, desired to destroy the king. He,
1322 Padma Purdna 11.116.29—11.117.10 1323

to that magnanimous Vasistha as to how the battle took place 'O king, you should never be worried about your son. Your son
on the battlefield and how that mean demon was killed by him. will come after having very bravely killed that demon.' The
9-12. Vasistha too, hearing about the activities of Nahusa, words which the sage had uttered formerly have come true. O
was full of great joy, and having congratulated him with bless- queen, how will his words be otherwise (i.e. untrue) ?
ings, the best sage got them married on an auspicious day when Datta-treya, the best among sages, is actually a god.
the auspicious moment had arrived in the presence of Formerly, O queen, you and I served him by means of penance.
brahma-nas and fire. After congratulating the couple with He has given (us) this gem of a son, having Visnu's portion. He
blessings he sent them (telling Nahusa), "O you very shall always kill a great wicked-minded demon. Dattatreya has
intelligent one, go quickly and see your mother and father. given me the best and very powerful son who is Visnu's
Seeing you, let that your mother and your father grow with joy portion, and killer of all demons, and will look after his
as the ocean grows on a full moon or a new moon day." subjects."
13-14. Thus (saying) the sage, the son of Brahma, sent the 29-31. Speaking thus to queen Indumati, the king celebrat-
hero (to his parents). He, of a quickpace, after saluting that best ed with great festivity his son's arrival. Being full of great joy he
again remembered Visnu, endowed with everything, accompanied
brahmana, went with Matali in that excellent chariot to see his
by groups of gods, of the form of joy, the only highest object,
father and mother also.
the remover of pain, giving happiness and the great giver of
Suta said: salvation to good followers of Visnu.
15. At that time the deities sent a celestial nymph by name
Menika. Ayu's wife (IndumatI) fell, due to great grief, into the
ocean of sorrow.
16-18. To that illustrious queen IndumatI, she (i.e. Menika)
said : "O you fortunate one, give up your sorrow; see your son, CHAPTER ONE HUNDRED SEVENTEEN
with your daughter-in-law, (your son) who has come, endowed
with a hero's glory, to the assembly after having killed the sinful Nahusa's Consecration
demon who had kidnapped your son (i.e. Nahusa himself)."
Menika narrated to that IndumatI the good account of what Kunjala said:
Nahusa had done in the battle. 1-10. Nahusa with his wife and Rambha came in that excel-
19-20. Having heard the words of Menika, she, who was lent, divine chariot of Indra to the city called Naga which was
full of great joy, said in a faltering voice : "O friend, you are endowed with all beauty, divine auspicious objects, which was
telling the truth. You have said to me what is very dear and adorned with mansions, which possessed golden portals, which
like nectar and encouraging to my mind. I should give you my was beautified with banners, and with the sounds of many
life etc. and even everything that I possess." musical instruments, and with panegyrists and bards. It was also
21-22. Having thus spoken to her (i.e. Menika), she said these adorned with auspicious men resembling gods in form, with
(words) to the king : "O great king, this excellent celestial ny- women of divine forms and with elephants, horses and chariots.
mph tells me that your very brave son has come now." Speaking It was full of many auspicious sounds and sounds (of the
thus to her husband, she, who was very much delighted, ceased recitation) of the Vedas, the sounds of music and musical
speaking. instruments, and of flutes and lutes. He entered the best city full
23-28. Hearing her words, the lord of kings said to his of all (kinds) of beauty. The hero honoured with the auspicious
wife : "O you glorious one, formerly sage Narada had told me : Veda recitation by brahmanas saw his father and very
meritorious mother. Being full of great joy, he saluted
his
1324 Padma Parana 11.117.25—11.118.6 1325

father's feet. That beautiful Asokasundarl devoutly saluted the of good acts, he made his father perform sacrifices like
feet of both of them again and again. That Rambha also saluted Rajasflya. Ayu's son made his parents rich by means of great
them and expressed her affection (for them). The prince having sacrifices, gifts, vows, restraints and curbs, glory, meritorious and
saluted his father and having talked to him inquired about the very prosperous sacrifices.
health of his mother and father. With horripilation due to joy 25-30. Then the gods having come to the excellent city
the illustrious one (i.e. Ayu) spoke thus : called Naga consecrated the noble Nahusa, the destroyer of
heroes. The sages possessing great faculties and king Ayu
Ayu said : consecrated him on his throne with Siva's daughter. The very
11-12. On seeing you, O son, today only all (my) ailments glorious and pious king Ayu, united with his wife, went with his
have disappeared; both (my) grief and sorrow have gone (away); own body to heaven, well honoured by gods and siddhas. Leaving
the world is delighted with great satisfaction. When you of a the place of Indra he again went to Brahma's world. Then
great prowess were born, I became blessed. Emancipating your well-honoured by sages and gods he went to Siva's heaven. Due
race you have also emancipated me. to his own deeds and the great lustre of his son the great king went
to Visnu's heaven, and the king lived (there) due to his religious
Indumati said: merit. O illustrious one, men should produce such excellent
13-14. O illustrious one, as when the full moon and the new merit by (performing) meritorious acts like this, not by other acts
moon (day) arrives, the great ocean, seeing the lustre of the causing grief.
moon increases, similarly I have grown (with joy) on seeing you.
I am glorified; I am very glad; I am full of joy. O you, destroyer 31-33. Ihave told you all the account of that king, as to how
of the pride (of your enemies), O you very wise one, on seeing that pious Nahusa became the emancipator of his father, the
you I have become blessed. supporter of the entire family, and very learned. O my son
Kapinjala, tell me what other things I shall tell you. The man
15-16. Then that auspicious queen Indumati, having spoken who listens to such pious, pure account, endowed with glory, of
like this to that son, embraced that excellent son, having smelt Ayu's son, enjoys pleasures and obtains the place of Visnu.
him on his head, as a cow smells her calf, and having greeted
that son of the form of Nahusa, honoured him with blessings.
Suta said :
17-19. Then that very glorious son narrated to his mother, CHAPTER ONE HUNDRED EIGHTEEN
the auspicious queen Indumati, the account of his being
kidnapped, the birth and acquisition of his wife, his battle with The Story of Kamoda
Hunda, and the destruction of Hunda. He himseif told in brief
all that account giving delight, to his mother and father. Kapinjala said :
20-24. The mother and father, having heard about the 1-6. O father, a beautiful lady was formerly weeping at the
valour and exertion of their son, were full of great joy and their mouth of the Ganges. From her eyes tears fell into the great
hearts were full (of delight). Taking his bow and (seated) in water. They sank into the Ganges and became lotuses. (These)
Indra's chariot, Nahusa conquered the earth spreading over4 the flowers were of a divine nature, great, and fragrant. O father, O
seven islands along with towns. He presented the earth, full of illustrious one, why did the pure tears fall from her beautiful
wealth, to his father. Always giving joy to his father by means eyes into the water of the Ganges ? A bearded man, having but
 Padma Parana II.118.19b-31a 1327
1326
bones and skin left (on his body) and clothed in a long strip Visnu's Maya took up a matchless form having a good
of cloth, collected those fragrant lotuses. Taking those divine figure and beauty to kill Vihunda.
(lotuses) of golden colour, he would worship Siva with them. O
you very intelligent one, tell me who that lady is and who that Kunjala said :
man is. Why does he lament after having worshipped Siva ? If 19b-24a. To kill the gods he went up the divine path. Then
I am dear to you tell all this to me. the lord of the demons saw the Illusion in the Nandana grove.
The demon deluded by her with his heart rent by Cupid's arrows
Kunjala said:
did not realise that the excellent woman was of the form of
7. O child, listen. I shall tell you the account of happenings Death and his destruction. Seeing her shining like gold and
relating to gods. (I shall also tell you) the account of the noble shining with the wealth of beauty, Vihunda longed for her and
Visnu that destroys all sins. he, the sinner, said to that excellent lady: "Who are you ? To
8-9. That Vihunda, the well-known son of that very mighty whom do you belong? O you beautiful lady, O you who
Hunda who was killed by Nahusa in the battle, practised torture my heart, give me company. O you beautiful lady, by your
penance, after hearing that his father (i.e. Hunda) along with company protect me, protect me. O you chief of deities, O you
his ministers and retinue was killed by the brave and mighty illustrious one, I shall give you all that, difficult to be obtained
Nahusa, Ayu's son. by gods and demons, which you ask for."
10-13a. Ready to kill the gods he angrily practised penance.
All gods knew the valour of the wicked one which was augmented Maya (Illusion) said:
by means of penance, and knew him to be irresistible in the 24b-27a. O demon, if you have a desire to enjoy me, give
battle. (They said :) "Vihunda, the son of Hunda, is out to me a present. Worship 3iva with seven crores of divine, fragrant
destroy the three worlds." (Vihunda thought :) 'I shall wreak flowers grown on Kamoda, and difficult to be obtained (even) by
revenge for my father and shall kill human beings and gods.' gods. O noble one, put around my neck the garland made of
The sinful one, a source of vexation to gods and brahmanas, got those flowers. Give me this present. Then I shall be a very dear
ready and started doing harm, and harassed the beings. wife of you.
13b-15a. Gods scorched by his lustre only and led by Indra,
sought the shelter of the noble Visnu, the god of gods; and they Vihunda said :
said to the god of gods, the lord of the world, and the holder of 27b-31a. O respectable lady, I shall do so. I shall give you
a conch, a disc and a mace : "Always protect us from the great the present asked for (by you).
fear due to Vihunda."
Overpowered by love the lord of demons wandered through
Sri Visnu said : groves that were auspicious and divine; but he did not find the
I5b-19a. May all deities and great gods prosper with great tree called Kamoda. He himself went everywhere and asked
happiness. I shall destroy the most sinful Vihunda, the source of (people) about the tree. Distinguished people told him that there
vexation to the gods. was no tree called Kamoda. Thus asking (people) the
wicked-souled one being very much tormented by the arrows of
Speaking thus to those gods the very glorious Visnu Cupid, went to Sukra, and with his neck bent down through
produced illusion and himself remained in the Nandana (grove). devotion asked him (about the tree). (He said) : "Tell me
He took up an illusory form of a female endowed with merits. about the charming tree called Kamoda and full of flowers."
Visnu's Maya is glorious and deludes the entire
universe.
 1328 Padma Purana II.U9.5-23 1329
Sukra said: deities long for them? Siva is pleased when he is
well-worshipped with the flowers (produced) from her laughter.
31b-37a. O demon, there is no tree (called) Kamoda.
Tell me in detail as to what merit the flower possesses. Who
(However) there is a lady (named Kamoda). When delighted by
would be (i.e. is) that Kamoda? Whose daughter is that
some incident she laughs, then, O demon, from her laughter are
excellent lady? (Tell me how) from her laughter good flowers are
produced fragrant, excellent flowers. These divine flowers are
produced. Tell me about the merit. Tell me in detail her
of Kamoda. There is no doubt about it. They are charming
yellow flowers and have fragrance. &va fulfils the great desire of complete story.
him who worships Siva even with one flower (of Kamoda). O Kunjala said:
demon, from her weeping also similar large (but) reddish flowers
5-16. Formerly gods and great demons formed a great friend-
are undoubtedly produced. O demon, they have no fragrance.
One should not touch them. ship and eager for (obtaining) nectar, they churned the milky
ocean. Due to the churning done by the gods and demons four
Hearing these words uttered by Sukra, he said : "O you son maiden-gems (came out), whom Varuna first pointed out and
of Bhrgu, where is that Kamoda ?" again Soma also. Then the nectar-containing pitcher was pointed
out. The ancient group of the four maidens desired the
Sukra said: well-being of the gods. The first one was Sulaksmi by name.
37b-41. In the very auspicious Gangadvara, the destroyer of The second was Varunl. (The third) was known as Jyestha.
great sins, the city named Kamoda is fashioned by the architect The other one was called Kamoda. Among them the excellent
of gods. In that city called Kamoda, lives a lady graced with and best one was produced first. Therefore, O very intelligent
divine possessions; she also shines with ornaments, and is one, she is known as Jyestha, and is always worshipped in the
well-honoured by all gods. You should go there only, and world. Varunl is of the form of a drink, and has come up from
should worship that excellent celestial nymph. O demon, with the foam of water. The one called Kamoda, has come up from
some auspicious means, make her laugh. the ripple of the nectar. King Soma (i.e. the Moon) and Laksmi
similarly sprang from the nectar. Soma became the ornament of
Speaking thus to the demon, that lord of meditating sages, the three worlds and dear to Siva. Similarly Varunl became the
Sukra, possessing great lustre, ceased (speaking), and became remover of death and disease among the gods. Jyestha gave great
engaged in his own work. merit to people desiring well-being. The goddess Kamoda, giver
of merit, sprang from the nectar. In the future she will have the
form of a tree for the love of Visnu. She will always delight
Visnu. She, the auspicious one, will be certainly (known) by the
name Tulasi. There is no doubt that the lord of the world (i.e.
CHAPTER ONE HUNDRED NINETEEN Visnu) will dally with her. Krsna regards the obligations of him
who takes (just) one Tulasi-leaf and offers it to Krsna, who
The Birth of Kamoda thinking, 'What should I give him?' becomes dear to him.
17-23. Thus this one named Kamoda, formerly sprang up
Kapifijala said:
from the ocean. When the goddess, speaking in a faltering way
1-4. O father, from her laughter are produced very charm- due to joy laughs, charming, fragrant flowers fall from her
ing, divinely fragrant flowers, difficult to be obtained (even) by mouth. He who, a diligent one, takes fresh, good flowers and
gods and demons; but, O you very intelligent one, why do all would worship Siva, Brahma and Visnu (with them), has gods
pleased with him, and they give him whatever he desires. When
 1330 Padma Purana 1331
11.120.1-9
she, grieved due to some misery, weaps, tears are produced in stays there. O demon, I shall tell you about the way by which
her eyes and they fall from them. O glorious one, they are also the flowers called Kamoda will fall into your hand. There is no
(turned into) charming, large flowers (but) without fragrance. doubt that the divine flowers will fall into the water of the
He who worships Siva with them, has sorrow and tormentation. Ganges. Being drifted by the divine water (of the Ganges) they
There is no doubt about this. There is no doubt that gods give will come (to you) immediately. You (please) take those very
misery to that wicked-minded one who (even) once worships charming and large (flowers). Taking those flowers you accom-
gods with such flowers. I have told you this excellent account of plish what is desired by your mind.
Kamoda.
24-26. Then Krsna thought after seeing the valour and That pious Narada, having (thus) deluded that best demon,
cruelty of Vihunda, the exertion and violence of the sinner, and again thought to himself : 'Being grieved in what way will she
sent Narada (to him telling Narada): "Delude this irresistible shed tears ?' When Narada was thinking like this, that moment
one." Hearing the words of that magnanimous Visnu, Narada an idea struck him, and he went to the city of Kamoda.
went to that wicked lord of demons, who was going to Kamoda,
and with a smile, said to him:
27-28. "O lord of demons, where are you, (so) eager, now
going hurriedly and for what work? For whose work (are you CHAPTER ONE HUNDRED TWENTY
going)? Who has prompted you?" Having saluted Narada, the
son of Brahma, with the palms of his hands folded, he replied: Narada on Dreams
"O best brahmana, I have set out for Kamoda-flowers."
29-36. The pious one (i.e. Narada) said to him: "What Kunjala said :
purpose will the flowers serve for you?" He again told the best 1-4. Then Narada saw the divine city called Kamoda, which
brahmana the reason for his act. "In the region of the was crowded with gods and rich objects satisfying all desires.
Nadana-grove, there is an excellent lady. On seeing her I am Reaching Kamoda's house, the best brahmaria (i.e. Narada)
influenced by (the passion of) love. O best brahmana, she told entered it. Then he saw Kamoda, possessing all desired objects.
me: 'With seven crores of flowers growing in Kamoda, worship She honoured the brahmana with good words like 'Welcome (to
Siva. Then I shall be your very dear wife. There is no doubt you).' The best brahmaria, seated on a divine seat asked her:
about this.' For that I am today proceeding to the city called "Are you living happliy, O good lady, sprung from Visnu's
Kamoda. Listen, now I am longing for her, born from the ocean. lustre ?" Having greeted her with blessings he (also) asked her
I shall make her laugh with loud laughters delighting the mind. about her well-being.
The illustrious one, being pleased will repeatedly laugh. Her
faltering laughter will augment my undertaking, O brahmana. Kamoda said :
From that laughter divine flowers will fall (down). With them I 5. By your grace and Visnu's grace, I am living happily. O
shall properly worship (Siva) the lord of Uma. Siva, the lord, the you highly intelligent one, tell me the reason for which (you
controller of all beings and the creator of the world being made me) answer (your) questions.
pleased by that offering of worship will give me (its) fruit." 6-9. O best sage, a great delusion is produced in my body.
It is greatly destroying my body, and is pervading all the worlds.
Narada said; Therefore sleep is generated (in my body) as it well abides in a
37-43. O demon, you should not go to that best city mortal. O sage, I who was asleep saw a fearful dream. O best
called Kamoda. The very intelligent Visnu, the destroyer of all brahmana, someone having come before me said : "The unmani-
demons
 1332 1333
Padma Purdna II.120.27-43a
fest Visnu will desire contact with the worldly existence. Since
then I am occupied with grief, O you very intelligent one. Tell like the illustration of the water. O respectable lady, the soul
me the reason for that. You are best among those who possess does not perish; fire or wind also does not perish. Earth and
knowledge. ether do not perish, nor does water perish. All the five come up
and go away with the soul. O auspicious one, these soul etc. are
Narada said; of eternal nature.
10. O good lady, dream (of four kinds), viz. gouty, bilious, 27-43a. It is the body alone that would perish; it is
due to excess of phlegm, and having a complicated derangement an aggregate of them. He is miserable due to the blemishes of
of the three bodily humours, is (seen) among human beings. the objects of sense and love and hatred. There is no doubt about
There is no doubt about it. it. After the end of the body lives the (individual) soul that is
11-15a. O beautiful lady, neither dream nor sleep exists similar to it. As like the spark of fire the soul shines, so the
among gods. The best dream is seen at the time of sunrise. A manifest and unmanifest comes to light—(or) is created. The
good (i.e. an auspicious) dream gives human beings the fruit of pure soul is the highest Brahman, it is eternally awake; but the
their religious merit. O you auspicious one, I shall tell you inner soul is bound by the great constituents of Prakrti. When
(about) another cause of dream. O you beautiful one, water they are well-fed after having eaten food, the inner soul would
shakes due to the rockings of great wind. From that mass of be happy. Due to great happiness delusion is produced and due
water small drops of water are split. O auspicious one, these pure to it the mind errs. Then is produced sleep, which is of the
drops of water fall out. They again disappear. Thus they become nature of darkness (or ignorance) and increasing repose. When
manifest and unmanifest. O beautiful lady, listen. The occurring the sun would go along the path of Nadi (?1 after having crossed
of a dream is said to be like that. Meru, then night would occur till the sun does not shine. The
15b-19. The (supreme) soul is pure, detached, and is free from inner soul, when free from the darkness of the objects of
love and hatred. After having excelled the objects consisting of sense, shines with the modes of the nature of the elements. The
the five elements, he remains quite steady. He shines among the soul is seized by bodies of the former existences and nourished
twenty-six good elements. The pure soul is alone, eternal and is by the five elements. O you highly intelligent one, he goes to a
united with Prakyti (i.e. the original source of the material high or a low position. The soul bound by faults is taken to the
world). When due to her modes of the nature of wind he moves worldly existence. The individual soul protects the body, the
from his place, another lustre resembling that of the soul is middle one remains behind. The strong (vital air called) udana
produced. The auspicious name 'inner soul' is given to it only. throbs, and from that sound is produced. As a dry bellows
O auspicious one, as the drops of water are separate from it, in when filled with air heaves, similary samudana strongly
the same way the lustre of the soul is called the inner soul. breathes due to sound. Udana would be powerful due to the
20-26. He is the earth, he is the wind, he is the ether, he is prowess of the soul. The body thus deluded becomes almost
the water, he alone shines. These five great ones are fashioned dead. Then that very delusive sleep goes (i.e. spreads) over his
formerly. They have come up from the lustre of the magnanimous limbs. It proceeds over the heart, neck, mouth, tip of the nose.
soul, and they become united when they are associated with him. Contracting his hands he would remain. The air named Udana is
Due to the great fault of the natural temperament they destroy produced in the circle of the navel due to the prowess of the
that body, and repeatedly desire another. This is their sport and soul. He is very strong and checks power. There is no doubt that
pastime which is the cause of (their) connection with creation. as the holder of a wooden wedge remains when tied with a
The ripple of water is produced and disappears. It rises and rope, similarly, the vital air is well-connected with the soul. O
again it disappears. There is no doubt that their (behaviour) is you of an auspicious face, the vital air is connected with
the inner soul. Having knowledge and reddened the inner soul
runs. Recollecting the abodes obtained in the
 1334 Padma Purana II. 121.9-29 1335
former existences, he runs there. Remaining there the very wise then the best wicked-minded demons came and destroyed the
one enjoys as he likes. entire sacrifice. That Bhrgu, the best among the meditating saints,
43b-50. Thus the inner soul sees dreams of various kinds. He cursed him : "Censured by my curse, have ten existences.
sees the excellent ones, opposite of them, (all) united with his acts. Janar-dana (i.e. Visnu) will take the fruit of his own act." For
He sees mountains, great inaccessible places, and high and low that reason, O respectable lady, you saw the bad dream.
places. Know that to be due to wind. I shall now tell you about
(the dream) caused by phlegm. He sees water, a river, a lake and 9-21. Saying so, that brahmana, Narada, went to Brahma's
places of water. O respectable lady, he sees fire and ample, heaven. Due to the great misery of Krsna (i.e. Visnu) she was
excellent gold. Know that (dream) to be caused by biliousness. afflicted at that time. The young lady wept piteously and repea-
I am telling you what will happen (when a dream is seen). When tedly (expressed her grief by) uttering words like'alas'. O son,
a dream is seen in the morning, something nice will take place. listen, she sat on the bank of the Ganges near the water; and
It is united with one's acts, and shows gain or loss, O beautiful due to grief she shed tears from her beautiful eyes. Those tears
lady. O you of an excellent complexion, I have told you about shed by her fell into the water of the Ganges; and her tears sank
the period of a dream. That which will happen will happen in just into the water, and they again sprang up in the form of
Visnu's case also. For that you saw the dreem—you saw that bad lotuses. Drifted in (the stream of) the water of the Ganges, they
dream. flowed. The best demon, deluded by Visnu's Maya, saw them.
Though told by the sage (viz. Narada) he did not realize that
they were due to grief. The demon being full of great joy, took
them. That lord of demons, deluded by Visnu's Maya, would
worship (i.e. worshipped) Girija's husband (i.e. Siva) with those
CHAPTER ONE HUNDRED TWENTYONE The seven crores of blooming lotuses. Then the mother of the world
got angry, and said (these) words to Siva: "O you highly intelli-
End of Vihunda gent one, see the impious act of this demon. With his mind
Kamoda said: overpowered by the passion of love, he is taking the lotuses,
sprung from grief, and gone to (i.e. found in) the water of the
1-3. He is said to be soul, whose limit or form (even) all Ganges. With those flowers, sprung from grief and sorrow, and
deities do not know, and in which all this is merged; and the ex- causing distress and tormentation, the wicked-minded one would
pansion of whose illusion is this worldly existence. Listen, O worship (you). How would great felicity be possible for him ?"
Narada. For what reason does my lord, the master of the world "He will succeed in the same manner as he would worship me.
go to the worldly existence ? A man, who is bound by sinful and He is bereft of truth and meditation. He has set his mind on
even meritorious acts, moves to the worldly existence. O brah- Kamoda. He has been (a demon) of a bad behaviour. O goddess,
mana, tell (me) why Visnu would go to worldly existence ? kill him with your lustre." Hearing these words of the noble
Narada said : Siva, (she said :) "O Siva, by your order, I shall destroy him
4. O respectable lady, listen, listen to what the disc-holder only."
(i.e. Visnu) did. In front of Bhrgu he took a pledge : "I shall pro- 22-29. Saying so, the goddess (Parvati) remained (there)
tect the sacrifice." desiring to kill that Vihunda. She thought of a means to kill him.
5-8. But at the words oflndra, Govinda (i.e. Visnu) sud- Taking up an illusory form of a magnanimous brahmana, she
denly left the best sacrifice and went to fight with demons. When would worship (i.e. worshipped) lord Siva with good flowers of
the god left the sacrifice and went (to fight with the "arijata. That wicked demon, overpowered by passion of love,
demons),

L
 1336 Padma Purana II.12l.38b-52 1337

very much afflicted, thinking about her, and his mind set upon Vihunda said:
her would come (there) and destroy that divine worship. The
38b-41a. I do not know devotion or meditation. I have never
sinful demon, tormented by Cupid's arrows remembered that
seen her. I have been everyday collecting them from the water of
great Illusion of Visnu, seen before. Merely by remembering her,
the Ganges. With those I worship Siva alone. (This is what) I
he (tormented) by strong Cupid (i.e. feeling of love), and afflicted
(have to) say. Magnanimous Sukra also told it to me. On his
by the grief due to separation (from her), he wept again and
word I am everyday worshipping the lord of gods. I have now
again. Overpowered by Death, the wicked-minded one took
told you all that you asked me about.
those (lotuses) sprung from grief, came there, desiring to worship
the great lord (Siva). Having destroyed the worship offered by Sridevi said :
goddess (Parvati), he would worship (i.e. worshipped Siva) with
(the lotuses) sprung from grief, through great greed. Tears fell 41b-51. O wicked one, every morning you are worshipping
the Phallus with flowers sprung from the weeping of Kamoda
continuously from the eyes of the wicked one on the top of the
due to grief. Obtain the fruit in the same way as you have wor-
Phallus.
shipped the lord of lords with flowers. Having destroyed the
30. The goddess (i.e. Parvati) with (i.e. who had taken up)
divine worship you are worshipping (the lord) with flowers sprung
the form of a brahmana said to him, O you very intelligent one :
from grief. This very terrible sin has arisen in your case. There-
"Who are you that worship the god with your mind always full
fore I will give you punishment. Enjoy the fruit of your deed!
of grief.
31. Your tears, impure, due to grief, are falli ng on Hearing her words he, dragged by Death, said to her : "O
the you wicked one, O you of a bad conduct, O you who are spoiling
head of the god. Tell me the meaning of this." my undertaking, I shall undoubtedly kill you with this sword
only." Speaking thus to the brahmana, he took the sharp
Vihunda said:
sword and the wicked-minded demon, desiring to kill him, ran to
32-36a. Formerly I saw a lady, the wealth of all blissful him. That goddess, the spouse of the lord, who was in the form of
things, endowed with all (good) marks, and a great abode of a brahmana, got angry. Seeing Vihunda to have come to her seat,
Cupid. Through attraction for her, being parched by Cupid, I she sent out a 'hum' sound. Due to that 'hum' sound, the
became distressed. She said (to me) : "For union (with you) mean demon fell down unconscious, like a mountain struck with
give me an excellant share (of your wealth). Worship the great the thunderbolt by (Indra) taking many forms. When that
lord with flowers springing from Kamoda and difficult to be obta- demon, destroying all people, fell down, people obtained peace,
ined. Throw round my neck the garland made of those flowers. free from all misery and tormentation. For this reason, O child,
Worship the great lord with flowers numbering seven crores." that beautiful lady, with her mind full of grief, is lamenting
For her I am worshipping the lord who gives the fruit (of one's on the bank of the Ganges. I have told you all this that you had
act) with the flowers of Kamoda, difficult to be obtained by asked.
gods and demons."
Visnu said:
Sridevi(i.e. Parvati) spoke :
52. O king, speaking thus to his good son, very intelligent
36b-38a. Where is the devotion, where is the meditation,
Kunjala, the lord of birds, ceased (speaking). He did not say
where is the knowledge of you, the wicked-minded one ? God
anything more.
has absolutely no connection with you. Tell me now as to how
the excellent form of Kamoda is. Where did you get the good
flowers sprung from her laughter ?

I
 1338 Padma Pur ana
11.122.14-31 1339
CHAPTER ONE HUNDRED TWENTYTWO
14. Of them I am the youngest, Dharmasarman
Dharmasarman's Account destitute of
virtues. My brother Vasusarman knew the meaning of the Vedas
Visnu said : and sacred treatises.
1-5. That righteous and very intelligent bird Kunjala, hav- 15. He was well-endowed with conduct (i.e. was endowed
ing thus spoken to his sons, ceased speaking. He did not say with good conduct), and with excellences like learning. Namasar
anything to them. The best brahmana remaining under the man was very wise and like him (i.e. Vasusarman) excelled in
bunyan tree said to that great parrot : "Who are you, explain- virtues.
ing Dharma while remaining in the form of a bird? Are you a 16-17a. O you best one, listen, I alone was born a great
god, or a gandharva, or are you a vidyadhara? Due to whose fool. O brahmana, I never learnt the excellent purport of scrip-
curse did you obtain this very sinful birth in the form of a parrot? tures. Nor did I ever go to the excellent abode of a preceptor.
O parrot, due to what do you possess such knowledge which is 17b-18. Therefore, my father thought about me like this:
beyond the reach of senses? Of what great religious merit or 'The name of this son, viz. Dharmasarman is meaningless. On
penance is it the fruit? O you very intelligent one, why are you the earth he is born neither as a learned one nor as a mine of
staying here in this disguise? Tell me the origin: whether you virtues.'
are a siddha or a god." 19-24. Thinking like this, the pious one being very much
afflicted, said to me : "O son, go to the preceptor's house (and)
Kunjala said: obtain the import of learning." Having heard these good words
of my father, (I said to him :) "O father, I shall not go to the
6-12. Oh! you have secured divine faculties; I know you.your
preceptor's house, which is very painful, where there is beating
excellent family and your name. (I know) your learning, and the
everyday, where there is knotting of the eyebrows etc. and where
power of your penance. O brahmana, I shall tell you every -
there is crying (daily); food is not seen there (even) by (doing)
thing as to why you are roaming over the earth. O you of a good
work; O best one, (please) listen. There is no sleep by day or at
vow, welcome to you. Sitting on an auspicious seat, resort to the
night; and there is no means of pleasure. Therefore, O father, it
cool shade. The origin of Brahma is the Unmanifest one. From
is full of grief. I shall not go to the preceptor's house. I shall not
him Prajapati was born. He the twice-born was Bhrgu, endowed learn, I am eager to play. O father, by your favour, I shall eat,
with virtues and a brahmana resembling Brahma. His (son) was sleep and play happily and vigilantly day and night with
Bhargava, who knew the essential nature of Dharma. In his children.
family, you, Cyavana, are (born and) are famous in the world. O
brahmana, I am not a god, I am not a gandharva, nor again I Knowing me to be a fool the pious one, being extremely
am a vidyadhara. O brahmana, listen to what I am going to say. grieved, said to me :
A best brahmana was born in the family of Kasyapa. He knew Vidyadhara said :
the sum and substance of the Vedas and the Vedangas. He
explained all acts. He was well-known as a vidyadhara and was 25-26. O son, do not act rashly. Exert yourself for (getting)
endowed with a (noble) family and character. O brahmana, knowledge. By means of learning happiness, glory, matchless
he then shone (i.e. became famous) by his wealth, conduct and fame, knowledge, heaven and salvation are obtained. Therefore,
penance. obtain learning (i.e. be learned). Knowledge is a source of
13. Three sons were born to that vidyadhara: Vasusarman, unhap-pmess in the beginning, but later it gives happiness.
27-31. Therefore, O son, acquire knowledge, go to the precep-
Namasarman and Dharmasarman were the three (sons). tor's house.
 11.123.17-19 1341
1340 Padma Purdna
indeed has seen knowledge ? What are its characteristic marks?
I did not follow the words (of advice) of my father. Everyday It is without any form, it is eternal. The omniscient one knows
I stayed here or there, and squandered money. O brahmana, everything. The sun illumines by day; the moon illumines at
people ridiculed and condemned me. I had then a sense of shame night; a lamp would illumine (i.e. illumines) the house. These
destroying life. O brahmana, I was ready to obtain knowledge. remain in the world. O best one, listen, (I sh all tell you)
'Which preceptor should I request ?' With this thought I was by what lustre is that place seen ? Fools, deluded by Visnu's
anxious and full of grief and sorrow. 'How shall I acquire learn - Maya do not obtain it. Knowledge remaining in the body is
ing ? How shall I have virtues ? How will heaven be possible inflamed by concentration and is matchless. That (highest)
for me ? How shall I achieve salvation ?' O brahmana, thinking place will be seen through that (knowledge) and not by means
like this, I reached old age. of the moon, the sun etc. Knowledge is without hands and
32-39. Some time, I being grieved, sat in a temple. Impelled feet. It is eyeless, and is without ears. It moves everywhere.
It grasps and sees everything. O best brahmana, it smells
by my good fortune, a siddha came (there). He was without
everything; it does hear; there is no doubt about this. There is
refuge (i.e. alone); he had overcome his hunger; was always joyful
no lamp like knowledge for the destruction of all darkness (of
and desireless; O brahmana, he resorted to solitude; he possessed
ignorance). It is seen in the heaven, on the earth, in the nether
deep abstract meditation and had controlled his senses. He had
world—at every place. Those of wicked minds are not conscious
been completely absorbed in the highest Brahman, and possessed
of the knowledge that remains in the body. I shall explain to
knowledge, meditation and concentration of mind. O brahmana,
you the place of knowledge, from which knowledge springs
I resorted to him who was of the form of knowledge and very
up. O brahmana, it has always been kept in the hearts of beings.
intelligent. With a pure heart, and with devotion, I, having He who always desires to burn with the fire of discrimination the
bowed my head, saluted the illustrious one and stood before him. great sensual pleasures like sex and great allurements, becoming
I had become miserable and also luckless. O brahmana, he asked full of all tranquility, would crush objects of senses. Then
me : "Why are you suffering ? For what purpose are you would knowledge be born manifesting the full truth. This
experiencing misery like this ?" O best brahmana, that learned knowledge has the first principle as its basis; it is spotless
meditating saint thus spoke to me. I, a great fool, told him all and it manifests everything. Therefore have tranquility
my former account; (and asked him). "How can one be omnis- which enhances all pleasures. Be equanimous towards your
cient ? For this reason I am very unhappy. You are always my enemy and your friend; and always restrict your food and control
refuge." The illustrious one told me the entire means of know- your senses. You should not form friendship (with anyone);
ledge. enmity should be cast at a distance. Being without attachment,
being desireless, and having resorted to a solitary place, you will
possess spiritual knowledge, explaining everything. O child,
there is no doubt that by my grace you, remaining at one place,
will know the account of what is taking place in the three
CHAPTER ONE HUNDRED TWENTYTHREE worlds.
Kunjalcfs Story: A Preceptor Is a Holy Place Kunjala said:
The siddha said: 17-19. O brahmana, that siddha showed me the nature of
1-16. Listen, I shall tell you the nature of knowledge. Know- knowledge.;I always remained within his words (i.e. obeyed him).
ledge has no body, no hands, no feet, and no eyes. It has no nose, 1 am pervaded by his existence. By the favour of that good
no ears. Knowledge does not have the collection of bones. Who pre-ce P or, I, (even though) seated at one place, know
everything
1342 Padma Purana
11.123.39-53 1343
that takes place in the three worlds. I have told you my
entire account. O best brahmana, tell me what else I should speaking agreeably. O Bhargava, crying like: 'O child, O child,
tell you. who, except you, will now advise me with sentences, with
Cyavana said: well-formed words. O lord of birds, having pleased me with
wonderful stories, and abandoned me in this solitary garden,
20. How did you, the best among the learned, reach (i.e. where have you gone ? Tell me now by which fault I am
get birth in) the species of parrots ? Tell me the reason of it that stained.' Being perplexed I lamented with (i.e. uttering) such
will dispel all my doubt. piteous words, and was very much tormented with grief.
Kunjala said: 39-42a. Due to that embarassment and deluded by affec-
21-27. Sin is produced through contact, and also merit is pro- tion for it I died. O best brahmana, I was born with that tempe-
duced through contact. Therefore an honest person should avoid rament and thought with which I died. I was put in the
a worthy (person) or the opposite of him. (Once) a sinful hunter womb which caused knowledge and remembrance (in me).
had brought a young one of a parrot after catching it. He was I remembered the former deed done by me—a sinner and a
eager to sell it. Seeing it to be beautiful and speaking agreeably fool. (I thought:) 'What have I, whose spirit is not disciplined,
and cleverly, a brahmana took (i.e. purchased) it, and affectionately to do ?' Being in the womb, I thought about it only.
gave it to me. O best brahmana, everyday I remained in intellec- 42b-53. Due to that I obtained knowledge which was pure
tual meditation. Due to its child-like nature it perched on my hand and which manifested everything (to me); and by the grace
out of curiosity. O you best brahmana, I, with my mind always of that preceptor I got excellent knowledge. O brahmana,
set upon the parrot of the form of (i.e. like) my son, was infatu- by the clean water of his words the dirt of my body—internal
ated by its impatient words. It too used to instruct me : "O and external — was washed, and it was made pure. I
father, father, (please) be seated; O glorious one, go for a bath; obtained the birth of a bird as a parrot. O brahmana, when
now worship the god." It would talk to me in such pleasant I, thinking of the parrot—thus conceiving thoughts about it
words. Due to the diversion caused by its words I forgot my (only), died, I was again born on the earth in the form of a
excellent knowledge. parrot. Beings are born with that form, and are intent upon
28-33. (Once) I went to a forest for (collecting) flowers and that, have those virtues, that appearance, about which thoughts
enjoying fruits. The bird was taken away by a cat to cause me occur to them at the time of their death. O best brahmana,
(i.e. which caused me) grief. I heard from my well-behaved O you very intelligent one, there is no doubt that due to
associates living in my company that the bird was killed by a cat the thought at the time of my death I obtained incomparable
and eaten by it only. (Thus) O brahmana, hearing that the bird knowledge here (i.e. in my existence as a parrot). Therefore, I
talking agreeably was dead I was extremely aiBicted with great grief (am able) to see what has taken place and what will happen.
and unhappiness. I was bewildered due to grief on this account There is no doubt that even though I am staying here I know
and was very much pained. O best brahmana, I was caught in a the entire present due to my knowledge. O very wise and very
great mesh of infatuation. With my mind moved by infatuation intelligent one. O brahmana, for the emancipation of human
I cried: 'O Ramacandra, O king of parrots, O lord of celebrity', beings moving in the mundane existence there is no holy place
O brahmana. O best brahmana, now listen: then I became cutting the bonds (of karman) like a preceptor. O Bhargava,
tormented with grief and separation due to my act. listen; I have told you all this. O Brahmana, I have explained to
34-38. I forgot the knowledge made clear to me by the you all that you had asked. The holy place (in the form) of a
siddha also. I, tormented with grief, remembered that Preceptor removes all external dirt from a place on the land or
parrot in water. The holy place in the form of a preceptor would
1344 II.124.1-15 1345
Padma Parana
destroy sins committed in other (i.e. former) births. CHAPTER ONE HUNDRED TWENTYFOUR
This moving holy place (in the form of a preceptor) is excellent.
Prthu's Righteous Rule
Visnu said :
Suta said :
54. O best king, that very intelligent parrot, having
thus 1. When Visnu disappeared, that very intelligent king
explained the truth to that noble Cyavana, ceased (speaking). Vena became anxious as to where the lord of gods had gone.
55. I have explained to you this excellent moving holy place 2-3a. Being full of great joy and having pondered the best
(in the form of a preceptor). Well-being to you; ask for a boon king having called the greatest king with sweet words, then said
that you have in your mind.
to that magnanimous one with great joy.
Vena said : 3b-6. "O son, you my son have emancipated me from a
great sin in the world. O Prthu, now you have made bright my
56-57a. I do not desire a kingdom; nor do I long for dynasty. I ruined it with my faults; you have illumined it with
anything (else). O Janardana (i.e. Visnu), with my body (intact) your virtues. I shall perform a horse-sacrifice and shall give
I desire to reach your body. If you desire to grant a boon I many presents. Due to your graciousness I shall today bodily go
think (you should give me) this boon. to Visnu's heaven. O you best and very prosperous king, gather
the necessaries (for the sacrifice). O you blessed one, invite
Visnu said : brahmanas who have mastered the Vedas."
57b-62. O king, perform a horse sacrifice and Rajasuya 7. Thus was ordered Prthu by the noble Vena. The high-
sacrifice. O you very intelligent one, make presents of cows, land, souled (Prthu) respectfully said to his father :
gold, water and grains. By making presents a terrible sin like killing 8. "O great king, rule over the kingdom; enjoy
a brahmana perishes. There is no doubt that by making gifts all divine,
the four goals of human life are definitely accomplished. Therefore, human and righteous pleasures agreeable to you. Offer a sacrifice
O king, presents should be made dedicating them to me. I fulfil to Visnu."
the intention of the person with which he gives (presents) dedi- 9-14. Speaking thus to his father, intent on knowledge, and
cating them to me. Due to your having seen the sages and having saluting him, the lord of the earth (i.e. Prthu) carefully took his
come in contact with them, the heap of your sins has dropped bow with arrows and ordered all his soldiers : "Proclaim (my
down. There is no doubt that at the end of the sacrifice you will order) on the earth: No sin should be committed through the
reach my body. deeds of three kinds. He who, having violated the order of king
Vena, will commit a sin, will be killed. There is no doubt about
Speaking thus to that Vena Visnu vanished. this. Gifts should be given; and O all men, setting your mind on
him and being free from jealousy, offer sacrifices to Visnu." O
brahmanas, having given such an instruction Vena's son went to
a penance-grove for (practising) penance. Giving up all faults
and restraining his senses from their objects, he remained
without food for a hundred years.
15. Being pleased with his penance, Brahma said to
Pithu: 'Tell me the reason for which you are practising
penance,"
 II.125.4b-28 1347
1346 Padma Purana
Prthu said: kinds of gifts to brahmanas. The lord of the earth physically
16-20. My father Vena is very intelligent and glorious. Let went to Visnu's heaven. The religious-minded one eternally lives
Visnu (himself) cut off the head of that person who in Vena's with Visnu.
kingdom commits a sin. Let Hari himself punish him with his 4b-12a. I have thus told you the entire account of that king,
invisible disc. Let the heads of those who desire to commit sins which terminates all sins and destroys all misery. That
mentally, through (physical) deeds or words, be snapped like a religious-minded king Prthu ruled the earth. The best king milked
ripe fruit from a tree. Let Hari himself punish him with his the earth with the three worlds. He pleased his subjects with
invisible great disc. Listen, O lord of gods. I desire this boon virtuous and religious deeds. I have narrated to you the entire
only from you. If you, O lord of gods, desire to grant a boon, Bhumikhanda. The first is the Srstikhanda and the second is
then do that by which my father is not stained by the sins of his Bhumikhanda. I shall again tell you the greatness of
subjects. O you four-faced (Brahma), give (i.e. satisfy this) best Bhumikhanda. The sin of the best man who (just) listens to one
desire; my salutation to you. verse of this Khanda everyday, perishes. O best brahmanas,
listen to the religious merit of him who, the wise one, listens
Brahma said : devoutly to a chapter (of this Khanda). He gets that fruit which is
21-26. Let it be so, O glorious one; your father is obtained by a gift of a thousand cows to brahmanas on an
absolved. He is guided by Visnu and by you, his son, O Prthu. auspicious parvan-day; and Visnu is pleased with him. A man
who everyday reads this Padma Purana, will not meet with
Having thus told (i.e. given a boon to) Prthu, the lord left. difficulties in the Kali Age.
Prthu came back and became (engaged) in royal duties. O best
Vyasa said :
brahmanas, nobody committed a sin in the kingdom of the son
of Vena. The head of him who conceives a sin through the 12b-13a. O you lotus-born one, why is it that very terrible
deeds of three kinds, is cut off as with disc (by Visnu). Since then dangers do not come to the meritorious man who listens to the
nobody committed a sin. Thus was the order of the magnani- Padma Purana?
mous son of Vena. All people always behaved well. Being
Brahma said :
intent upon all religious duties they lived by giving gifts and
food. By the grace of that king they thrived with all pleasures. 13b-28. That fruit, O dear one, which is said to be the fruit
of a horse-sacrifice, is seen in (the recital of or listening to) the
Padma Purana. That auspicious sacrifice, viz. the horse-sacrifice
does not at all exist in the Kali Age. That which is (the Padma)
Purana is indeed equal to the horse-sacrifice. Sinful men stick-
CHAPTER ONE HUNDRED TWENTYFIVE The Merit ing on sinful ways do not enjoy that meritorious fruit of the
horse-sacrifice which gives salvation. O best brahmana, in the
of Listening to or Reciting This Purana Suta said : Kali Age, men do not enjoy the merit of this meritorious Purana
l-4a. Having well received the order of Vena that very called Padma like the merit of the horse-sacrifice. In the Kali
religious prince, Prthu, collected all auspicious necessaries (for the Age sinful men have to go to the ocean of hell. Why will they
sacrifice). Having invited all brahmanas born in various count- (then) listen to the meritorious (Purana), accomplishing the four
ries, king Vena performed a horse-sacrifice. He gave various goals (of human life). He, who has listened to this Purana called
Padma, has acquired the entire means of the four goals (of
human life). Therefore, sacrifices like the horse-sacrifice have
disappeared in the Kali Age, O highly intelligent one. They have,
 1348 Padma Purdna II.125.35b-51
1349
with the Vedas, Vedangas and their notes, gone to heaven. Great 35b-41a. When Ekadasi arrives properly, he should
faith is produced (even) before in a pious man to listen (to the worship Visnu with a devout mind in the sixteen ways of doing
Padma Purana) who, being endowed with goodness, having homage to a deity. According to his wealth he should then feed
faith, and devoted to the lord, desires to listen to it with his the brahmanas. Then having offered it with a solemn vow and
sons and wife. No great danger would come to a man who listens offerings to Visnu, he should take food with relatives, sons and
(to it). But faithlessness is first produced in the reciter and the wife. Then he will attain perfection. Those who are devoted to
listener (who are impious). O best brahmana, even greed is Dharma should listen to the entire text of the Purana. By (doing)
produced in the listener. Great and terrible delusion caused by that the four goals (of human life) are accomplished, not
god Visnu always ruins the listener. Polluters and revilers and otherwise. Listen, O brahmana; in the Krta Age sinless men
sinners are coming up everyday. O Vyasa, the good-minded one listened to the Purana called Brahma, which consisted of one
should realise: 'Oh ! A danger appears to have come up to me', lakh and twenty-five thousand verses.
(and) he should perform a sacrifice. With great sacred prayers 41b-49. When the Treta Age arrived, men listened to the
(in honour) of Visnu and hymns (addressed to) Visnu, which entire Purana called Padma, the number of verses in which was
give great merit, with the hymn 'Visnorarata (from the half a lakh and two thousand. Enjoying the fruit of the four goals,
Visnu-sukta), with the hymn 'Sahasrasirsd (from the Purusasukta), they would again reach Visnu. O brahmana, in the Dvapara
with the good hymn 'Indam Visnu', with the hymn 'A Brahma', Age, the text called Padma is said to have twentytwo thousand
with the hymn sacred to Siva—he should thus perform a sacrifice. verses narrated by Brahma, the highest soul. In the Kali Age,
So also with the Brhat Saman hymn and with the hymn of twelve men, devoted to Visnu, will read the text called Padma, consist-
letters (viz. Otn namo Bhagavate Vasudevaya). He should perform ing of twelve thousand verses only. In all these four texts there
the sacrifice with the hymn sacred to the particular deity to is the same import and there is the same sentiment; the remaining
whom the sacrifice is offered. (portion) is simply the expansion of the account. The twelve
29-35a. He should perform the sacrifice with more than eight thousand (verses) will disappear, Obest one, and, when Kali Age
sesamum seeds, (ladles of) ghee, and sacred wood-sticks of the has arrived, the first (text) will again appear. Having listened to
palasa (tree). O brahmana, he should also instal the (representa- the Bhumikhanda, a man is free from all sins, is free from all
tions of) planets and worship them. There (i.e. in the sacrifice) sorrows and gets rid of all diseases. Giving up all other (activi-
he should worship (Ganesa) the destroyer of calamities, and ties) like the muttering of the names (of a deity), giving gifts, and
Sarada—the chief goddess. He should also worship Jataveda, (studying) sacred texts, a man should carefully listen to (the
Mahamaya Candika, and the lord of the soil with sesamum Purana) called Padma. The first is Srstikhanda, the second is
seeds, rice and ghee and with the hymns (in honour) of those Bhumikhanda, the third is Svargakhanda, the fourth Patala, the
(deities). He should perform the sacrifice in this way. He should fifth is Uttarakhanda, destroying all sins.
give presents to brahmanas. He should give a gift along with 50. One who devoutly listens to the five Khandas in the
a cow according to his capacity. Then calamities disappear serial order, obtains the fruit of the gift of a thousand cows.
and the Purana would accomplish perfection. I shall tell you 51. O brahmanas, with great luck, the five Khandas, are
about the calamity of (i.e. which befalls) him who does not do obtained (by a man). They are said to give salvation. This is true,
like this : A disease giving great pain is produced in his body; (quite) true. There is no doubt about this.
grief due to (the death of) his wife or son takes place; so also
his wealth is lost; undoubtedly he suffers from many severe
diseases. He in whose house there is no wealth (to be given to
brahmanas) should observe a fast.
 III. 1.16-31 1351

from you stories from the Puranas. Now we, who are delighted,
are engaged in (narrating) the story of Visnu, since the devo -
tion to Hari is the greatest Dharma of all men. (Please) narrate
Ill SVARGAKHAlsfDA (to us) again the Purana connected with the account of Visnu.
Any other story about Visnu, O Suta, is said to be like a crema -
(Section on the Heavens)
tory. That is a sacred text which in itself remains in the form
CHAPTER ONE of Visnu's story.
16-18. Tell us the name of holy places giving merit.
Suta Romaharsana Agrees to Narrate Padma Purana Where-from has this mobile and immobile world sprung? By
whom is it looked after? In which (object) is it dissolved? Which
1. Om, salutation to (Ganesa) the remover of obstacles. places of pilgrimage are meritorious? Which mountains are
Salutation to the glorious one. I salute the lotus -like feet of venerable? Which rivers are very meritorious, auspicious and
Govinda (i.e. Visnu), which are always saluted by Indira (i.e. remover of the sins of men? O distinguished one, tell us all this
Laksml), which are called 'the best', which are fixed in the hearts in the proper order.
of people, and which are the only, absolutely excellent abode
of the great people. Suta said:
2-6. Once all the sages resembling blazing fire, all the sages 19-21. Well, well, glorious ones, you have asked well, O
living on the Himalaya mountain and masters of the Vedas, ascetics. Having saluted that (Vedavyasa) I shall n arrate to
knowing (events) of (all) the three times (viz. past, pre sent and you the very meritorious Purana called Padma. I always salute
future), magnanimous ones, resorting to (i.e. doing) many meri - that Vedavyasa, Parasara's son, who is the greatest man, who is
torious (acts), those who lived on the Mahendra mountain, the only source to be known by all, who is the support of learn -
the Vindhya mountain, in the Arbuda forest, in the Puskara ing, who gives great knowledge, who is to be known by th e
forest, on the Srisaila mountain, in Kuruksetra, in Vedas and the Upanisads, who is always tranquil, who is the
Dharmara-nya, in Dandakaranya. Jambumarga, in object of his own intellect, who is great due to pure lustre, whose
Satya(-loka)—these and many other spotless sages came along glory has spread. My salutation to that revered Vyasa of un -
with their disciples, as they were eager to see Saunaka. limited lustre, by whose grace I shall narrate this story about
7-8a. The ascetics, having duly worshipped Saunaka, and Narayana.
being well-honoured by him, sat, in due order, on be autiful 22-24. I shall narrate the very meritorious Purana called
seats meant for holy sages and offered by Saunaka. Padma which contains fiftyfive thousand verses and has six
8b-12a. They told one another stories about Krsna. At the khandas (i.e. sections). There (i.e. in that Purana) the first one
end of (the narration of) the stories by the sages of pure hearts, is the Adikhanda. Then comes the Bhumikhanda. After that
there came the very bright, very lustrous Suta, Vyasa's disciple, is Brahmakhanda. Then follows the Patala Khanda. The next
named Romaharsana, and well-versed in the Puranas. He duly one is known as Kriyakhanda, and the last one is Uttarakhanda.
saluted them ; they also honoured him. The great, glorious This is the great, wonderful lotus, of which the world is full.
sages, the ascetics, like Saunaka, asked Romaharsana, Suta, 25. It is based on the account of that (lotus); therefore the
Vyasa's disciple, who was properly and comfortably seated: wise call it 'Padma'. This Purana is spotless and excellent,
(describing) the greatness of Visnu.
The sages said : 26-31. (It is the Purana) which, formerly, Visnu, the god of
12b-15. O very intelligent Romaharsana of a good vow and gods, narrated to Brahma, which Brahma told to Narada, and
well-versed in the legends of the past, formerly we have heard
 III.2.16b-30 1353
1352 Padma Purana
which Narada narrated to my preceptor. Vyasa taught me, then produced the subtle element of sound. From that subtle
element space having the characteristics of sound was produced.
very dear to him, all the Puranas with (treatises on) history, and
Ahamkara covered the subtle element of sound and (the gross
collections (of verses). I shall narrate to you that Purana,
element of) ether. The subtle element of ether similarly produced
very difficult to obtain, hearing which a man is free from such
the subtle element of touch. (Then) very strong Vayu (air) came
sins as killing a brahmana. He who listens to it gets (the merit
up; it is said to be having the characteristics of touch. The
of) having bathed at all the holy places. It gives salvation just
subtle element of space covered the subtle element of air. The
by listening to it with great faith and devotion. Even if a per-
air, bringing about a change, produced the subtle element of
son listens to it without faith and devotion, he gets a heap of
merit. Therefore make all efforts to make the Padma Purana colour. Fire is produced from Vayu; that is called the quality
the (honourable) guest of your ears (i.e. make all efforts to of colour. The subtle element of Vayu (air) covered the subtle
listen to Padma Purana). In (i.e. from) it I shall narrate the element of colour. Fire, bringing about a change, produced
Adikhanda which destroys all sins. The sages, who are here, the subtle element of taste. Therefrom the subtle element of water
should, along with their disciples, listen to it. came up. The subtle element of taste covered the subtle element
of colour. The (subtle element of) water, effecting a change,
produced the subtle element of smell. From that this earth, with
more qualities than possessed by all (other) elements came up.
Since it is an aggregate of that, therefore smell is said to be its
quality.
CHAPTER TWO 16b-19. They are called subtle and primary elements because
The Creation of the Elements, Prakrti etc. they remain (in that condition) in the respective (elements). The
subtle elements are devoid of specific perceptible characters. The
Suta said : specific characters are later and are in accordance with the order.
1. O best brahmanas, I shall first tell you about the first These (five) subtle elements are derived from the Tamasa
creation, by which the eternal lord, the highest soul, is known. Ahamkara. O superior sages rich in penance, I have told (you)
2-4. O best brahmanas, in the creations there was nothing in brief (about the creation). The ten organs of sense are said to
(left) after the universal destruction. There was only one lustre be Taijasa (or Rajasa) and Vaikarika (or Sattvika). The philoso-
called Brahman, the cause of everything. It was the ocean of joy, phers have enumerated the mind as the eleventh (organ) here
it was pure, and that which those longing for salvation, desire. It (i.e. in addition to the ten). There are five organs of knowledge
was omniscient because it was of the form of knowledge; it was and five organs of action.
unlimited, immutable. It was indestructible, always very clear, 20-30. O you purifies of your families, I shall enumerate
fixed, great and pervasive. them and their functions. (The organs of knowledge are:) hear-
5-16a. At the time of creation that modification of the form ing, touch, sight, taste and smell. They become joined with
of knowledge merged in itself; it began to create. From it came up intellect for getting perception like sound. (The organs of action
Pradhana (also called Prakrti). From it sprang Mahan. Mahan is of are:) anus, sex organ, hands, feet, and mouth is said to be the
three kinds: Sattvika, Rajasa and Tamasa. As the seed is covered fifth. Their functions are said to be : excretion, joy (due to
with the skin Mahan is covered with Pradhana. From the prin- sexual act), grasping, movement and speech (respectively). O
ciple of Mahan came up Ahamkara of three kinds : Vaikarika, brahmanas, ether, air, fire, water and earth are united with
Taijasa and Bhutadi. As Mahan is covered by Pradhana, so is successive qualities like sound etc. They have various kinds of
Ahamkara covered by Mahan. The Bhutadi (i.e. strength; remaining separate i.e. without combining themselves,
Ahamkara)
1354 Padma Purana
III.3.3-20a 1355
they were unable to create beings. These beginning with Mahat Suta said:
and ending with specific characters, having all come together, 3-10. O very wise one, the gross elements in the universe are
being united with one another, resorting to Gne another, coming five in all; and the wise say that they are equal. (They are:)
together, having the same target, and having complete union earth, water, and air, fire and ether. All of them are attended
due to the direction of Purusa and being favoured by Pradhana, with attributes. Earth is the chief of them. The sages knowing
produce the egg. O very wise ones, that egg always grew like a the essential nature (of things) have said that the attributes
water-bubble from the elements. It, remaining in the water, of earth are sound, touch, colour, taste and smell. O
grew, having risen from Prakrti, and an excellent place of Visnu brah-manas, four attributes are (found) in water. It does
in the form of Brahma. In it the lord Visnu, the master of the not have smell. Fire (or light) has three attributes: sound,
universe, and of an unmanifest form, remained after having taken touch and colour. Air has (two attributes, viz.) sound and touch.
the form of Brahma. Of it, of the essence of Mahat, those Ether has (the attribute of) sound only. O brahmanas, in the five
generated by sweat were the egg, the mountains were the outer elements these five attributes (are found), and (depending) on
skin, and the oceans were the fluid in the womb. Oceans with them the creatures in all the worlds exist. There is homogeneity
mountains and islands, the group of the worlds with the lumina- when they do not overcome one another; but when they,
ries, all (this) along with gods, demons and human beings—was becoming uneven, enter one another, then the beings spring up
(present) in that egg. (into life) with bodies. This is not otherwise. They are destroyed
31-34. By the desire of §ri Visnu that golden egg turned into in order. They come into existence in order (i.e. they are
the lotus which rose from the navel of Visnu having neither destroyed in the same order as they come into existence). All of
beginning nor end. The highest Visnu having the Rajas quality, them are immeasurable. Their form is the lord (himself).
and taking the form of Brahma, himself proceeds to create the 11-17. Wherever the creatures consisting of the five elements
world; and protects what is created as long as the duration of are seen running about, men speak about their measures with
thekalpa (i.e. the day of Brahma) lasts; he would annihilate it (the help of their) reason. One should not, however, (seek to)
in the form of Narasirhha or Rudra. The great soul of the form understand matters that are inconceivable by reason. O best
of Brahma creates, (then) desires to protect the entire world by sages, (now) I shall describe to you the island of (i.e. called)
taking the form of Rama etc. Then he became (i.e. becomes) Sudarsana. O illustrious ones, this island is circular—has the
Rudra to swallow it. form of a wheel. It is covered with river waters, and with
mountains resembling oceans, also with cities of various sizes
and delightful countries; it is full of trees endowed with
flowers and fruits; is having grains and (other) wealth. It is
surrounded on all sides by the salt ocean. As a man would see
CHAPTER THREE his own face in a mirror, in the same way the circular Sudarsana
island can be seen (in the ocean). Two of its parts (appear) like
Various Mountains and Regions of the Earth a pippala tree and two like a large hare. On all its sides it is
surrounded by all (kinds of) herbs. Other than this (portion) all
The sages aid: else should be known to be water. I shall describe the rest in
1-2. O best one, tell us fully the names of the rivers, moun- brief.
tains of the countries, and of those who have resorted to (i.e. are
The sages said:
living on) the earth, O you who know the measures, the full
measure of the earth, and about the forests also. l°-20a. O intelligent one, you have briefly and duly given
1356 Padma Purana
III.3.41b-54 1357
an exposition of it. You know the essential nature of all things.
is covered with all auspicious golden houses. On that mountain
(Now) O Sflta, tell us (about it) in detail. (First) tell us about
hosts of gods, gandharvas, deities and demons always sport,
dimension of the space which looks like a hare. Then you will
accompanied by the bevies of celestial nymphs. Brahma, Siva
describe (the land resembling) the pippala (tree).
and Jsakra, the lord of gods gather there, and perform various
Thus asked by them Sflta said (these) words : sacrifices with munificent gifts. (The gandharva) Tumbura,
Narada, (and the two gandharva brothers) Haha and Hfihfl,
Suta said: having gone there, praise with various hymns the best (of the
20b-24. O very wise ones, these six jewelled mountains gods). Well-being to you; the seven high-souled sages and
stretching (from) east (to west) have gone into the eastern Kas-yapa, the lord of created beings always go there on a
and western oceans. (They are:) Himavat, Hemakuta, the best parvan-day (i.e. the full-moon day or the new-moon day). On the
mountain Nisadha; so also Nila abounding in lapis lazuli, Sveta summit of that mountain only Usanas or Kavi (i.e. Sukra) is
resembling the moon; and the mountain named Srngavat covered honoured by the demons. It has jewels with gold; so also other
with all (kinds of) metals. O brahmanas, these mountains are jewelled mountains are (parts) of Meru. The lord Kubera gets
resorted to by siddhas and caranas. The distance between them the fourth part of it. Of that wealth he gives the sixteenth part to
measures thousands of yojanas. There are many kingdoms. O human beings.
best ones, they are called Varsa. Beings of various species live 41b-45a. Adjacent to this mountain is the Karnikara grove,
in them at all places. which is divine, which is full of flowers of all seasons, which is
25-31a. This is (called) Bharatavarsa. Beyond it is charming and is elevated with amass of rocks. There the revered
Haima-vat. The land beyond Hemakuta is called Harivarsa. lord Siva himself, the cause of beings, surrounded by divine beings
To the south of Nila, and to the north of Nisadha, there is a and accompanied by Uma, and wearing a garland of Karnikara
mountain called Malyavat stretching from the east. Beyond flowers reaching his feet, and shining with his three eyes resemb-
Malyavat there is the mountain Gandhamadana. Between the ling three risen suns, sports. Truthful siddhas, practising severe
two (i.e. Malyavat and Gandhamadana) there is the golden penance and of good vows (alone can) see him. The great god
mountain Meru globular in shape. It is bright like the (young) cannot be seen by those of a wicked conduct.
morning sun, and like fire without smoke. It is eightyfour 45b-48. From the peak of the mountain, O best brahmanas,
thousand yojanas high. O best brahmanas, its depth (also) is flows, like a stream of milk, the pious, auspicious Ganges, also
eightyfour thousand yojanas. It stands covering the worlds lying called Bhaglrathi, of a universal form, immeasurable, flowing
above, below and in the horizontal direction. By its side these out with a fearful noise, resorted to by the most pious beings,
four islands are situated, O brahmanas: Bhadrasva, Ketumala (and falls) with a great speed into the charming lake of
and Jambudvlpa, O best ones; so also Uttarakuru which is Candra-mas. She has produced that auspicious lake
resorted to by men who have practised virtuous deeds. resembling an ocean. The bearer of Pinaka (i.e. Siva) held on
31b-41a. The bird Sumukha, the son of Suparsva, on seeing his head for a hundred thousand years that Ganges which was
the big birds of golden colour (on Mem) thought: 'I shall incapable of being borne even by the mountains.
abandon this mountain Meru since the birds there have no 49-54. O best brahmanas, Ketumala is on the western side
difference among them like good, middling and bad ones.' The of Meru; (and) O brahmanas, the country called Jambukhanda
Sun, the best among the luminaries, constantly goes round it. So is there only. O best ones, there the span of human life is ten
also the Moon with the constellations, and Vayu go round it. O thousand years. The men are of golden complexion and the
very wise ones, the mountain is endowed with divine flowers, it women resemble celestial nymphs. Human beings there are
healthy, free from sorrow and always of cheerful minds. Men
born there are of the brightness of heated gold. Kubera, the lord
1358 Padma Purana III.3.71b—III.4.3 1359
of guhyakas, surrounded by groups of the celestial nymphs, in the three worlds. Demons live on Himavat and guhyakas on
rejoices with the demons on the peaks of Gandhamadana. Hemakuta. Serpents and snakes reside in Nisadha; and
By the side of Gandhamadana (there live) other (people) with Gokarna is a penance-grove. The mountain Sveta is said to be
their sin destroyed. They have a long span of life of eleven thou- (the abode) of gods and demons. Gandharvas always live on
sand years. O brahmanas, the men there are dark in complexion, Nisadha, and the brahmanic sages on Nila. O glorious ones,
lustrous and very strong. All the women have the complexion Srngavan is (said to be) a place where gods move.
of lotus and are very beautiful. 71b-75. O illustrious ones, these are the seven countries
55-67a. Sveta has blue lotuses; beyond §veta is the excellent according to the division (of the world). Mobile and immobile
country called Hairanyaka. (Beyond that) is Airavata having creatures have encamped here. Prosperity of various kinds—•
several countries, O brahmanas. O glorious ones, there are two both providential and human—of these (creatures) is seen (there).
countries, of the form of a bow on the south and the north. It cannot be enumerated. The graceful ones are to be believed.
Ilavrtta is in the middle. (Thus) there are five divisions. Of these O brahmanas, (I have told you) about the divine form of the
the succeeding country excels (preceding ones) in attributes like hare about which you had asked me. I have also told you about
span of life, health, righteousness, desirable objects and material the two countries lying adjacent to the country (having the form
things. (In spite of differences) O best ones, beings in all these like that) of a hare in the south and in the north. They are (the
countries live together (amicably). O glorious ones, this earth hare's) ears. They are Karnadvipa and Kasyapadvipa. O Brah-
is covered with mountains. The great Hemakuta is (also) the manas, the beautiful Malaya mountain has rocks of (as in)
mountain called Kailasa. There god Vaisravana (i.e. Kubera) Karnadvipa. This other country looks like the hare's form.
rejoices with guhyakas. To the north of Kailasa and near the
Mainaka mountain there is the very great, divine mountain
called Manimaya having golden peaks. By its side there is a large,
divine, bright, charming lake called Visnusaras, with golden
sands (on its banks), where Bhaglratha, having seen Ganga,
(also called) Bhagirathi, lived for many years. There are sacri- CHAPTER FOUR
ficial pillars decked with gems, and lands full of gold. The
Uttarakuru, Bhadrasva, Malyuvat
very glorious thousand-eyed (god, i.e. Indra) performed sacri-
fices there, and attained perfection. The eternal creator, of a
bright lustre, and the lord of beings, is worshipped there by The sages said:
(beings in) all the worlds. There (reside) Nara, Narayana, 1. O Suta, O you very intelligent one, tell us in full (about
Brahma, Manu and Sthanu (i.e. Siva) as the fifth. The celestial the countries) to the north, west and east of Meru, so also about
(Ganga) taking three paths, first appeared there after moving the Malyavat mountain.
from Brahma's heaven, and flowed in seven streams : Vatodaka,
Sarasvati, Parvati, Jambunadi, Sita, Ganga and Sindhu as Suta said:
the seventh. She is inconceivable, has a divine appellation, and 2. O brahmanas, on the south of Nila, and the northern
is endowed with prowess. side of Meru there is the auspicious land called Uttarakuru,
67b-71a. There, at the end of the yuga (i.e. at the time of where siddhas have resided.
creation), a thousand sacrifices are performed (by gods and 3. The trees there have sweet fruits and always have flowers
sages). Sarasvati (in her course) appears at places and disappears and fruits. The flowers are very fragrant and the fruits
at (other) places. These seven (streams of) Ganga are well-known are
tasty.
 1361
1360 Padma Purdna 9—III.5.6a
4-5. O best brahmanas, some trees there give all the fruits are cool like the moon and they are skilled in dancing and singing.
as desired by (one who approaches them). O best brahmanas, O best brahmanas, the span of life there is ten thousand years.
there are other trees called ksirin (i.e. yielding milk). All they They who drink the juice of kalamra, always remain young.
always ooze milk that resembles nectar. They also yield clothes
and in their fruits are ornaments.
6. The entire land is full of gems and has fine golden sands,
O you ascetics, and there are trees bearing no fruit (but) pleasant
to touch in all seasons.
7. Men that are born there have dropped from the world
of gods. They are born in pure, noble families, and are
very
handsome.
8-11. There twins (of opposite sexes) are born and women
resemble the celestial nymphs (in beauty). They (i.e. the men
and women) drink the nectar-like milk of those milk-yielding
trees. The twins that are born there grow equally during the
(proper) period. Both have similar beauty, virtues and dresses
also. They are fit for one another like the cakravaka birds, O
brahmanas. Those people are healthy and always of a cheerful
mind. O glorious one, they live for ten thousand and ten hun-
dred years, and do not desert each other.
12. Birds called Bharuda, having sharp beaks and
great
strength, carry them away when dead and throw them
into
valleys.
13. O brahmanas, I have described to you in brief
(the
country called) Uttarakuru. I shall now duly describe to you the
eastern side of Meru.
14. O ascetics, in the country called Bhadrasva which is
the chief (country), there is a grove (called) Bhadrasala,
where
there are huge trees called kalamra.
15-18. O glorious ones, the kalamra trees always bear
flowers and fruits and are auspicious. They are a yojana tall and
are resorted to by siddhas and caranas. The men there are white
(in complexion), bright and very strong. The women have the
complexion of lotuses, are beautiful and pleasant to look at.
They have complexion like that of the moon, have four (princi -
pal) colours and their faces are like the full moon. Their bodies
 19-21a. On the south of Nila, on the north of Nisadha there
is a huge, ancient, Jambu tree. It is auspicious, and grants all
desired objects. It is resorted to by siddhas and caranas. The
ancient country Jambudvipa is so called after its name. (The
height of the jambu tree) is a thousand and a hundred yojanas,
O best brahmanas.
21b-26. Similarly on the eastern peak of Malyavat there are
small mountains. O brahmanas, Malyavat measures fifty thou-
sand yojanas. Men born there resemble gold (in their com-
plexion). All of them have fallen from Brahma's heaven and all
expound the Vedas. They practise divine penance and live in
perpetual celibacy. They enter the sun for protecting the beings.
Sixty thousand and sixty hundred of them surround the sun,
and go before Aruna. Being heated with the sun's heat for sixty
thousand years they (ultimately) enter the moon's orb.

CHAPTER FIVE

Ramanaka, Hiranmaya, Airavata

The sages said:

1. O best one, tell us duly the names of countries and
moun-tains, so also (about) those that live on those mountains.

Siita said:
2-4. On the south of Sveta and on the north of Nisadha
there is the country named Ramanaka. The men there ar e born
in pure noble families, and all of them are handsome; and all the
men that are born there are without enemies. O glorious ones,
they being always cheerful, live for eleven thousand and five
hundred years.
5-6a. On the south of Nila and on the north of Nisadha
there is a country called Hiranmaya, where there is the river
HairanvatI, where, O very wise ones, lives this best bird, the king
of birds (i.e. Garuda).
 1362 Padma Purana in.6.1-27a 1365

6b-8a. The brahmanas there follow (i.e. perform) sacrifices, CHAPTER SIX
and the archers are handsome. O brahmanas, the men there are
very strong and always have cheerful hearts. O you great ascetics,, Bharatavarsa : Its Rivers and Regions
they live for a span of twelve thousand and five hundred years.
8b-lla. O best brahmanas, the mountain has only three The sages said:
sacred summits. One of them is full of jewels; (another) one* 1. Tell us about the auspicious Bharata country which
golden and wonderful; (still another) one is full of all gems and endows merit, (since) you are intelligent in our opinion.
looks beautiful with mansions. There the respectable self-luminous
lady iSandinl always lives. O best brahmanas, beyond the Suta said:
iSrngavat mountain, and on its north and near the ocean is the 2-6. I shall now describe to you the excellent country
country called Airavata. Bharata of the god dear to his friends, of Manu the son of
llb-14a. The sun has no scope there; men do not decay. Vivasvan, of Prthu, of the wise Vainya; also of the high-souled
(Only) the moon with the stars covers it like a light. The men Iksvaku, of Yayati, Ambarisa, Mandhatr and Nahusa; also of
there are born with the splendour of lotuses, with the complexion Mucakunda, Kuberosinara, Rsabha;also of Aila, and king Nrga;
of lotuses and with eyes resembling lotus-petals, and with the of Kusika, of the royal sage Gadhi the magnanimous one, also
fragrance of lotuses. They are unfallen, of agreeable fragrance of Soma, and of the royal sage Dillpa; also, O glorious
(possessed by their bodies); they do not eat food and have their ones, of other powerful ksatriyas and is dear to all beings.
senses controlled. O brahmanas, all of them have fallen from the 7-8a. Now I shall describe the country as I learnt about it,
world of gods, and are without any blemish. O brahmanas. These seven are principal mountains; Mahendra,
14b-15a. O best brahmanas, those most religious men live a Malaya, Sahya, Suktiman, and also Rksavan; so also Vindhya
span of life of thirteen thousand years. and Pariyatra.
15b-19. So also to the north of the milky ocean lives the 8b-9a. O brahmanas, there are thousands of (other) moun-
lord, Vaikuntha, Visnu, in a golden car. The car has eight wheels^ tains near them. They are not (so well)-known, (but) possess
has (celestial) beings on it and has the speed of mind. It has a excellences and have many variegated peaks.
colour like fire, is very effulgent, and is decorated with gold. O 9b-27a. Other smaller mountains are known (to exsit) and
best brahmanas, he is the lord of all creatures. He is the they are inhabited by low tribes. Aryans and Mlecchas and
with-drawl and the expansion, so also he fashions and gets many men of mixed (blood) drink (the water of) the pure rivers
fashioned (i.e. he is the cause of the destruction and creation of) Ganga, Sindhu, Sarasvati; also (of) Godavari, Narmada having
the earth, water, ether, air and fire. He is the sacrifice for all profuse water, (of) the great river Satadru, Candrabhaga, (of)
creatures and fire is his mouth. the great river Yamuna, (of) Drsadvati, Vitasta, and Vipapa of
pure sands; also (of) the river Vetravati, Krsnaveni, (of)
Iravati, Vitasta, Payosni and Devika; also (of) Vedasmrti,
Vedasira, Tridiva, Sindhulakrmi, Karlsim, Citravaha, and (of)
the river Trisena, also GomatI, Dhutapapa, and (of) the great
river Candana, Kausiki, the charming Tridiva, Nacita,
Rohi-tarani, Rahasya, Satakumbha, and Sarayu also, O best of
brahmanas; similarly (of) Carmanvati, Vetravati, Hastisoma.Dis;
Saravati, Payosni, Bhima; also Bhimarathi, Kaveri, Culuka, and
Ahitapi, and also Satamala; and Nivara, Mahita, also
(of)
1364 Padma Pu.ra.na III.6.33b-65 1365

the river Suprayoga, Pavitra, Krsnala, Sindhu, Vajini and smaller Goparastra, Adhirajya, Kusatta, Mallarastra and
Puramalini, Purvabhirama, Vira and Bhima, also Malavatl, Kerala ; Malava, Upavasya, Cakra, Vakra, Alaya and Saka;
Palasini, Papahara, Mahendra, Patalavati, Karisini, Masikni, Videha, Magadha, Sadma, Malaja and also Vijaya; Anga, Vanga,
and (of) the great river Kusaciri, Maruta, Pravara, Mena, Kalinga and in the same way Yakrllomana; Malla, Sudesna,
Hema; also Ghrtavati, AnavatI, Anusna, and Savya., O best Prahlada, Mahisa and also Sasaka; Balhika, Vatadhana,
brahmanas; and Sadavira, Adhrsya, and (of) the great river Abhira, Kalatoyaka, Aparanta, Paranta and Pankala and
Kusaclra, Rathacitra, Jyotiratha, Visvamitra and Kapifijala, Car-macandika, Atavisekhara, and Merubhuta, O best ones;
Candravahaphali, and (of) the river Kucira, Vainadi, Pingala, Upavrta, Anupavrta, Surastra and also Kekaya; Kutta,
and (of) the great river Tungavega, Vidisa, Krsnavena, and Aparanta, Maheya, Kaksa, Samudra, Niskuta; O brah -
Tamra and Kapila also; Dhenu, Sakama, Vedasva, Havisrava, manas, Andha and the many hilly tribes, also the tribes resid-
and Mahapatha; also (of) S~ipra, Picchala, and the river ing in the mountains, Anga, Malada, Magadha, Malava,
Bhara-dvaji, KaurnikI, the river Sona, Bahuda and Arghata, Sattvatara, Pravrseya, and Bhargava, O best brah-
Candrama; Durga, Antahgila, and Brahmamedhya and manas; Pundra, Bharga, Kirata and Sudesna and Bhasura;
Drsadvati, Paroksa and Rohi; also Jambunadi; Sunasa, Tamasa, Saka, Nisada, Nisadha, also Anarta and Nairta; Purnala,
Dasi, Samanya, Varana, Asi, Nila, and Dhrtikari, and the great Putimatsya, Kuntala and also Kusaka ; Tarigraha, Surasena,
river Parnasa, Manavi, Vrsabha, Bhasa, Brahmamedhya, Ijika, Kalpa and Karana ; Tilabhaga, Masara, Madhumatta,
Drsadvati. Kakundaka, Kasmlra, Sindhu, Sauvira, Gandhara, and
Dar-saka ; Abhisara, Kudruta, Saurila and Balhika, Darvi and
27b-30. These and others are the many great rivers, O best
Malava, Darva, Vataja and Amarathoraga; also, O brahmanas,
brahmanas. (Aryans and Mlecchas drink the water of) the
Balaratta, Sudaman, Sumallika, Bandha, Karlsa and also
always pure Krsna, Mandaga, Mandavahini, Brahmani,
Kulinda and Gandhika, Vanayu, Dasa, Pars"varoman,
Maha-gauri, and Durga also, O best ones; (and of)
Kusa-bindu; Kaccha, Gopalakaccha, Jangala, Kuruvarnaka;
Citrotpala, Cnraratha, Atula and Rohini; MandakinI,
Kirata, Barbara, Siddha, Vaideha, Tamraliptika, Audra, Mleccha
Vaitarani, and the great river Koka, SuktimatI, Anariga, also
with Sairindra, Parvatlya (mountaineers), O best ones. O best
Vrsasahvaya; Lohitya, Karatoya, also Vrsakatvaya; Kumari
sages, and other countries are on the south : Dravida, Kerala,
and Rsitulya, and Marlsa and SarasvatI; MandakinI, Supunya,
Pracya, Musika and Balamusika; Karnataka, Mahisaka,
and Sarva, Gahga, O best ones.
Vikandha and Musika also; Jhallika, Kuntala, also Sauhrda,
31-33a. All these are the mothers of the (whole) world.
Anala and Kanana; also Kaukkutaka, Bola, Kokana,
Like these there are hundreds and thousands o f renowned
Manivalaka; Samanga, Kanaka and Kunkura, Angara and
rivers. O brahmanas, I have thus described (to you) the rivers
Marisa; Dhva-jinyutsavasamketa, Trivarga and Malyaseni;
as I remembered them.
Vyudhaka, Koraka, Prosta, Sangavegadhara also; also Vindhya,
33b-65. Hereafter listen to the description of the countries
Rulika, Pulinda with Balvala; Malava, Malara also, and also
when I am giving it. Among them are Kurupaficala, Salva,
Aparavartaka; Kulinda, Kalada, also Candakaand Kurata;
Madreya, Jahgala, Surasena, Pulinda, Baudha, and Mala also;
Musala, Tanavala, Satirtha, Putisrfijaya; Anidaya, Sivata, and
Matsya, Kusila, Saugandhya, Kutsapa, Kasi-kosala; Cedi,
also Tapana and Sutapa; and Rsika and Vidarbha, Tangana and
Matsya, Karusa, Bhoja, Sindhu and Pulindaka, and Uttama,
Aparatangaka; O best sages, the others at the north are Mlecchas;
Dasarna, Mekala with Utkala, Pancala, Kosala, Nikaprstha,
the Yavanas with Kambojas are terrible Mleccha tribes;
Yugandhara, Bodha, Madra, Kalihga, Kasa, Parakasa, Jathara
Sakrghrhas, Kulatyas Hunas with Parasikas, also Ramanas and
and Kukura, also Dasarna, O extremely good ones ; Kunti,
others (like) Dasama-likas are other tribes. There are ksatriya
Avanti, also Aparakunti, Gomanta, Mallaka, Pundra, Vidarbha
colonies and also the
and Nrpavahika ; the (South) and North Asmaka, and
the
 Padma Purdna
III.7.12— m.8.10 1367
1366
families of vaisyas and sudras. (There are the tribes called) in speech. The ksatriyas also are born handsome, able-bodied,
Sura, Abhlra, Darada, Kasmira with Pasu; also Khandika, of great valour, skilled in archery and brave in battles, and
esteemed by the brave. In Tretayuga, all the ksatriyas were
Tusara, Padmaga, Girigahvara, Adreya with Bharadvaja, also
emperors.
Stanaposaka; Drosaka, Kalinga, and Kirata tribes, (those)
12-15. In Dvaparayuga, however, all the castes were
killing with javelins and Karabhanjaka. These and others are the
always born with great energy, power and desire to kill one
countries which are on the eastern and northern sides; O
another. Men born in Kaliyuga will possess little lustre, are
brahmanas, I described them by way of an illustration; so (I
said to be wrathful, greedy, untruthful. Human beings in
explained) the great fruit, according to their virtue and power,
Kaliyuga will have jealousy, pride, and also anger, deceit and
the three goals (of human life).
malice, O brahmanas; in the middle yuga, Dvapara, a small
portion remains. In qualities, Himavat is superior (to Bharata-
varsa) and Harivarsa is superior to that.

CHAPTER SEVEN Span of

Life in the Four Yugas

CHAPTER EIGHT
The sages said:
1-2. Tell us, in detail, of the measure (i.e. span) of life, Sakadvipa: Mountains, Rivers and Countries
strength, the auspicious and inauspicious, the future, past and
present (of the residents) of Bharatavarsa, Himavat, and also The sages said:
Harivarsa. l-3a. O best one, you have duly described (to us)
Jambu-khanda. Tell us correctly the extent of its dimensions.
Suta said: You who see the whole, tell us properly about the extent of the
3-8. There are four yugas in Bharatavarsa. The first yuga ocean, as well as about Sakadvipa and the sacred Kusadvlpa:
was Krta; then there was Tretayuga, O brahmanas. After that also tell us properly about Salmala and about Kraunca-dvipa.
Dvapara sets in; then comes Kali. The span of life, O best sages, Suta said:
was known to be four thousand years, in Krtayuga. O
ascetics, similarly they know that the span of life in Tretayuga 3b-6. O brahmanas, there are many islands which have
is three thousand years. The span of life at present in Dvapara covered the earth. I shall describe the seven islands: Listen, O
is two thousand years; for that much period men live on the earth. best brahmanas. The measure of the mountain Jambu is full
However, in Tisya (i.e. Kali)-yuga, men die while in womb, eighteen thousand and six hundred yojanas. The extent of the
salt sea is said to be double this. It is crowded with many
and also they die as soon as they are born.
countries, and is beautified with gems and corals. It is also
9-11. In Krtayuga, O brahmanas, very strong, very
adorned with mountains variegated with many minerals.
powerful men, having the attribute of wisdom were born and Crowded with siddhas and caranas, the ocean is circular in
begotten in hundreds and thousands. O brahmanas, strong and form.
handsome brahmanas were born and begotten in Krtayuga.
7-10. O best ones, I shall now duly describe Sakadvipa. O
Ascetics with penance as their treasure were born and begotten
pious ones, today listen properly when I am describing it. O
endowed with great perseverence, high souls, pious and truthful
1368 Padma Purana III.8.20-39 1369
best brahmanas, it is twice the size of Jambudvipa. O glorious lexion (among people) prevailed, it is called Syama (i. e. dark)
ones, best sages, the milky ocean too which surrounds it is like mountain. O best sages, next to this there is a large mountain
that with its divisions. The communities there are righteous, Durgasaila. Then there is the mountain Kesarin, from which
and the men there never die. Then whence can there be dearth? breezes (fragrant) with saffron blow. The measure of (each of)
The men there are endowed with the lustre of forgiveness. O them is twice (that of the one mentioned before). O best
best sages, I have duly told you this brief description of brahmanas, the wise have said that there are seven countries in
Saka-dvlpa. O glorious ones, what else should I tell you ? them (i.e. in the island). That of the great Meru is Mahakasa;
that of the giver of water (i.e. Malaya) is Kumudottara; O very
The sages said: wise ones, the country of Jaladhara is known as Sukumara;
11. O you righteous one, you have duly given us a brief des- (the country) of Raivataka is (called) Kaumara; and of Syama
cription of Sakadvipa. O very intelligent one, now describe it is (called) Manikaiicana. O best brahmanas, in the centre of
correctly and in detail. the island there is a great tree called Saka having height and
breadth which can be measured with that in the Jambudvipa.
Su ta said : Beings always go to it. The countries in it are holy, and Siva
12-13a. Like that here also, O brahmanas, there are seven is worshipped there. Siddhas, caranas and deities go there.
mountains. They are jewelled mountains. Also there are All the subjects there are pious; and the four castes, free from
oceans, rivers. I shall (now) tell their names; O righteous ones, jealousy are engaged in their own duties. A thief is never seen
you are asking about a very useful thing. there. The people there, O very wise ones, have a long life and,
13b-18. The first mountain having gods, sages and being free from old age and death, grow like rivers during the
gandhar-vas (as its residents) is called Meru. O glorious ones, rainy season. The rivers there have holy water and the Ganges
(the other) mountain stretching towards the east is Malaya. From flows there in many streams. O brahmar^as, they are Sukumarl,
it clouds proceed in all directions and there they are generated. O Kumari, Sita, and Sitodaka, also MahanadI, similarly the river
sages, beyond it the large mountain is Jaladhara. From it Indra Manijala, and the river called Iksuvardhanika, Obest sages. From
always takes excellent water. O best brahmanas, from that rain is there proceed rivers having holy water and very beautiful, in
produced in the rainy season. (Then there is) the high mountain hundreds of thousands, from where Indra showers. It is not
Raivataka, where (i.e. over which) the constellation Revati is possible (for me) to remember and recount their names. (All) these
eternally fixed in the firmament. The grandsire himself has made excellent rivers are holy. Then there are four holy countries
this arrangement. O best brahma^as, on the north is the great well-known in the world: Mrga, Masaka Manasa and Mallaka.
mountain called Syama. It has the brightness of new clouds; Mrga is mostly populated with brahmanas who are engaged in
it is high; is rich and has a bright body; due to it the people their duties. In Masaka live ksatriyas who are pious and grant
there are dark (yet) cheerful. the desires (of supplicants). O glorious ones, in Manasa live
vaisyas acting according to the rules of their caste. With all their
The sages said: desires satisfied, they are brave and settled in the ways of virtue and
19. O Suta, a great doubt has come to us (i. e. arisen in our material gains. In Mallaka live sudras, and (these) men behave
mind): How have they entirely become dark? righteously. O best brahmanas, there is no king, no punish-
ment, nor those who inflict punishment. Those men, knowing
Suta said:
what is right, protect one another. This much only can be said
20-39. O very wise, best sages, in all the islands (men of) about that island.
dark and fair complexion may be found; but since dark comp-
1370 Padma Purdna III.9.14b-32a 1371
CHAPTER NINE Dhrtimat, and the sixth country is Prabhakara. The seventh
country is Kapila. These seven are in a straight line.
Salmalika, Kraunca, Kusa and Puskara Dvipas and 14b-16. O brahmanas, in these gods and gandharvas and
Their Mountains (other) creatures are cheerful and sport and enjoy. No man
dies in these (divisions). O brahmanas, there are no thieves there,
Suta said: nor the Mleccha tribes. O best ones, the people there are almost
1. O illustrious ones, now listen to the account of white and delicate. O best brahmanas, O very wise ones, I shall
the describe as I have heard about the remaining islands.
northern islands from me who am telling it. 17-20a. O illustrious ones, in Krauncadvipa, there is a large
2. There is an ocean having the water of clarified butter; mountain called Kraunca. Next to Kraunca is the (mountain)
another has the water of curds; then there is an ocean having Vamanaka; next to Vamana (or Vamanaka) is Andhakaraka;
the water of wine; and one more is an ocean of milk. next to Andhakara (or Andhakaraka) is the best mountain
3. O best brahmanas, these islands have double the size of Mainaka, O brahmanas. Next to Mainaka, O brahmanas, is the
one another (as they proceed northwards). O highly intelligent best mountain Govinda. Beyond Govinda is the great mountain
ones, there are also mountains surrounded by oceans. Pundarika. Next to Pundarika is said to be the (mountain called)
4-6. In the middle island there is a large mountain (made of) Dundubhisvana. Towards the east the distance between any two
minerals. In the western island there is the mountain Krsna, that of the mountains becomes double.
is the friend (i.e. favourite) of Narayana, O brahmanas. There 20b-24a. I shall tell you about the countries there. Listen to
Visnu himself guards divine gems; and there, being pleased, he me who am describing them. The country of Kraunca (i.e. in
bestows happiness on creatures. In the centre of the country which Kraunca is situated) is Kusala; that of Vamana is
in the £aradvipa there is a clump of Kusa (grass); O brahmanas, Mano-nuga; O ascetics, the country beyond Manonuga is Usna.
the Salman (tree) is worshipped in the Salmalika island. Beyond Usna is Pravaraka. Andhakaraka is next to Pravara.
Munidesa is said to be next to Adhakaraka country.
7-9a. O best brahmanas, on the Kraunca island is the
Dundubhisvana is said to be next to Munidesa. It is crowded
Mahakraunca mountain, which is a mine of heaps of gems. It
with siddhas and caranas. The men there have almost a white
is always adored by all the four castes. O brahmanas, then there
complexion. These regions are said to be resorted to by gods
is the Gomanta mountain full of all minerals, where the glorious, and gandharvas.
lotus-eyed (Visnu) always lives. The lord Narayana, (also called) 24b-32a. In (the island of) Puskara there is a mountain
Hari is always in the company of those who have secured salva - called Puskara which is rich in gems and jewels. The lord of
tion. beings himself moves there. All gods and great sages always wait
9b-11. O best brahmarias, in Kusadvipa is the mountain upon him. O best brahmanas, they worship him with agreeable
Sunama (literally, of a good name) which is full of corals and is words. Various gems proceed uninterruptedly from Jambudvlpa.
inaccessible. Another mountain, the golden mountain, is O best sages, due to celibacy, truthfulness and restraint of the
Dyutiman, O best of brahmanas. The third is Kumuda moun - brahmanas the span of life and the quality of health of the
tain . The fourth mountain is called Puspavan, the fifth one is people in those islands go on doubling (as one goes) on (towards
Kusesaya. The sixth is Harigiri. These six are the chief mountains. the north). O best ones, I have described to you the countries in
12-14a. The distance between each of them becomes double which only one religion exists. The lord, the creator him -
(as we proceed from one to another). The first country is self, having raised the rod of punishment always protects
Audbhida; the second in Renumandala; the third one is Suratha, these islands. O brahmanas, he is the king, he is the final
and the fourth one is known as Lambana. The fifth country is beatitude, he is the father and the grandfather.
O best
1372 Padma Purdna
III.10.3-18 1373
brahmanas, he protects the creatures along with the
brahmanas and the wise. O glorious ones, the beings here daily Suta said:
eat the food that is ready and that itself approaches them. 3-4. O you ascetics, you have asked about an excellent,
32b-41. Beyond that a region called Sama (Or, beyond that meritorious, great account. I shall narrate it to the best of my
a great mountain, the habitation of people) is seen. It is symme- knowledge, suitably and as I have heard it. I shall tell you the
trical and is round on all sides. O best brahmaijas, the four ancient conversation of the celestial sage Narada with Yudhis-
quarter-elephants, dear to the world and with their cheeks and thira. O best brahmanas, listen.
mouths in rut, live there. O best sages, O brahmanas, (they 5. The Pandavas, the sons of Pandu, the illustrious great
are:) Vamana, Airavata, Anjana and Supratika. I do not heroes, deprived of their kingdom, lived in the forest
venture to count their measure. The proportion—breadthwise, with
lengthwise and heightwise—is ever incalculable. There winds blow Draupadi.
irregularly from all directions. O best sages, the elephants take 6. They saw the high-souled celestial sage Narada, shining
them. They draw them with the very lustrous trunks resembling with brahma nic lustre, and bright like blazing fire (who
lotuses. Then they always again quickly let them out in a had
hundred ways. O best brahmanas, the winds (thus) let out by come) there.
the breathing elephants come (down), and the creatures live (by 7. That celebrated descendant of Kuru, surrounded by those
them). I have described to you the world along with its creation brothers (of him), shone with glowing splendour as
as desired (by you). O best brahmanas having heard this Indra
measure of the earth, which gives merit and is agreeable, a rich surrounded by gods in heaven.
person gets emancipated, has his objects accomplished, and is 8. As Savitri did not abandon the gods, or as the sun's
liked by the good. His span of life, strength, glory and lustre light does not leave Meru, Yajnaseni (i.e. Draupadi) did not,
increase. The (fore-)fathers and grandfathers of him, who, due to her piety, forsake the sons of Prtha (i.e. of Kunti, i.e. the
having taken a vow, listens to this when narrated on a Pandavas).
parvan-day, are pleased. 9-10. That revered sage Narada, having accepted the
homage, consoled that son of Dharma (i.e. Yudhsthira) with
proper, well-formed and agreeable (words), and spoke to the
noble Dharmaraja Yudhisthira: "O best among those who
practise piety, what do you desire? What should I give you 7"
11-14. Then king (Yudhisthira), the son of Dharma, having
CHAPTER TEN Dialogue
along with his brothers saluted Narada, and with the palms of
his hands joined, spoke to Narada, resembling a god: "O you
between Narada and Yudhisthira
illustrious one, when you, revered by all the worlds, are pleased,
then I think, (everything) is affected through your grace, O you
The sages said: of a good vow. O best sage, O sinless one, if you (are going to)
1-2. Having heard the measure and the position of the favour me with my brothers, then (please) remove the doubt in
earth, so also (having heard) about the rivers from you, we have my mind. O brahmana, (please) remove the doubt in my mind.
just drunk nectar. We have heard that there are holy places on O brahmana, (please) tell (us) fully about the fruit that he
the earth. Describe them to us and also how they are fruitful. O who, devoted to the holy places, goes round (over) the earth,
very wise one, we desire to hear about them in detail from you. gets."
Narada said:
15-18. O king, listen attentively as to how formerly
Dilfpa heard all this from Vasistha. In ancient times the best
and very
1374 Padma Purana III.11.4-19 1375

lustrous king Dillpa took up a religious vow and lived like a Dilipa said:
sage, O great king, at the auspicious, holy place Gangadvara on 4-7. O you who know the essence of the Vedas and the
the bank of the Ganges resorted to by gods and gandharvas. Vedangas, O you who are adored by all the worlds, I (think my
He, of a great lustre, pleased (by offering oblations) his dead desire) is satisfied in that I have seen you the lord. O best
ancestors and gods. He also satisfied (by offering oblations) the among the pious ones, if I deserve to be favoured by you then
sages with religious rites. I shall ask you about a doubt (lurking) in my mind. Please
19-25. When the large-minded one was muttering (the remove it. I desire, O revered sir, to hear (your explanation)
names of a god) for some time, he saw the best sage Vasistha, about the doubt that I have about the piety of each of the holy
resembling Siva. When he saw that priest (of him) shining with places. You should tell me separately (about each holy place). O
glory, he was very much delighted and amazed. That best one best brahmana, O brahmanic sage, O you abode of penance,
among the righteous ones, took, according to the religious rites, tell me what fruit he, who goes round the earth, obtains.
the materials of worship on his head, and being pure and with
his mind controlled, told his name to that best brahmanic sage: Vasistha said:
"Well-being to you, I am Dillpa, I am your servant, O you of a 8-12. I shall tell you who are devoted to me among the
good vow. Just by seeing you I have become free from all sins." O sages. O dear one, listen with a concentrated mind, the fruit
great king Yudhisthira, that Dillpa, controlled in speech, and (that one) gets by (visiting) holy places. He whose hands, feet
best among men, speaking thus, folded the palms of his hands, and mind are well-restrained, and has learning, penance, and
and remained silent. Seeing that Dilipa, the best king, glory gets the fruit of (visiting) a sacred place. He who keeps
emaciated due to his vow and muttering to himself, the sage was himself away from accepting (things from others), is contented,
pleased. controlled and pure, and free from pride, obtains the fruit of (a
visit to) a sacred place. He who is sinless, who goes without
food, does not accept food, has his senses controlled, and who
is free from all blemishes obtains the fruit of (a visit to) a sacred
place. O lord of kings, he, who never gets angry, who is given
to truthfulness, who is of a firm vow, who looks upon (other)
CHAPTER ELEVEN
beings like himself, obtains the fruit of (a visit to) a holy
place.
Puskara, the Holiest of Holy Places
13-15. The sages have prescribed (certain) sacrifices even
Vasistha said: among (i.e. for) gods in due order. They have correctly and fully
told about their fruit. O king, those sacrifices are not within the
1. O you knowing what is right, O you illustrious one, I reach of the poor; (since) sacrifices require many implements
am fully pleased with you due to this your civility, restraint and and extensive preparations. They are within the reach of kings,
truthfulness. or sometimes of rich people. They cannot (be performed) by
2. You who have such piety have emancipated your fore groups of poor people independently (since they have) no
fathers. Therefore, O son, you (are able to) see me; and O means.
descendant of Manu, you are fit to be a sacrificer. 16-19. O king, listen to the rite which is within the reach
3. My affection for you increases; tell me today what I even of poor people and which resembles (i.e. gives) the pious
should do for you. O you sinless and best among men, I shall fruits of sacrifices. O best among the righteous, this, i.e. visiting
give you what you will ask for. the holy places, is pious and is the great secret of the
sages,
1376 Padma Purana in.12.1-11 1377
and is superior even to (performing) sacrifices. A man, who difficult to stay at Puskara. The three peaks are bright, and
visits a holy place without fasting for three nights, without also the three streams, and the holy places like Puskara; we do
giving gold and cows (to a brahmana) is born poor. A man does not know the reason for that. One, being restrained, and con-
not obtain that fruit by performing sacrifices like Agnistoma, trolled in food, having lived (i.e. who lives) for twelve years at
where large gifts are given, which he obtains by a visit to a holy Puskara, becomes free from all sins and would get the fruit of
place. all sacrifices.
20-35. A man would become like a god by reaching Puskara
tirtha which is a well-known holy place of the heaven, that (has
come) to the earth and that is well-known. O king, there are ten
thousand crores of holy places, which live by Puskara at all the
three times of the day, O you descendant of the solar dynasty. CHAPTER TWELVE
O lord, Adityas, Vasus, Rudras, Sadhyas with hosts of Maruts,
also gandharvas and celestial nymphs are present there. There, Visit to Some Holy Places and Its Merit
O great king, gods, demons and brahmanic sages have practised
penance and have secured divine contact due to great religious Vasistha said:
merit, O brahmanas, and got what they desired. O wise ones, the 1-8. Turning round and moving to the right, he would ap-
Puskaras purify all the sins. They are valued in heaven. O proach the way to Jambu. Approaching the path of Jambu,
glorious one, the grandsire, very much pleased and liked by adored by manes, gods and sages, he obtains (the fruit of)
gods and demons always lived at this holy place. O illustrious Asva-medha and goes to Visnu's world. A man going (from
one, gods with sages going before them, have attained great there) after having stayed there for five or six nights, does not
accomplishment, and become endowed with great religious merit. meet with ill luck, but obtains best success. Returning from
The wise say that he who, engaged in honouring his forefathers Jambumarga, he should go to Dulikasrama. He does not meet
and gods, bathes there, gets merit which is tenfold of (i.e. got by with indigence and is honoured in heaven. O king, he who
performing) a horse-sacrifice. If, while resorting to the Puskara engaged in worshipping the forefathers and gods observes a
forest he feeds just one brahmana, he thereby goes to honoured fast for three nights after reaching the hermitage of Agastya,
people living in Brahma's abode. O king, he who, with the would obtain the fruit of (having performed) an Agnistoma
palms of his hands joined, remembers Puskaras in the morning sacrifice. By subsisting on vegetables or fruits he obtains the
and evening, has bathed (i.e. has acquired the merit of having fruit of youthfulness; after reaching Kanyasrama nourished
bathed) in all the holy places. All that sin of a woman or a man, with glory and revered by people, he is free from his sins the
(committed) from birth perishes by just going to Puskara. O moment he enters it, since, O king, it is a meritorious and the
king, as Madhusfldana (i.e. Visnu) is said to be the first among best sacred grove. Being controlled and having limited food,
all the gods, similarly Puskara is said to be the first of the holy he, after having worshipped his forefathers and deities, gets the
places. He, who, being restrained and pure, has lived at Puskara fruit of a sacrifice full of (i.e. that satisfies) all desires. Having
for twelve years, obtains (the fruit of) all sacrifices and goes to turned to the right, he would then go to Yayatipatana.
Brahma's heaven. One who would practise (the vow of perform- 9-11. There he obtains the fruit of a horse sacrifice. Being
ing) Agnihotra for a hundred years, or would just live on one restrained and having controlled his diet, from here he should go
full moon day of Kartika at Puskara, would have the same to Mahakala. After having bathed in Kotitirtha he would obtain
(merit). It is difficult to go to Puskara; it is difficult (to practise) the fruit of a horse sacrifice. Then, O you righteous one, he
penance at Puskara; it is difficult to give gifts at Puskara; it is should go to the holy place, the abode of the lord of Uma (i.e.
 1378 Padma Puranct III.13.15-28a 1379

Parvati). It is known as Bhadravata, and is well known in the his senses controlled, having bathed there and having fasted for
three worlds. Having approached Siva there he would obtain a night would liberate a hundred families. If a man, after having
the fruit of (a present of) a thousand cows. bathed at Janesvara duly offered a ball of rice (to his dead ances-
12-13. O best man, by Mahadeva's (i.e. Siva's) grace he tors), they remain pleased till the universal destruction. All
would obtain the leadership which is fruitful and without a rival. around the mountain is settled Rudrakoti. There is no doubt
Having reached Narmada, well-known in the three worlds, and that the entire Rudrakoti would be pleased with him who bathes
having offered oblations to his forefathers and gods (there) he there with sandal, flowers and unctions. At the western end of
would obtain the fruit of an Agnistoma sacrifice. the mountain the great lord himself (resides). Being chaste and
controlling his senses, a man should bathe there, be purified and
should perform the rite (in honour) of the dead ancestors as
enjoined in the sacred texts.
15-20a. There only he should gratify his divine manes with
water with sesamum seeds. O Pandava, his family upto the
CHAPTER THIRTEEN
seventh descendant stays in heaven. Crowded by the host of
The Greatness of Narmada celestial nymphs, surrounded by celestial women, smeared with
divine sandal (-paste), and adorned with divine ornaments, he is
Yudhisthira said: honoured in the heaven for sixty thousand years. Then having
1-3. O Narada, I desire to hear again about the best, fallen from heaven, he is born in a large family. He is born rich,
well-known holy place called Narmada, that rends the disposed to making presents and righteous. He again remembers
mountains of sins, which Vasistha described to Dillpa. (O that holy place, (and) again goes to (i.e. visits) it. Having libera-
Narada,) describe it to me. O best brahmana, also (tell me about) ted a hundred (members of) his family, he goes to Rudra's
the greatness of Narmada as described by Vasistha. O Narada, heaven. The best river is said (to be flowing over) a hundred
tell me how this very pious river, known as Narmada, is famous yojanas in her later (course). O best king, her breadth is two
everywhere. yojanas.
20b-22. Round the mountain Amarakantaka there are sixty
Narada said: crores and sixty thousand holy places. Being chaste and pure,
4-5. Narmada is the best of rivers; she destroys all sins; she having conquered his anger and senses, and turned away from
would liberate all beings—immobile and mobile. I have heard all (kinds of) harm, and engaged in the well-being of all crea-
the greatness of Narmada as told by Visistha. O great king, know tures, thus being full of good conduct, he should go round the
(i.e. listen to) it; I (shall) tell you the whole (of it). deities.
6-14. Ganga is holy at Kanakhala; Sarasvati at Kuruksetra; 23-25a. O king, listen attentively to the fruit of his religious
(but) Narmada is holy everywhere—whether in a village or a merit. O Pandava, he would live for a hundred thousand years
forest. The water of Sarasvati purifies (a man) within three days; in heaven crowded with the hosts of celestial nymphs and waited
that of Yamuna within seven days; that of Ganga instantly; but upon by celestial women. Smeared with divine sandal (-paste),
that of Narmada just by looking at it. In the western part of and decorated with divine ornaments, he sports in the world of
Kalinga country on the Amarakantaka mountain Narmada is gods and rejoices with deities.
beautiful, charming and holy in the three worlds. O great king, 25b-28a. Then the powerful one, having fallen from heaven,
the sages, with penance as their wealth, having practised penance becomes a king. He obtains a house decorated with many gems,
here, along with gods, demons and gandharvas, have attained with pillars decked with gems, divine diamonds and lapis lazuli.
great prosperity. O great king, a man, following a vow and with
1380 Padma Purdna III. 13.50—III. 14.3 1381

It has divine paintings, endowed with male and female servants; who observes a fast at that holy place, goes, with all his sins
and its gate is disturbed (i.e. is noisy) with the trumpetings of purified, to Indra's heaven. O lord of kings, I have heard in (i.e.
elephants and neighings of horses, as is the gate of Indra's house. learnt from) the Purana that a man bathing anywhere in Nar -
28b-34a. He, the lord of great kings, glorious and dear to mada obtains the fruit of a horse sacrifice. Those who live on the
all women, having lived in the house, having sports and enjoy- northern bank, stay in Indra's heaven. O Yudhisthira, as
ments, would live for a hundred years without (suffering from) Sankara (himself) told me, the gifts (given at the bank of) and
any disease. He who dies, or enters fire or water or fasts at bath taken in Sarasvati, Ganga and Narmada are equal in
Amarakantaka, would have such enjoyments. His course has no fruit.
return, as is that of a mountain into the sky. When the man has 50-54. He, who casts his life on the Amarakantaka mountain,
a fall, he becomes the lord of men. In each of his houses thou - is honoured for a full hundred crores of years in Indra's heaven.
sand of maidens and women wait (upon him), and wait for his The water in (i.e. of) Narmada is holy and is adorned with foam
directions. Born with divine enjoyments he sports for eternal and ripples. It is pure, worth adoration. (A man bathing there)
time. Like the man on the Amarakantaka mountain, none else is free from all sins. Narmada is all-holy; she removes the sin
is born on the earth upto the ocean, O best of men. due to the murder of a brahmana; by fasting (on her bank) for
34b-44. To the west of the mountain the holy place (that a day and night a man is absolved of (the sin of) killing a brah -
exists) should be known as Kotitirtha. There is Rudra known as mana. Thus, O son of Pandu, Narmada is pleasing and holy.
Kalesvara, well-known in the worlds. By offering balls (of rice) This great river purifies (all) in the three worlds at the very holy
to him and by offering the Sandhya-prayers, the manes become Vatesvara and in the penance grove of Gangadvara. At all these
satisfied for ten years. To the south of Narmada, there is a great places those that are afflicted and have fulfilled their vows (are
river Kapila. She is covered with sarala and arjuna trees. She is liberated). At the confluence of Narmada the merit is said to be
not far away. She is very holy, auspicious and is known in the tenfold.
three worlds. O Yudhisthira, there is a full (group of) a hundred
crores of holy places. O king, it is so reported in the Puranas.
All this has a crorefold merit. The trees on her bank that fall
due to lapse of time, get the best course due to being connected
with her water. The other one, O glorious one, is holy and CHAPTER FOURTEEN
removes poignant pain. A man, by bathing there on her bank Sages Pray to God Siva for Protection from Demon Batta
becomes free from poignant pain in a moment. All hosts of gods
with kinnaras and great serpents, yaksas, demons, gandharvas Narada said:
and sages rich in penance have all gathered there on the Amara-
1. The greatest river Narmada, that is holy and most auspi-
kantaka mountain. All those and the sages also resorted to
strands is divided into three (streams) by the glorious sages, long
Narmada, (and) the holy (river) named Visalya that destroys all
ing for piety.
sins was produced by them. O king, a man, being chaste, and
2. O Pandava, the (three) divisions are just like (the
with his senses controlled, who, after fasting for a night, bathes
three
there, would liberate a hundred (members of) his family. strands of) a sacred thread. O lord of kings, a man bathing
45-49. O best king, Visalya is said to be reddish and is in
(thus) declared in the Puranas by the lord with a desire for the (any of) them is free from all sins.
good of the worlds. O king, having bathed there, a man would 3. O son of Pandu, listen to me who am telling you
obtain the fruit of a hundred horse sacrifices. O lord of men, he about
the origin of the sacred place Jalesvara which is well-known in
the three worlds.
 Padma Purdna
III. 14.16-34 1383
1382
4-5. Formerly all hosts of sages and all the groups of Maruts The lord said:
with Indra praised that magnanimous Mahesvara, the god of 16-18a. O Narada, go there where the city Tripura of Bana,
gods. Praising him, they reached (the place) where god Mahes- the lord of Danavas, stands. Go quickly and do that. The hus-
vara stayed. The hosts of Maruts with Indra prayed to him: "O bands are like deities and the wives are like celestial nymphs.
Virupaksa, we are distressed with fear. O lord, protect us." Due to their lustre, O Brahmana, Tripura moves in the sky.
Going there, O lord of brahmanas, give them a different advice.
The lord said:
18b-19a. Hearing the words of the lord, the sage of quick
6-7. O best sages, welcome to you. For what purpose have
steps entered the city to alienate the hearts of the women (from
you come here ? What is (the cause of) your grief ? What is (the
their husbands).
cause of) your tormentation ? Wherefrom has fear come (to
19b-22. The celestial city adorned with gems of many
you) ? O glorious ones, tell (it); I desire to know it.
kinds, shone. It was a hundred yojanas broad, and was doubly
Thus addressed by Rudra, they, of unlimited vows, told him: long. There only he saw Bana, who was proud of his strength,
who was adorned with garlands, ear-rings, armlets and a crown,
The sages said: who was covered with necklaces and gems, and who was deco-
8-11. There is a terrible, very powerful demon, proud rated with silver. His wives were rich with gems and men were
of his strength, well-known by the name Bana, whose divine city adorned with (ornaments of) gold. The very mighty lord of the
(called) Tripura, remaining in the sky moves by his lustre. O demons got up on seeing Narada.
Virupaksa, we are afraid of him; we have sought your refuge
only. Protect us from this great distress; you are our great Bana said:
shelter. O lord of gods, please do this favour to all (gods) so 23-24. The celestial sage himself has come to my house. O
that gods, being very much pleased, (would) live happily, O best brahmana, materials of worship and water for washing feet
Sankara. O lord, do that by which they will be extremely must properly be given. He has come after a long time. O brah-
happy. mana, rest (on) this seat.
The god {i.e. Siva) said: He thus honoured Narada who had come there. His wife, the
12. I shall do all this. Do not be dejected. In a very short «hief queen named Anaupamya (spoke):
time I shall do what makes you happy. Anaupamya said:
13-14. Having comforted all of them, and remaining on the 25. O revered sir, in the human world, by which vow or
bank of Narmada, the lord of gods thought over (the way) to religious observance or gift or penance are gods pleased ?
kill him, O Pandava. 'How, in what manner, should I kill Tri-
pura ?' Thinking like this he remembered Narada at that time. Narada said:
Just due to his remembering (Narada), Narada came to him. 26-34. He who gives a cow made of sesamum to a brah-
mana who has mastered the Vedas, has (indeed) given the earth
Narada said: of nine islands along with the oceans. For an eternal period he
15. O Mahadeva, order me for what purpose I was remem- enjoys with aeroplanes resembling crores of suns and satisfying
bered (by you). O god, tell me what mission I have to carry all desires and rules for a very long time. There are various
•out. kinds of trees : hog-plum, wood-apple, grove of
plantain
1384 Padma Purdna III.15.7b-24 1385

trees; so also kadamba, campaka and asoka. (So also there are bow, making Vasuki the bow-string, standing with his feet a
the days like) the eighth, fourth, twelfth and both the Samkranti span apart, making Visnu the best arrow, putting fire in the
day and Visuva day and the beginning of a day—all these are fore ; Vayu was put at the mouth ; (making) the four Vedas the
auspicious. Those women who fast (on these days), having acqui- horses, (he made) the chariot full of all gods. The two gods,
red merit, undoubtedly live in heaven. The ascetic women, free Asvins, were on the wheels; the disc-holder himself was the
from the Kali-age, free from all sins, and engaged in fasting, do axle ; Indra himself was at the end of the bow; Vaisravana
not move (in the mundane existence). O you beautiful lady, remained on the arrow. Yama was on the right hand and the
having heard like this, do as you desire. terrible Kala on the left. Gandharvas, well-known in the
worlds, were placed on the radius of the wheels. Of this best
Hearing the words of Narada, the queen said (these) words: chariot Prajapati Brahma was the charioteer.
"O best brahmana, show favour to me. Accept the grifts as 7b-9. The lord of gods, making a chariot like this full of all
desired (by you). (I shall give you) gold, gems, jewels, garments gods, remaining stable, waited there for a thousand years.
and ornaments. O brahmana, I shall also give you what is diffi- When the three cities, moving in the sky, came together, he pier-
cult (for you) to obtain. (Please) accept it, O best brahmana; ced them with an arrow. Rudra, at that time, discharged an
may Visnu and £iva be pleased." arrow towards Tripura.
10-lla Women lost their lusture, and their strength decayed.
Narada said:
Thousands of portents appeared in the city. To destroy Tripura
35-37. O lady, give (it) to someone else—to a poor brah- he took up the form of Kala (i. e. god of death).
mana. I am endowed with a good character and have devotion. llb-14a. Similarly wooden figures laughed loudly. The
paintings closed and opened their eyes. (The citizens) saw them-
O best of Bharatas, having thus taken away their hearts, and selves decorated with (i. e. clad in) red garments in a dream.
having advised all of them, he went (back) to his own place. They also saw unusual things foreboding calamity. People that
With their hearts drawn away and therefore with their hearts were at that place (i.e. in the city) saw these portents. Their
gone elsewhere, a flaw came about in the city of that magnani- strength and their intellect were destroyed by diva's anger.
mous Bana. 14b-24. A great (i.e. strong) wind, greatest among winds,
and resembling the one at the end of a yuga and called
Sarhvar-taka was discharged and it troubled their heads. The
trees there burnt, and summits fell down. Everything was
disturbed and there were lamentations, and loss of
CHAPTER FIFTEEN The consciousness. All the gardens were shattered and were quickly
burning. With blazing flames he (i.e. Fire) burnt it all.
Greatness of Amarakantaka Trees, parks, houses of various kinds (were burnt). The
Narada said: blazing fire spread into the ten directions. Then stones were
hurled into each of the ten directions. The very fierce flames of the
l-7a. O son of Kunti, listen to (me telling you) and under- fires were burning in thousands. The entire city that was burning
stand what you ask me about. In the meanwhile Rudra remained looked like kimsuka (a tree with red blossoms). The (columns of)
on the bank of Narmada. The place is called Haresvara, and is
smoke could not go from one house to another. The Tripura city,
well-known in the three worlds. At that place Mahadeva, think-
burnt by Siva's anger, crying, very unhappy and blazing was
ing about Tripura's murder, (stayed,) making Mandara
burning in all directions. The tops of the palaces were shattered
the
in thousands. Many palaces vari-
L
1386 Padma Purana
m.15.39-62 1387
gated with many gems and beautiful houses were burnt in
39-45. But these have become virtues for you—oppressing
various ways by the blazing fire. (The flames) destroyed the
groves of trees and places of worship as well. In all temples women, O Fire, and not having compassion, sympathy or courtesy
they blazed and burnt. (People) touched (i.e. burnt) by fire sank towards them. O Fire, even Mlecchas are kind to women,
into despondency and lamented in various tones. There the heaps when they see them. You are worse than Mlecchas, you are
of charcoal appeared like mountain-peaks. irresistible and senseless. O Fire, these are your virtues (leading
25-26a. They praised the god of gods: 'O lord, protect me.' you) to destroy. O you wicked one, why do you drop (yourself)
The demons, who, harassed by fire, had embraced one another on these women? O wicked Fire, O cruel and shameless one, O
were burnt there in hundreds and thousands. you unfortunate one, O you hopeless one, O you cruel one, you
(that are) wicked are burning children." In this way they lamen-
26b-27. The gardens in the city were parched by fire, and
ted and talked in many voices. Others, bewildered due to the
the large lakes crowded with swans and ducks, and with lotus
grief for their (dead) children, were angry, and cried. The cruel
plants and lotuses were being burnt. They, extending up to
and angry Fire burnt (everything) like an enemy. There were
hundreds of yojanas, were covered with fresh lotuses.
.
flames in the lakes, water, and in wells also. (The women cried;)
28. Palaces, decorated with gems and resembling
"O Mleccha, by burning us, what condition will you reduce us
mountain-peaks (in height), fell down, being completely burnt
to ?" When they were crying like this, Fire said (these) words:
by fire, like waterless clouds.
29-31. The fire impelled by Siva's anger cruelly burnt young Vaisvanara said:
and old along with women, birds and horses. Many men that had
46-62. I am not destroying on my own. I only do what
slept (alone, or) had slept with their wives, or in a close embrace is ordered, and am not the one who can favour. Overcome with
with their sons, were burnt by the enemy of Tripura. In that anger, I am here moving by chance.
city blazing with fire women resembling celestial nymphs, being
struck by the flames of fire, fell on the ground. Then that very lustrous Bana seeing Tripura ablaze, and
32-34. A young woman of broad eyes and adorned with a remaining on his seat, said to the god: "I am destroyed by gods.
necklace, who was blinded by smoke, and afflicted by flames, The weak and wicked ones (mis) informed the god. Without
awoke; and thinking about her son, she fell on the ground. investigating properly, I am burnt by magnanimous Siva. Except
Some (other woman), having golden complexion, adorned with Mahesvara no other enemy is (able) to strike me." Taking the
sapphires, blinded by smoke, fell down on the ground. Another Phallus (called) Tribhuvanesvara on his head, he got up. Leaving
friend (of her) who had held her hand, was burnt with children. his friends, very beautiful gems, women of various kinds, and
35-38. Due to this another female of a celestial form was taking the Phallus on his head kept in the city, he praised Siva,
seen to be perplexed by insanity. Joining the palms of her hands the god of gods, the lord of three worlds. "O Hara, if I have
and putting them on her head, she requested Fire: "If you desire been tormented by you, you deserve to be killed. O Mahadeva,
(i.e. harbour) enmity towards men who have harmed you, why let my Phallus (i.e. which I am worshipping) not perish due to
do you offend women—the cuckoos in the cage in the form of your grace. O Mahadeva, I have always worshipped it with great
the house? O sinner, O cruel one, O shameless one, what makes devotion. Even if I am to be killed by you, may my Phallus not
you angry with females? You do not possess chivalry, you do perish. O Mahadeva, let me seize your feet. O Mahadeva,
not have a feeling of shame, you are without purity; rich in existence after existence, I am devoted to your feet." He (then)
beauty and complexion of various kinds, they are available. Tell worshipped the highest god with the Totaka metre : "Om, Siva,
us: Have you not heard in the world that women are not to be Sankara, my salutation to Sarvakara (i.e. who brings about
killed? everything). My salutation to Siva, O Bhava, O Bhima,
O
1388 Padma Purana III.15.71b—III.16.3 1389
Mahesa. O you destroyer of the body of Madana (i.e. Cupid), upwards, went to heaven. There was then great lamentation
O you destroyer of Tripura, O you who crushed Andhaka, O among gods, demons and kinnaras. Rudra arrested that arrow
you dear to women, O you who destroyed Kama (i.e. Cupid), in the best Mahesvara city.
my salutations to you who are saluted by the hosts of gods and 71b-79a. O son of Pandu, he who, like this, would go to
siddhas, and by (your) attendants having the faces of horse, the mountain Amarakantaka, having well enjoyed the fourteen
monkey, lion, lord of elephants and having very short and very worlds for a thousand and thirty crore years and then having
long faces. You were not vexed by the demons difficult to be reached the earth, becomes a righteous king. There is no doubt
found out; (on the contrary) you were saluted by many of that he enjoys as a sovereign emperor on the earth. O great king,
them. O revered lord, you who like great devotion, O you stable this Amarakantaka is holy on all sides. The wise say that he who
one, O you who hold the digit of the moon (i.e. the crescent would go to Amarakantaka at the time of a lunar or solar eclipse,
moon on your head), O god, I salute you. O Jaya, always has tenfold (the merit) of a horse sacrifice. Seeing Mahesvara
give me hosts of sons and wives and wealth. With many, there, he obtains heaven. When the sun is eclipsed by Rahu they
hundreds of bodies, I am tormented. You have today put will come together. That is the great merit of (performing) the
me on the path of a great (i.e. fearful) hell. My sinful course is Pundarika sacrifice. On Amarakantaka lives Jvales'vara. Bathing
not turning away; he abandons me, pure due to pure deeds; there, men go to heaven. Those that die there, are not reborn.
(but) he takes pity on me; the direction is revolving; this O great king, listen to the fruit which one gets by casting one's
delusion is rambling; he keeps off bad intentions." To him who, life at the lunar or solar eclipse at Jvalesvara.
being controlled and of a pure mind, would recite this divine 79b-82. Gods called Amara stay on Amarakantaka. (One
Totaka, Rudra would grant boons as he gave to Bana. Hearing who bathes) in the water on the slope of (Amarakantaka-) god
this very divine hymn lord Mahesvara was himself pleased with Amaresvara, obtains (i.e. lives in) Rudra's heaven till deluge.
him at that time. Crores of gods, of good vows practise penance there. O king, the
The lord said :
holy place Amarakantaka extends upto a yojana on all sides. A
man, entertaining or not entertaining desire, having bathed in
63-64a. O child, you should not be afraid. O demon, with the holy water of Amarakantaka, would be freed from sins, and
your sons, grandsons, wives, and servants, remain in a golden he goes to Rudra's worlds.
(mansion). O Bana, from today you will not be killed (i.e. will
be immune from death) even by gods.
64b-66. O Pandava, the god of gods, again granted him a
boon. Being fearless, indestructible and immutable he moved CHAPTER SIXTEEN
in the world. Then Rudra withdrew the seven-crested one, i.e.,
Fire. Magnanimous Siva protected his third (city). By virtue Kaveri Sarhgama Tirtha
of Rudra's lustre it always moves in the sky.
67-71a. Thus, Tripura burnt by the magnanimous Siva fell The sage said :
on the ground blazing with rows of flames. He knocked down 1-3. All those magnanimous multitudes of people with
one on Srisaila near Tripura. He knocked the other one on Yudhisthira as the chief, and the sages, the abodes of penance,
Amarakantaka mountain. When Tripura was burnt, O king, asked Narada: "O revered one, tell us for the good of the people
Rudrakoti stood firm. The burning one was caused to fall there. and for our prosperity, the great truth about the confluence of
Therefore, he is known as Jvalesvara. His divine flame, going Kaveri, that wicked men who are always engaged in sinful acti-
1390 1391

vities, become free from all sins and go to the highest place (on exhaustion of his religious merit, he becomes a righteous, pros-
bathing there). We desire to know this. O revered one, please tell perous, religious, great king, born in a (noble) family.
it.' 17b-19. Having properly drunk water there, a man would
obtain the fruit of the (vow called) Candrayana. Those men who
Narada said: drink the holy water (at the confluence), go to heaven. Men get
4-7. O you all led by Yudhisthira, listen together : Having the same fruit as they obtain (by bathing) in Ganga and Yamuna
performed a great sacrifice here, Kubera of truthful valour, by bathing at the confluence of Kaveri (with Narmada). O lord
became more than a sovereign emperor after reaching this of kings, the place of the confluence of Kaveri (with Narmada)
place. O great king, he attained perfection. Listen to me who is holy, gives great fruit and destroys all sins.
am telling it. Kubera, the lord of yaksas and of truthful
valour, having bathed at the place where Kaveri joins Narmada
well-known in the world, practised penance for a hundred divine
years. Mahadeva, pleased with him, granted him an excellent
boon : "O yaksa, O you of a great energy, speak about the boon CHAPTER SEVENTEEN Narmada and
that you desire. Tell me freely about your wish, or whatever is
in your mind." the Holy Places on Her Northern Bank

Narada said :
Kubera said :
1-2. On the northern bank of Narmada, there is an exten-
8. O lord of gods, if you are pleased with me, grant me the
sive holy place. It is known as Patresvara, and is great and
boon (by which) I would be the first lord of the yaksas.
removes all sins. O king, having bathed there, a man rejoices
9. Hearing the words of Kubera, god Mahesvara was pleas with deities. Taking any form he likes, he sports for five thou-
ed. Saying, 'Let it be so', he disappeared there only. sand years.
3. Then a man should go to Garjana where Megha is pre
10. That yaksa too, who had obtained the boon, quickly sent. By the power of that holy place, it has attained the name
went to the abode of yaksas. He was honoured by all the lordly Indrajit.
yaksas, and was consecrated as the king. 4. Then he should go to (the holy place) Megharava where
11. Those men, who do not know that the confluence of there is the thundering of clouds. There the group Meghanada
Kaveri (with Narmada) destroys all sins, are undoubtedly decei has become prosperous due to boons.
ved. 5. Then O lord of kings, he should go to (the holy place)
12-17a. Therefore a man should make every effort to bathe known as Brahmavarta. O Yudhisthira, Brahma is always pre
there. Kaveri is very holy, and Narmada is a great river. O best sent there.
king, one should bathe there and worship Siva. Having received 6-7a. O lord of kings, having bathed there, he is honoured
the fruit of a horse sacrifice he is honoured in the world of in Brahma's heaven. Then, being restrained, and controlled in
Rudra. As Sankara has told me, he who enters fire or observes diet, (he should go to) the holy place Angaresvara. Being absol-
a fast (at the confluence of Kaveri and Narmada) is not reborn. ved of all sins, he goes to Rudra's world.
Being waited upon by excellent women, he enjoys in heaven like 7b-8a. Then, O lord, he should go to the excellent
Rudra for sixty thousand and sixty crore years. Remaining in Kapila-tirtha. O king, having bathed there, he would obtain the
Rudra's heaven he enjoys wherever he goes. Fallen due to the fruit of having given away a cow.
 1392 III.18.1-18 1393
Padma Purdna

8b-9a. Then he should go to Kaficitirtha resorted to by the CHAPTER EIGHTEEN

hosts of gods and sages. Having bathed there, O king, a man
would obtain (i.e. go to) the heaven of cows. More Tirthas on the Bank of Narmada
9b-10a. O lord of kings, then he should go to the excellent
Narada said :
(holy place called) Kundalesvara. Near there, Rudra lives with
Uma. 1-7. Since then Brahma and others, as well as the sages rich
10b. O lord of kings, one who bathes there, cannot be in penance, being free from lust and anger, resort to Narmada,
killed even by gods. O king. Seeing the trident of the lord fallen at that place on the
11. Then he should go to Pippalesvara, which destroys all «arth, the magnanimous Siva narrated its importance. It came to
sins. O lord of kings, he is honoured in Rudra's heaven. be known as the great, most meritorious holy place §ulabheda.
12. Then, O lord of kings, he should go to the pure Vimale- He, who, having bathed there, would worship the god (Siva),
svara. There is the beautiful Devasikha, put down by the god. would obtain the fruit (of the gift) of a thousand cows. O king,
13-17. Casting my life there I would obtain (i.e. go to) Rud- he, who would pass three nights there, and would worship
ra's heaven. Then a man should go to PuskarinI, and should Maha-deva, would not be reborn. Then a man should go to
bathe there. By just bathing there he would obtain half of Indra's Mahesvara, (then) to the excellent Narmadesvara. (Then he
seat. Narmada is the greatest among the rivers. She has flowed should visit) the very meritorious Adityesvara. Then on
forth from Rudra's body. She would liberate all immobile and worshipping Mallikesvara with ghee and honey, he obtains the
mobile beings. The magnanimous lord, the god superior to all fruit of his existence. Then he should see (i.e. visit) Varunesvara,
other gods, told (this) to the groups of sages, and especially to the excellent Nirajesvara. He gets the fruit of (visiting) all the
us. This excellent river Narmada was praised by sages with a holy places by seeing (i.e. visiting) these five. O lord of kings, he
desire for the well-being of the worlds. She came out of Rudra's should go to the place where the battle was fought.
body. She always removes all sins. She is saluted by all crea- 8-11. Kotitirtha is well-known where the demons were fou-
tures. ght (with), and where these demons, proud of their strength, were
destroyed. Seizing their heads he killed them who had gathered
18-20a. She is also extolled by gods, gandharvas and celes-
there. They installed (the representation of) Mahesvara with the
tial nymphs: "Salutation to you, O (river) of holy water, O you
trident in his hand. The point was placed there, therefore (the
going to the ocean. Salutation to you who was taken out by the
place) is known as Kotitirtha. By seeing that holy place, a man
sages from Siva's body. Salutation to you who are chosen by
would physically go to heaven. At that time, due to meanness,
Dharma, O you of an excellent face; salutation to you, O you
Indra restrained (a man) by means of the wedge of his bolt. Since
who are saluted by the host of sages. Salutation to you who
then, people's going to heaven has been checked.
purify the pure; salutation to you who are well-worshipped by
12-13. O Pandava, after having offered a coconut with ghee,
the entire world."
at the end (of this rite), by all means he should, holding a lamp
20b-22. He, who, with a pure mind daily recites this hymn, if
on his head, go round the (representation of the) god. He gets
a brahmana, obtains (mastery over) the Vedas; if a ksatriya,
all his desires satisfied. When he dies, he obtains Rudrahood,
would be victorious; if a vaisya, would be profited; if a sudra,
and is not born again in this world. Having gone to heaven,
would get a good position. One who desires food, would always
then having ruled as a king, he goes to Indra's paradise.
have it just by remembering her. God Mahesvara himself always
14-18. Similarly, having waited upon Mahadeva, a man who
resorts to Narmada. Therefore the river should be looked upon
Just bathes there gets the fruit of all sacrifices. Then, O lord of
as holy and remover of sins.
kings, a man should go to the very beautiful holy place—the ex-
 1394 Padma Purdna III.l 8.32-47 1395
cellent Agastyesvara—that removes the sins of men. O king, a ed there, he, obtaining a celestial body just at that moment,
man, having bathed there, is absolved (of the sin) of killing a enjoys like Siva for a long time. He is honoured for sixty thou-
brahmana. A man with his senses controlled remaining in pro- sand years in diva's heaven.
found meditation, should bathe the representation of the god 32-36. Then O lord of kings, he should go to the excellent
with ghee (on) the fourteenth day of the dark half of Kartika. (holy place of) Pingalesvara. By fasting for a day and night
He, with twentyone members (i.e. descendants) of his family, (there) he would obtain the fruit of (having fasted for) three
would never be deprived of lordly position. He should present nights. O lord of kings, he who gives a tawny cow (to a brah-
cows, shoes, an umbrella, and a blanket, and also food to all mana) at that holy place, is honoured in Rudra's world for as
brahmanas. It would have a crorefold merit. many thousand years as there are hairs on his body and on the
19-21. Then O lord of kings, a man should go to the excel- bodies of the members born in his family. O king, he who casts
lent Ravistava. Having bathed (i.e. if a man bathes) there, he his life there, enjoys eternally as long as the moon and the sun
would get a throne (i.e. would be a king). On the right bank of will remain in the sky. Those men who, having resorted to the
Narmada, the place holy to Indra (and called Sakratfrtha) is bank of Narmada, die (there), go to heaven as the men of good
well-known. Having fasted there for a night, he should bathe. deeds go.
Having bathed there he should properly worship Janardana (i.e. 37-41. Then on the day of Gangavatarana, he should go to
Visnu). He gets the fruit of (having given away) a thousand cows. Surabhikesvara and (the holy place called) Naraka and
He goes to Visnu's world. Koti-kesvara. He is blessed; no doubt about it. Thence going to
22-23. Thence he should go to Rsitirtha, which removes all Nanditirtha, he should bathe there. Lord of Nandi (i.e. Siva) is
the sins of men. A man, by just bathing there, is honoured in pleased, and the man is honoured in Soma's heaven. Then he
diva's world. There only is the very beautiful holy place of (i.e. should go to Dipesvara, and the penance-grove (called)
named after) Narada. By just bathing there, a man would obtain Vyasa-tirtha. Formerly the great river turned back from there,
the fruit of (giving away) a thousand cows. being afraid of Vyasa. Then, when he uttered the sound 'hum', she
24-25. Then he should go to Devatirtha, formerly fashioned went (i.e. flowed) towards the south. O king, he who
by Brahma. O king, having bathed there, a man is honoured in circumambulates at the holy place, has Vyasa pleased with him,
Brahma's world. Then he should go to Amarakantaka, formerly and he gets the desired fruit. He who puts a thread round (the
established by gods. Having just bathed there, a man would ob- representation of) the god along with the altar, sports for
tain the fruit of having given away a thousand cows. eternal time; and he is as Rudra is (i.e. becomes Rudra-like).
26-27. Then he should go to Vamanesvara. Seeing 42-47. Thence, O lord of kings, he should go to the excel-
Vama-naka there, he is absolved of the sin of killing a brahmana. lent sacred place (called) Erandi. Having bathed (there) at the
Thence a man should go to Rsitirtha, and certainly to Isanesa. confluence, he is absolved of all sins. Erandi is well-known in the
Then having gone to (i.e. if he visits) Vatesvara, he obtains the three worlds (as) destroyer of sins. Or (on) the eighth of the bri-
fruit of his existence. ght fortnight in the month of Asvina, a man having bathed, and
28-29. Thence a man should go to Bhimesvara, which des- being pure and intent upon fasting, should feed one brahmana,
troys all diseases. A man, O king, by just bathing there is free (thereby) a crore (of brahmanas) are fed. Having bathed at the
from all misery. Then, O lord of kings, he should go to the confluence at Erandi, and delighted in devotion, a man, having
excellent (holy place called) Varanesvara. Having bathed there, placed a pearl-oyster on his head, and having plunged into the
a man is free from all misery, O king. water mixed with that of Narmada, gets absolved of all sins. O
30-31. Then he should go to Somatirtha and should see king, he who would circumambulate at that holy place, goes
Candra. O king, then, being full of great devotion, having bath- round the earth consisting of seven islands.
 1396 III.18.64-85a 1397
Padma Purdna
64. Thence he should go to Candrabhaga and bathe
48-51. Then having bathed at Suvarriatilaka and having
there. A man by just bathing there is honoured in Soma's world.
given gold (to a brahmana) he is honoured in Rudra's world
65-69a. Then, O king of kings, he should go to the holy
with a golden mansion. Then fallen from heaven after (some)
place of Sakra (i.e. Indra), which is well-known, and ishonoured
time, he becomes a powerful king. Thence, O lord, he should
by the king of gods. He should give gold as a gift. Or he who
go to the confluence of the river Iksu. It is well-known in the
would give a bull of a dark colour, would live in Hara's city for
three worlds. Siva is present there. O king, having bathed a man
as many thousand years as there are hairs on the body of the bull,
would attain the status of the head of the attendants of Siva.
and on the bodies of those that are born in his family. Then
Thence he should go to Skandatirtha which destroys all sins.
having fallen from heaven, he becomes a powerful king; and by
Sin committed from birth goes away merely by bathing there.
the power of that holy place, he becomes, among thousands of
52-57a. Thence he should go to (the holy place called) mortals, the master of horses of white colour.
Angi-rasa, and should bathe there. He gets the fruit of (having 69b-74. Thence, O lord of kings, he should go to the excel-
given away) a thousand cows. He is honoured in Rudra's lent Brahmavarta. Having bathed there, he should offer obla-
heaven. From there he should go to Langalatirtha which tions to his divine manes by giving a pinda according to the pro-
destroys all sins. Having gone there, O lord of kings, he should per rites after having fasted for a night. When the Sun has enter-
bathe there. There is no doubt that (thereby) he becomes free ed Virgo, (this merit) would be stored eternally. Thence, O lord
from sins committed during seven existences. Hence he should go of kings, he should go to the excellent holy place (called)
to Vatesvara, the best of all holy places. O king, having bathed Kapila-tirtha. O king, he, who, after bathing there, gives a
there, he would obtain the fruit of (having given away) a tawny cow (to a brahmana), would get the fruit which would be
thousand cows. From there, he should go to the great (holy place got by giving the entire earth. Narmadesvara is a great holy
called) Sangamesvara which removes all sins. Having bathed place. There has not been or will not be (other) holy place (like
there one gets a kingdom. There is no doubt about it. All that this). O king, having bathed there, a man would obtain the fruit
(merit) of the man who, after reaching Bhadratirtha, gives gifts, of a horse sacrifice. (A man who has gone there) is born as a
would become a crorefold in effect by the power of that sacred sovereign emperor on the earth; he is perfect with all (good)
place. characteristics and free from all diseases.
57b-58a. If a woman bathes there, she would become like 75-80. On the northern bank of Narmada, there is a very
Gaurf, and undoubtedly goes to Indra. auspicious holy place (called) Adityayana; it is charming and is
58b-62. Then he should go to Angaresvara, and should bathe created by the lord. O lord of kings, the gift given there after
there. A man, merely by bathing there, is honoured in Rudra's having bathed there becomes inexhaustible by the power of
world. On the Angaraki caturthi (i.e. caturthi falling on a Tues- that holy place. Those that are poor, or diseased, or those that
day) he should bathe there. Being instructed by Visnu, he rejoi- have done wicked deeds, are absolved of all sins, and go to the
ces eternally. Having bathed at Ayonisangama, he should see Sun's world. On the seventh of the bright fortnight when the
the Yonimandira. Having gone to Pandavesvara, he should bathe month of Magha has come, he who, without food, and with his
there. He cannot be killed by gods or demons, and rejoices eter- senses controlled, would live in the temple, never suffers from
nally. Then going to Visnu's heaven, he is full of sport and diseases, does not become blind or deaf. Being fortunate and
enjoyments. Having enjoyed great pleasures there, he is born as endowed with handsomeness, he becomes dear to women. This
a king in the mortal world. holy place is said to be very holy by Markandeya. O lord of
63. He should go to Kambotikesvara and should bathe kings, those who do not go there are undoubtedly deceived.
there. When the summer solstice arrives, whatever he would de- 8l-85a. Thence he should go to Masesvara, and should
sire would take place.
1398 Padma Purdna III.18.101-121 1399

bathe there. A man merely by bathing there, would obtain hea- lent Visnutirtha. The excellent Visnutlrtha is (also) well-known
ven. Remaining in all worlds, he rejoices as long as fourteen as Yodhanlpura. Vasudeva fought with crores of demons there.
Indras rule. Then remaining in the penance-grove called There a holy place came up; and here (i.e. at this holy place)
Nages-vara which is nearby, and having bathed there, O lord of Visnu would be pleased. By observing a fast day and night, he
kings, and being pure and concentrated, he sports for eternal keeps off (the sin of) the murder of a brahmana.
time with many Naga damsels. He should go to Kubera's abode, 101-104a. Then O lord of kings, he should go to the excel-
where Kubera stays. Kalesvara is a great holy place where lent (holy place called) Tapasesvara. It is known as Amohaka.
Kubera was pleased. Bathing there, O lord of kings, he would There he should offer oblations to his manes. On the full moon
obtain all wealth. or the new moon day he should offer a sraddha according to the
85b-88. Then he should go westward to the best abode of proper rite. Having bathed there, O king, he should offer pinda
theMaruts. Having bathed there, O lord of kings, being pure to his manes. In it stand stones of the form of elephants. At that
and concentrated, the intelligent one should then give gold and (holy place) he should offer pinda—especially in (the month of)
food according to his capacity. He goes to Vayu's world by the Vaisakha. His manes remain pleased as long as the earth will
Puspaka aeroplane. O Yudhisthira, then in the month of Magha remain.
he should go to my Tirtha. On the fourteenth day of a dark 104b-121. Thence, O lord of kings, he should go to the excel-
fortnight he should bathe there. Then he should eat at night, and lent Siddhesvara. Going there he should go near Ganapati. From
should not go to Yonisarhkata. there, he should go to the place where there is Janardana (as a)
89-97a. Thence he should go to Ahalyatlrtha. After merely linga. O lord of kings, having bathed there, he is honoured in
having bathed there, he rejoices with celestial nymphs. Ahalya Visnu's world. On the right bank of Narmada there is a very
got liberated after having practised penance at the Paramesvara auspicious holy place. This great Kamadeva (i.e. god of love)
(tirtha). When the thirteenth day of the bright half of Caitra has practises penance there. Fora thousand divine years he worships
arrived, he should, on that day holy to god Cupid, worship Ahalya. §iva. During the time of his abstract meditation he was burnt
A man who is born anywhere (i.e. in any family), would be dear by the magnanimous Siva. On the day of the bright parvan (i.e.
there. He would be dear to women, would be prosperous and the full moon day) the fire resembled a white mountain. All
like another god of love. Having reached Ayodhya, (he should those remaining with Cupid were burnt and they lived at
visit) the well-known Sakratlrtha. Having merely bathed there, Kusu-mesvara. After a thousand divine years the great lord (Siva)
a man would obtain the fruit of (giving) a thousand cows. was pleased with them. Rudra, the giver of boons, was, along
Thence he should go to Somatirtha and just bathe there. A man with Uma, pleased with them. All they remaining on the bank
who has just bathed there, is absolved of all sins. On (the day of Narmada were liberated. By the power of that holy
of) the planet Moon, O lord of kings, it would remove all sins. place they again attained godhead. 'O Mahadeva, let the holy
O king, Somatirtha is well-known in the three worlds, and place be excellent by your favour.' The holy place has extended
gives a great fruit. O lord of men, he, who observes there the up to half a yojana all around. A man, given to fasting, having
Candrayana vow, goes, after his soul is purified from all sins, to bathed at that holy place is honoured in the form of Cupid in
Soma's heaven. He who dies at Somatirtha by entering fire or Rudra's heaven. Yama, Kamadeva, Vaisvanara and Vayu who had
in the water or by living without food, is not born in the mortal formerly come there, practised penance there only. A man who
world.
within the limit of half a yojana from there, near Andhona, not
97b-100. Thence he should go to Stambhatirtha, and should
far away from the holy place, bathes, gives gifts, (gives) food (to
bathe there. By merely bathing there, a man is honoured in
brahmanas), offers pindas, enters fire, or water, or fasts, is never
.Soma's heaven. Then, O lord of kings, he should go to the excel-
reborn after dying there. The best man should bathe himself
with the water
1400 Padma Purana
III.19.7-29a 1401
sacred to Tryambaka. The manes of him, who duly offers pindas
7. "O Mahadeva, god of gods, praised by (gods like) Indra
at the root of Andhona, remain pleased as long as the moon and
and Kama, I am afraid of the worldly existence. Tell me the
the sun remain (in the sky). A man or a woman who bathes
means of happiness.
there when the sun enters the northern solstice, would, (being)
8. O you revered lord, the lord of what has been and what
pure, live in the abode (of Siddhesvara) (and) the man, would
will be, O you great god, describe to me the greatest among the
obtain, by worshipping Siddhesvara in the morning, that status
holy places, destroying all sins."
of the good which cannot be obtained by (performing) great
sacrifices; and during the time of his stay at the holy place, an
The lord said:
ugly man becomes handsome. In the mortal world, he becomes
the king (of the earth) upto the oceans. (If) he would not see 9-29a. O illustrious brahmana, well-versed in all branches
Ksetrapala, and the mighty Dandapala his pilgrimage would be of knowledge, go, surrounded by the groups of sages, and have
fruitless, (also) by not seeing (i.e. visiting) Karnakundala. a bath etc. The sages Manu, Atri, Yajnavalkya, Kasyapa, and
122. Having learnt this fruit of (the visit to) sacred places, Angiras, Apastamba, Sarhvarta, Katyayana, Brhaspati, Narada
all the gods that had assembled there, showered flowers and and Gautama, desiring to secure righteousness asked him. At
praised Kusumesvara. Kanakhala Ganga is holy; and also Prayaga, Puskara and Gaya
(are holy places). When the Sun is swallowed by Rahu (i.e. on
a solar eclipse day) Kuruksetra also is holy. By day or at night,
Suklatlrtha gives a great fruit. On seeing it, touching (i.e. having
contact with) it, bathing there, meditating, practising penance, (or
CHAPTER NINETEEN performing) a sacrifice, (or by) fasting Suklatlrtha gives great
fruit. Suklatirtha is very holy and is well situated on the river. A
Suklatlrtha royal sage named Canikya attained perfection there. This holy
place that sprang up extends over a yojana. Suklatirtha is very
Narada said : holy; it destroys all sins. When seen from the top of a tree it
l-2a. Thence he should devoutly go to Bhargavesa where removes (the sin of) the murder of a brahmana. O best sage, I
the demons were destroyed by god Visnu with his humkara stay here with Uma. During the pure month of Vaisakha, on the
sound. O lord of kings, having bathed there, he is free from all fourteenth day of the dark half, I go out from Kailasa and stay
sins. there. Gods, kinnaras, gandharvas, siddhas, vidyadharas, my
2b-6. O son of Pandu, also listen to the (description of) attendants, nagas, and all gods gather here; and remaining in
Suklatlrtha. Markanda, seeing god (Mahadeva) with Uma, who the sky they have aeroplanes satisfying all desires. O lord of
was seated on the peak of Himalaya which was charming, kings, those who desiring piety, come to Suklatirtha, (have their
variegated with various minerals, which resembled the young sins washed) as a garment is made (i.e. washed) white by a
sun and heated gold, which had the staircase of strong crystals, washerman. The sin collected from birth melts away at Suklatir -
which had a slab of stone with a variegated strap, which was tha. Even if he dies within the limit of half a yojana (of this
golden, which was divine and adorned with many lotuses, asked holy place) he is not reborn. O Markanda, best of the sages,
(Mahadeva) who was omniscient, who was the immutable lord, giving gifts and bathing (at this holy place) give a great merit. A
who favoured the worlds, who was surrounded by the hosts of holy place superior to Suklatirtha was never there nor will be
attendants and by Skanda, Nandi, Mahakala, *and attendants there. A man having committed sins during his youth, removes
like Virabhadra : (i.e. is free from) them by observing a fast for a day and night at
Suklatirtha. That perfection which is had by means of penance,
 1402 HI.20.1-16a 1403
Padma Purdna
self-restraint, sacrifices, giving gifts and offering presents to CHAPTER TWENTY
deities, is not had even by (performing) hundreds of sacrifices.
On the fourteenth day of the dark half of Kartika a man should Naraka, Kapildtirtha, Rsitirtha, Ganehara, Bhrgutirtha,
observe a fast and bathe (the image of) the lord with ghee. He, Somatiriha etc.
along with (members of his family) till the twentyfirst (descen-
dant) will not fall from the divine position. Suklatirtha is a Narada said:
great holy place. It is resorted to by sages and siddhas. O king, 1-12. Then he should go to (the holy place called) Naraka.
having bathed (i.e. if he bathes) there, he is not reborn. Having He should bathe there. Merely by bathing there a man does not
bathed at Suklatirtha, he should worship Siva. He should keep see (i.e. go to) hell. O you son of Pandu, listen to the greatness
awake (during the night) by (resorting to) auspicious (things) like of this holy place. O lord of kings, all the bones which he would
dancing, singing etc. In the morning he should bath in the Sukla- drop there, are dissolved, and the man becomes handsome. O
tirtha, and worship the deities. Being pure and devoted to Siva's lord of kings, thence a man should go to the excellent (holy place
vow, he should then feed his preceptor according to his capacity; called) Kapilatirtha. O king, having bathed there, he would
then he should take food; he should not be dishonest about obtain the fruit of (having given away) a thousand cows. The man,
wealth. Then after circumambulating he should gently approach who, when the month of Jyestha has come and especially on the
the deity. fourteenth day, observes a fast devoutly, gives a tawny cow, and
29b-36. Listen to the meritorious fruit that he who does like burning a lamp with ghee, bathes Siva with ghee, and offers a
this, gets. Having got into a celestial car, being extolled by coconut along with ghee, and in the end goes round, and gives a
bevies of celestial nymphs and endowed with strength like that of tawny cow with a bell and (other) ornaments (to a brahmana),
Siva, he lives till deluge. Listen to the meritorious fruit that a becomes like Siva, and is not born again. When Tuesday has
woman who gives pure gold (to a brahmana) at Suklatirha and come, especially on the fourth day (falling on Tuesday), a man
would bathe Kumara (i.e. Kartikeya) with ghee and worship should devoutly bathe (the image of) Siva and give food to
him—who does like this devoutly—obtains. As long as the brah-manas. When the ninth or the new moon day falls on a
fourteen Indras live in heaven he rejoices. He having fully res- Tuesday, he should carefully bathe (the image of) Siva.
trained himself and composed, having bathed and observed a (Thereby) he would be handsome and fortunate. He should bathe
fast during the period of the sun's passage—north or south of the the Phallus with ghee and devoutly honour brahmanas.
equator, on the fourteenth day, on a Sarhkranti day or on (the Surrounded by thousands, he (going in) Puspaka aeroplane,
day of) the equinox, should give gifts according to his capacity. obtains the position of Siva. He would not come here (i.e. to this
(Thereby) Visnu and Siva would be pleased. By the efficacy of world) again. He rejoices for an eternal time, and he becomes
Suklatirtha all (this) becomes inexhaustible. Listen to the like Rudra. When the most righteous one comes to the mortal
meritorious fruit which he who carries a helpless person, an world due to his contact with (the fruits of) his deeds, he
indigent brahmana, or even one who is dependent, obtains. He becomes a king, and becomes handsome and strong.
is honoured in Siva's heaven for as many thousand years as the 13-14a. Then, O lord of kings, he should go to the excellent
number of hairs (on the bodies of the persons) that are born in Rsitirtha. There the sage Trnabindu, burnt my curse, resided.
his family. By the efficacy of that holy place a brahmana becomes free
from sins.
14b-16a. O lord of kings, thence a man should go to the
excellent Ganegvara. Merely by bathing there on the fourteenth
day when the month of Sravana has come (i.e. on the fourteenth

i
1404 Padma Purdna 111.20.30-45 1405
day of Sravana) a man is honoured in Rudra's heaven. By offer-
Nandi). Immediately on being remembered, the god's bull came
ing oblations to the manes he becomes free from the three debts
there.
(to sages, gods and the manes).
30. He spoke in a human voice: "O lord, order me." (The
16b-25. Near Ganesvara there is the excellent (holy place
lord said:) "The brahmana is covered with anthill; knock him
called) Gangavadana. A man who would bathe there with some
down on the ground."
desire or without any desire would undoubtedly be free from
31-32. He who was engrossed in abstract meditation, and
sins committed from birth. He should always bathe there on a
who was reflecting (upon the lord) was knocked down by him.
parvan day. Having offered oblations to the manes he becomes
Then getting hot with anger in a moment, he raised his hand and
free from the three debts. That entire merit is had at
said to the bull, "O bull, where will you talking like this go
Gangarah-varka confluence, which was seen at Prayaga by the
(now)? I shall today actually kill you—a wicked one."
magnanimous Siva. To a place in its west, near it, not far away
33-45. Then the brahmana challenged the bull gone into
there is (the holy place) called Dasaivamedhika, well-known in
the air. He saw him in the sky; O king, this was a very great
the three worlds. A man having fasted for a night on the new
wonder. Then, when Rudra laughed, the sage stood before him.
moon day in the month of Bhadrapada, and having bathed,
Seeing his third eye, he fell on the ground through shame. Salut-
would go to the place where Siva (dwells). He should always
ing the highest lord (by prostrating himself before him) like a
bathe there on a parvan day. Having offered oblations to the
staff, he extolled him. Having saluted the lord of beings and the
manes he would obtain the fruit of a horse sacrifice. To the west
origin of the mundane existence (he praised him:) "Afraid of the
of Dasasva-medha, Bhrgu, the best brahmana, worshipped the
worldly life, O lord of the world, I beg of you of a divine form,
lord for a thousand divine years. He remained under an anthill;
a little welfare. O lord, which man is able to describe the multi-
and to the right was the abode (of the lord). Uma and Siva were
tudes of your qualities ? Perhaps Vasuki, who has a thousand
amazed. Gaurl (i.e. Parvati) asked the lord : "O great lord, who is
mouths may be able (to do so). O Sankara, O lord of the earth,
dwelling here ? Tell me whether he is a god or a demon."
O revered one, forgive me; be gracious to me who am devoutly
The lord said: garrulous in your praise, and who have fallen at your feet. You
are sattva3 rajas and tamas. You (are the cause of) the mainte-
26. O dear one, the best brahmana named Bhrgu, and best
nance, creation and destruction (of the world). O lord of the
among the sages, remains in deep meditation and reflects upon
me; he desires a boon. world, O master of the world, excepting you, there is no (other)
deity. All this—self-control, vows, sacrifices, gifts, Vedic studies,
efforts like determination.—does not deserve (is not equal to)
27. On hearing this the goddess laughed and said to the
even the sixteen thousandth part of your devotion. The signs
lord: "The tuft of his hair has become like whirling smoke. Still you
are not pleased. Therefore you are difficult to be propitiated. like the sword of the excellent elixir of life or going on foot by
There is no doubt it." people, are clearly seen in the case of people who have bowed
down to you in this existence. Even if a man salutes you fraudu-
God said : lently, you give Dharma to him, O you god of those who
long for you. O lord, devotion has been produced to cut off the
28. O great goddess, you do not know; he behaves wrath-
fully. I shall show you the fact, and shall do what is dear to worldly existence and for liberation. O great lord, protect me
you. who am taking delight in another's wife or wealth, who am
tormented by insult and great grief, and who am scorched by
29. Then the lord of gods brought to his mind his bull (i.e. false pride, who sported with the grandeur lasting for a moment,
who am prone to cruel ways and who am fallen. Though the
1406 111.20.58-72 1407
Padma Purana

direction is full of the groups of the helpless sense organs, like of) Narmada. A man, who (even) once listens to the greatness of
relatives, yet it is worthless. O Saiikara, why do you mock at Bhrgutirtha, is free from all sins, and he goes to Rudra's world.
me—a fool? O Mahadeva, remove my thirst (i.e. desire) 58-59a. Thence, O lord of kings, he should goto the excellent
quickly, give me wealth that would always remain in my heart; (holy place) Gautamesvara. Having bathed there, O king, and
cut off the nooses of pride and delusion; liberate me." absorbed in observing a fast, he is honoured in Brahma's world
46. This hymn named 'Karunabhyudaya' is divine and gives (after going there) in a golden aeroplane.
perfection. Siva is pleased with him, as with Bhrgu, who recites 59b-62. He would then go to Dhautapapa, where the bull
it devoutly. washed (his sins). Oking, it is situated on (the bank of) Narmada,
and destroys all sins. A man, having bathed at that holy place,
The lord said: is absolved of (the sin of) killing a brahmana. O great king, he
who casts his life at that holy place, gets four hands and three
47. O brahmana, I am pleased with you; ask for the boon
eyes and becomes as powerful as Rudra. Valourous like Rudra,
desired by you.
he would stay for a complete myriad of years (in Rudra's
The god along with Uma would give him a boon. heaven). Having come to the earth after a long time, he would
be a sovereign emperor.
Bhrgu said: 63-67a. From there he should go to the excellent (holy place
48. O lord of gods, if you are pleased with me, if a boon is called) Eranditirtha. O king, the man who just bathes there gets
to be given to me, then let there be Rudravedi (here). (Please) the same fruit as Markarideya told about Prayaga. In the month
bring this about for me. of Bhadrapada, and on the eighth of the bright half, a man
should observe a fast for a night and should bathe there. He
The lord said: would not be troubled by the messengers of Yama, and he goes
49-52a. O best of brahmanas, there will be Krodhasthana to Indra's heaven. Thence, O lord of kings, he should go to
(i.e. place of anger). There will be no agreement between father that holy place where Visnu dwells. It is known as Hiranyadvipa
and son. and destroys all sins. O king, having bathed there, a man
becomes rich and handsome.
Since then all gods like Brahma, along with kinnaras, worship 67b-69. Thence, O lord of kings, he should goto the great
Bhrgutlrtha, where Siva was pleased. By seeing (i.e. visiting) that (holy place called) Kanakhala. O king, at that holy place Garuda
holy place a man is instantly free from sin. The creatures, practised penance. It is well known in all the worlds. Yogini (i.e.
helpless or independent, who die there, would undoubtedly go Durga) dwells there. She plays with the meditating saints and
along the course of the very secret one (i.e. Brahman). dances with Siva. O king, one who bathes there, is honoured in
52b-57. This holy place is very extensive, and destroys all Rudra's world.
sins. Having bathed there men go to heaven; and those who die 70. Then, O lord of kings, he should go to the excellent
there, are not reborn. He should give sandals, an umbrella, (holy place called) Isatirtha. There is no doubt that Isa became
food and gold and meal according to his capacity. It would be free there and went up.
eternal. One should give according to his desire gifts on the day 71-72. Thence, O lord of kings, he should go to that holy
of the solar eclipse, and also bathe at the holy place—all this gives place where Visnu, the inconceivable lord, having resorted to
inexhaustible merit. Giving a bull on a lunar eclipse day or solar the form of a boar, dwells. A man having bathed at
eclipse day is excellent. O king, foolish men, deluded by Visnu\ Varahatfr-tha, especially on the twelfth, obtains Visnu's heaven,
illusion do not know the divine Vrsatirtha situated on (the bank and does not go to hell.
1408 Padma Purdna III.21.3-31 1409
73-76. Then O lord of kings, he should go to the excellent honoured in heaven.
(holy place called) Somatirtha. He should bathe there especially
on the full moon day. Bali having saluted the lord, is pleased
with him. In the atmosphere is seen the celestial city of
Haris-candra. When Cakradhvaja (wheel-bannered one)
returned, and Garuda-bannered one was asleep, the force of
Narmada's water resorted to Rurukaccha. Visnu told Sankara to
stay there. Having bathed at Dvipesvara, a man would get great
happiness.
77-82. Then, O lord of kings, he should go to (the holy
place called) Rudrakanya on the confluence. Merely by bathing
there, a man would obtain the position of the goddess. Then he
should go to Devatirtha saluted by all gods. O lord of kings,
having bathed there, he rejoices with deities. Thence, O lord of
kings, he should go to (the excellent holy place called) Sikhitlrtha.
A gift given there becomes a crore times meritorious. On the
new moon day in the dark half of the month he should bathe
there. He should feed a brahmana. Thereby a crore (of
brahma-nas) is fed. O lord of kings, at Bhrgutirtha a crore of
holy places are settled. A man having no desire, or having a
desire, should bathe there. He obtains (the fruit of) a horse
sacrifice and rejoices with deities. The best sage Bhrgu
obtained perfection there. The magnanimous Sankara descended
there.

CHAPTER TWENTYONE

Vihagesvara, Narmadesvara, Asvatlrtha, Pitamaha,

Savitritirtha, Manasa etc.
Narada said:
1. O lord of kings, from there he should go to the excellent
(holy place called) Vihagesvara.
2. O lord of kings, by seeing it, he is free from all sins.
Thence, O lord of kings, he should go to the excellent (holy place
called) Narmadesvara. O king, having bathed there he
is
 3. From there a man should go to Asvatlrtha and should
bathe there. He becomes prosperous, handsome and happy.
4-5. Thence he should go to (the holy place called) Pitamaha,
formerly fashioned by Brahma. A man having bathed there
should devoutly offer oblations to his dead ancestors. He should
oifer water mixed with sesamum and darbha. By the efficacy
of that sacred place, everything becomes inexhaustible.
6-7. He, who, on reaching Savitritirtha, would bathe (there),
is, after having shaken off all his sins, honoured in Brahma's
heaven. Just there is a beautiful and extremely auspicious sacred
place. O king, having bathed there, a man is honoured in the
world of manes.
8. Thence, O lord of kings, he should go to the excellent
holy place (called) Manasa. O king, having bathed there, a man
is honoured in Rudra's world.
9-10. Thence, O lord of kings, he should go to the excellent
Kratutirtha. It is well-known in all worlds and destroys all sins.
O king, having bathed there, he would obtain all the desired
objects like beasts, sons, wealth which he prays for.
11. Thence, O lord of kings, he should go to the well-known
holy place called Tridasadyoti.
12-13. There those daughters of sages of good vows practised
penance (with the desire): 'May the immutable lord, the master,
be our husband.' Mahadeva i.e. Hara, the highest lord, taking
up a fierce form, of a deformed face and loathsome, came to
that sacred place. There the maidens, O great king, (practised
penance) for a boon.
14-15a. He who would go to Kanyarddhi, gives a daughter
(i.e. gets the merit of giving a daughter in marriage). There O
great king, is a well-known sacred place (named) Dasakanya.
Having bathed there he should worship the lord. (Thereby) he
is free from all sins.
15b-16a. Thence, O lord of kings, he should go to the sacred
place known as Svargabindu. Having bathed there, O king, a
man never meets with misfortune.
16b-17a. From there he should go to Apsaresa, and should
bathe there. Remaining in the world of Nagas he sports and
rejoices with celestial nymphs.
17b-31. Thence, O lord of kings, he should go to the
ex-
1410 Padma Purana 111.21.43-52 1411
cellent (sacred place called) Narakatirtha. Having bathed there, ence of Narmada and the ocean (i.e. where Narmada flows
he should go to Bharabhuta. Having reached this holy place, which into-the sea). It is well-known as Jamadagni; and Visnu is
is a manifestation of Siva, and having worshipped Virupaksa (i.e. settled there. Having performed many sacrifices there, Indra
Siva) there,he is honoured inRudra's heaven. The magnanimous became the lord of gods. Having bathed there at the confluence of
man, bathing at the holy place Bharabhuta, gets the position of Narmada. and the ocean, O king, a man gets threefold fruit of a
Siva, wherever he may be dead. The wise say that worshipping horse-sacrifice. The intimate union with the western ocean is
Siva during the month of Kartika is hundred times more meri- (just) the opening of the gate to salvation. There gods with
torious than a horse sacrifice. He should fashion a hundred gandharvas, and sages, siddhas and caranas, worship
lamps, and should give them (to a brahmana) after filling them Vimalesvara, the lord of gods, thrice (a day). With his soul free
with ghee. He goes in aeroplanes resembling the thunderbolt (in from all sins, he is honoured in Rudra's world. There was
strength) to the place where Saiikara stays. He, who would never a great sacred place like Vimalesvara, nor will there be any
present a bull resembling a conch, or a kunda-flower, or the great holy place like Vimalesvara. Those who after fasting there,
moon, goes to Rudra's world in a car to which bulls are yoked. see Vimalesvara, have their souls freed from all sins, and
O king, he who would give a vessel and also sweetened milk go to Rudra's heaven.
mixed with honey, and various eatables, and (he) who would 43-44. Then O lord of kings, a man should go to the
feed (brahmanas) according to his capacity, would, O lord of Kesinitirtha. He, intent on observing a fast, restiained and with
kings, have all that increased a crore-fold by the efficacy of that his diet controlled, and fasting for a night is absolved (of the sin)
sacred place. Having sprinkled the water over (the image of of the murder of a brahmana by the efficacy of that holy place.
Siva) and having worshipped Siva, he would not meet with (For him) who would see Sagaresvara, the best holy place, or
misfortune by the efficacy of that sacred place. He, who, having would remain within a distance of a yojana from it, Siva is settled
reached this holy place, would cast his life, goes, with his soul in the eddy. There is no doubt that when it is seen, all the holy
absolved of all sins, to (the place) where Siva (dwells). O king, places are seen. He, being free from all sins, goes there where
he who enters water (i.e. bathes) at that holy place, goes to Rudra dwells.
Rudra's heaven in a car to which swans are yoked. As long as 45-52. Ten crores of holy places exist within the distance
the moon, the sun, the Himalayas, the great ocean, or the waters between the confluence of Narmada and Amarakantaka. O lord
of the Ganges (will remain), he is honoured in heaven. O king, of kings, the walking about from the holy place—the pilgrimage,
he who would observe a fast at that sacred place, is not required was resorted to by a crore of sages. The pilgrimages were under-
to live in the womb (i.e. is not reborn), O lord of kings. Thence, taken by men who maintained the sacred fire, who were the
O lord of kings, he should go to the excellent Atavitirtha. O divine portions and who had mastered all knowledge. Therefore,
king, a man having bathed there, would obtain half of Indra's. all the holy places give him a holy bath, who would devoutly
seat. recite and listen to it daily; and Narmada would always be
32-34. Thence he should go to Srngatirtha which destroys pleased with him. Rudra would be pleased with him, and so also
all sins. By merely bathing there he gets the position of Siva. the great sage Markandeya. A barren woman gets sons; an
The confluence of Erandi and Narmada is well-known. The holy unfortunate woman (i.e. one who is disliked by her husband)
place there is meritorious and destroys all sins. Being engaged in becomes fortunate. A groom obtains a virgin; whosoever
fasting and always intent upon (reaching) Brahman, he, having desires what, obtains it. No doubt should be raised about it.
bathed there, is free from (the sin of) the murder of a brahmana, A brahmana gets (the knowledge of) the Vedas; a ksatriya
O lord of kings. would be victorious; a vaisya obtains grains, and a sudra obtains
35-42. Thence, O lord of kings, he should go to the felicity. A fool would obtain knowledge. A man who
conflu- would
1412 Padma Purdna 111.22.10-24 1413
recite this three times a day would not see (i.e. go to) hell and 10. (There was) a gandharva by name 5>ukasanglti. His
would not go to (i.e. get) an ignominous birth. daughter was Pramohini. Susila was the daughter of SuSIla.
Susvara was the daughter of Svaravedin. Sutara was
Candra-kanta's daughter and Candrika was that of Suprabha.
11-18. O king, these were the execellent names of those
celestial nymphs. All the five maidens were beautiful due to their
being in the prime of youth. They always talked among
themsel-lves like sisters. They as it were came out of the moon
CHAPTER TWENTYTWO like the bright moonlight. Their faces were (beautiful) like the
moon; they had lovely hair; and were bright like moonlight. They
The Story of Five Gandhawa Maidens (the damsels) were among gods as moonlight in white lotuses
Narada said: opening at moonrise. They were born with lumps of (i.e.
excessive) beauty; they had celestial forms and were charming.
1-2. O king, I have thus described to you the excellent The lotuses of their breasts were shooting forth; they looked
Narmadatirtha. Formerly the fire of the drops of the water of like the ketaki plants in the spring. They were charming on
Reva destroyed the excessive fear due to the curse of the daugh- account of the youth that had arisen like the foliage of a grove of
ters of gandharvas. A man is liberated by the touch of the drops creepers. They were yellowish like gold; their lustre was like gold;
of the water of Reva. they were decorated with golden ornaments. They had put on the
Yudhisthira said: garlands of golden campaka (flowers). Their beautiful garments
3-6. O revered one, wherefrom did the many daughters get appeared golden. They were proficient in the musical scale, in
a curse? Whose children were they? What were their names various melodies, in beating in (playing on) musical instruments,
and their ages? How did they get free from the fruit of the in diversions, and in playing upon flute and lute, as well as in
curse by the contact of the water? Where did they bathe? O dance accompanied with singing and instrumental music
lord, tell me all this. The greatness of the Narmadatirtha would and in the time in music like the middle one and the fast one;
be surprising. It is said to destroy sins even by listening to it. also in diversions like (drawing) pictures and arts.
He who utters the word 'Narmada, Narmada', gets eternal 19. The maidens that were like this were infatuated with
liberation as long as the moon and stars exist. excellent sports. Fondled by their parents all of them moved in
7-8. Formerly you told me the excellent importance of Reva. Kubera's abode.
Still, O good one, tell me the story; also about the best livelihood 20-24. Once through curiosity, the five maidens—the
that should be resorted to by the wise. Therefore, O best of celestial damsels—getting together in the spring season, collect-
brahmanas, I am asking about the excellent importance of Reva. ing mandara flowers from grove after grove, went to the Acchoda
O lord, tell me the history, bright due to the deeds of the lake to propitiate Gauri (i.e. Parvati). Taking excellent golden
maidens. lotuses along with beautiful blue lotuses from that (lake), having
bathed on the pavement of lapis lazuli and clear crystal, having
Narada said: put on their garments, they silently fashioned a golden image of
9. O best king, listen to the great story infused with righte- Uma with golden and pearl ornaments on an altar. The young
ousness. As the arani (i.e. the piece of wood used for kindling girls, having worshipped Gauri, decorated with sandal (-paste),
sacrificial fire) contains fire, similarly Dharma is produced by perfumes and saffron, with excellent lotuses etc. and with various
Brahma. presents, danced to the accompaniment of singing and instru-
 1414 Padma Purdna TII.22.45-58 1415
mental music. Having resorted to singing with high notes, the deluded by women. It is (indeed) wonderful. The deer of whose
fawn-eyed ones then sang, with natural voice and melodies, songs mind does not fall when struck with the sharp arrows of the eyes
containing beautiful letters (i.e. words) and raised to a high pitch (i.e. glances) of youthful women, shot from the creeper-like
and made melodious by (various) modes. brows, by the archer viz. Cupid? As long as a man is not intoxi-
25-36a. At that time, to the exellent holy place of the cated by the spirituous liquors of the eyes(i.e. glances) of women,
Acchoda came for a bath the eldest son of the sage, the abode his moral sense dominates. There is in him the fear of the society;
of (the knowledge of) the Vedas, when the girls were delighted he is self-possessed; there is a consideration of the family; there is
with the shower of emotions, and with their minds full of joy. the strength of penance; men practice tranquility. Women with
The young man was (having) boundless handsomeness, had a their charming amorous gestures delude and madden a passionate
charming face, and his eyes were large like blooming lotuses. His man. These (maidens are trying to) delude and madden me, who
chest was broad, he had good (i.e. strong) arms, he was very am intent upon guarding my righteousness by means of my own
handsome; his complexion was dark; he was like another Cupid. virtues. Passionate men, with their minds deluded, imagining
That celibate, with a good (i.e. a large) tuft of hair, shone with charm (to be present) in the worthless and impure bodies of
his staff as Cupid with his bow. The excellent one had covered women, made of flesh, blood, feces and urine, enter (i.e. cohabit
himself with dear-skin, he had put on marks (on his body) and with) them. Wise sages of pure hearts have described women to
had a girdle of the mufija grass resembling gold round his waist. be fearful. As long as these women do not approach me, I shall
Seeing that brahmana on the bank of the lake, the girls, full of go home.'
curiosity, were delighted (and said): "This one will be our guest." 45-47. By the time (i.e. before) the excellent maidens appro-
Ardently longing to see him they gave up singing and dancing, ached him, the brahmana vanished by the power of Visnu.
and were pierced by Cupid with his arrows, as female dear are Seeing the wonderful act of that celibate, the devotee of Visnu,
pierced by a hunter. The five (maidens) were stupefied, confused who vanished by the power of magic, the maidens, O king,
and said (to one another): "See, see." They mistook the excellent with their eyes frightened and themselves afraid like young female
youth for the god of love. Having repeatedly worshipped him <leer, moving their eyes looked into the ten vacant directions.
with their eyes as with lotuses, the celestial nymphs began delibe-
The maidens said:
ration among themselves: "If this is god of love, (then) how can
he be without (his spouse) Rati? Or is he the (twin) gods As"vins, 48-58. Clearly he knows magic, or he knows (art of creating)
moving in pair? Is he a gandharva, or a kinnara, or a siddha illusion. Though seen (by us) he has (suddenly) vanished.
taking up any form he likes? Or is he the son of a sage, or is
he the best one among men? Or is he someone whom the Creator Thus they talked with one another. Just then only their
has created for us ? As a treasure is fashioned by (their) former hearts were pervaded by the fire of separation, as a very beautiful
deeds for the fortunate, in the same way, Gauri, with her heart forest would be entirely pervaded by blazing wildfire. "O
moistened by the billows of the water of compassion, has brought charming one, give up your magical skill. Present yourself to
us quickly. It is not proper for you (to act) in the manner of a
this excellent groom for us. I have chosen him, you have chosen
fly (falling into the food even) before a morsel (is eaten). Alas!
him, similarly this one also has chosen him."
Why were you shown to us? Why were you created by the
36b-44. O best king, when the five girls were talking like
Creator? We know, you, the cause of great tormentation to us,
this, the intelligent one who had finished his mid-day rites there,
are self-created. Is it that your heart is cruel? Do you not enter-
thought: 'Doing what will be meritorious? Gadhi's son, Parasara
tain good intention towards us? O charming one, are you cruel?
and others, and also Karidu, Devala and other brahmanas,
Are you stealing our minds? Do you not trust us? Are
though strong due to their being meditating saints, were easily
you
 1416 Padma Purdna 111.22.75-92 1417

testing us? Are you not having affection for us? Are you skilled house with artificial fountains. For a moment they prepared beds
in deception? Do you possess the skilful knowledge of entering with the leaves of lotus-creepers (growing) in the lakes. They
our hearts? But why do you not know the means of getting out? were fanned by their friends with the leaves of lotus-creepers. In
Why are you so much angry with us without our fault? Do you this way the excellent maidens passed the night resembling a
not realise the pain of others or their deception ? O lord of our yuga. Somehow they sustained themselves. They were delirious
hearts, we are doomed by your disappearance. We shall not live as if they suffered from fever. In the morning, on seeing the gem
without seeing you, but shall live only with the hope of seeing of the sky (i.e. the sun), they thought that they were alive. Having
you. Quickly take us where you have gone. Creator, who has informed their own mothers, they went to worship Gauri. Having
robbed (us) of your sight, has cut off the sprout of our joy. By bathed according to the proper rite, and again naving worshipp-
all means present yourself to us. Take full pity on us. Good ed the goddess with flowers and incense, they remained there
people do (wait to) see the end of anything." singing.
59-61a. Crying like this, and waiting (there) for a long time, 75-81. In the meanwhile, that brahmana also came from
the maidens then, through fear of their parents, started to go his father's hermitage to that Acchoda lake to bathe (there).
home. Bound by the chains of his affection, and being very much Seeing that celibate, the maidens were delighted, with their eyes
distressed by separation (from him), they somehow mustered expanded, as the white-lotus plants are joyful (i.e. bloom) on
courage and went to their respective houses. Having come (home) seeing the sun at the end of the night. Those young girls went
all of them fell down near their mothers. near the celibate, and they put round him the nooses formed by
61b-74. The mothers asked them: ''What is this? Why are joining their right and left hands. (They said to him:) "O dear
you late?" "As we were playing with kinnaris, we stayed together one, yesterday you went (leaving us). Today you cannot go. You
(with them) at the Acchoda lake; therefore we did not realise have been chosen by us. There can be no doubt about this." The
(how far) the day (had advanced). O mother(s), on our way we brahmana who was (caught) in the noose of their arms and who
were exhausted; therefore our bodies have suffered. Due to some was thus addressed, laughed and said: "You are saying auspici-
great confusion we are unable to speak." Speaking like this, the ous, favourable words. But that would destroy the vow of me,
beautiful maidens, concealing the expression of their faces, talked who am still in the first stage of life (i.e. celibacy) and given to
with their mothers, and rolled on the jewelled floor. Some did studies. I have not yet reached the other end (i.e. have not com-
not make their peacock, kept for pleasure, dance in joy. Others pleted my studies) in my preceptor's house. Very wise men pra-
did not teach their parrot out of curiosity. Some other did not ctise the way of life which is to be practised in a particular stage
fondle her mongoose. Someone else, extremely confused, did of life. Therefore, O maidens, I do not think marriage to be the
not at all play with the cranes. They did not resort to (any) (proper) way of life (for me)."
diversion, nor did they rejoice in their houses. They did not 82-92. Having heard the words of the brahmana, the excell-
properly talk with their relatives, nor did they play on the lute. ent maidens who were eager and who made sweet and indistinct
All the flowers of the desire-yielding tree were like fire to them. sound like the cuckoos in the spring season, said to the brah-
They did not drink the sweat honey having the fragrance of mana: "Material welfare (artha) is (better) than piety (dharmd);
mandara flowers. The maidens had their eyes (i.e. eye-sight) satisfaction of desires (kama) is (superior) to material welfare.
fixed on the tips of their noses like female ascetics. They were The rise of the fruit of happiness comes from the satisfaction of
continuously, but aimlessly, thinking. They had fixed their mind desires. In this way the wise who have firm convictions, describe
on that best man. For a moment they remained in a cave, covered it. That kama (i.e. the satisfaction of desires) is standing before
with moonstones, with a stream (flowing) at its opening. For you due to your great righteousness. Resort to it with various enjoy-
a moment they stayed at a window, and for a moment in the ments, since this ground is clean." Hearing these words of them he
1
)
1418 Padma Purana
111.22.97—III.23.6 1419
spoke to them in serious words : "Your words are (i.e. what you

i
say is) true; but (practising) my vow is essential. I shall go 97-103a. Knowing this intention of him, they looked at each
through the right of marriage (only) after I secure my preceptor's other, and let free his hand from their hands. Then Pramohini seized
permission, not otherwise." Thus addressed, they again said to his feet. Susila and Susvara seized his arms. Sutara embraced him
him : "O handsome one, you are evidently a fool. Excellent and Candrika kissed (him on) his face. Yet he was unperturbed.
women, coming from good families, are a medicine made ready Resembling the fire of deluge, and very violent due to rage,
by the intelligence of Brahma; they are a spell, a ready charm. the young celibate cursed them: "Since like devils you clung to
O sage, they, when they have approached, should be properly; me, therefore you will be (turned into) devils." "What is this sinful
enjoyed by a wise man. If, fortunately a business becomes success- act done to an innocent one through folly? You have done what
ful, the wise ones do not ignore it. Since indifference is not is disagreeable to one who wants to do good to you. Fie upon
fruitful, therefore procrastination is not approved. Nectar should you who have put an end to righteousness! We have heard that
be taken even from poison; gold even from a filthy thing. Ex- the happiness of the man who seeks to hurt those who are attach-
cellent knowledge should be obtained even from a mean person, ed devoted friends, comes to an end in both the worlds. There-
and a gem of woman even from a bad family. (Only) fortunate fore, you too, due to our curse, quickly be (turned into) a goblin."
men obtain maidens who are spotless due to being born in good 103b-108. Speaking like this, the young girls were sighing,
families, whose hearts are wet with (i.e. full of) love, who talk being full of anger. Due to mutual agitation, O king, those
sweetly, who choose their own grooms, who are beautiful and maidens and that celibate—all of them turned into goblins in that
have a charming youth; and no other men (can obtain such lake. That male goblin and the famale goblins crying fearfully,
maidens). How incongruous are we, the celestial beauties on one exhausted the ripening of the deeds they had formerly done. O
side and you, an ascetic boy on the other! I think the Creator king, a good or bad deed done formerly gives fruit when its due
alone is wise since he has done this impossible job (of bringing time (has come) (and) the fruit is unavoidable even for gods like
together two incongruous things). Therefore now you should one's own shadow. At various places the fathers and mothers,
accept us auspiciously by means of the Gandharva type of and brothers also of those young girls cried. Fate is insurmounta-
marriage.1 Otherwise we cannot live." ble. Hereafter the goblins, being extremely unhappy, wandered
93-96. Hearing (these) words, the brahmana, the best among here and there for food and lived on the bank of the lake.
those who known Dharma, then said: "Oyou fawn-eyed maidens,
how should men whose wealth is righteousness, give it up? The
group of the four, viz. Dharma (i.e. piety), Artha (i.e. material
welfare), Kama (i.e. satisfaction of desires) and Moksa (i.e.
liberation) is said to give fruit as (already) told. The opposite of
this does not give fruit. Therefore, I who am observing a vow, CHAPTER TWENTYTHREE
shall not betake myself to a wife at a wrong time. He who does
not know the time of an act (i.e. when the act should be done), The Sage Lomasa Comes to the Help of the Goblins
does not get the fruit of that act. Since (now) my mind is Ndrada said:
attached to the consideration of Dharma, therefore, listen, O
maidens, I do not desire marriage." 1-6. After a long time the magnanimous, best sage Lomasa
who wandered as he liked, came there. Seeing the brahmana all
1. Gandharva Vivaha : One of the eight forms of marriage. In this form the goblins living in a group and being overpowered by hunger
marriage takes place between lovers without seeking prior approval and desiring to eat him, ran to him. Being burnt by the sharp
of-relatives.
lustre of Lomasa, unable to stand before him, they
remained
 111.23.28-34 1421
1420 P&dtna Purana one giving (i.e. taking one to) Indra's heaven is fashioned by the
teachers of the Vedas. Reva is said to give the fruits of (i.e. to
away from him. Then, that brahmana, who had become a goblin satisfy) all desires and is the giver of liberation. She destroys sins,
as a result of his former deeds, seeing Lomasa, saluted him by she removes sins, she gives the fruits of (i.e. satisfies) all desires.
prostrating himself before him, and putting his folded palms on A bath in Narmada gives (i.e. takes one to) Visnu's heaven
his head spoke true and pleasant words, O king: and destroys sins. A bath in Yamuna would be excellent for
7-12. "O brahmana, at the time of the rise of great fortune (going to) the Sun's world. A bath in Sarasvati destroys sin,
there would be (obtained) the company of the good. Between and gives (i.e. leads one to) Brahma's heaven. O goblin, (a bath
a man who at all times bathes at the sacred places like the Gan- in) Visala is said to give a great fruit, and is the wild fire to
ges etc. and the one who keeps company with the good the latter the fuel of sins and the remover of the act of being conceived in
is superior. O brahmana, company of the great gives seen and a womb. A bath in Narmada is said to lead to Visnu's heaven
unseen fruits, gives (i.e. takes one to) heaven, removes diseases and to liberation. Out of the rivers Sarayu, Gandakl, Sindhu,
and is said to remove (mental) darkness." Saying so, he t old Candrabhaga, Kausiki, Tapi, Godavari, Bhlma, Payosni,
him his former wonderful account. "These are those Krsna-veni, Tungabhadra and others, Reva is reached (by a
gandharva-daughters, and I am that son of a brahmana, O sage. man) due to the meritorious deeds done in former existences. O
All of us were foolish cursing one another (and turning) into sage's son, a bath there (i.e. in Reva) gives absence of rebirth.
goblins. O best sage, before you we are standing with melancholy Gods, residing in heaven, always sing (i.e. say): "When shall we
faces. By seeing you, we the fools, shall be liberated. Would the see Reva, bathing in which (river) men do not experience pangs
mass of darkness cling to the atmosphere when the sun rises?" of (living in) the womb, and remain near Visnu?" Those men
Hearing these words, Lomasa, of a great lustre, with his heart who, having many coatings of sins (i.e. who have committed
tender with compassion, said to the sage's son who was afflicted: many sins), everyday bathe here in the pure water of Reva, do not
"Let the memory of all of you rise suddenly by my favour. Let all sink in hells due to their religious merit, (but) they well (i.e.
of you remain in righteousness, so that your mutual curse would comfortably) move in heaven like gods.
come to an end." 28. O goblin, formerly the creator weighed Reva against
severe vows, acts of charity, penances, and sacrifices, and Reva,
The goblin said: that accomplishes salvation quickly, was (i.e. proved) superior
13. O great sage, tell us (what) righteousness (is), so that we to them.
shall be free from sins. This is not the time for delay, since the
fire of curse is fierce. Narada said:

Lomasa said: 29. Hearing those words of that Lomasa, all the
14-27. Let (all the goblins) duly bathe in Reva with me. goblins
Reva will free you from the curse. There would be no other ex- quickly went with him to bathe in Reva.
piation. O brahmana, listen attentively. It is my firm opinion 30-34. Then fortunately breezes, giving (i.e. throwing) drops
that the sin of men would certainly perish by bathing in Reva. of water on the bodies of them who had come in contact with the
Bath in Reva would burn, as fire burns a heap of cotton, all stream (of Reva), arose on the bank of Reva. Due to the touch
the sins committed in the (previous) seven existences and the of the drops of the water of Reva, they were freed from their
present one also. O goblin, all that sin for which (the wise) do goblinhood. Being instantly endowed with divine bodies, they
not see an atonement, perishes merely by bathing in Narmada. extolled Narmada. Then, as told by Lomasa, the brahmana
Bath in Narmada causes knowledge. Therefore she gives happily married those daughters of gandharvas on the bank of
salvation. All the holy places of the Himalaya remove sins. This Narmada. Bathing there, drinking (the water of
Narmada)

I
 1422 Padma Purdna
111.24.10-25 1423
and plunging into (Narmada) they stayed there for a long
time. Having worshipped Narmada at this spot, they went to 10-12. Going from there to the confluence of SarasvatI
Visnu's heaven. O king, I have thus told you the very auspicious and the ocean, he, having obtained the fruit of (having donated)
account of Narmada, which is highly meritorious and which a thousand cows, is honoured in heaven. O best among the
removes sins merely by hearing it. Bharatas, always shining like fire by means of his lustre, he, with
his mind controlled, should bathe in the holy place of the king
of waters; and living there for three nights, he should offer obla-
tions to the deities in the form of the manes. He shines like
Soma, and obtains (the fruit of) a horse-sacrifice.
CHAPTER TWENTYFOUR
13-14a. O best among the Bharatas, O Yudhisthira, thence
Pihgatirtha, Narmada, Dvaravatl, Timi etc. he should go to the sacred place called Varadana where
Durva-sas granted a boon to Visnu. A man having bathed at
Yudhisthira said: Varadana, gets the fruit of (having donated) a thousond cows (to
1. Now tell me about other holy places described by Vasis- a brahmana).
tha, on hearing about which sins perish, O Narada. 14b. Then being restrained and controlled in diet, he should
go to Dvaravatl.
Narada said :
15. A man having bathed at Pindaraka would obtain much
2-6a. O king, now hear about the holy places described by gold.
Vasistha. A self-restrained man, with his senses controlled, obtains 16-20. O you who restrain your enemies, at that holy place,
(the fruit of) the Agnistoma sacrifice on reaching the southern sea O great king, even now coins marked with lotuses are seen. That
and gets into an aeroplane. A restrained man, having controlled is a wonder. O you descendant of Kuru, lotuses marked with
his diet, having reached Carmanvati, and being allowed by tridents are seen. O best among the Bharatas, Mahadeva also
Ran-tideva, would obtain the fruit of (having performed) the dwells there. O you descendant of Bharata, having reached the
Agnistoma sacrifice. Then, O righteous one, he should go to confluence of the ocean and Sindhu, and having, with a control-
Arbuda (i.e. mountain Abu), the son of Himalaya, where, O led mind, bathed there, and offered oblations to manes, gods and
Yudhisthira, there was formerly a fissure in the earth. There is sages, he obtains, shining with his own lustre, Varuna's heaven.
the hermitage of Vasistha, well-known in the three worlds. O Yudhisthira, the wise say that having worshipped god
Having lived there for a night, he would obtain the fruit of Sanku-karnesvara, he gets ten times the merit obtained by (the
(having given away) a thousand cows (to a brahmana). performance of) a horse sacrifice.
6b-9. O king, a restrained man, having bathed at 21-25. Turning to the right, O best among the Bharatas, O
Pinga-tlrtha, would obtain the fruit of (having donated) a best among the Kurus, he should go to the holy place, well
hundred tawny cows (to a brahmana). Thence he should go to known in the three worlds, named Timi which frees (one) from
(the holy place) called Prabhasa which is well-known in the all sins and where gods like Sakra and others worship
world, O pious one; there Fire himself is always present. O Mahes-vara. A man having bathed there and having worshipped
hero, Fire, with Wind as his charioteer, is the mouth of the Rudra, surrounded by hosts of gods, is freed from the sins
deities. A man, being pure and having controlled his mind, gets committed from his birth. O best among men, here is Timi,
on bathing there the fruit of the Agnistoma1 and the Atiratra praised by all gods. O best among men, having bathed there, he
(sacrifices). would obtain the fruit of (having performed) a horse sacrifice.
1. Agnistoma: Name of a protracted sacrificial rite extending over several O very wise one, formerly Visnu conquered there Diti's son
days in spring and forming an essential part of the Jyotistoma sacrifice. and, O king, made it pure by killing the nuisance (i.e. demons)
Atiratra : An optional part of Jyotistoma sacrifice. to gods.
1424 Padma Purana III.25.1-14 1425

26-28. Thence, O you pious one, he should go to Vasudhara CHAPTER TWENTYFIVE

praised (by all); by just going there, he would obtain the fruit of
(having performed) a horse sacrifice. A man having bathed there Vitasta, Mdlada, Manimanta, Brahmavalaka etc.
and with his mind controlled, should, O best among the Kurus,
offer oblations to manes and gods. He is honoured in Visnu's Narada said:
heaven. O best among the Bharatas there is also a great holy 1-3. O descendant of Bharata, a man after having reached
place of the Vasus. Having bathed there, and drunk (water from Vitasta, and after having offered oblations to the manes and dei-
the place) a man is liked by the Vasus. ties, gets the fruit of (having performed) a Vajapeya sacrifice.
29. (Then there is) a holy place known as Sindhutama which In Kasmira itself is the abode of Naga and also of Taksaka
destroys all sins. O best man, having bathed there (a man) would known as Vitasta and removing all sins. A man having bathed
get much gold. there would indeed obtain the fruit of (having performed) a
30-31. Being pure and with his mind controlled, he of good Vajapeya sacrifice. Being free from all sins, he would go to the
acts and free from passion, obtains (i.e. goes to) Brahma's world, highest position.
on reaching Brahmatunga. For the maidens the holy place of 4-6. Thence he should go to Malada which is well-known in
Sakra is resorted to by siddhas. Having bathed there, O best of the three worlds. At the time of the last evening prayer, O king,
men, he would obtain (i.e. go to) Indra's heaven. he should after having duly bathed offer an oblation of rice, bar-
32-33. There only is the holy place of (i.e. sacred to) ley and pulse boiled together1 to fire according to his capacity.
Renuka. A brahmana having bathed there would be pure like The wise say that offerings made to the manes is inexhaustible.
the moon. Then, being restrained and having controlled his food An offering of the oblation of rice, barley and pulse boiled toge-
he, after going to Pancanada, obtains (i.e. performs) the five ther to Fire is superior to (the donation of) a thousand cows, or a
sacrifices which have been described in a sequence. hundred Rajasflya sacrifices or a thousand horse sacrifices.
34-38. Thence, O pious one, he should go to the best place 7-8. Returning from there, Olord of kings, he should enter
of (i.e. sacred to) Bhlma.* Having bathed there a man does not the abode of Rudra. Having gone to Mahadeva,he would obtain
go into a womb (i.e. is not reborn). He would be the son of a the fruit of a horse sacrifice. O king, a controlled and calm man
goddess. There is Kundalavigraha. (There) he would get the great having reached Manimanta and having stayed there for a night,
fruit of (having donated) a hundred thousand cows. Having rea- would get the fruit of an Angistoma sacrifice.
ched Girikunja, well-known in the three worlds, and having salu- 9-11. Thence O best of kings, he should go to Devika
ted the Grandsire (there), he would obtain the fruit (of having well-known in the world, where the progeny of brahmanas is
given away) a thousand cows (to a brahmana). O righteous one, heard (to exist), O best of the Bharatas, and where Siva's
from there he should go to the excellent holy place (called) Vimala, abode is known in the three worlds. A man having bathed at
where even now golden and silver fish are seen. O best of men, Devika and having worshipped Mahesvara and having offered
having bathed there, he would obtain the fruit of (having per- presents (to deities) according to his capacity, gets the fruit of a
formed) a Vajapeya sacrifice; and with his soul purified of all sacrifice rich in all desired objects.
sins he would get the highest position. 12-14. There is Rudra's holy place called Kamakhya liked
by gods and sages. O descendant of Bharata, having bathed
there a man quickly gets liberation. Then going to Yajana and
also to Brahmavalaka and having bathed at Puspanyasa, he would
1. Cam : An oblation of rice, barley and pulse boiled for presentation
to gods or manes.
 111.25.32—III.26.9 1427
1426
being) pure, obtains (the fruit of) Asvamedha and would liberate
not be worried about death. The pious Devika liked by gods
and sages is said to be half a yojana wide and five yojanas in his family.
length. 32-34. Thence, O lord of kings, he should go to the con-
15-17a. Then O righteous one, he should, according to the fluence well-known in the world. He should worship the very
meritorious Visnu on (the bank of) Sarasvati where gods
order, go to Dirghasatra where gods like Brahma, siddhas, great
like Brahma, sages, siddhas and caranas go on the fourteenth day
sages, getting initiated and controlled in vows, resort to a pro-
of the bright half of Caitra. Having bathed there, O best of men,
longed sacrificial session. O lord of kings, O you who control
a man would obtain much gold. With his soul purified of all sins
your enemies, by just going there a man obtains the fruit of
he goes to Siva's heaven. He would obtain the fruit of (having
Rajasuya and horse sacrifice.
donated) a thousand cows if he dies there where the sacrificial
17b-20a. Then restrained and with his diet controlled he
sessions of the sages were accomplished.
should go to Vinasana, where Sarasvati concealed under the slope
of Mem goes (i.e. flows). She is seen at Camasa, Sivodbheda and
at Nagodbheda. He would obtain the fruit of Agnistoma sacrifice
on bathing atCamasodbheda; a man having bathed at Sivod-
bheda would get the fruit of (having offered) a thousand cows. CHAPTER TWENTYSIX
A man bathing at Nagodbhedawould obtain (i.e. goto) the world
of Nagas. Kuruksetra, Pariplava, Salvikini, Kotitlrtha etc.
20b-24. Then O descendant of Bharata, O lord of kings, he
should reach the excellent holy place Sasayana where Puskara Narada said:
is hidden in the form of a hare. They, O glorious one, O best of 1-6. Thence, O lord of kings, he should go to Kuruksetra
Bharatas, every year live there on the full moon day of Kartika praised (by all). All creatures who have gone there have been
and bathe in Sarasvati. O best among men, having bathed freed from their sins. He, who always says "I shall go to Kuru-
there he always shines like Siva. O best among the Bharatas, he ksetra, I shall stay at Kuruksetra", is absolved of all sins. O king, a
would obtain the fruit of (having offered) a thousand cows. O wise man should live there for a month, to which very meri-
descendant of Kuru, having reached Kumarakoti and being con- torious (Brahmaksetra) gods like Brahma, brahmanic sages^
trolled he engaged in worshipping gods, would bathe there. He caranas, gandharvas, celestial nymphs, yaksas and pannagas go,
obtains a myriad of cows and would liberate his own family. O descendant of Bharata. O Yudhisthira, the sins of him who
25-31. Then being calm, O pious one, he should go to even mentally longs for Kuruksetra, perish, and he goes to
Rudra-koti, where, O great king, a crore sages were brought Brahma's heaven. O you, who are perpetuating the Kuru family,
together. Overcome with rain they, desiring to see the god, (said:) a man going to Kuruksetra with faith, obtains the fruit of
"I shall see Siva first, I shall see Siva first." Thus, O king, the Vajapeya and Asvamedha sacrifices.
sages started, O descendant of Bharata. Then, O king, the lord of 7. Then he (should go) to the very powerful doorkeeper
the meditating saints, having resorted to deep meditation, Mattakarna, O king. Having just saluted him, he would get the
created, for pacifying the distress of the pure sages, a crore fruit of (having donated) a thousand cows (to a brahmana).
Rudras who stood before the sages. They separately (i.e. each one 8-9. Thence, O pious one, he should go the excellent place
of them) thought : 'I have seen Siva first.' Mahadeva was pleased of Visnu, where, O lord of kings, Visnu is always present. Having
due to the great devotion of the sages of strong lustre and gave bathed there and having seen Visnu, the origin of the three worlds,
them a boon: "From today righteousness in you will increase." O he obtains (the fruit of) a horse sacrifice and goes to Visnu's
best among man, a man having bathed there at Rudrakoti and heaven.
(thus.
1428 Padma Purdna
III.26.38b-44 1429
10-13a. Thence a man should go to the holy place
(called) Pariplava which is well-known in the three worlds. (By blazing lustre having powerfully and speedily expelled the
going there) he obtains (the fruit of) Agnistoma and Atiratra ksatriyas, resorted to the five deep lakes after filling them with
sacrifices. A man would obtain the fruit (of the gift) of a blood. This is what we have heard, O best among men. He
thousand cows by reaching (this) holy place on the earth. Thence offered oblations to his forefathers, and also his great grandsires.
O king, a man visiting holy places, should go to (the holy place) Then, O king, the forefathers, being pleased, said to Rama (i.e.
called Salvikini. Having bathed at Dasasvamedhika he obtains Parasurama): "O Rama, Bhargava, we are highly pleased with
the same fruit. Having reached Sarpanlvi, the best holy place you by your devotion to your forefathers and your valour.
of nagas, he obtains (the fruit of) an Agnistoma sacrifice, and Well-being to you. Ask for a boon. O you highly intelligent one,
goes to the world of nagas. what do you desire?" O lord of kings, that Rama, best among
13b-15. Then O pious one, he should go to the doorkeeper speakers, who was thus addressed (by his forefathers), said, with
Atarnaka. Having stayed there for a night, he would obtain the the palms of his hands joined, (these) words to the forefathers who
fruit (of donation) of a thousand cows. Then, being controlled remained in the sky: "If you are pleased with me, if you favour
and having his diet restrained, he, having gone to Pancanada and me, then I desire the increase in my penance; and by your lustre I
having bathed at Kotitirtha, would obtain the fruit of a horse may be freed from the sin that I, overcome by anger,
sacrifice. Having visited the Asvini-tlrtha, he is born handsome. (committed by having) destroyed the ksatriyas, and the lakes
16-19. Thence, O pious one, he should go to the best sacred which have become sacred to me should be well-known on the
place Varaha where formerly Visnu dwelt in the form of a boar. earth." Hearing these good words of Rama (i.e. Parasurama), his
O best of men, having stayed there he would obtain the fruit of forefathers, extremely pleased and full of great joy said to him:
Agnistoma. Then O lord of kings, he should go to the "Due especially to your devotion to your forefathers, may your
Soma-tirtha at Ujjayini. Having bathed (there), a man penance increase again. You are freed from the sin that you,
obtains the fruit of a Rajasflya (sacrifice). A man, having overcome by anger, killed the ksatriyas. They were killed due
bathed at Ekaharhsa, would obtain the fruit of (having given to their own (mis-) deeds. The lakes will undoubtedly be the
away) a thousand cows. Having reached Krtasauca, the pilgrim holy places (named) after you. The manes of him who, after
would obtain (the fruit of) Pundarika, and would become one bathing in these lakes, will offer oblations to his manes, will be
who has purified himself. pleased with him, and will grant him his desired object and
eternal (residence) in heaven." O king, the manes of
20-24a. Then he (should go) to the holy place called Parasurama, being pleased and having granted him such a boon
Munjavata of the wise Mahadeva. Having lived there for a night and taking leave of Bhargava, vanished there only. Thus the
he would obtain the position of the head of Siva's attendants. lakes are sacred to the noble Bhargava i.e. Parasurama. A man
Then, O great king, having bathed and gone to Jaya well-known of self-control and good vows, after bathing in the lakes of (i.e.
in the world, he would obtain all desired objects. O best among sacred to) Parasurama, and worshipping him, would obtain
Bharatas, that is a well-known gate to Kuruksetra. The pilgrim much gold.
turning to the right, and having returned, having bathed at 38b-4O. Then, O you who perpetuate the Kuru family, a
Samsmrta of the Puskaras, should worship the deities in the form pilgrim, having reached Varhsamula, would liberate his family by
of manes. (Parasu-) Rama, the noble son of Jamadagni, invoked bathing at Vamsamulaka. O best among Bharatas, having reached
them (here) only. O king, the man would have accomplished his Kayasodhana, a man who has bathed there, obtains the purity
object, and would obtain (the fruit of) a horse sacrifice. of his body; there is no doubt about it. And with his body puri-
24b-38a. O king, thence the pilgrim should go to fied he goes to pious, excellent worlds.
Rama-hrada where, O lord of kings, Rama (i.e. 41-44. O lord of kings, thence a man should go to the holy
Parasurama), of a place rare in the three worlds, where formerly the mighty Visnu
 III.26.61b-79a 1431
1430 Padma Purdna
you best among men, O you best of the Bharatas, learned
liberated people. O king, having reached (that) holy place brahmanas, highly devoted to it, having bathed there, obtain the
(called) Lokoddhara, well-known in the three worlds, and best position (i.e. salvation). O best of Bharatas, at the holy
having bathed there, he liberates his own people. Having reached place (called) Svarnalomapanayana, best brahmanas cast off
Srltirtha, he obtains excellent wealth. A man being restrained their hair after controlling their breath. Then, with their souls
and calm, having reached Kapilatlrtha, and having bathed there purified, O lord of kings, they go to the highest position (i.e.
and worshipped deities and manes, obtains the fruit of (having get salvation). O king, having bathed at Dasasvamedhika
donated) a thousand tawny cows (to a brahmana). {situated) at that holy place only, O tiger (i.e. best) among men,
45-46a. Going to Suryatirtha and with his mind controlled men with their souls purified go to the highest position (i.e.
he should bathe there, and devoutly observing a fast he should obtain salvation).
worship (his) manes and deities. (By doing so) he obtains the 61b-67a. O lord of kings, he should go to (the holy place
fruit of an Agnistoma sacrifice and goes to the Sun's world. called) Manusa, well known in the world. O king, there a black
46b-47a. A pilgrim who, after reaching Gavamtlrtha accor- deer tormented by a hunter with arrows, plunged into that lake
ding to the (proper) order, bathes there, would obtain the fruit and obtained manhood. A man, being restrained and calm,
of (having presented) a thousand cows. having bathed at the holy place, has his soul purified from all
47b-49. O king, a pilgrim (then), after reaching Gangatirtha sins, and is honoured in heaven. O king, to the east of (the
and bathing at the Kanyatlrtha, obtains excellent power. Thence, holy place called) Manusa, at a distance of a krosa (i.e. two
O lord of kings, he should go to the doorkeeper (called) miles) there is a well-known river called Apaga, which is resorted
Lavarnaka. O king, having bathed there at the holy place (in the to by siddhas. One who gives there the meal of Syamaka rice
stream of) Sarasvati as in that of the noble Indra, a man would dedicating it to the deities and manes, obtains a great fruit of
obtain the fruit of an Agnistoma sacrifice. his piety. If (only) one brahmana is fed, a crore brahmanas are
5O-55a. Then, O pious king, he should go to (the holy place fed. Having bathed there and worshipped the deities and also
called) Brahmavarta. He having bathed at Brahmavarta would the manes, and having stayed there for a night, one would obtain
obtain (i.e. go to) Brahma's heaven. Thence, O pious one, he the fruit of an Agnistoma sacrifice.
should go to the excellent (holy place called) Sutlrthaka where 67b-71a. Thence, O pious one, he should go to the best
gods are always present with the manes. Engaged in worshipping place of Brahma, known in the world as Brahmanusvara, O
manes and deities he should bathe there. (By doing so) he obtains descendant of Bharata. O you best among the Bharatas, he who
(the fruit of) a horse sacrifice and goes to the world of manes. being pure and with his mind controlled, bathes there at t he
Then, O best of Bharatas, going to another holy place in order holy pools of the seven sages, and O lord of kings, at Kedara
and having bathed in the sacred places of Kasisvara, he, being and at the holy place of the noble Kapila, goes to Brahma, and
free from all diseases, is honoured in Brahma's world. O king, with his soul purified of all sins, goes to Brahma's heaven.
Matrtirtha is just there, having bathed where his progeny Having reached Kapisthala's (place called) Kedara, difficult to
increases (in number), and, O king, he would obtain a position reach, he, with his sins burnt by penance, acquires (the art of)
in heaven. becoming invisible.
55b-61a. Then being controlled and with his diet restrained, 71b-79a. Thence, O lord of kings, a man should go to (the
he should go to Sitavana. O great king, there is a great holy holy place called) Sarvaka, well-known in the world. Having
place which is difficult to be found elsewhere. By merely seeing gone to the bull-bannered one (i.e. Siva) on the fourteenth day
it and by restraint, O king, he is purified. O descendant of of the dark half, he gets all his desired objects and goes to
Bharata, having offered his hair at that (holy place), he is purified. ieaven. O descendant of Kuru, there are three crores of holy
Then there is another holy place known as Snatalokartiha. O
1432 Padma Purdna 111.26.96-106 1433
places. At the pond there is Rudrakoti; in the lakes there is
donated) a thousand cows. Having gone to Madhuvani, the
Samantaka. O best of Bharatas, there only is the holy place
place of the goddess, one with purity (of mind) and self-control
Ilaspada. Having bathed and worshipped deities and manes
should worship the deities and the manes. Being allowed by the
there, one does not meet with calamities and obtains the (fruit
goddess he would obtain the fruit of (having given) a thousand
of) Vajapeya sacrifice. O king, having bathed at Kimdana and
cows. O descendant of Bharata, he who has bathed at the con-
also at Kimjapa, a man obtains immeasurable (fruit of) gifts
fluence of Kausiki and Drsadvati and has his diet restrained, is
and sacrifice. One having faith and his senses under control
absolved of all sins. Then there is the holy place called
having bathed at KalasI, obtains the fruit of an Agnistoma sacrifice.
Vyasa-sthali where Vyasa tormented by the grief due to (the
To the east of Saraka there is an auspicious place known as
death of) his son, had decided to end his life, and was again
Ramajanma, O greatest among Kurus, which is sacred to Narada.
. roused to action by gods, O lord of kings. Having gone (i.e. if a
O descendant of Bharata, one who having bathed there casts
man goes) to that place, he would obtain the fruit of (having
his life, being permitted by Narada, obtains worlds difficult to
given) a thousand cows. O lord of men, having reached (the
obtain. One should enter (i.e. go to) Pundarika on the tenth of
holy) lake of Rnanta and having offered there sesamum of the
the bright half (of a month). Having bathed there, O king, he
measure of a prastha (to the manes) he would, after being freed
would obtain the fruit of Pundarika.
from debts, get a great success. Having bathed at the
79b-85. Thence he should go to Trivistapa, well-known in
Veditirtha, a man would obtain the fruit of (having given) a
the three worlds. There is the auspicious river Vaitarani which
thousand cows. O king, the two holy places Aha and Sudina are
frees (a man) from sins. Having bathed there and worshipped difficult to reach. A man having bathed at them would obtain
(Siva) holding the trident in his hand and having the bull as his (i.e., go to) the Sun's heaven.
banner, and (thus) with his soul purified from all sins, he would
96-106. Thence he should go to (the holy place called)
go to the highest position (i.e. salvation). Thence, O lord of
Mrgadhuma, well-known in the three worlds. Having bathed
kings, he should go to the excellent Phalakivana. Gods have
there at Rudrapada and having worshipped the noble
always resorted to that Phalikivana, and practised penance for
trident-holder (i.e., Siva), a man would obtain the fruit of a horse
many thousand years. One having bathed at Drsatpana and
sacrifice. A man having bathed at Kotitirtha would obtain the
having offered oblations to the deities, obtains the fruit of Agnis-
fruit of (having given) a thousand cows. Then having gone to (the
toma and Atiratra sacrifices. O lord of kings, having bathed at
holy place called) Vamanaka which is well-known in the three
the place sacred to all gods, one obtains the fruit of (giving
worlds, and there bathing and having properly worshipped
away) a thousand cows. A man having bathed at (the holy place
Vamana, one with his soul purified of all sins, would obtain
called) Panikhyata, and having offered oblations to the deities,
Visnu's heaven. A man having bathed at Kulampuna purifies his
obtains (the fruit of) Rajasuya, and also goes to the world of
own family. Having gone to the pool of Pavana, the excellent
sages.
holy place of the Maruts and having bathed there, a man is
86-87. Thence, O pious one, one should go to (the holy place
honoured in the world of Vayu, O best of men. A man, having
called) MiSraka which is well-known in the world. O lord of kings, bathed at the pool of the immortal ones (i.e., gods), and
we have heard that the noble Vyasa has brought together the holy havingworshipped thelordof gods, is honoured in heaven due to
places at that place for brahmanas. One who bathes at Misraka the prowess of the gods. O lord of kings, having duly bathed at
has well bathed at all holy places. Salisuryaof Salihotra, he would obtain the fruit of (having given
88-95. Thence being controlled and having his food con- away) a thousand cows, O best among men. O best among the
trolled he should go to Vyasavana (the grove sacred to Vyasa). Bharatas, there is a holy place on (the bank of) the Sarasvati
Having bathed at Manojava one would obtain the fruit of (having (called) Srikunja. Oking, a man having bathed there, would
obtain the fruit of Agnistoma. Then having reached
 1434 Padtna Purdna III.27.12-31a 1435
(i.e., he should go to) Naimisakunja, very difficult to reach. O ''O pious, great sage, why are you dancing ? O best sage, what
lord of kings, it is said that sages of the Naimisa (forest) with is the cause of your joy today ?"
penance as their wealth formerly set upon a pilgrimage and went
to Kuruksetra. Then an arbour was made on (the bank of) the The sage said :
Sarasvati. It is a great place of the sages, which gives great joy. 12-24a. O best brahmana, O brahman, do you not see that
Having bathed in the arbour, a man would obtain the fruit of from this wound incurred by me, an ascetic following the righ-
(having given) a thousand cows. teous path, vegetable juice has flowed, seeing which, I, full of
great joy, have been dancing ?
Laughing at the sage overwhelmed by emotion the
god said: "O brahmana, I am not amazed. Look at me." O
best among men, having said so, Mahadeva, at that time,
CHAPTER TWENTYSEVEN struck his thumb with the tip of his finger, O sinless one.
From his wound ashes resembling snow came out. O king,
Kanydtirtha, Saptasarasvata, Prthudaka, Sannihiti, etc, seeing it, the sage, being ashamed, fell at (Siva's) feet. (The sage
said :) "I do not think there is anything superior to god Rudra.
Narada said: 0 you trident-holder, you are the refuge of the world (consisting)
1-11. O you pious one, then a man should go to the excellent of the gods and the demons. You have created this universe—the
holy place (called) Kanyatirtha. A man having bathed at Kanya- three worlds with the mobile and the immobile. At the end of the
tirtha would obtain the fruit of Agnistoma (sacrifice). Thence, yuga all enter you only. Even gods cannot know you. How
O best among men, a man should go to the excellent place of (then) can I ? O you sinless one, in you are seen all gods
Brahma. Having bathed there a man of a low caste obtains like
brah-manahood; and a brahmana, with his soul purified, would go Indra. You always are the all-in-all and you fashion and
to the highest position. Thence, O best among men, a man should get
go to the excellent Somatirtha. Having bathed there, O king, a fashioned the worlds. Through your grace the gods, having no
man would obtain (i.e., go to) Soma's world. Thence, O king, fear from anywhere, rejoice here." Having praised Mahadeva
he should go to the holy place (called) Saptasarasvata where like this, the sage bowed (before him) and said: "O Mahadeva,
(lived) Mankanaka, a siddha, a brahmanic sage, famous in the by your favour my penance does not perish." Then the god, with
world. O king, it is heard that formerly Mankanaka was injured his mind pleased, said to the brahmanic sage: "O brahmana,
on his hand by the tip of Kusa (i.e., darbha). From it vegetable by my grace may your penance grow thousandfold. O great sage,
juice flowed. The brahmanic sage of a great penance seeing that 1 shall stay with you in this hermitage. For those who
vegetable juice and being full of great joy and with his eyes have
dilated due to amazement, danced. Then, when he danced, all that bathed at (the holy place called) Saptasarasvata, nothing will be
was immovable and movable, both, being deluded by his lustre, difficult to be obtained in this or in the next world. They would
danced. O king, gods like Brahma, and also sages with penance go to the world of Sarasvati. There is no doubt about this."
as their wealth, requested Mahadeva (i.e., Siva) for the sake of the 24b-31a. Having spoken like this Mahadeva disappeared
sage, "O god, please act in such a way that this (sage) would not there only. Thence (a man) should go to (the holy place called)
dance." Then the god seeing the sage dancing with his mind full Ausanasa well-known in the three worlds, where gods like
of joy said, with a desire for the good of the deities, to the sage : Brahma and sages with penance as their wealth (dwell), and
where the revered Kartikeya lived for doing good (to his devo-
tees), O Bhargava. (Then there is) the holy place called
Kapala-mocana which destroys all sins. O best of men, having
bathed
1436 III.27.48-58a 1437
Padma Purana

there a man is freed from all sins. Thence he should go to vows (and undergoing) thread ceremony, fasting, a twice-born
Agni-tirtha. O best of Bharatas, having bathed there he obtains undoubtedly becomes a brahmana endowed with (i.e., knowing)
(i.e., goes to) Agni's world, and would liberate his family. O rites and hymns. It is an ancient observation that a brahmana
best among Bharatas, the tirtha of (i.e., sacred to) Visvamitra who is without any rite or (sacred) hymns would become a brah-
is there only. O great king, having bathed there, he is born in a mana who has observed vows. Darbhin also brought together the
brahmana family. With a pure and controlled mind he should go four oceans. O best of men, having bathed there, a man would
to Brahmayoni. O best of men, having bathed there he goes to not have (i.e., meet with) misfortune; and he obtains the fruits
Brahma's heaven and undoubtedly purifies his family up to the of (having donated) four thousand cows.
seventh (descendant). 48-49. Thence, O lord of kings, he should goto the holy place
31b-40. Then, O lord of kings, he should go to the holy (called) Satasahasraka. (A holy place called) Sahasraka is there
place well-known in the three worlds as Prthudaka and said to be only. (These) two holy places are well-known in the world. A
of (i.e., sacred to) Kartikeya. Engaged in the worship of the dei- man having bathed at (these) two (holy places) would obtain the
ties and manes, he should bathe there. O descendant of Bharata, fruit of (having given) a thousand cows. A gift (given here) or a
all the bad deeds done by a man or a woman knowingly or un- fast (observed at these holy places) would be thousandfold (effec-
knowingly through (limited) human intelligence, perish by just tive).
bathing there. He (or she) obtains the fruit of a horse sacrifice 50-52a. From there, O lord of kings, he should go to the
and heaven also. Kuruksetra is said to be holy. Sarasvati is said excellent (place called) Renukatirtha. Engaged in worshipping
to be (holier) than Kuruksetra. The holy places are superior to manes and deities he should bathe there. With manes and deities
Sarasvati. Prthudaka is superior to the holy places. He who he should bathe there. With his soul freed from all sins, he
intent upon muttering (the names of the lord) casts his body at would obtain the fruit of an Agnistoma sacrifice. With his anger
Prthutirtha, the best of all holy places, would not have birth and subdued (i.e., not being excitable) and his senses controlled, he,
rebirth. It is sung (praised) by Sanatkumara and by the noble having (i.e., he who has) bathed at (the holy place called)
Vyasa also, and also, O king, it is ordained by the Veda (that a Vimo-cana, is completely free from sins born of receiving
man) should go to Prthudaka. O best of men, there is no auspi- donations.
cious place better than Prthudaka. It is sacred, pure and purify-
52b-58a. Thence, being chaste and with his senses control-
ing. There is no doubt about this. Even sinful persons go to
led, he should go to Paficavata. Being endowed with great reli-
heaven after having bathed there, i.e., at Prthudaka. Thus the wise
gious merit, he is honoured in heaven. Here, Sthanu(i.e., Siva)
say, O best of men. Just there is a holy place (called)
the lord of the meditating saints having the bull for his banner,
Madhu-srava, O best of Bharatas. O king, having bathed there a
himself (resides). (Then) there is the holy place which is sacred
man would obtain the fruit of (having given) a thousand cows.
to Varuna called Taijasa shining with its own lustre, where at that
41-47. Thence, O best among men, he should, according to the
(i.e., old) time gods like Brahma and others and sages with pe-
order, go to the place of (i.e., sacred to) the goddess, i.e. to the
nance as their wealth, consecrated Guha (i.e., Kartikeya) as the
confluence of Sarasvati and Aruna, which is well-known in the
general (of the army of gods). O you perpetuating the Kuru
world. Having fasted (there) for three nights and having bathed
family, to the east of Taijasa is Kurutfrtha. A chaste man who
(there), he is absolved of (the sin of) the murder of a brahmana.
has controlled his senses, has his soul purified of all sins after
Also he sanctifies his family up to the seventh (member). There
bathing at Kurutirtha. Being restrained and with his diet con-
is no doubt about this. O you who perpetuate the Kuru-family,
trolled he should thence go to Svargadvara. He obtains (the fruit
there only is a holy place called Avaklrna, which was formerly
of) an Agnistoma (sacrifice) and obtains (i.e., goes to) the world
fashioned for the sake of brahmanas by Darbhin. By (practising)
of Brahma.
 1438 Padma Purana III.27.76b-91 1439

58b-62a. Thence, O lord of men, a pilgrim should go to the family. O you who perpetuate the Kuru family, a man bathing
holy place (called) Anaraka. O king, having bathed there a man at the Somatirtha undoudtedly obtains (i.e., goes to) Soma's
would not obtain (i.e., meet with) misfortune. Brahma himself world.
is always honoured there with gods. O best among men, with 76b-80a. O you pious one, O king, a man should thence go
those whose origin is the highest Narayana, he remains at the to the auspicious, holy place of Dadhici, which is purifying and
Rudravedl, O you who perpetuate the Kuru family. Having which is well-known in the world, where Sarasvati, the treasure
approached that goddess, he would not get (i.e., meet with) mis- of penance, obtained perfection. Having bathed at that holy
fortune. Having gone to Mahadeva, the master of the world and place, a man would obtain the fruit of a Vajapeya sacrifice. There
the lord of Uma (who resides) there only, he is freed from all is no doubt that he also has a mind (to reach) goddess Sarasvati.
sins. Being controlled and chaste and devoutly observing a fast he
62b-68a. O you who subdue your enemies, the man having should go to Kanyasrama, and having stayed there for three
gone to Padmanabha Narayana, shines, and goes to Visnu's nights he would obtain a hundred daughters and he goes to Bra-
heaven. O lord of men, a man who has simply bathed at the hma's world.
places holy to all deities, gets free from all his miseries and 8Ob-85. Thence, O pious one, he should go to the holy place
always shines like Siva. Thence, O king, a pilgrim should go to (called) Sannihiti where gods like Brahma and sages having pe-
Asthipura. Having reached (that) purifying holy place, he should nance as their treasure, endowed with great merit, gather every
offer oblations to the manes and deities. O descendant of month. Having bathed at Sannihiti when the sun is eclipsed by
Bha-rata, he obtains the fruit of an Agnistoma sacrifice. There is Rahu (i.e., on the day of solar eclipse), he thereby gets (the fruit
the (holy place called) Gangahrada, the pool, O best among the of) a hundred horse sacrifices and desired objects eternally. O
Bharatas. In that pool there are three crores of holy places. O lord of men, whichever holy places there are on the earth or in
king, a man bathing there is honoured and goes to Brahma's the sky, and also wells and brahmanas and auspicious abodes, all
world. A man having bathed in the river and having worshipped those, O king, undoubtedly will come (i.e., come) on the new moon
the great god (i.e., Siva), gets the highest position and would day in every month to Sannihiti, O best among men. (The holy
liberate his family also. place) is well-known on the earth as Sannihiti because of the
68b-69a. Thence he should go to Sthanuvata, well-known in presence of holy places (there). Having bathed and drunk (water)
the three worlds. Having bathed there and having stayed there there, a man is honoured in heaven.
for a night, he would obtain (i.e., go to) Rudra's world. 86-89a. (Now) listen to the meritorious fruit of the Sraddha
69b-73a. Then he should go to the grove of badails, and then that a man performs on a new moon day or when the sun is eclip-
to Vasistha's hermitage, where a man having fasted for three sed by Rahu. A man who has just bathed there and who per-
nights, eats badari (fruits). A man who eats badari (fruits) for forms a sraddha (there) obtains the fruit of a thousand horse
twelve years and he who fasts for three nights are on par, O king. sacrifices properly performed. There is no doubt that whatever
Having reached Indramarga, O king, a pilgrim is honoured in bad deed of (i.e., is done by) a woman or a man, all that perishes
Brahma's heaven. merely by bathing (there). He goes to Brahma's world in a car
73b-76a. Thence, O lord of kings, a man should go to the having lotus-like colour.
holy place well-known in the three worlds, where there is the 89b-91. Then with (the announcement of) his name he
hermitage of Aditya (i.e., the Sun) who, the magnanimous one, is should (salute) Macakruka. O best of Bharatas, the pool of
the mass of lustre. A man having bathed there and worshipped Ganga is there only. O you pious one, a man being restrained
the Sun, goes to the Sun's heaven, and would also liberate and calm should bathe there. (Such) a man obtains the fruit of
his
 1440 Padma Purdna 111.28.11-22 1441

Rajasuya and Asvamedha (sacrifices). On the earth Naimisa is among the rivers, i.e., Sarasvati is known as PlaksadevI, O king.
holy and Puskara in the sky. He should bathe there in the water flowing out from a hillock.
92-96. In the three worlds Kuruksetra is distinguished. Even Having worshipped the manes and deities there, he would obtain
the particles of dust greatly shaken by wind take even a sinful the fruit of a horse sacrifice. There is a holy place called
person to the best position (i.e., salvation). Those who live in Isana-dhyusita which is very difficult to reach. It is certain that
Kuruksetra on the northern (bank) of Sarasvati and to the south the water that goes to it from the hillock is six times (more). O
of (the holy place called) Sarasvati, live in heaven. Even by just best of men, having bathed there, a man gets (the fruit of having
uttering these words : "I shall go to kuruksetra; I shall stay at donated) a thousand tawny cows and (of) a horse sacrifice. The
Kuruksetra", a man is honoured in heaven. O king, auspicious ancient people have observed this.
Kuruksetra resorted to by brahmanic sages, is at Brahmavedl.
11-13a. O best of men, having gone to Sugandha,
Those who live there, are not to be grieved over. The five on the
Satakum-bha, and Pancayajna, a man is honoured in heaven, O
boundary of Kuruksetra—'the distance between Taranda and descen-dent of Bharata. Then having reached the holy place
Karandaka, between the pools of (i.e., sacred to) Parasurama and Trisula-patra, difficult to reach, he should bathe there and be
Macakruka—are called the Uttaravedi of the Grandsire. engaged in worshipping manes and deities. There is no doubt that
after casting his body he obtains the headship of the attendants
of Siva.
13b-18. Then he should go to Rajagrha, the place of the
goddess, which is very difficult to reach. She is known as Sakam-
CHAPTER TWENTYEIGHT bharl, and is famous in the three worlds. O descendant of Bharata,
for a thousand divine years she subsisted on vegetables. The sages,
Dharmatirtha, Sakambharl, Rathavartta, etc. treasures of penance, and the devotees of that goddess, every
month went there, O king. O descendant of Bharata, she welco-
Narada said : med them with (i.e., by offering them) vegetables. Therefore she
is famous as Sakambharl. Having reached (the holy place of)
l-3a. O pious one, thence he should go to the ancient (holy
Sakambharl, he being chaste and tranquil (should) stay there for
place called) Dharmatirtha where formerly the illustrious
three nights and being controlled and pure, should eat vegeta-
Dharma practised excellent penance. He fashioned that holy
bles. O descendant of Bharata, by the desire of the goddess,
place known by his name. O king, a religious and tranquil man
the fruit of that is the same as that of duly eating vegetables
having bathed there purifies his family up to the seventh (genera-
for twelve years.
tion). There is no doubt about it.
3b-4. Thence, O pious one, he should go to the excellent 19-22. Thence he should go to (the holy place called)
(holy place called) Kalapavana. Having gone there with a great Suva-rnakhya, well-known in the three worlds, where formerly
difficulty and being calm and having bathed there he obtains Krsna propitiated Rudra for his favour and obtained (from him)
(the fruit of) an Agnistoma (sacrifice) and goes to Visnu's heaven. many boons difficult to be obtained even by gods; and, O
5-10. Thence, O king, a man should go to Saugandhika descendant of Bharata, was thus told by Tripura's destroyer
grove where gods like Brahma and sages with penance as their pleased with him: "O Krsna, in the world you will be a dearer
treasure, siddhas, caranas, gandharvas, kinnaras with great soul (i.e., people will love you more than their own soul)
serpents (dwell). As soon as he enters the grove, he is free from and undoubtedly the entire world will be your mouth." O lord
all sins. From there the very auspicious, excellent river, greatest of kings, having gone there and having worshipped the
bull-bannered god, he
1442 Padma Purana III.29.1-18 1443

obtains (the fruit of) a horse sacrifice and the headship of Siva's CHAPTER TWENTYNINE
attendants.
Kalinditirtha : Efficacy of Yamuna
23-26. Having stayed there for three nights, a man should go
to Umavati from there. There is no doubt that he gets the objects Narada said :
desired by his mind. To the southern half of (the holy place of)
the goddess, there is (the holy place called) Rathavartta, O king. 1-18. O lord of kings, then a man should go to the excellent
Having reached there, O pious one, a man having faith and with (holy place called) Kalinditirtha. O king, having bathed there one
his senses controlled goes to the highest position (i.e., salvation) does not meet with misfortune. O best among men, one obtains
by the grace of Mahadeva. O best of the Bharatas, he should that fruit (by bathing) in Yamuna which he gets (by bathing) at
proceed after turning to the right to (the holy place called) Dhara Puskara, Kuruksetra, Brahmavartta, Prthudaka, Avimukta,
which destroys all sins, O you highly intelligent one. O king, Suvarnakhya. Those in whose heart there is a great attachment
having bathed there, a man is never unhappy. for heavenly pleasures or who desire (long) life, good health,
27-31a. Then, O best of men, having saluted the great wealth, handsomeness, youth and virtues, should not give up the
mountain, he should go to Gangadvara, which is undoubtedly water of Yamuna. (These things can be had) especially by a bath
equal to the gate to heaven. Being calm he should bathe there in Yamuna, O best one. Those who are afraid of hell etc. and
at the Kotitirtha. (Thereby) he obtains (i.e. reaches) Pundarika, those who have a dread of poverty, should with all efforts take a
and would liberate his own family. Having stayed there for a bath in Yamuna. O Yudhisthira, except the water of Yamuna
night he would obtain the fruit of (having given away) a thousand there is nothing else for (i.e., which is capable of) washing the
cows. At Saptaganga, Triganga and &akravartta he should mud of poverty, sins, misfortune. Deeds done without faith give
duly offer oblations to deities and manes. (By doing this) he is half (i.e., a partial) fruit. But a bath in Yamuna gives the entire
honoured in the world of the meritorious. Then, a man having fruit. O king, he who with or without a desire bathes in the
bathed at Kanakhala and having fasted for three nights obtains water of Yamuna, does not see (i.e., experience) miseries here
(the fruit of) a horse sacrifice and goes to heaven. (i.e., in this world) or in the next world. As the moon wanes and
31b-33. Then a pilgrim should go to (the holy place called) waxes in the two fortnights, in the same way by bathing in
Kapilavata, O king. A man by staying there for a night obtains Yamuna sin perishes and religious merit increases. As in the
the fruit of (having given) a thousand cows. O best among the ocean various gems are easily obtained, so (long) life, wealth,
Kurus, (then there is) the holy place of the magnanimous Kapila, wife, riches are possible for (i.e. are obtained by) him. As the
the king of Nagas. O lord of kings, it is well-known in all the desire-yielding cow gives the desired object, or as the
worlds. O king, a man should bathe there at the Nagatirtha. desire-yielding gem gives whatever is thought of, in the same
(Thereby) he obtains the fruit of (having given) a thousand way a bath in Yamuna gives all (the objects of) desire. In
tawny cows. Krtayuga penance was great knowledge; in Tretayuga sacrifice
34. Thence a man should go to Lalitaka, the excellent holy (was important); in Dvaparayuga and Kaliyuga giving (gifts) is
place of Santanu. O king, having bathed there a man would not (fruitful). (But) Yamuna is always auspicious. O king, for all
the castes and for all the stages of life a bath in (the water) of
meet with disaster.
Yamuna indeed showers piety in streams. In this country
(called) Bharata, especially (named) as the land of religious rites,
the life of men not bathing in Yamuna is said to be fruitless.
As on the new moon day there is no affluence in the orb of the
moon in the sky, in the same way no act shines (i.e., is
effective)
1444 Padma Purdna
111.29.34-46 1445
without a bath in Yamuna. Hari or Kesava (i.e., Visnu) is not less when the fire is not blazing. Devotion with deceit is worth-
so much pleased by means of vows, gifts or penance as he is less. A maiden having a dependent is doomed. Cooking for one-
pleased by means of just a bath in Yamuna. There is no lustre self (alone) is worthless. Dependence on sudra's food is useless.
like that of the sun. In the same way there is nothing like a bath The wealth of a miser is doomed. Learning without study is
in Yamuna. Equally potent are the sacrificial rites. For pleasing useless. Contradictory advice is lost. A sacred place (used for)
Vasudeva, for removing all sins and for obtaining (i.e., going to) livelihood is tormenting. A vow (used for) livelihood is tormen-
heaven men should bathe in Yamuna. ting. A vow (used for) living is worthless. False words are
19-25. What is the use of protecting the very well nourished worthless; so also those that are full of slander. A deliberation
and strong body which is unstable without having a bath in going to six ears (i.e., to a third person) is doomed. Muttering
Yamuna ? The body is a column of bones, a union of sinews, (the names of a deity) without concentration is worthless. Giving
filled with flesh and blood, put together with skin and having a gifts to a brahmana who is not learned is worthless. Atheists are
foul smell, full of urine and feces, pervaded with old age, grief doomed. All that is done for (obtaining) the other world
and misery, a weak abode of diseases, the source of attachment, without faith is worthless.
transitory, and the resort of all blemishes, having the affliction 34.46. O king, as the life of the poor people is worthless
of the sin of other's obligations (paropakdrapapartiparadrohal), in this world, in the same way their life is useless without a bath
deceiving others, and jealous of others; (it is) greedy, wicked, in Kalindi. All minor and major sins are reduced to ashes by
cruel, ungrateful and momentary also. It is pityless, difficult to taking a bath in Yamuna, O king. When a man has gone to
be arrested, wicked and defiled by the disorder of the three Yamuna, all sins tremble. Best men, if they bathe in the water
humours of the body.1 (It is) impure, tormenting, foul-smelling, of Yamuna, shine like fires. As the moon is free from clouds,
and deluded by the three kinds of miseries.2 It is by nature they are free from all sins. As fire burns the sacred fuel, in the
engaged in impiety; it is full of a hundred thirsts (i.e., desires); it same way a bath there would burn soft or harsh, small or big
remains at the door of hell in the form of passion, anger and sin committed by speech, mind or physical acts. O best
great greed. It is full of worms, ordure, ashes etc., useful in the king, the sin committed through negligence or deliberately or
end (parinamagunavahaml). Such a body is useless without a unknowingly would perish just on bathing in Yamuna. The
bath in Yamuna. sinless ones go to heaven, and the greatest sinners become pure.
26-33. Those who are without a bath in Yamuna are born No doubt should be raised about the bath in the water of
to die only like the bubbles on water or mock eggs among birds. Yamuna. O king, all are entitled to bathing here and to devotion
A brahmana not devoted to Visnu is doomed; a sraddha without to Visnu. Goddess Yamuna always destroys the sins of all. This
the (offering of) pindas is worthless; a ksatriya not friendly with alone is a great hymn; this is a great penance. The excellent bath
a brahmana is miserable; a family without good practices is in Yamuna is a great expiation. Men have a mind to bathe in
condemned. Good conduct is doomed with (i.e., due to) hypo- Kalindi (i.e., Yamuna) due to the practice in other (i.e., previous)
crisy. Penance is worthless due to anger. Unstable knowledge is existencies as, O king, cleverness in mataphysical knowledge is
worthless. Sacred knowledge is doomed due to negligence. A due to a life-long practice. The bath in Yamuna is efficacious in
woman is ruined due to her devotion to (someone) else (but her washing the smearing of the mud of the worldly existence. It is
husband). A celibate is ruined by a woman. A sacrifice is worth- (most) purifying among the purifiers and is excellent. O king, those
1. Dosatraya : Disorder of the three humours of the body, viz. who have bathed there (i.e., in Yamuna) which gives (i.e., satisfies)
wind,
bile, and phlegm. all desires, enjoy auspicious pleasures resembling the planets
2. Tapatraya : The three kind of miseries which human beings have to like the sun and the moon. Yamuna, when in contact with (i.e.,
suffer in this world, viz. Adhyatmika (caused by the mind),
Adhibhautika
(caused by animals), and Adhidaivika (caused by fate).
1446 Padma Purana III.30.14-27a 1447

flowing by) Mathura is said to be giving salvation. Kalindi (i.e., He also constructed many wells and lakes in many ways. Accor-
Yamuna) increases (a man's) religious merit. ding to his capacity he also put up the grove of (the trees like)
47-51. At other places Yamuna is holy and removes great vata, asvattha, mango, kahkola, jambu, nimba etc., and also a
sins, (but) in contact with Mathura the deity (i.e., Yamuna) gives charming garden. He gave food and drink from sunrise to sun-
(creates in one's mind) devotion for Visnu. If a man full of set. In all the four directions outside the city he set up stalls
devotion bathes in Kalindi, he lives near Visnu for a crore of where travellers could drink water. That religious-minded one,
thousand kalpas. (Even) a man devoid of knowledge indeed attains always engaged in giving gifts, gave all (kinds of) presents that
salvation. His manes are pleased; and being pleased they live in were well-known in the Puranas. He also underwent an expiation
heaven for hundreds of kalpas. O king, for men who drink the for the sins committed during his life (time). He was always en-
holy water of Yamuna what is the use of taking a thousand grossed in worshipping deities and guests.
collections of the five products of a cow ? What is also the use 14-27a. When he was living like this two sons were born to
of resorting to a crore of thousands of sacred places ? Giving him, O king. Their names were well-known as Srlkundala and
(gifts) and (performing) a sacrifice there would become a crorefold Vikundala. Having put the responsibility of (managing the affairs
effective. of) the house on their heads (i.e., on their shoulders) he went to
a forest for (practising) penance. Having propitiated there that
great god, the lord who grants boons, he with his body afflicted
with penance and with his mind always set upon Vasudeva (i.e.,
Visnu), reached Visnu's heaven, reaching which a man does not
CHAPTER THIRTY regret. O king, both his sons were full of great pride, young,
handsome, proud of their wealth. Their character was bad; they
Hemakundaja and His Two Sons were addicted to bad habits; they did not observe religious rites;
they did not obey the words of their mother and (other) elderly
Narada said: persons. They had gone astray; they were wicked; they refused
1-13. O king, now I shall tell you an old history (i.e., an (to recognize) their father's friends. They were engaged in (doing)
account). In Krtayuga, in the excellent city of Nisadha, there impious acts; they were wicked; and cohabited with the wives of
lived a merchant resembling Kubera and named Hemakundala. others. They were engaged in singing and instrumental music,
He was of a high descent, of good deeds, a worshipper of deities, had diversions like playing upon the lute and flute. They were in
brahmanas and fire. He practised agriculture and trade and the company of hundreds of harlots. They sang (songs). (Thus)
purchased and sold various (things). He was eagerly engaged in they then lived. They were surrounded by flatterers. They were
rearing cows, horses and buffaloes etc. He always sold milk, skilful (in enjoying) with beautiful women. They put on good dres-
curds, buttermilk, cowdung, grass, wood, fruits, roots, salt, gin- ses ; they wore charming garments; they were adorned with pleasing
ger, long pepper, grains, vegetables, oils, garments of various sandal (-paste). They put on fragrant garlands, and the marks
kinds, metals, sugar and molasses. By these and various other of musk. They richly adorned themselves with various ornaments.
means the merchant always earned eight crores of (coins of) gold. They put on pearl-necklaces. Here and there they sported with
Thus he who had great wealth became grey up to his ears. Then hosts af elephants, horses and chariots. They indulged in drinking
thinking in his mind about the transitoriness of the worldly exis- wine; they were infatuated by sexual union with the wives of others.
tence, he did acts of piety with (i.e., by spending) the sixth part They wasted their father's money. They gave (i.e., squandered) a
of that wealth. He fashioned the temple of Visnu and also the lakh (of coins). Always intent upon enjoyment of pleasures they
abode of Siva. He got dug a tank, big and resembling an ocean. remained in their own house. In this way they used
1448 Padma Purana III.31.1-11 1449
that wealth by spending it in improper ways. They gave that CHAPTER THIRTYONE
wealth to unworthy recipients (like) harlots, rogues, actors, wres-
tlers, singers and bards, like seed sown in a saline land. They did Vikundala's Dialogue with the Devaduta
not give it to worthy recipients, nor did they offer it into the Narada said:
mouth of a brahmana. They did not worship Visnu, the sustainer
of the creatures, destroying all sins. 1. Then he (i.e., Vikundala) pleased in his mind, entertaining
27b-35. The wealth of both of them was soon exhausted. a doubt in his heart, and very much amazed and thinking in his
Then they became very unhappy and were reduced to great mind (i.e., to himself), asked the messenger on the way (to
poverty. They were lamenting; they were perplexed; they were heaven): "For what reason am I having (this) fruit?"
oppressed with hunger, affliction and grief. When they remained
Vikundala said:
in home, there was nothing that they (could) eat. Due to want of
wealth, they, not trusted by their kinsmen, relatives, servants and 2. O best messenger, I am asking you (to clarify) an impor
dependents in that city, were deserted. O king, then they started tant doubt. We two were born in the same family. Also we have
stealing (things) in that city. Afraid of the king and the people, done similar deeds.
they then went out of their city. Troubled by all they lived in a 3-4. We equally met with a miserable death, and also saw
forest. The two fools always killed with sharp arrows rubbed Yama in the same way. How is it that my elder brother who did
with poison many birds, boars, deer and rohita (a species of the same deeds as I, was thrown in hell? And how did I obtain
deer), hares, porcupines, iguanas, and many other beasts of heaven? (Please) remove (this) doubt of mine. O divine messenger,
prey. The two very strong ones always enjoyed in the company I see no reason why I should be in heaven.
ofbhilas. O you subduer of your enemies, thus they ate fleshy
The divine messenger said:
food, forbidden food. Some time one reached a mountain; the
other one went to a forest. The elder one was killed by a tiger; 5-9. Mother, father, son, wife, sister, brother are relative to
the younger one was bitten by a snake. Thus, O king, one day one's birth and for the enjoyment (of the fruit) of his deeds.
the most sinful ones died. They are like a gathering of birds on the same tree. A man
36-41. Then they were bound by the wicked messengers of always attains the fruit of that act which he wilfully did. lam
Yama and were taken to Yama's abode. Going there, all the telling you the truth through affection (for you). Men get the
messengers spoke (about) both of them to Yama: "O good or bad (fruit of) the acts they have done at different times,
Dharma-raja, these two men have been brought here by your O vaisya. One performs acts and he (alone) obtains its fruit. O
order. Give orders to (us) your servants. (Please) be favourable vaisya, someone does not enjoy or suffer for the acts of some-
(and tell us) what we should do." Having spoken to Citragupta, one else. Your brother fell into the hell due to his very fierce
Yama then spoke to the messengers: "O brave ones, one should sins. O pious one, because of your piety you will obtain heaven
be taken to the hell and tortured. The other one should be placed eternally.
in heaven where there are excellent enjoyments." Having heard
Vikundala said:
that order of Yama, the prompt messengers threw the elder one
into the terrible Raurava (hell), O king. A certain excellent 10-11. O messenger, from my childhood, my mind was in-
messenger among them said (these) sweet words: "O Vikundala, terested in sinful deeds and not in pious deeds. I have commit-
come with me. I shall give you (i.e., lead you to) heaven. Enjoy ted wicked deeds in this existence. O divine messenger, I do not
(there) very divine pleasures which you have earned by means know my (i.e., if I have done) good deed. If you know the
of your deeds." pious acts that I have done, then be kind and tell them to me.
 III.31.30-52a 1451
1450 Padma Pur ana
The divine messenger said: not go to heaven even by (i.e., in spite of) their (reciting)
Vedas, (giving) gifts, (practising) austerities or (performing)
12-20a. O vaisya, listen to the religious merit that you have sacrifices. Harmlessness is (a) great (form of) piety.
earned. I know it all. You do not know it quite positively. There Harmlessness alone is a great penance. Harmlessness is a great
was a brahmana (named) Sumitra who was Harimitra's son and gift. This is what the sages always say. Those men who are kind
who had mastered the Vedas. His auspicious hermitage was on look upon mosquitoes, creeping animals, gad-flies, lice and men
the right bank of Yamuna. O best of vaisyas, in the forest you as on themselves. These men do not (get roasted) in heated
formed friendship with him; and due to his contact, you bathed charcoals, are not (fixed) on iron-stakes, are not stupefied, are
for two Magha months in the auspicious water of Yamuna which not (thrown into) the river of corpses, do not meet with misery
removes all sins. O lord of vaisyas, by bathing for one month (imposed) by Yama.
at that holy place named Papapranasana which is well-known in 30-34. Those who kill beings moving in water or on the
the world, you were freed from all your sins. Due to the merit (col- ground here (i.e., on the earth) for their livelihood, get bound by
lected by bathing) during the second month of Magha you ob- Yama's cord and come to a miserable state. There they eat
tained heaven, O sinless one. Due to the efficacy of that religious dog's flesh, drink pus and blood, and bitten by insects with their
merit always rejoice in the heaven. In the hells your brother (will mouths (turned) down sink in the mud of marrow. Eating one
suffer from) great tortures. He would be cut off with blades of another they live there for many kalpas. Having gone to (i.e.,
swords; he would be rent with hammers; he would be pounded been born in) the species of insects, they for a long time become
on slabs, and roasted in burning charcoals. immobile. Then the cruel ones go to (i.e., are born in) hundreds
of species of birds. Then they are born blind, or squint-eyed,
Hearing the words of the messenger and being afflicted by deformed or lame. They are born poor, or bereft of a limb and
his brother's distress, he with his whole body covered with bris- such men kill (other) creatures.
tling hair and being miserable and endowed with modesty said 35-41. Therefore, O vaisya, a pious man longing for happi-
sweet and clever words to the divine messenger: ness in both the worlds—this one and the other one—should not
20b-22. "O good one, friendship with the good even (over do it (i.e., harm others) by means of physical (deeds) or thoughts
the distance) of seven steps gives good fruit. Realising (our) or by words. Those who harm creatures do not obtain happiness
friendship, please oblige me. I, therefore, desire to hear (every- in both the worlds. Those who do not harm creatures are afraid
thing from you). I look upon you as omniscient. Be pleased and of nothing. As rivers flowing in a crooked way or straight enter
tell me by (doing) which deed men do not see Yama's world, and the ocean, similarly all pious acts thoroughly enter harmlessness.
by (doing) which they go to hell." O best of vaisyas, he who has granted fearlessness to beings,
The divine messenger said: has bathed at all holy places and is prepared for a sacrifice. O
vaisya, those who in this world follow the injunctions of the
I'i-IA. O vaisya, you have asked well. Now your sins have sacred texts, mixing up what is pious and what is impious, do not
perished. In pure hearts of men a thought for (obtaining) bliss, go to Yama's abode. A celibate, a householder, a hermit and an
for final emancipation is produced. Though, due to my being in ascetic engaged in their own duties—all they live in heaven. All
the service of someone else I have no time (to explain these men of all castes and stages of life, with their senses controlled
things), yet through my affection for you I shall explain them and behaving as (already) told, go eternally to heaven.
according to my intellectual capacity. 42-52a. Those who are engaged in performing sacrifices,
25-29. Those (who) never harm others by (physical) deeds, digging wells and performing other acts of charity, those who
by thought and speech, in whatever condition they may be, do are engaged in (performing) the five sacrifices, and those who
not go to Yama's abode. Men who harm (other) creatures do are always full of compassion, never see Yama's abode. Those
 1452 Padma Purdna
III.31.59b-71 1453
brahmarias who have turned away from objects of sense, who
59b-62. Men, by offering sesamum seeds or vessels full of
are competent and are teachers of the Vedas, who are always
sesamum seeds or sesamum seeds (of the measure) of a prastha,
engaged in worshipping fire, go to heaven. The Sun is the path
never go to the land of the lord of the dead (i.e., Yama). O
(destination) of those whose faces are not sad, who are brave
Vikundala, having given land, gold, a cow and the sixteen (types
(though) surrounded by enemies, who die in battles. O
of) gifts and having (as a result of these gifts) gone (to heaven),
vaisya, those who cast their life while protecting a helpless
men do not return from heaven. A wise man, having bathed on
woman.abrah-mana who has sought their refuge, do not fall
auspicious days and on Vyatfpata and Samkrama (days), and
from heaven. O vaisya, those who always protect the lame, the
having given something (on these) days never sinks in disaster.
blind, the young, the old, the sick, the helpless and the poor,
Donors never tread on the fearful hellish path. In this world they
always rejoice in heaven. Those who, on seeing a cow
are not born in a poor family.
plunged in mud or a brahmana sinking in disease, emancipate
63-68. A man who is truthful, who always observes a vow
them, get the world of those who perform the horse sacrifice.
of silence, who speaks agreeably, who is not given to anger, who
Those (men) who give a morsel (of grass) to a cow, who always
is of a good conduct, who does not talk much, who is free from
nurse cows, who do not mount upon a cow's back, live in
jealousy, who is always full of generosity, who is always full of
heaven. Those men who have just made (i.e., dug) a ditch
pity for beings, who always preserves (i.e., keeps to himself) the
where (from) a cow (having drunk water) is free from thirst,
weak points of others, who talks (only) about the virtues of
go (straight) to heaven without even seeing Yama's world. Those
others, who even mentally does not snatch the wealth, even of
brahmarias who are always engaged in worshipping fire, deities,
the measure of a blade of grass, of others—all these, O best of
preceptors and brahmanas, go to heaven. There is no end to
vaisyas, do not experience the agony of hell. A man who blames
piety (when) wells, tanks, lakes etc. (are constructed and) where
others and who is heretical, is worse than even sinners. He is
animals living on land or in water drink (water) as they like.
cooked in the hell till the destruction of the beings (i.e., till the
And even the wise describe him as one who is always intent
deluge). A man who speaks harsh words, should be looked upon
upon giving gifts.
as having come from hell. There is no doubt, O best among the
52b-59a. O best among vaisyas, as the creatures drink pro-
vaisyas, that such a man meets with misery. An ungrateful man
fuse water, he (gets) eternal heaven (i.e., secures an eternal place
does not have expiation by (visiting) holy places or (practising)
in heaven) due to his belief in piety. Water is the (very) life of
austerities. The man suffers from a terrible agony in hell for a
beings, and vitality depends upon water. Even those men who
long time.
are sinners, are purified by taking a bath everyday. O vaisya, a
69-71. That man who having controlled his senses and diet
bath in the morning would remove external and internal impu-
bathes at the holy places which are there on the earth, does not
rity. A man, with his sins removed by bathing in the morning,
go to Yama's abode. A man should not commit a sin at a holy
would not go to hell. That man who eats without bathing is
place and should not earn his livelihood at a holy place. Accepta-
always an eater of filth. The manes and deities turn away from
nce of gifts at a holy place should be renounced (i.e., gifts should
the man who does not bathe. A man without a bath is a sinner;
not be accepted at a holy place). So also giving up one's reli-
a man without a bath is impure. A man who does not bathe
gion for the sake of material gain should be avoided at a holy
suffers in hell and is born among male insects etc. Those again
place. A sin committed at a holy place, also gifts received at a
who bathe in a stream on a parvan day, never go to hell, nor
holy place do not give enjoyment. All this does not give enjoy-
are they born in mean species. Bad dreams and vicious thoughts
ment at a holy place. Why should one go to hell (by doing these
always become fruitless in the case of men who purify them-
things at a holy place)?
selves by taking a bath in the morning, O best among the
vaisyas.
 111.31.87-97 1455
1454 Padma Purdna
those who are endowed with piety, should give up
72-77. A man who has once (only) bathed in Ganga, enjoying another's wife. (Enjoying) another's wife leads to
and is purified by the water of Ganga, does not go to hell, twentyone
even though he has committed a heap of sins. We have hells.1
heard that vows, gifts, penance, sacrifices and other pious 87. O best of the vaisyas, those in whose minds desire for
acts are not equal to the bath with the drops of the water of (enjoying) other's wives does not arise go to the world of gods,
Ganga. O vaisya, that mean man who says that Ganga is like and not to Yama.
other holy places, goes to a great, terrible hell. The element of 88. He who is not conquered by anger, (even though) causes
the water (of Ganga) oozes piety; it has dropped from the feet of anger are present, must be looked upon as one who has con
of Visnu. That water of Ganga which is held by Siva on his quered heaven and as a wrathless man on the earth.
head, is Brahman itself which is qualityless and which is beyond 89-90. A son who adores his mother and father like deities
Prakrti. There is no doubt about this. What would equal it (even) before they have reached old age does not go to Yama.
within the range of the universe? A man who would say O best of vaisyas, men who adore their preceptor with greater
'Ganga, Ganga' even at a distance of hundreds of yojanas, does devotion than their father, become guests (i.e., are honoured as
not go to hell. What can be equal to her? The act giving (i.e., guests) in Brahma's world.
taking one to) hell cannot be instantly burnt by any other 91-92. And here women are blessed who guard their charac-
(means than the water of Ganga). ter. By spoiling their character women go to the very terri -
78. O vaisya, that man who though fit to accept gift does ble world of Yama. By avoiding the company of the wicked
not accept it, shines in the form of a star in the sky.
women should always preserve their character; for, O vaisya, there
79 ab. Those who take out a cow from mud, who take care
is no doubt that by means of (the preservation of) their character
of the sick, and who die in a cattleshed, (become) stars in the
women get (i.e., reach) the best heaven.
sky.
93. Misery is enjoined for him who performs a sudra's
79c-83. Those who are wholly devoted to pranayama (i.e.,
domestic sacrifice and does what is prohibited; and he obtains a
restraining their breath) during the mental recitation of the
names of a deity, get their sins destroyed, even though they are position in hell.
sinners, by them (i.e., pranayamas) only, and do not see Yama's 94-97. Those, who ponder over sacred texts, who are en-
world. O vaisya, the sixteen pranayamas evidently purify even grossed in Vedic studies, who narrate and recite Puranas, who
the killer of a brahmana when practised day after day. Prana- expound the smrtis (i.e., codes of law), who propound the laws of
yama is equal to austerities that are practised or vows and res- good conduct, who are adept in the Vedantas (i.e., the
traints that are observed or to a thousand cows given as a gift. Upani-sads), have sustained this world. With their sins
Pranayama is equal to (the fruit of) a drop of water taken on destroyed by the virtue of that particular study, all of them go
the tip of a Kusa, which a man would drink month after month to Brahma's world where there is no delusion. Even Vedas adore
for a full hundred years. A man reduces to ashes within a him who gives knowledge arising out of the sacred Vedic texts to
moment all the sin which is great or small by means of prana- an ignorant person, and (who therefore) cuts off the bond of
yama. mundane existence.
84-86. O best of men, those excellent men who look upon
another's wife as their mother, never go to (i.e., experience) 1. Narakan Ekavirasati—The twentyone hells according to the
agony of (i.e., given by) Yama. O vaisya, he who does not Manusmrti (IV. 88-90) are as follows :
Tamisra, Andhatamisra, Maharaurava, Raurava, KalasQtra,
enjoy another's wife even mentally, is with the two worlds (i.e.,
Mahana-raka, Samjivana, Mahavici, Tapana, Sampratapana, Samhata,
enjoys both of them). He has supported the earth. Therefore, Sakakola, Kudmala, Pratimurtika, Lohasanku, Rjisa, Panthana, Salmali,
Vaitarani, Asipatravana, Lohadaraka.
 1456
Padma Purana III.31.120-146a 1457
98-119. O best vaisya, listen to this wonderful secret which is killer of a brahmana would be purified and himself shines like
approved by Dharmaraja and which gives nectar to all the Visnu. Those men, being the possessors of conches and discs
worlds. The devotees of Visnu do not see Yama or Yama's (i.e., resembling Visnu), entering Brahma, live in the form of
world or beings of a horrible appearance. I have told the truth, Visnu in the heaven of Visnu. Men having properly worshipped
(and) the truth (only). The brother of Yamuna (i.e., Yama) has Visnu (residing) in the heart, in the sun, in water or on the altar
always and repeatedly told us: "You have to spare the devotees of of the idol, reach Visnu's position. Or, those who desire salva-
Visnu; they should not come within my power. Those beings who tion, should always worship Visnu in a salagrama (stone), a
(even) once (or) occasionally remember Visnu with all the heaps gem, or a disc made of steel particles; for, O vaisya, it is the
of their sins destroyed, go to the highest position of Visnu. abode of Visnu, which destroys all sins, which gives all religious
You should also always spare a man who adores Visnu, even merit and which gives salvation to all. He who would worship
though he is of a bad conduct or a sinner who is devoted to Visnu on a disc made of the salagrama stone, has everyday per-
good practices. You should also spare the man at whose house a formed a thousand Rajasuya sacrifices. The Vedantas (i.e., the
devotee of Visnu eats or those (men) who are in the company Upanisads) always look upon Visnu, as Brahman, the Supreme
of a devotee of Visnu, (since) their sins are destroyed due to his Spirit. By worshipping the salagrama stone men would obtain
company." O vaisya, the god holding the (chastising) rod, always his favour.
instructs us like this. Therefore, the devotees of Visnu never 120-123. As the fire residing in a large wood shines at the
go to the capital city of Yama. O best among the vaisyas, for place of sacrifice, in the same way the all-pervading Visnu shines
crossing the ocean of hell there is no other means than devotion in the salagrama. O vaisya, worshippers of salagrama, even
to Visnu for the most sinful persons. O vaisya, a man should though they are of a sinful conduct or are not entitled to (reli-
not investigate an outcast who is a devotee of Visnu. A gious) rites, do not certainly go to Yama's abode. Visnu does
devotee of Visnu, even if he is an outcast, purifies the three not as much rejoice with Laksmi or in his own city, as he always
worlds. Thus, for fully removing the dirt of sins men should rejoices in the disc on the salagrama stone. He, who has wor-
repeat the virtues, acts and names of the lord, since, even the sinner shipped Visnu on the disc made of the salagrama stone, has
Ajamila crying 'O son Narayana' while dying, obtained salvation. performed agnihotra or given the earth with the ocean (as a
When men gladly worship Visnu, all those (ancestors of them) gift).
who have sunk in hell for a long time and the two families (i.e., 124-146a. I shall tell you of the religious merit of him who
of the father and of the mother) go to heaven. O vaisya, those who has duly worshipped the twelve stones produced from salagrama
are servants of a Visnu's devotee and who eat food from a rock. That (merit) which would be (obtained) by worshipping
Visnu's devotee, go without being perplexed to the position of with golden lotuses twelve crores of Phalluses twelve times
(the followers of Visnu), the enjoyers of sacrifices. A man would be (obtained) in a day only (by worshipping a sala-
should with effort desire food from a Visnu's devotee for grama). He who would devoutly worship a hundred salagrama
purification from all sins. In its absence he should drink water. stones, would, after living with Visnu, be born as a sovereign
(Even) if a man muttering the hymn ('Govinda...') dies emperor here (i.e., on the earth). A mean man pervaded by
anywhere, he does not see Yama, nor do we see him. He should passions, anger or greed also goes to Visnu's heaven by worship-
fully recite the hymn consisting of twelve syllables with the ping a salagrama stone. The man who with joy would worship
mudras (i.e., particular positions of the fingers) with meditation, Visnu in a salagrama stone, does not fall from heaven till deluge.
with (the name of) the sage, metre and deity, with (i.e., after) O vaisya, men obtain salvation (merely) by worshipping a
initiation and in the proper manner. On seeing the best men salagrama stone without (visiting) holy places, without (giving)
who mutter the best hymn consisting of eight syllables, a gifts, and without (performing) sacrifices or without
(having
1458 Padma Purtina 1459
any) thought (about it). O vaisya, the worshipper of a salagrama
the name of Vasudeva, i.e., Visnu, which removes all sins. A
stone, even though he is a sinner, does not go to hell, is (not
man obtains that fruit by saluting Garuda-bannered (Visnu),
conceived) in a womb, is not born in a species of birds, or
which he, with his senses controlled, obtains by practising severe
insects, and also he who, conversant with the rite of initiation,
penance in a forest. A man, even after having committed, (due
its procedure and hymn, would offer an oblation to the disc
to) being full of delusion, many sins, goes to Visnu who remo-
(does not go to hell). All rivers—Ganga, Godavari and Reva
ves all sins, (and) not to hell. By reciting the names of Visnu a
which give salvation, abide in the water of salagrama. A man
man obtains (the fruit of having visited) all those holy places
who being highly devoted worships in Kaliyuga a salagrama by
and sacred abodes. Those devoted ones who resort to god Visnu,
means of various offerings of eatables, flowers, incense, lights,
the holder of the Sarnga (bow), do not reside in the same world
smearings, songs, musical instruments, hymns, rejoices in the
as Yama, and would not have a hell as their abode.
company of Visnu for a thousand crores of kalpas. That fruit
151b-152a. O vaisya, one who is a devotee of Visnu and
which is seen (to be obtained) by worshipping and extolling
who censures Siva would not obtain (i.e., go to) Visnu's heaven;
crores of phalluses, is had (by the worship) of a salagrama (just)
he goes to a great hell.
for a day. Men devoid of reasoning on worshipping a phallus
152b-164. It is heard from Lomasa that if a man by chance
made of salagrama stone (even) once, go to (i.e., obtain) salvation.
observes fast on the eleventh day of a month, he does not undergo
Gods, deities, yaksas and the fourteen worlds live there where
agony (caused) by Yama. There is nothing else that is as
Visnu in the form of the salagrama stone lives. The manes of
purifying as this in the three worlds. Both the days (i.e., the two
the man who has faith in the salagrama stone remain pleased in
ekadasi days) of Visnu destroy sins. O best among vaisyas, as long
heaven for a hundred kalpas. What is the use of drinking
as a creature does not observe a fast on the day sacred to Visnu,
thousand (times) the five products of cow for the men who every-
sins live in his body. Thousands of horse sacrifices and hundreds
day drink the water from a salagrama stone? So also what is the
of RajasQya (sacrifices) are not equal (even) to a sixteenth part
use of visiting thousands of crores of holy places, if a man
of (the merit due to) a fast on the eleventh day. All that sin which
would drink the auspicious water from the salagrama stone?
men have committed with the eleven organs (of cognition and
Where there is a salagrama stone, there (within a distance of)
action), O vaisya, perishes by (observing) the fast on the eleventh
three yojanas all gifts (given) and sacrifices (performed) would be
day. There is no other (vow bringing) merit like the (fast on) the
a crorefold effective. A man devoted to Visnu, who would drink
ekadasi (day). Even those who have observed (the ekadasl-fast)
water equal to (i.e., of the measure of) a drop from the salagrama
under some pretext, do not go under the sway of the son of
stone, would never again drink mother's milk (i.e., would not
the Sun (i.e., Yama). It grants heaven and salvation; it gives
be born). Even an insect which dies within the distance of a krosa
good health. It gives a good wife; it gives sons that live (i.e.,
in the vinicity of a salagrama goes to the excellent world of Visnu.
that do not die before the parents). O vaisya, Ganga , Gaya,
He who gives the excellent gift, viz. a disc of the salagrama stone,
Kasi, Puskara or even any place sacred to Visnu cannot
has given the globe along with mountains, groves and forests. A
be equated to the day of Visnu (i.e., ekadasi). Yamuna and
man who would beget money (by trading in) the salagrama stone,
Candrabhaga are not equal to Visnu's day (i.e., ekadasi) by which
a seller (of the stone) and one who approves of (such sale), and
the position of Visnu is obtained without any effort. O vaisya,
he who takes delight in testing (the stone)—all these go to hell
by keeping awake during the night and observing a fast on
(and live there) till deluge. Therefore, O vaisya, a man should
Visnu's day a man certainly emancipates ten ancestors of the
avoid the purchase or sale of the disc.
father's family, ten of the mother's family and ten of the wife's
146b-151a. O vaisya, what is the use of prolixity? A
(family). Those, who have given up attachment to the pairs (of
man who is afraid of sins, should always do the mental
opposites), who have made him (i.e., Visnu) having the enemy of
recitation of
 III.31.180-200a 1461
1460 Padma Purdna
Hearing these words of (i.e., uttered by) him, the divine
serpents (i.e., Garuda) as his banner as their abode, who wear
messenger, observing meditation for a moment, and being tied by
garlands, who have put on yellow garments, go to Visnu's abode.
the bond of friendship (with Vikundala) said: ''O vaisya, if you
A sinner who observes a fast in his childhood, youth or old age
desire heaven for your brother, then give him all the religious
on the ekadasi day, does not meet with a great misery, O best
merit that you have collected in your eighth existence."
among vaisyas.
165-167a. Men go to heaven by having observed a fast for Vikundala said:
three nights or having bathed at holy places or by having donated
180. What is that religious merit? How was it produced?
gold, sesamum seeds and cows. Ovais"ya, those who do not bathe
Which was my former existence? O messenger, tell all that to me
at the sacred places or who have not given (a gift of) gold or who
so that I shall quickly give (my religious merit to my brother.)
have not practised penance are unhappy everywhere. I have told
you in brief what piety is. I have denned hell (also). The dive messenger said:
167b-170. (A man should have) no malice towards any
181-189. O vaisya, listen, I shall explain to you that merit
being by words, thoughts or physical acts. (He should) control
with its cause. Formerly in the holy Madhuvana lived a sage
(his) senses; (he should give) gifts; (he should) worship Visnu;
named Sakuni. He was endowed with penance and learning, and
and should always properly follow the duties pertaining to the
was equal to Brahman in lustre. He begot nine sons like planets
caste and stage of life. O vaisya, a man who desires (to go to)
on (his wife) Revati: Dhruva, &la, Budha, Tara, and Jyotismat,
heaven should never tell (anyone) about his penance and
as the fifth. These maintained sacred fire and took delight
gifts. He should thus give according to his capacity and with
in household duties. Nirmoha, Jitakama, Dhyanakosa and
a desire for his own well-being sandals, garments, food, leaves,
Gunadhika—these four sons of the brahmana were detached from
roots, fruits and water. O vaisya, even a poor man should make
the householder's life. Being free from all desires they took to
his day productive.
the fourth stage of life. They lived in the same village. They all
171-174. In this world and in the next one what is not given
were detached and had no possessions. They were devoid of
does not come (to help a man). The donors do not meet with
hopes, did not exert themselves, and looked equally upon a clod, a
the agonies (inflicted) by Yama. They have a long life and re-
stone and gold. They covered themselves with anything; they ate
peatedly become wealthy. What is the use of talking much in this
whatever (they got). They received (food etc. only) in the
matter? People meet with misery by wicked deeds. Men (engaged)
evening; and they were greatly intent on meditating on Visnu,
in pious works everywhere and at all times go up to heaven.
They had overcome sleep; they had controlled their diet; they
Therefore, (right) from childhood one should collect religious
endured wind and cold. Looking upon the entire mobile and
merit. Thus I have told you everything. What else do you
immobile world as Visnu's form, they easily roamed over the
desire to hear?
earth. They remained quiet with (i.e., did not talk to) one
Vikundala said: another. The meditating saints did not perform any act for (per-
175-179 O gentle sir, having heard your words my mind is sonal) gain. They had achieved knowledge, had no doubt and
pleased. The water of Ganga instantly removes sins. (So also) the were conversant with the modifications of thought (cidvikara).
words of the good remove sins instantly. To oblige (others), to 190-200a. Thus, these, oppressed by hunger and thirst came
talk agreeably is the natural virtue of the good. Who makes the in the noon to the house of you, a brahmana, who were in your
moon, the orb of (i.e., containing) nectar, cold? O you divine eighth existence staying with the members of your family like
messenger, then tell me through pity towards me who am asking the son and the wife in Madhyadesa. You saw them in the court-
you, how can my brother have instant acquital from hell ? yard of your house when offerings were being made to all deities

.
1462 Padma Pur ana
III.31.210—111.32.10a 1463
(before meals). With faltering words, with tears in your eyes, gave his merit (to his brother). The brother too came out of hell
with joy and confusion, you greeted them all by prostrating with his mind pleased. Being honoured with a shower of flowers
before them respectfully, by saluting their feet by (keeping your) by gods they went to heaven. Well honoured by the two (brothers)
head (on their feet) and joining (the palms of) your hands in the messenger went as he had come. The son of a vaisya, having
obeisance and with sweet and agreeable words: "Today my heard the messenger's words which enlightened the entire world,
existence is fruitful, so also my life is fruitful. Today Visnu is which were like the words of the Veda, having emancipated his
pleased with me. Today I have secured a protector, and am brother by giving him the merit of his deeds, went with him to
purified. Today I am blessed, my house is blessed, members of the excellent world of the lord of gods.
my family are blessed today, my parents are blessed today, 210. O king, he who would recite or hear this account,
my cows, my learning, my wealth are blessed today, since I would, being free from grief, obtain the fruit of (presenting) a
have seen your feet removing the three (kinds of) miseries, thousand cows.
for seeing you is as fortunate as seeing Visnu himself". Having
thus adored them and having washed their feet (with water)
you held that (water) on your head with great devotion, O best
among the vaisyas. O vaisya, you held the water (used) for (washing
their) feet on your head. Having worshipped them with sandal
(-paste), flowers, sacred rice-grains, incense and lamps with devo- CHAPTER THIRTYTWO
tion, you fed them with excellent food. The great ascetics were Sugandha, Arundhativata, Sindhuprabhava etc.
pleased and rested in your house at night meditating upon the
highest Brahman which is regarded as the light of lights. Narada said:
200b-206. O best vaisya, I cannot describe (even) with a
thousand mouths the religious merit which you secured by (your 1-2, Thence, O best of kings, a man should go to Sugandha,
showing) hospitality to them. Among the beings creatures are well-known in the world. With his soul freed from all sins, he is
superior; among creatures the intellectuals are superior. Among honoured in Brahma's world. O king, from there a pilgrim
the intellectuals gods are superior. Among men brahmanas are should go to Rudravarta. O king, a man having bathed there, is
honoured in heaven.
superior. Among brahmanas the learned are superior; among the
learned those of firm determination are superior. Among those 3-4. O best of men, a man who has bathed at the confluence
superior are those who carry out their determinations into action. of Ganga and Sarasvati obtains (the fruit of) a horse sacrifice
and goes to heaven. Having bathed at Karnahrada there and
Among them superior are those who know Brahman. Therefore,
having worshipped &iva, he does not meet with misery and goes
they are to be very much adored, and so they are best in the three
to heaven.
worlds. Obest among the vaisyas, their company destroys great
sins. The knowers of Brahman taking rest in the house of a house- 5-7a. Thence the pilgrim should in due succession go to
holder and pleased thereby destroy in a moment the sins collected Kubja. (Thereby) he obtains (the fruit of having given) a thousand
from one's birth. A sage staying (in a householder's home) for a cows and goes to heaven. Thence, O king, a pilgrim should go
night completely burns the householder's sins accumulated upto to Arundhativata. Having bathed at Samudraka and having
his death. Give that religious merit to your brother, by which he fasted for three nights a man would obtain the fruit of (having
will be liberated. presented) a thousand cows and goes to heaven.
7b-10a. Being controlled and calm, he should then go to
207-209. Hearing these words of the messenger, he quickly Brahmavarta. He obtains the (fruit of a) horse sacrifice, and goes
to heaven. Having bathed in the water of Yamuna he should go
1464 Padma Purana
III.32.24-39a 1465
to (the holy place called) Yamunaprabhava. Having obtained Then, being controlled and calm, he, having gone to
the fruit of a horse sacrifice he is honoured in heaven. Having Brahma-nika, goes to Brahma's world in a car having the
reached the sacred place called Darvlsarhkramana, well-known colour of a lotus.
in the three worlds, he obtains (the fruit of) a horse sacrifice 24-29. Thence he should go to Naimisa, the auspicious
and goes to heaven. (place) resorted to by brahmanas. Brahma always resides there
10b-13a. Then having gone to (the holy place called) with hosts of gods. Half the sin of him who desires (to go to)
Sindhuprabhava, the source of Sindhu, resorted to by siddhas Naimisa, perishes. A man on just entering it is freed from the
and gandharvas and having stayed there for five nights, he entire sin. A wise man intent on (visiting) holy places, should
should give much gold. Then having reached (the holy place of) stay there—at Naimisa—for a month. O descendant of Bharata,
the goddess very difficult to reach a man obtains (the fruit of) a whichever holy places are there on the earth are (present) at
horse sacrifice and would go to the position of Sukra. Having Naimisa. Being restrained and with his diet controlled a man
reached Rsikulya and Vasistha also, O descendent of Bharata, and having bathed (i.e. who bathes) there obtains the fruit of a
having crossed Vasistha all the castes become (like) brahmanas. Rajasuya sacrifice, (and), O best among the Bharatas, purifies
13b-14. A man having bathed at Rsikulya goes to the world (the members of) his family up to the seventh (descendant). The
of sages, if, O king, he, subsisting on vegetables, lives there for a wise say that he who wholly devoted to fasting would cast his
month. Having reached Bhrgutunga he would obtain the fruit of life at Naimisa, would stay in heaven and rejoice there. O best
a horse sacrifice. of kings, Naimisa is always pure and holy.
15-17a. O hero, having gone to Pramoksa he is free from
30. A man, having gone to Gangodbheda and having stayed
all sins. A pious man having reached (this) holy place difficult
there for three nights obtains (the fruit of) a Vajapeya (sacrifice)
to reach in (the months of) Kartika and Margaslrsa obtains the
and would always be one with Brahman.
fruit of Agnistoma and Atiratra (sacrifices). Thence having
reached Sandhya and the excellent Vidyatlrtha he should bathe 31. Having reached Sarasvati he should offer oblations to
(there). He becomes a master of all lores. the deities in the form of his manes. There is no doubt that he
17b-18a. Fasting once a day he should stay for anight at rejoices in the worlds of the Sarasvatas.
Mahasrama which frees (a man) from all sins. He (thereby) lives 32. O king, thence a pilgrim should go to (the holy place
in holy worlds. called) Bahuda. By staying there for a night he is honoured in
18b-21. By living for a month at Mahalaya and by taking heaven.
food once in three days he having himself crossed (the ocean of 33a. The man obtains the fruit of a Devasatra sacrifice.
the mundane existence) emancipates the creatures—ten preceding 33b-34a. Thence he should go to the holy place (called)
and ten succeeding (members of his family). Having seen the Rajani surrounded by meritorious persons. Engaged in wor-
very auspicious Mahesvara saluted by gods a man having got shipping the manes and deities, he would obtain (the fruit of) a
all his objects, should not at all grieve for death. He with his Vajapeya (sacrifice).
soul purified from all sins would obtain much gold. Then he 34b-39a. Having reached (the holy place called) Vimalasoka
should go to Vetasika resorted to by the Grand sire. (Thereby) he he shines like the moon. Having stayed there for a night he is
obtains (the fruit of) a horse sacrifice and would go the highest honoured in heaven. Thence he should go to Gopratara, an
position. excellent holy place (on the bank) of Sarayu, where (-from)
22-23. Then having reached the holy place (called) Rama with his servants, army and vehicles, after having left his
Sun-darika resorted to by siddhas, he possesses handsomeness house, went to heaven due to the prowess of that holy place.
(i.e., becomes handsome). This has been observed by the

I
Due to Rama's favour and exertion, O king, a man bathing at
ancients.
1466 Padma Pur ana III.33.4-26 1467

that holy place, viz. Gopratara, has his soul purified of all The goddess said:
sins and is honoured in heaven. O you descendant of Kuru, a
4-7. O Mahadeva, god of gods, remover of the affliction of
man having bathed at Ramatirtha on (the bank of) GomatI,
your devotees, how can a man see you soon (i.e. in a short time)?
obtains (the fruit of) a horse sacrifice and purifies his own
O Sankara, in the world (the path) of Sarhkhya or Yoga or (of)
family.
meditation or Karmayoga laid down in the Vedas are full of great
39b-40. Then, O best of Bharatas, there is a sacred place
exertion; so also are other (means). Tell me this most secret
called Satasahasraka. Being restrained and with his diet
knowledge which is practised by Indra and others and which
controlled, a man, having bathed there, obtains the meritorious
destroys the fire of passion, for the good of all beings, by
fruit (of giving away) a thousand cows, O best of Bharatas.
which you, the revered one, who are (so) subtle, can be seen by
41-42a. Then a pious man should go to the excellent (holy
human beings, the meditating saints with tranquil minds, and
place called) Drdhvasthana. Having bathed at Kotitirtha and
those who practise the path of duty.
having worshipped Guha, O king, a man would obtain the fruit
of (giving) a thousand cows, and becomes bright.
The lord said:
42b-44. Then having gone to Varanasi and having
worshipped the bull-bannered god (i.e. Siva) and having bathed 8-26. I shall now tell you the knowledge which is properly
at Kapilahrada, he would obtain the fruit of a Rajasuya explained by the great sages, which special knowledge is excluded
(sacrifice). O lord of kings, having reached the Markandeya by the ignorant and which should not be told. The city Varanasi
tirtha difficult to reach, on the confluence of Gomati and Ganga, is my most secret holy place. It helps all the beings to cross the
well-known in the world, he obtains the fruit of a horse sacrifice ocean of the worldly existence. O great goddess, the magnani-
and would emancipate his (own) family. mous ones observing great restraint live there devoutly practising
my vow (i.e. a vow sacred to me). That holy place Avimukta
is best among all holy places, is best among all abodes, is thy
best knowledge among all (kinds of) knowledge. There are other
holy places and sacred abodes situated in crematory and found in
CHAPTER THIRTYTHREE divine land. My abode is not at all connected with the world; it
is in the Intermediate Space. Those that are not liberated see there;
The Merits of Varanasi those that are liberated see mentally. This is a famous crematory
well-known as Avimukta. O beautiful lady, being Kala (the god
Yudhisthira said: of death) I destroy this world. O goddess, this place is dearer to
1. O sage, you have described in brief the importance of me of all secrets. My devotees go there and enter me only.
Varanasi. (Please) tell it in detail. Then (only) my mind is Whatever is given there, muttered there, offered or performed
(i.e. there, whichever penance is practised there, and also meditation,
study or knowledge (gained) there becomes inexhaustible. All
would be) pleased.
the sin of a man collected in the former thousands of births
Narada said: perishes when he enters Avimukta. Men—brahmanas, ksatriyas,
2. Now I shall tell you the account based on the merits of vaisyas, sudras, mixtures of castes, women, mlecchas, other mixed
Varanasi, merely by hearing which a man is absolved of (the sin tribes of low birth, insects, ants, other beasts and birds, when
of) killing a brahmana. they die at the proper time at Avimukta, O beautiful lady, are
3. Formerly, goddess (Parvati) having gone to the seat of born in my auspicious city as having crescent moon on
the lord asked Mahadeva, the enemy of Tripura, on the peak their
of Meru:
 111.33.36-56 1469
1468 Padma Purdna
gods, always eats (i.e. subsists upon) air. Even if a man is a
heads, three eyes, and having great bulls as their vehicles. No sinner or a rogue, he purifies the entire family on reaching
sinner who dies at Avimukta goes to hell. Being favoured by the Varanasi. Those, who worship and extol Mahadeva at Varanasi,
lord all of them go to the highest position. A man thinking are free from all sins and should be known as the lord of Siva's
that salvation is difficult to obtain and realising that the mundane attendants. At other places the highest place is reached only
existence is extremely terrible, having broken his feet with stone, after a hundred births by means of the practice of yoga (i.e.
should live in Varanasi. O goddess, the path liberating from deep meditation), knowledge or othar things. But O you wife of
the mundane existence one who dies here or there is difficult to the lord of gods, those devotees who stay at Varanasi, obtain
be obtained even by penance. O daughter of the (Himalaya) the best salvation in one birth only. Where the path of yoga
Mountain, by my favour (everything) takes place duly. Those and the path of knowledge (are combined), salvation is obtained
who are immature do not see as they are deluded by my illusory in one birth only. A man having reached Avimukta would not
power. They again and again live in feces, urine and semen. A desire (to go to) any other penance-grove Since I have not
learned man, though smitten by hundreds of dangers, goes to abandoned it, it is said to be Avimukta. That is the secret of
the highest place, going where he is not unhappy. He goes to secrets. This is said to be wisdom. O you beautiful one, that
Siva's abode free from birth, death and old age. position which is got by those that are devoted to knowledge or
27-28. The position of those who desire salvation is the ignorance, and are desirous of the highest joy, is obtained by
same as of those who do not die again, and reaching which, the him who dies at Avimukta. Varanasi is more holy than all the
learned think, one is blessed. The position that is obtained on places that are seen in the body of Avimukta where the lord
(reaching salvation) is not obtained by gifts, penance, sacrifices Mahadeva himself explained for Avimukta the liberating
or knowledge. Brahman. A man would obtain in Varanasi, that which is said
29-35. The wise know that Avimukta is a great medicine to be the higher principle Avimukta, in (just) one birth. As
for the people of various castes or having no castes, the between the two eye-brows, as in the navel, in the heart or the
candalas that are condemned, with their bodies filled with head, in the sun, so Avimukta is well-established in Varanasi.
blemishes and big sins. Avimukta is great knowledge; Avimukta Varanasi city is (situated) between Varana and Asl. There only
is a great seat; Avimukta is a great fact; Avimukta is highly is well settled the principle of Avimukta. There was never, or
auspicious. I give them who, having firm dedication, live at there never will be a higher place than Varanasi, where (live)
Avimukta, that highest knowledge, that highest position. Prayaga, god Narayana, and Mahadeva, the lord in heaven. There gods
Naimisaranya, Srlsaila, Mahabala, Kedara, Bhadrakarna, Gaya with gandharvas, yaksas, serpents and demons always worship
and Puskara, also Kuruksetra, Bhadrakoti, Narmada, him, (who is) the god of gods, the grandsire. O goddess, the
Mratakes-vari, Salagrama, Kubjamra, the excellent Kokamukha, great sinners, those who are greater sinners than they are, go to
Prabhasa, Vijayesana, Gokarna and Bhadrakarna—these holy the highest position after having come to Varanasi. Therefore,
places are well-known in the three worlds. Men who die (here) he who desires salvation, should, being restrained, stay at
do not go to the highest principle as those who die at Varanasi. Varanasi till death. Getting knowledge from Mahadeva he is
36-56. If a man enters (i.e. bathes in) Ganga, flowing in liberated. But difficulties may come up in the case of one whose
three streams, especially at Varanasi, it would destroy the sin mind is smitten with sin. Therefore one should not commit a
committed in hundreds of his former births. Ganga is easy to sin by body, mind or speech. O you of a good vow, this is the
reach at other places. Sraddha, gifts, penance, muttering (of a secret of gods and Puranas. Nobody truly knows (i.e. has) the
deity's names), vows—all this is very difficult to be found at knowledge about Avimukta.
Varanasi. A man living at Varanasi would mutter (names of
deities), would offer oblations, gives gifts everyday, worships
 Padma Purdna III.34.14b-25 1471
1470 Narada said:
57-65. The god of gods told the entire (account) that destroys higher and lower knowledge), Pratistha and Nivrtti.
all sins to the deities and sages and the spiritual teachers that The Phallus that supports the five Lingas, Brahma and others,
were listening. As Visnu is the greatest among the gods, as and that is indicative of Omkara, is called Pancayatana. A wise
Siva is the greatest among lords, so is this place the best of all man should remember the immutable Linga, i.e. Pancayatana, of
places. Those who have propitiated Rudra in a former birth, the lord. At the end of his body (i.e. when he dies) he enters the
obtain (i.e. visit) the great holy place Avimukta, the abode of highest light, joy. There formerly gods, sages, siddhas,
Siva. Those whose mind is taken away due to having been born brahmanic sages ultimately obtained the best position after
in Kali age, are not able to know that great place of the spiritual having waited upon the lord. O lord of kings, on the auspicious
teacher. The sin of those who always remember and talk about bank of Matsyodarl there is the most secret place, of the size of
this city, quickly perishes in this world and the next. God Siva gocarma (cow's hide), the excellent Orhkaresvara; there is the
having time as his body would destroy all those sins which Linga called Krttivasesvara, the excellent Madhyamesvara, and
those who have taken an abode here commit. A man should also Visvesvara, Omkara and Kandarpesvara. O Yudhisthira,
come to (i.e. visit) this place resorted to by those who desire these are the secret Lingas in Varanasi. Nobody here knows (i.e.
salvation; those who die would not be again born in the ocean experiences) destruction due to Sambhu's favour. O king, listen
of the mundane existence. Therefore by all efforts a man, to the greatness of Krttivasesvara. At that time formerly a
whether he is a yogi or no yogi, whether a sinner or the most demon having become an elephant came there near Siva to kill
virtuous one, should live in Varanasi. The thought about the brahmanas who were everyday worshipping Siva. From the
(visiting) Avimukta should not be changed even by the words of Linga of them Mahadeva, the three-eyed (god), affectionate
the people, or of the father, or of the preceptor. towards his devotees, came there for the protection of his
devotees.
14b-25. Siva having with contempt killed the demon in the
form of the elephant by means of his trident used his hide as his
garment. Therefore, he is known as Krttivasesvara. O
Yudhisthira, the sages obtained a great superhuman power and
CHAPTER THIRTYFOUR
with the same body obtained that highest position. Those who
are called Vidyavidyesvara, Rudra, Siva, have always resorted
The Greatness of Krttivasesvara
to the Lihga (called) Krttivasesvara. Men knowing that Kaliyuga is
Narada said: fearful and full of great impiety, do not forsake Krttivasa; by
doing so they are undoubtedly blessed. (At other places)
l-14a. There is a pure auspicious Phallus called Orhkara, liberation may or may not be obtained after a thousand exist-
merely by remembering which a man is freed from all sins. This ences; but at this Krttivasa liberation is obtained after (just)
is superior knowledge, the excellent Pancayatana, which is one existence. They describe this place to be the abode of all
always resorted to by sages in Varanasi, and which liberates siddhas, protected by Sambhu Mahadeva, the lord of gods. In
(men). There actually Mahadeva, Rudra, who gives liberation to every yuga brahmanas that are controlled and are masters of
creatures rejoices in the form of the five abodes. This knowledge deep meditation worship the magnanimous one and mutter the
relating to Pasupati (i.e. Siva) is called Pancayatana. This is that (hymn called) Satarudriya. They constantly extol god
pure Phallus, Orhkara, that stands there. The Phallus of the Tryam-baka, having the garment of (elephant-)hide. They
lord is of five forms: Santyatlta, Santi, Aparavara VIdya (i .e. meditate in their heart upon Siva, Sthanu, who is in the heart of
all. Siddhas, the brahmanas who live at Varanasi sing songs.
Even by means
 1472 Padma Parana III.35.12-28 1473

of one song salvation would take place in the case of those who just at that moment only. Seeing that great wonder the gods
resort to Krttivasa. They obtain a birth very difficult to obtain, and others praised it. That is the Linga of Siva called Kapardis-
which is desired, in brahmana families. Being steady in medita- vara, the best one. By merely remembering, it a man gets quickly
tion, the sages maditate upon Rudra, the great lord, in their free from his sins. All blemishes like passion, anger, and
hearts. The best sages, living in Varanasi, propitiate the supreme difficulties of the residents of Varanasi perish by worshipping
lord. They perform sacrifices without any (selfish) aim; they Kapardisvara.
praise Rudra; they salute Sambhu. "I salute Bhava, the abode 12-14. Therefore one should always see the excellent
of pure, deep meditation. I resort to the ancient Girisa. I Kapardisvara, one should worship (the Phallus) with great care,
remember Rudra, settled in my heart; I know Mahadeva of and should extol (the lord) with Vedic hymns. There is no doubt
many forms." that the meditating saints of tranquil minds who always meditate
(upon the lord), attain perfection within six months. By wor-
shipping this deity sins like killing a brahmana perish, since one
who has bathed in the tank called Pisacamocana obtains peace.
15-24. Formerly, a brahmana ascetic of a severe vow and
CHAPTFR THIRTYFIVE known as Sankukarna worshipped Siva at that holy place. He
constantly muttered (the names of) Rudra of the form of
Greatness of Kapardin Brahman. The meditating saint taking the vow devoutly wor-
shipped there the lord by means of flowers, incense etc., hymns,
Narada said: salutation and circumambulations. Once he saw a hungry ghost
l-2a. Now there is another excellent Linga, (called) Kapar- with its body covered with bones and skin, sighing repeatedly,
disvara. O king, having bathed there according to proper rites that had come there. Having seen him the best sage full of great
and offered oblations to manes, one is freed from all sins and pity said (to him): "Who are you? From what region have you
obtains salvation and enjoyment. come to this region?" The ghost oppressed by hunger, said
2b-ll. Then there is another holy place called Pisaca- (these) words to him : "In my former existence I was a brahmana
mocana. There is the wonderful (form of) god that gives having wealth and grains. I had sons and grandsons and was
salvation and that removes all blemishes. A demon taking up a eager to maintain my family. I did not worship great deities,
terrible form of a tiger went to the excellent Kapardisvara to cows and guests. I never did any small or big (act of) religious
eat up a female deer. There she with her heart frightened again merit. Once I saw the revered Visvesvara having the lord of
and again circumambulated (the deity). Running and extremely bulls as his vehicle, touched him, and saluted him. Then after a
perpflexed she came under the sway of the tiger. That very short time I died. (But) O sage, I did not see (i.e. go to) that
strong tiger having torn her with sharp nails went to another very terrible house of Yama. Now, being overpowered by thirst
place after having noticed the best sages. That young female I do not know what is beneficial or otherwise. O lord, if you
deer almost dead looked in front of Kapardlsa, like a great see some means to emancipate me, (please) do it. Salutation to
flame, lustrous like the moon in the sky. (She appeared) to have you. I have sought your refuge (now)."
three eyes, dark blue throat, and with her hair on the head 25-28. Sankukarna who was thus addressed by the ghost,
marked with the moon, to have mounted upon a bull, and said to him: "There is no person like you who has done the
surrounded by men like her only. The (divine) beings roaming most meritorious deed, since you have formerly seen Siva, the
in the sky, showered upon her flowers on all sides. Being turned lord of the universe. You touched him and again saluted him.
into one of the female chiefs of Siva's attendants she vanished Who else in the world is like you? Due to the ripening of the

1
 1474 Padma Purana 1475
111.35.45-50
deed you have come to this region. Being calm, quickly cast off this entire (world) is pervaded. I salute you, who are with-
this vile body here only." out any characteristic mark, whose form cannot be seen,
29-34. That ghost, thus addressed by that kind sage, who are your own lord and of that of the soul, who are of a
remembered after making his mind tranquil, Kapardisvara, the uniform nature, who are beyond Brahman, and who are the
best, three-eyed god, and bathed there. Then, he having bathed highest lord, other than whom nothing exists; whom the
there near the sage and endowed with divine ornaments died and meditating saints who have become one with the highest soul,
was seen in an aeroplane resembling the sun and had his charm- giving up meditation along with mystical letter forming the
ing head marked with the moon. With Rudras living in heaven essential part of the hymn, after securing concentration see. I
and being looked after by the meditating saints along with the always bow to him who is beyond Brahman and of the highest
unbounded Valakhilyas,1 he shines like the full god, the sun at form. I always salute him who is beyond Brahman, who
the time of rising. Siddhas and hosts of gods praise him in the has no qualification like a name, whose form cannot be seen. I
heaven. Charming celestial nymphs danced. Gandharvas, seek your shelter, of the self-born one. I always salute your form
Vidyadharas and kinnaras etc. showered flowers mixed with which is beyond Brahman, which is not one, which, those
water. Being praised by the groups of the best sages, having engaged in Vedic recitals see to be without a body, to be with-
secured knowledge by the favour of the lord, he entered that out distinctions, to be one along with the knowledge of
best orb full of the three (gods) where Rudra shines. Seeing the Brahman, from which Pradhana (or Prakrti) and the ancient
ghost liberated the sage, being pleased in mind, thought about Purusa obtain lustre, (which) the gods salute. I salute him,
Rudra, the only wise one, saluted Agni, and praised that remaining in the lustre, the huge time, which is your form. I
Kapardin. always seek the refuge of Guhesa; I approach the ancient
Sthanu (i.e. Siva), living on the mountain. I approach Siva,
Sahkukarna said: Hari, (Siva) having the moon on his head, the trident-holder. I
35. I approach you, Kapardin, greater than the great, the seek your refuge.
protector, the only ancient man, the lord of deep meditation, the 45-47. Thus having praised the revered Kapardin,
giver of desired objects, the sun, the fire, and the one mounted
Sanku-karna also prostrated himself on the ground and uttered
upon a tawny bull.
the highest (syllable) Om. At that moment only the great Phallus
36-44. I seek the refuge of you, the essence of Brahman, of Siva appeared there. It was knowledge, joy, and very much
placed in my heart, full of gold, possessing miraculous power, like the fire having a crore of flames. Sankukarna's soul was
the beginning and the end (of the world), Rudra, staying in liberated. His pure soul moved everywhere. It merged into that
heaven, a great sage, of the nature of Brahman and pure, pure Phallus. (Thus) a great wonder took place.
endowed with a thousand feet, eyes and heads of a thousand 48-50. I have thus told you the secret and the greatness of
forms, and (remaining) beyond darkness. I salute the eternal Kapardin. Nobody knows it. Even a learned man is deluded
Sambhu, the extreme limit of Brahman, the revered one, the through ignorance. He who would daily listen to this account
lord, the lord of Hiranyagarbha, the three-eyed one, and also that destroys sins, would with his soul being purified due to
seek the refuge of (you), wherefrom the world has originated, having abandoned sins, secure proximity with Rudra. He who
and unto whom it will perish (i.e. merge), and by whom, i.e. Siva, being pure would always recite this hymn (called) Brahmapara
in the morning, noon and evening would secure the highest
1. Valakhilyas—This is the name of a class of sages of the size of a contemplation.
thumb. Sixty thousand were produced from Brahma's body and surround
the chariot of the sun.
 1476 Padma Purdna III.37.1-13
1477
CHAPTER THIRTYSIX CHAPTER THIRTYSEVEN Other Holy
The Greatness of Madhyamesa Places of VaranasI
Narada said:
l-2a. O great king, at VaranasI, there is the best (place Narada said:
called) Madhyamesa. At that place that great lord Mahadeva 1. O Yudhisthira, O great king, there are also other
always rejoices with the goddess (i.e. Parvati) and is surrounded holy places situated in VaranasI. Listen to (the description of)
by the Rudras. Formerly the universal god Hrslkesa, Krsna, them.
the son of Devakf, lived there for a year (and was) always 2-9. The holy place superior to Prayaga (the place of the
surrounded by devotees of Siva. confluence of Ganga and Yamuna) is the auspicious Prayaga (a
2b-5a. With his entire body smeared with dust, and intent holy place at VaranasI). Similarly there is a holy place called
upon studying Rudra(-hymn), and observing the vow of the Visvatirtha, and also the excellent holy place Talatlrtha. There
devotee of Siva, Hari (i.e. Krsna) worshipped Siva. All those is the holy place called Akasa, so also the excellent one called
many disciples of him, intent upon celibacy, got knowledge from Arsabha (i.e. sacred to Rsabha). There is the great holy place
his mouth and saw Mahesvara. called Sunlla, and the excellent holy place called Gaurltlrtha. So
5b-9a. That great revered lord Nilalohita (i.e. Siva), the giver also there is the holy place called Prajapatya and there is the
of boons, directly gave an excellent boon to Krsna. "Those (holy place called) Svargadvara. There is also the (holy place
devotees of meine who worship Govinda withproper rites, will have called) Jambukesvara and the excellent Dharma. The Gayatirtha
the knowledge belonging to Siva, which is full of the world. is a great holy place, so also Mahanadi is a holy place. Narayana
Those who are devoted to me, should salute him, should worship is a great holy place and Vayutlrtha is excellent. Jnanatirtha is a
him and should meditate upon him. There is no doubt that by great secret place, and Varahatlrtha is excellent. Yamatirtha
my favour they will have no birth. The sin like killing a is auspicious; so also Sammurtika is holy. O great king, there
brahmana etc. of those who here see after bathing the lord of is the Agnitlrtha, and there is also the excellent holy place
gods, the trident-holder, quickly perishes. Kalasesvara. So also there are (the holy places called)
9b-10a. Those mortals who, though engaged in sinful acts,
die here, also go to that highest place. No doubt should be Nagatlr-tha, Somatirtha and Suryatlrtha. Then there is the very
raised in this matter. secret (holy place) called Parvata; so also there is the
excellent Manikarnya. Ghatotkaca is the best holy place, so
10b-12. Those wise men who after bathing in Ganga, after
also there is the Sritlrtha (sacred to) the Grandsire.
having worshipped the lord Mahadeva, Madhyamesvara, (obtain)
Gangatfrtha is (sacred) to the lord of gods. So also
knowledge, (practise) penance, and offer sraddha and pi nda at
this place are blessed. Each one of these rites that are performed, Yayatitlrtha is excellent. There is the sacred place holy to
purifies (the members of his) family up to the seventh descendant. Kapila; so also there is (the holy place called) Somesa; so also
The fruit that a man gets here is tenfold of the fruit that he gets there is (the holy place called; Brahmatlrtha.
by bathing at Sannihati, when the Sun is eclipsed by Rahu. 10-12. When Brahma had formerly come there to instal the
13. O great king, I have thus told you about the greatness of ancient Linga, Visnu installed that Linga of the lord at that time.
Madhyamesvara. He who listens to it with great devotion, goes Having bathed there and having come (to Visnu), Brahma said
to the highest position. to Visnu: "I had brought this Linga. Why did you instal it?"
Visnu said to him: "My devotion to Rudra is stronger than
yours. Therefore I have installed the Linga. It will be named
after you."
13. Similarly there is the holy place called Bhutesvara,
so
 1478 Padma Purdna III.38.5-20a 1479
also there is Dharmasamudbhava. Then there is the auspicious 5-6. Then he should go to Brahmasaras served by (i.e. in)
Gandharvatirtha, and there is the holy place called Vahneya (i.e. Brahmaranya. (Thereby") he obtains (the fruit of) Pundarika
sacred to Agni). (sacrifice) as the night obtains the dawn. Brahma has raised (i.e.
14-19. O Yudhisthira, there are holy places called put up) the best sacrificial post in the lake. By circumambulat-
Daurva-sika, Vyomatlrtha, Candratirtha, ing the sacrificial post he would obtain the fruit of a Vajapeya
Cintangadesvaratlrtha, and the auspicious Vidyadharesvara. sacrifice.
There are (also the holy places called) Kedaratirtha, Ugra, and the 7-10. Thence, O lord of kings, he should go to Dhenuka,
excellent Kalanjara; so also Sarasvata, Prabhasa, and the well-known in the world. Living there even for a night and
auspicious Rudrakarmahrada. There is the great holy place offering a sesamum-cow he with his soul purified of all sins,
(called) Kokila, and there is the holy place called Mahalaya. So would certainly go to Soma's world. There is, O great king,
also there is the excellent holy place Hiranyagarbha. There is
even now the mark: A tawny cow along with her calf still roams
also the excellent holy place (called) Gopreksa. Then there are
over the mountain. The foot-prints of the cow with her calf are
the holy places (like) Upasanta, Siva, the excellent Vyaghresvara,
seen even now. Having bathed in (the water collected at) those
the great holy place Trilocana, so also Lokarka and Uttara. There
is the holy place (called) Kapalamocana, destroying (the sin foot-prints, O lord of kings, O best king, little sin that is (left)
of) killing a brahmana. (Then) there is the very holy place perishes, O descendant of Bharata.
(called) i^ukresvara, so also there is the excellent Anandapura. 11-12. Thence he should go to Grdhravata, the place of the
These are the holy places situated in Varanasi. Even during god, viz. the trident-holder (i.e. Siva). He should bathe there and
crores of kalpas, it would not be possible to describe them in (apply) ashes after meeting (i.e. visiting) the bull-bannered god.
detail. A brahmana, thereby, would have observed a vow for twelve
years. All the sin of other castes perishes.
13-18. Thence he should go to the high mountain resound-
ing with music. O best among the Bharatas, the place sacred to
Savitrl is seen there. A brahmana with a severe vow should offer
the sandhya(-prayer) there. By (doing) that he would have
CHAPTER THIRTYEIGHT
offered the sandhya(-prayer) for twelve years. O best of
Gaya and Other Holy Places Bharatas, Yonidvara is there only. Having gone there a man is
freed from the danger of (being conceived in) a womb. O king, a
Ndrada said: man who would live in Gaya for both the bright and dark fort-
1. O lord, I have described to you in brief the greatness of nights (of a month), purifies his family up to the seventh (descen-
Varanasi, and the holy places (situated) in it. (Now) listen to dant). There is no doubt about this. Many sons would be desired
(the description of) other holy places. by him (i.e. he would have many sons) even if he would go to
2-4. O descendant of Bharata, a man being restrained and Gaya all alone. He might perform a horse sacrifice or give a dark
calm, having gone to Gaya, obtains (the fruit of) a horse sacrifice blue bull. Then O king, O lord of men, a pilgrim should go to
merely by going there. There is (a place) named Aksayavata Phalgu. (By doing so) he obtains (the fruit of) a horse sacrifice
known in the three worlds. O lord, oblations offered to the and would reach (i.e. get) the highest well-being.
manes at that place become inexhaustible. Having bathed in 19-20a. Thence, being tranquil he should, O lord of kings,
the MahanadI he should offer oblations to manes and deities. (By go to Dharmaprstha where, O Yudhisthira, Dharma (i.e. Right-
doing so) he would obtain (i.e. go to) the imperishable worlds eousness) always lives. Having seen Dharma, he would obtain
and would liberate his family. (the fruit of) a horse sacrifice.
 Padma Parana III.38.36b-50a 1481
1480
20b-23. Thence, O lord of kings, he should go to would liberate his family. A pure man having reached the lake
the excellent holy place of Brahma. Having gone there and of the residents of heaven does not meet with a disaster and
having been settled in a vow he should worship Brahma. O obtains (the fruit of) a Vajapeya (sacrifice).
descendant of Bharata, (thereby) he obtains the fruit of Rajasiiya 36b-39. Then being restrained and calm he should go to
and horse sacrifices. Thence, O king, a pilgrim should go to (the sacred place called) Mahesapada. Having bathed at
Rajagrha. Having bathed there he rejoices like Kaksivat. 1 The Mahega-pada he would obtain (the fruit of) a horse sacrifice.
food is (there) regularly offered to Yaksini. The sacred Fire-Man O best among the Bharatas, there is a well-known, excellent
formerly lived there. By the favour of Yaksini he is freed from (the sacred place taken away by the mighty Visnu when, O lord of
sin) of killing a brahmana. kings, it was being seized by a wicked demon Kurmarupa. O
24-25. Thence he should go to Maninaga. He would king, a man should bathe at that excellent holy place
(thereby) obtain the fruit (of the gift) of a thousand cows. O TIrthakoti; (thereby) he obtains (the fruit of) a Pundarika
king, the poison of the bite of a serpent does not affect him who sacrifice and goes to Visnu's heaven.
enjoys the food regularly offered to Maninaga. Having stayed 40-46. Thence, O best of men, he should go to the best
there for a night he is freed from all sins. place of Narayana, where, O descendant of Bharata, Visnu
26-29a. O king, thence he should go to the grove of always lives in the vicinity and where gods like Brahma and
Gautama, the brahmanic sage. Having bathed in the pool of others, sages with penance as their wealth, and also Adityas,
Ahalya he would reach the highest position. Reaching Sri, he Vasus and Rudras wait upon Visnu. The place of (i.e. sacred
gets excellent wealth. O pious one, there is a tank well-known in to) Visnu of wonderful deeds is known as Salagrama. Having
the three worlds. He should bathe there. (Thereby) he would gone to the imperishable Visnu, the lord of the three worlds and
obtain (the fruit of) a horse-sacrifice. The tank of the royal sage the giver of boons, a man obtains (the fruit of) a horse sacrifice
Janaka is honoured by gods. Having bathed there he would and goes to Visnu's heaven. O pious one, there is a pool freeing
obtain Visnu's heaven. (a man) from all sins. In that pool all the four oceans are always
29b-30a. Thence he should go to (the holy place called) present. Having bathed there, O lord of kings, a man would not
Vinasana which frees (a man) from all sins. (Thereby) he obtains meet with misery. Having gone to the everlasting, great god
(the fruit of) a horse sacrifice and goes to Soma's world. Visnu, the giver of boons, he being free from debts, shines like
30b-36a. (Then) he should go to Gandaki produced from Soma (i.e. the moon). Having approached Jatismara, he, pure
the water of all sacred places. (Thereby) he obtains (the fruit and with his mind controlled, obtains the faculty of recollecting
of) a Vajapeya sacrifice and goes to the Sun's world. Thence, O his former births after bathing there. There is no doubt about
pious one, having entered the penance-grove of Dhruva he this.
undoubtedly rejoices among guhyakas, O noble one. Having 47-48. Having gone to Vatesvarapura and having worship-
reached the river Karmada resorted to by siddhas he obtains ped Kesava (there) a man obtains (i.e. goes to) desired worlds
(the fruit of) Pundarika (sacrifice) and goes to Soma's world. by fasting there. There is no doubt about this. Thence, having
Thence having reached the river Visala, well-known in the three gone to (the sacred place called) Vamana, which destroys all
worlds, he obtains (the fruit of) Agnistoma (sacrifice) and goes sins and having worshipped Visnu, he would not meet with a
to heaven. Then O king, having reached Dhara of (i.e. sacred disaster.
to) Mahesvara he obtains (the fruit of) a horse sacrifice and 49-50a. Having gone to Bharata's hermitage freeing (a
man) from all sins he should there resort to Kausiki destroying
1. Kakslvan—He was a famous sage and was credited with the author- great sins. A man (thereby) obtains the fruit of a Rajasiiya
ship of a few Vedic hymns. He was the son of Usij and DIrghatamas.
sacrifice.

i
 1482 Padma Purdna III.39.1-5
1483
50b-59. Thence, O pious one, he should go to the the faculty of recollecting his former existence. This has
excellent Campakaranya. Having stayed there for a night he
been observed by the ancients. Reaching Sakrt river a
would obtain the fruit of giving away a thousand cows. Then
brahmana becomes blessed. With his soul freed from all sins he
having reached the sacred place (called) Govinda liked by
goes to heaven. Having reached Rsabhadvlpa he should resort to
the best ones and having fasted there for a night, he would
Krauficanisudana. Having bathed at Sarasvati he seated in an
obtain the fruit of Agnistoma (sacrifice). O best among the
aeroplane shines. O great king, Audyanaka is a great holy place
Bharatas, having seen there the very lustrous lord of the world
resorted to by sages. He should bathe there. (By doing so) he
along with the goddess he would obtain (i.e. go to) the worlds
is freed from all sins. There is no doubt that a man reaching the
of Mitra and Varuna. Having fasted there for three nights he
holy Brahmatirtha resorted to by brahmanic sages obtains (the
would obtain the fruit of an Agnistoma (sacrifice). Then, being
fruit of) a Vajapeya sacrifice. Then having reached Campa and
controlled and with his diet controlled he having reached
having bathed in Bhagirathi and having reached Dandarpana he
Kanyavasatha obtains (i.e. goes to) the worlds of Manu
would obtain the fruit of (having given away) a thousand cows.
Prajapati, O best of the Bharatas. Sages of severe vows say
Thence a man should go to the auspicious Lavidhika resorted to
that even the smallest gift which men give at Kanyavasatha
by the holy ones. (By that) he obtains (the fruit of) a Vajapeya
becomes inexhaustible. Having reached Nistha-vasa,
sacrifice and seated in an aeroplane he is honoured.
well-known in the three worlds, he obtains (the fruit of) a horse
sacrifice and goes to Visnu's heaven. O best among men, those
men who give gifts at the confluence of Nistha, go to the good
world of Brahma. There is Vasistha's hermitage well-known in
the three worlds. A man who bathes there obtains (the fruit of)
a Vajapeya (sacrifice). Having reached Devakuta resorted to by CHAPTER THIRTYNINE
hosts of divine sages he obtains (the fruit of) a horse sacrifice and
would liberate his family. Savidyd Sandhyd, Lauhitya, Karatoya, etc.
60-73. Thence, O lord of kings, he should go to the lake of Ndrada said:
the sage Kausika, where Visvamitra, the son of
Kausika, obtained the highest welfare. O best among the 1-2. Then having reached Savidya Sandhya, the excellent
Bharatas, the wise one should live for a month there, i.e. at holy place and having bathed there a man becomes learned.
Kausiki. After a month he obtains the religious merit which There is no doubt about this. Having reached the holy place
is due to a horse sacrifice. He who would stay at Mahahrada, the Lauhitya, made the chief holy place by Rama in olden days, he
best among all holy places, does not meet with a disaster and would obtain much gold.
would obtain much gold. Having (then) gone to Kumara staying 3. Having reached Karatoya a man who fasts (there) for
in Viras'rama he obtains (the fruit of) a horse sacrifice and three nights obtains (the fruit of) a horse sacrifice, and goes to
goes to Indra's world. O you who perpetuate the Kuru-family, Indra's world.
having gone to the lake at NandinI resorted to by gods he 4. O lord of kings, the wise say that a man obtains ten times
obtains that fruit which is due to a human sacrifice. Having (the fruit of an Asvamedha by fasting) at the confluence of Ganga
bathed at Kalika-sangama.fthe confluence of Kausiki and Aruni, and the ocean.
and having fasted there for three nights a wise man is freed from 5. O descendant of Bharata, he who, after having reached
all sins. A wise man having reached Urvasi-tlrtha and the yonder island in Ganga, bathes there and fasts for three
having bathed in Kumbhakarnasrama, is honoured in nights would obtain all desired objects.
the world. Similarly, being restrained and calm he having
bathed at Kokamukha gets
 1484 III.39.30b-39 1485
Padma Purdna

6-7. Then having gone to the river Vaitarani which frees (a Kanyatirtha. O lord of kings, having bathed there, he is freed
person) from sins and reaching Viraja tirtha, he shines like the from all sins. Then, O lord of kings, having reached Gokarna
moon. (By bathing) at Prabhava he purifies his family and dest- in the sea, revered by people, where gods like Brahma and
roys all sin. Obtaining the fruit of (the gift of) a thousand cows others, all sages with penance as their wealth, goblins, yaksas,
he purifies his family. ghosts, kinnaras with great serpents, siddhas, caranas,
8-9. A pure man living at the confluence of Sona and gandharvas, human beings, snakes, rivers, oceans and mountains
Jyoti-rathi after offering oblations to manes and deities, would get wait upon the lord of Uma, a man having fasted for three nights
the fruit of an Agnistoma sacrifice. Having bathed at and having worshipped the lord (Siva) obtains (the fruit of)
Vamsagulma at the source of Sona and Narmada he would ten horse sacrifices and the status of the chief of Siva's
obtain the fruit of a horse sacrifice, O best among the Kurus. attendants. Having fasted for twelve nights, a man is blessed.
10-11. A man having reached Rsabhatirtha in Kosala and There only is the place of Gayatri well-known in three worlds.
Having stayed there for three nights a man would obtain the
having fasted there for three nights obtains (the fruit of) a
fruit of (having given away) a thousand cows. This is confirmed
horse sacrifice. Reaching Kalatirtha in Kosala a man should
by direct evidence of brahmanas, O king. A twice-born, born
bathe (there). There is no doubt that he obtains the fruit eleven
of the mixture of castes by unlawful inter-marriage, who recites
times greater than that of (giving away) a bull.
the Gayatri (-hymn) there, is furnished with a religious verse or
12-15. Having bathed at Puspavati, a man who has fasted
a song(?), O king. Savitrl, however, goes away from a
for three nights, would obtain the fruit (of giving away) a thousand
non-brahmana reciting (Gayatrl-hymn). O brahmana-sage, having
cows and would liberate his family. Then, having with a restrain-
reached the tank at Sarhvarta, difficult to be reached, a man
ed mind bathed at the Badarikatlrtha a man obtains long life and
partakes of handsomeness (i.e. becomes handsome) and becomes
goes to heaven. Then reaching Mahendra resorted to by
fortunate.
(Para-Surama) the son of Jamadagni a man who bathes at
3Ob-31a. Thence having reached Vena he should offer
Ramatlrtha, obtains the fruit of a horse sacrifice. The field (i.e.
oblations to the manes and deities. A man (thereby) obtains
place) of Matanga is just there, O best of Bharatas. O king,
an aeroplane to which peacocks and swans are yoked.
having bathed there a man would obtain the fruit of (giving
31b-33a. Thence having reached Godavarl always resorted
away) a thousand cows.
to by siddhas, he obtains (the fruit of) a Gavamaya and goes to
16-18. Having reached Sriparvata he should bathe at the
the world of Vayu. Having bathed at the confluence of Vena
bank of the river. Thereby he obtains (the fruit of) a horse
he would obtain the fruit of a Vajapeya. Having bathed at
sacrifice and goes to the great welfare. On Sriparvata Mahadevaof
Varadasangama, he would obtain the fruit of (having given
great lustre and highly delighted lived. So also Brahma surround-
away) a thousand cows.
ed by gods (lived there). A pure man with his mind controlled
33b-39. A man having reached Brahmasthuna, and having
obtains after bathing at the Devahrada (the fruit of) a horse
fasted (there) for three nights, would obtain the fruit of (having
sacrifice and obtains great welfare.
given away) a thousand cows, and he goes to heaven. Being
19-20. Having gone to the Rsabha mountain in the Bhanda
restrained and calm, he, having reached Kubjavana, and having
(region) which is adored by gods he obtains (the fruit of) a
fasted for three nights and bathed there, would obtain the fruit
Vaja-peya and rejoices in heaven. Thence a man should go to
of (having donated) a thousand cows. Then having bathed (i.e.
Kaverl thronged by hosts of celestial nymphs. O king, having
he should bathe) in Devahrada formed in the water of
bathed there a man would obtain the fruit of (giving away) a
Krsnavena, and also in Jyotirmatra tank, and in Kanyasrama,
thousand cows.
where, having performed a hundred sacrifices, (Indra) the lord
21-30a. He should, at that holy place of the ocean, bathe at

H
 1486 Padma Purana
111.39.53-100 1487
of gods, went to heaven. By merely going there, a man would
(Thereby) he would go to Brahma's world and again purifies his
obtain (the fruit of) a hundred Agnistoma sacrifices. Having
bathed in the Sarvadevahrada, he would obtain the fruit of family (also).
(having donated) a thousand cows. A man having bathed in 53-57a. Having reached Medhavana, a man should offer
the Jatimatrahrada has (the faculty of) recollecting his former oblations to manes and deities. (By doing so) he gets (the fruit
births. Then he should go to the tank (in) the very auspicious of) an Agnistoma (sacrifice), and also memory and intelligence.
Payosnl, the best of rivers. A man engaged in worshipping his Having gone to Kalanjara there, he would obtain the fruit of
manes and deities (there), would obtain the fruit of (having (having donated) a thousand cows. O king, he should practice
donated) a thousand cows. O great king, having reached self-control on the Kalanjara mountain. The man is honoured
Dandaka-forest he should bathe there. in heaven. There is no doubt about it. Thence, O lord of
40-42. (He should also bathe) after going to the hermitage people, having reached the river Mandakini, that frees (people)
of Sarabhanga, and also of the magnanimous Suka. He does from sins, on Citrakiita, the best of the mountains (he should
not meet with a disaster, and purifies his own family. Thence bathe there). A man who bathes here and is engaged in
he should go to Suryaraka, resorted to by Jamadagni. A man worshipping manes and deities obtains the fruit of a horse
having bathed at Ramatlrtha would obtain much gold. Being sacrifice, and goes to the best position (i.e. salvation).
controlled and having restrained his diet, he, after having bathed 57b-62a. O lord of kings, thence he should go to the
at Saptagodavari, obtains great religious merit, and goes to excellent Guhasthana, where god Mahasena (i.e. Kartikeya) is
heaven. always present, O king. O best of men, a man attains perfection
43-52. Thence, being restrained and having controlled his merely by going there. A man having bathed at Kotitfrtha
diet, a man should go to (the holy place called) Devapatha. He obtains the fruit of (presenting) a thousand cows. Turning right,
obtains that merit which is obtained by performing (the sacrifice a man should go to Yasahsthana. Having gone to Mahadeva,
named) Devasatra. Being a religious student and with his senses he shines like the moon. O best of the Bharatas, there is a
controlled, he should reach Tungakaranya where formerly the well-known tank where, O Yudhisthira, the four oceans dwell.
eloquent one taught the sages the Vedas that were lost. The son O lord of kings, a man having bathed and circumambulated
of the sage Angiras formerly sat on the upper garments of the there, and being restrained and purified would go to the best
great sages, O descendant of Bharata. Due to Orhkara that was state (i.e. salvation).
properly and correctly pronounced, that which was repeated (-ly 62b-64a. O best of Kurus, thence he should go to the great
thought) by a sage stood before him. There, the sages, the gods, Srngaverapura where formerly the very wise Rama, the son of
Varuna, Agni, Prajapati, god Hari Narayana (i.e. Visnu), Siva, DaSaratha, crossed (the river). A man observing chastity and
also the revered and very lustrous Brahma, along with the gods with his senses controlled, has his sins shaken off and obtains
appointed the very lustrous Bhrgu to officiate as a priest at the (the fruit of) a Vajapeya after bathing in Ganga.
sacrifice. Then the revered one settled all the sages according 64b-100. Thence he should go to the place of the intelligent
to the rite as observed by the gods and in the proper manner god. Having approached Mahadeva, and having worshipped
(in their proper positions). Gods and sages properly pleased him, and having circumambulated, O king, a man would become
by (their) portion of ghee went happily to the three worlds. O the chief of the attendants of Siva. O lor d of kings, a man
best king, the sin of a person—a woman or a man—who enters should thence go to Prayaga which is extolled by the sages,
that forest, suddenly perishes. A wise man being controlled where gods like Brahma and others, the quarters with the lords
and with his diet restrained, should stay there for a month. of quarters, the regents of the quarters, siddhas, the devoted
manes, sages led by Sanatkumara, also nagas, suparnas, siddhas,
celibates, rivers, oceans, gandharvas, celestial nymphs (stay),
 1488 Padma Purdna III.39.10M06 1489

and also the revered Visnu led by Brahma stays. There to be so in Dvaparayuga, and Ganga in Kaliyuga. One
are three tanks. Among them (flows) Ganga, honoured by the should practice penance at Puskara and he should give a
Holy Places and going beyond Prayaga. At that place, gift at Mahalaya. One should get onto (i.e. enter) fire at
Yamuna, Sun's daughter, purifying the world, and Malaya and anasana(?)at Bhrgutunga, and the water of Ganga at
well-known in the three worlds, has joined Ganga. The Puskara, Kuruksetra and the places in between (madhyagesu ?).
buttocks of earth are said to be between Ganga and A creature (thus) instantly liberates seven preceding and seven
Yamuna. The sages know Prayaga to be the end of the succeeding (members of his family). Ganga, by her (mere) men-
buttocks, i.e. the lap. Prayaga has Pratisthana (so also) both tion purifies sins; by being seen gives merit; by bathing (in the
Kambala and Asvatara. Similarly the holy place stream) and drinking her water she purifies the family up to the
BhogavatI is the altar of Prajapati. O Yudhis-thira, there seventh member. O king, as long as the bone of a man touches
Vedas and sacrifices, being embodied, wait upon Prajapati ; the water of Ganga, the man is honoured in heaven. As
and the highly innocent sages and sovereigns offer sacrifices (already) mentioned, having resorted to the auspicious places
to gods, O king. O descendant of Bharata, there is nothing and holy places, a man, obtaining religious merit, becomes a
holier than that in the three worlds. O lord, Prayaga is resident of the other world. "There is no holy place like Ganga,
superior to all holy places due to its glory. By hearing about there is no god greater than Visnu, there is none superior to
that holy place, by mentioning its name, or by bowing (his) brahmanas." Thus spoke the Grandsire. That region, up to
head (before it), a man is freed from all sins. He, of a severe the limit of a yojana, where (i.e. through which) Ganga flows,
vow, who bathes there at the confluence, obtains great religious should be known as the region of siddhas (as) it has resorted to
merit of the Rajasuya and horse sacrifice. This is the place of the bank of Ganga. This is the truth in the minds of the
sacrifices of the gods. The story about it (is): O descendant of twice-born and the good. A man should mutter (about)
Bharata, whatever little is given there, becomes great. liberation into the ear of a viruous man or a follower. This is
Even by the words of gods or of people, you should not meritorious, this is pure, this leads to heaven, this gives
disregard your thought of dying at Prayaga. There are ten happiness. This is the most holy, purifying, excellent way of life.
thousand holy places, and others sixty croresin number, the This is the secret of the sages, which frees (a person) from all
presence of (all of) which is said to be here only, O descendant sins. Having studied in the midst of brahmanas, he should
of Kuru. A man, who bathes at the confluence of Ganga and secure purity. It is glorious, it leads to heaven, it is very
Yamuna, gets the same religious merit as accrues to one who meritorious, it puts an end to (one's) enemies, it is
has studied the four Vedas, or to those who speak the truth. auspicious. The description of the multitude of holy places is
Then there is the excellent holy place BhogavatI of (i.e. sacred the best producer of intelligence. A man having no son gets a
to) Vasuki. He, who bathes there, would obtain (the fruit of) son. A poor man would obtain wealth. A king conquers the
a horse sacrifice. There is the holy place (called) earth. A vaisya would obtain wealth. A sfldra obtains his
Harhsaprapatana, well-known in the three worlds. There is also desired objects, and a brahmaria who recites (the Vedas)
(the holy place called) Dasasva-medhika on (the bank of) masters them. He who would daily listen to this meritorious
Ganga, O descendant of Kuru. Here Ganga has come down (account of) the holy places, which is always pure, obtains the
as at Kuruksetra. A speciality is—at Kanakhala Prayaga (faculty of) recollecting his former births and rejoices in heaven.
becomes (a) great (holy place). If after doing a hundred 101-106. I have described the holy places that are accessible
bad deeds a man resorts to Ganga, the water of Ganga burns and that are inaccessible. With a desire to visit all the holy
(i.e. removes) all those (sins) as fire burns fuel. The water of places a man should even go to them mentally. (Visits to) these
Ganga burns (i.e. removes) all that as fire burns a heap of were undertaken by Vasus, Sadhyas, Adityas, Maruts, Asvins,
cotton. Every (holy place) is auspicious in Krtayuga ;
Puskara is said to be so in Tretayuga. Kuruksetra is
said
4
 1490 Padmd Purana 111.39.124—III.40.5 1491

sages like gods, desiring merit. O you descendant of Kuru, O Bharadvaja's disciple, sage Uddalaka, Saunaka with his son,
you of a good vow, you too visit the holy places in this manner. Vyasa the best among the ascetics, the best sage Durvasas,
Merit enhances by merit. The holy places are reached through Jabali of great penance—all these best sages, with penance as
piety and through the knowledge of the scriptures by the good their wealth, deserve to be respected by you. O glorious one,
people, whose senses are purified, and who follow the wise. A with them go to these sacred places. You will obtain great
man who is not one who has not done (good) deeds, who is not fame like king Mahabhisa. O best among the Kurus, with your
foolish, who is not impure, who is not a thief, whose mind is righteousness you shine like the pious Yayati or like king
not crooked (alone) bathes at the holy places, O descendant of Puriiravas, like king Bhaglratha or like Rama, who was
Kuru. O dear one, you of a proper conduct, and always well-known. As formerly (Indra), the killer of Vrtra, and the
observing piety, have always gratified your manes and all king of gods, burnt (i.e. destroyed) all his enemies, and being
paternal great-grandfathers, and all gods led by Brahma and free from distress, protected the three worlds, so you will
along with groups of sages. protect your subjects after destroying your enemies. O
lotus-eyed one, having obtained the earth secured by your good
Vasistha said: works, you will obtain fame like Kartavirya Arjuna.
107. You, O pious one, have always pleased (these) by means Suta said:
of your righteousness. On the earth you will obtain great,
124-127. Having spoken like this, and having advised holy
eternal fame like Dilipa.
great king, the revered sage Narada disappeared there only. The
Narada said: lord of the earth, Yudhisthira, of a good vow, respectfully
visited along with the sages all the sacred places. O all sages,
108. Speaking thus and advising (Yudhisthira), the revered he who would recite or listen to the account about the pilgrimage
sage Vasistha, being pleased, disappeared there only with a told by me, becomes free from all sins. I have told you the
pleased mind. entire fact. What more do you want to hear ? There is
109-123. O best of the Kurus, by perceiving the truth of nothing that cannot be told by me about the sages of pious
the sacred treatises and by the words of Vasistha, Dilipa crossed fame.
the earth. O glorious one, the very meritorious pilgrimage, free-
ing one from all sins, is effective in (i.e. by visiting) Pratisthana.
He who wanders over the earth in this manner, enjoys after
death the entire fruit of a hundred horse sacrifices. O king,
you will obtain eight times the excellent merit which formerly CHAPTER FORTY
king Dilipa had secured, O son of Kuntl. Since you will lead
the sages, you will have eightfold fruit. O descendant of Markandeya Recommends Pilgrimage to Prayaga
Bharata, these sacred places are crowded with the hosts of
Suta said:
demons. O descendant of Kuru, nobody except you can have
an access (to these places). He who, getting up at daybreak, 1-5. O you of good vows, I have thus described the holy
would recite this account of the divine sages, depending on all places, the bodies of Visnu. A man becomes liberated by con-
the holy places, is freed from all sins. The principal sages like tact with any one of these. To hear about the holy places is
Valmlki and Kasyapa, Atreya and Kaundinya, Visvamitra and blessed; to resort to the holy places is blessed. In Kaliyuga,
Gautama, Asita and Devala, Markandeya and Galava, also there is no other means for destroying the heap of sins. He who
1492 Padma Parana III.40.31-33a 1493

everyday says, 'I will stay at a holy place; I will bathe at a holy again: 'King Duryodhana was the lord of eleven divisions of the
place', goes to the highest principle. By his merely talking about army. All those (Kauravas), having frequently tormented us, are
the holy places his sins perish. O you of best vows, the holy dead. (We) the five Pandavas, having resorted to Vasudeva (i.e.
places resorted to by the blessed ones are indeed blessed. By Krsna), have survived. (How did we kill) Drona, Bhlsma, very
resorting to the holy place only, Narayana, the author of the mighty Karna, and king Duryodhana with his brothers and sons?
world is worshipped. There is no higher place than the holy All the kings, thinking themselves to be brave, have been killed.
places. What is the use of the pleasures or of life without the kingdom?
6-11. Men should always without fail worship a brahmana, Alas, (what a misery) !' Thinking like this the king was distressed.
tulasi (-plant), asvattha, collection of holy places, and the Motionless and devoid of energy he remained with his face a
greatest lord Visnu. O best sages, the seniors look upon little bent down. When the king regained consciousness, he
worshipping the brahmanas especially as superior to bathing at repeatedly thought: 'Which course or vow should I practice? or
all the sacred places. Therefore, a wise man should everyday which sacred place—•bathing where a man goes to the world of
resort to the auspicious feet of a brahmana, which are full of all Visnu (should I resort to) by which I shall be free from the
sacred places. They are superior to holy places. One should blemish due to the great sin (of killing my kinsmen)? How shall I
circumambulate asvattha (tree), tulasi (plant) and cows. Obtain- ask Krsna who got the great thing done? How shall I ask
ing the fruit of (visiting) all holy places he is honoured in Visnu's Dhrtarastra whose hundred sons are killed? How shall I ask
world. Therefore, a man should destroy (the fruits of) his evil Vyasa whose family has met with destruction?' In this way
deeds by resorting to a holy place. Otherwise he goes to hell Dharma's son Yudhisthira was distressed. All the (other)
and becomes calm only after exhausting (the fruits of) his acts. Pandavas wept due to being distressed by the grief of their
Sinners live in hell. A meritorious person obtains (i.e. goes to) brother. The noble ones who had resorted to the Pandavas and
heaven. Therefore, a wise man should resort to an auspicious, who had gathered there also (wept). KuntI, DraupadI and others
holy place. that had gathered there, fell on the ground on all sides and wept.
Markanda was at Varanasl. He came to know that Yudhisthira
The sages said: was distressed, weeping and very unhappy. In a very short time
Markarida of great penance reached Hastinapura, and stood at
12-13. O you of a good vow, we have heard about the holy
the gate of the royal palace. The doorkeeper too, having seen
places along with their greatness. Now we desire to hear the
him, quickly reported (his arrival) to the king. "The sage
distinguishing features of Prayaga. O Suta, since you formerly
Markanda, desiring to see you, stands at the gate." The son of
described Prayaga in brief, (now) we desire to hear about it in
detail. O Suta, please describe it to us. Dharma (i.e. Yudhisthira) quickly came to the door, and eagerly
said:
Suta said: Yudhisthira said:
14-30. O illustrious ones of good vows, you have well asked 31-33a. Welcome to you, O you highly intelligent one.
about Prayaga. I shall gladly give you a description of Prayaga, Welcome to you, O great sage. Today my existence is fruitful.
which was formerly narrated by Markandeya to the son of Today my family is purified. O great sage, when you are seen
Pandu. When the Bharata (war) was over, and Prtha's son (i.e. today, my dead ancestors are gratified.
Yudhisthira) had obtained the kingdom, for some time, king
Yudhisthira, Kunti's son, was tormented by the grief (i.e. the Having seated him on the throne, the noble Yudhisthira
bereavement) of his (cousin-) brothers, and thought again and honoured that sage with (giving water for) washing his feet, for
purifying himself, and by offering worship to him.
1494 Padma Purana III.41.3-22 1495

33b-34. Then Markandasaid to him: "Olord, I am honoured Tell me also the fruit which those who stay in Prayaga get. Tell
by you. O king, tell me quickly why you hastened. Tell me why me all this. I have great curiosity.
you are distressed."
Markandeya said:
Yudhisthira said: 3-22. O lord, O dear, I shall tell you what is desirable, and
35. O great sage, knowing what occurred to us for (securing) what is (its) fruit, which I heard while being told to brahmanas
the kingdom the holy one has come here. and sages in olden days. From Prayaga, Pratisthana, up to
Dharmaki Vasuki pool, there are the two nagas. This is the
Markandeya said: region of (i.e. sacred to) Prajapati, which is known in the three
worlds. Having bathed here men go to heaven. Those that die
36-38. O king, of mighty arms, hear. Where Dharma (i.e. here are not reborn. There gods like Brahma, having come
righteousness) is well-settled there no sin is seen in the case of a together protect (everything). There are many other holy places
wise man resorting to fighting on the battlefield, especially in which destroy all sins. O king, it is not possible to describe them
the case of a ksatriya (fighting) in accordance with his duty? even by (spending) many hundred years. I shall give you the
Bearing this in mind, you should not think (that you have com- description of Prayaga in brief. Sixty thousand bows protect
mitted) a sin. the Jahnavi (i.e. Ganga). The Sun with the seven horses always
Then king Yudhisthira, saluting the sage by (bowing down) protects Yamuna. Indra himself particularly protects Prayaga.
his head (said): "O sage, I am asking you who always (directly) Visnu, along with the gods, protects the highly esteemed region.
see the three times. Tell me in brief (that) by which I shall be Mahesvara (i.e. Siva), with the trident in his hand, always
free from the blemish." protects that (famous) Vata. The god protects the auspicious
place which removes all sins. Men given to impiety do not go
Markandeya said: to that place. O king, all that sin—small or smaller—of a man
who remembers Prayaga vanishes. A man, merely by seeing that
39-40. O illustrious king listen, since you ask me. Thus holy place, or even by uttering its name, or even by taking clay
Samkhya, Yoga, and the sacred places have been narrated; O from there, is free from sin. O lord of kings, there are five pools
lord, again the holy brahmanas have formerly declared that in (i.e. through) which Ganga (flows). The sin of a man goes
going to Prayaga is best for men doing righteous deeds. away the moment he enters Prayaga. A man who remembers
Ganga within a distance of thousands of yojanas, gets the
highest position (i.e. salvation), even if he is a man of wicked
deeds. By reciting (the name of Ganga) a man is free from
sins. By seeing (her) he sees (i.e. gets) happiness. By bathing in
CHAPTER FORTYONE and drinking (the water of Ganga) he purifies his family up to
the seventh (descendant). A man who is truthful, who has
The Greatness of Prayaga conquered his anger, who has greatly resorted to harmlessness,
who follows the proper course of conduct, who knows the truth,
Yudhisthira said:
who is engaged in the well-being of cows and brahmanas, is freed
1-2. O revered sir, I desire to hear how in the former kalpa from sin after bathing in between (i.e. at the confluence of)
men went there to Prayaga. What is the course of (i.e. for) the Ganga and Yamuna. He properly obtains many objects that he
dead there? What is the fruit which those who bathe there get? has thought of in his mind. Thence having gone to Prayaga, he
1496 Padma Parana
III.42.1-24 1497
should live there with restraint for a month and should offer Prayaga, obtains (i.e. goes to) Brahma's world, where the golden
oblations to gods. (Thereby) he gets his desired objects and is land is full of all desired objects, and to which world the seers
everywhere born in a high family. God Mahesvara is always and sages go. Due to the deeds done by him in this world a
actually present where the illustrious goddess Yamuna, the man rejoices along with the sages on the charming, auspicious
daughter of the Sun, well-known in the three worlds, goes. bank of Mandakini crowded with thousands of women. In
O Yudhisthira, the auspicious Prayaga is difficult to be "reached heaven he is honoured by siddhas, caranas, gandharvas and
by human beings. O lord of kings, having bathed there, gods, deities. Then fallen from heaven, he would be a lord in
demons, gandharvas, sages, siddhas and caranas, are honoured Jambudvipa. Then repeatedly thinking about auspicious deeds,
in heaven. he undoubtedly becomes virtuous and endowed with wealth in
this world. He who is well-settled in truthfulness by deeds,
speech and mind, and gives gifts in between (the region of)
Ganga and Yamuna (gets liberation). He, who accepts gold,
jewels, pearls or grains at his own rite or in honour of the
CHAPTER FORTYTWO manes, or in the worship of deities, has his visit to the holy
places rendered fruitless as long as he gets the fruit of that (i.e.
Importance of Giving a Cow at Prayaga accepting gifts). Thus a man should not accept (gifts) at a holy
place and a sanctuary. A twice-born should be careful about all
Markandeya said: omens. He who gives a tawny, red-coloured, golden-horned,
silver-hoofed milch-cow with a piece of cloth round her neck
1-24. O king, hear again the greatness of Prayaga, going
(to a brahmana) at Prayaga (gets liberation). Having properly
where, a man is freed from all sins. There is no doubt about it.
secured at Prayaga a learned, good, tranquil, pious brahmana,
Except Prayaga, there is absolutely no eternal place for the
master of the Vedas, and wearing white garments, that cow
afflicted and the poor who are of a firm resolve. A man who
should be given to him at the confluence of Ganga and Yamuna.
having reached the confluence of Ganga and Yamuna, would
Costly garments, various jewels (should also be given). The man
cast his life, goes in an aeroplane having the colour of heated
(who gives such a gift) is honoured in heaven for as many
gold and resembling the sun, (and) rejoices in heaven in the
thousand years as there is hair on the limbs of the cow, O best
company of gandharvas and celestial nymphs. The best sages
one. The cow is born there where he is born. Due to that act he
say that (such) a man obtains desired objects. He rejoices with
does not see (i.e. go to) horrible hell. Having reached Uttara
all auspicious things, divine and full of gems, is accompanied by
Kuru, he rejoices for an inexhaustible period. (Instead of giving)
various flags and surrounded by excellent damsels. He when
hundreds and thousands of bulls he should give one milch-cow.
asleep is awakened by the sound of songs and musical instru-
One cow would liberate sons, wife and servants. Therefore, of
ments. As long as he does not call to mind (his earthly) existence
all gifts, the gift of a cow is the best. In a terrible, insurmount-
(or life), he is honoured in heaven. Then deprived of heaven,
able difficulty due to a horrible sin, a cow alone protects (a
having fallen from there due to the (fruit of) his deeds being
man). Therefore (a cow) should be given to a brahmana.
exhausted, he is born in a rich family full of (i.e. accomplished
with) gold and gems. He recollects that holy place, and merely
by remembering it he goes there. The best sages say that a man,
being in a region or in a forest or in a foreign country, or in his
own house, who would cast his life (there) by just remembering
1498 Padma Purana III.43.28-46a 1499
CHAPTER gandharvas, sages, siddbas, caranas always resort to that holy
place on the confluence of Ganga and Yamuna. O lord of kings,
FORTYTHREE The Fruit of they go there. It is united with Prayaga. There gods like Brahma,
Visiting Prayaga quarters and lords of quarters, regents of quarters, sadhyas, the
manes liked by people, and also great sages led by Sanatkumara,
Yudhisthira said: and other brahmanic sages like Angiras, also nagas, siddhas,
1. O sage, as you have narrated the greatness of suparnas, those moving in the sky, rivers, oceans, mountains,
Prayaga, nagas and also vidyadharas (stay). The revered Visnu led by
I am undoubtedly being freed from sins. Prajapati (i.e. Brahma) also stays there. O best of kings, Prayaga
2. O revered one, in what manner should people of religious well-known in the three worlds and (lying) between Ganga and
resolve go (there) ?O great sage, tell me about the rite which is Yamuna is said to be the hip and the loin of the earth. O descen-
declared (to be performed) at Prayaga. dant of Bharata, there is nothing more sacred than it in the three
worlds. By hearing (the description) of that holy place, even by
Markandeya said: mentioning its name, or securing the clay from that place, a man
is freed from sins. He who, of a severe vow, bathes there at the
3-27. O dear, I shall tell you the entire sequence of the
confluence, obtains the same fruit as Rajasiiya and Asvamedha
religious rites to be performed during the pilgrimage. O best of
(sacrifices) (give). O dear one, even you should not change your
Kurus, I will tell you the fruit accruing to him who mounted
mind to go to Prayaga even by (i.e. depending upon) the words of
upon a bull goes to Prayaga united with gods. Due to the anger
the Vedas, or of the people. O descendant of Kuru, the presence
of bull he lives in a terrible hell. From such a man his dead
of ten thousand holy places and sixty crore others is here only.
ancestors do not accept water (offered by him); but he who would
He who casts his life at the confluence of Ganga and Yamuna
bathe his sons and all children and would make them drink
(water at the holy place) like himself and would cause gifts to be
given to brahmanas (is liberated). A man who, due to his desire
I follows the same course, as a wise man endowed with abstract
meditation and born of good parents follows. O Yudhisthira,
those who have not visited Prayaga, well-known in the three
for (showing off) his affluence or to delusion, would go (to a
worlds, do not (really) live in the world. Thus seeing that holy
holy place) in a vehicle, his (visit to the) holy place is fruitless.
place—the highest place—Prayaga, a man is free from all sins as
Therefore, a man should avoid (going in) a vehicle. He who (in
the Moon is from Rahu.
the region) between Ganga and Yamuna, gives his daughter (in
28-46a. On the right bank of Yamuna, there are the two
marriage) according to the Arsa form of marriage and according
Nagas, Kambala and Asvatara. By bathing there and drinking
to his wealth, does not see (i.e. go to) a terrible hell due to that
(water) there, a man is freed from all sins. Having gone to that
deed. Having gone to UttaraKuru he rejoices for an inexhaus-
(holy) place of the wise Mahadeva, a man liberates ten preced-
tible period. He obtains sons and wife that are pious and endow-
ing and ten succeeding (generations). Having bathed there, the
ed with righteousness. There he should give gifts in accordance
man would obtain the fruit of a horse sacrifice. He obtains (i.e.
with his wealth. There is no doubt that due to the fruit of (the
lives in) heaven till deluge. O descendant of Bharata, in the
visit to) the holy place only, he prospers. O lord of kings, he stays
eastern side of Ganga, in the ocean there is a pool (known as)
in heaven till deluge. He who having resorted to the root of the
Pratisthana, well-known in the three worlds. If a chaste man,
Vata (tree), would cast his life, goes to Rudra's world after
with his anger controlled, lives there for three nights, he is freed
having crossed all (other) worlds. There the twelve suns resorting
from all sins, and would obtain the fruit of a horse sacrifice. To
to Rudra shine. They completely burn the entire world. (Only)
the north of Pratisthana, and to the east of Bhaglrathi, there
the root of the Vata (tree), where, when the world is (but) one
is
ocean, when the moon, the sun, and the wind have perished,
Visnu born again and again, sleeps, is not burnt. Gods, demons,
 1500 III.44.1-20a 1501
Padma Purdna

the holy place (called) Hamsaprapatana, well -known in the by Sindhu. That place where the glorious Gahga, having many
three worlds. O descendant of Bharata, a man, merely by bathing sacred places and the wealth of penance (flows) should be known
there, gets the fruit of a horse sacrifice. He is honoured in heaven as a perfect (holy place). No doubt should be raised about it.
as long as the moon and the sun (last). A man free from She liberates the mortals on the earth, nagas below, and she
jealousy, who would offer oblations of water to his dead liberates gods in heaven. Therefore she is said to be Tripathaga
ancestors at the large sandy bank called Urvasipulina, white (i.e. flowing in three streams). As long as the bones of a man
like swans, enjoys heaven with manes, O king, for sixty hundred remain in Ganga, till that time—for thousands of years—he is
years. There he is always worshipped by sages, gandharvas and honoured in heaven. She is the greatest holy place among places,
kinnaras. Then having been deprived of heaven and having and the best river among rivers. She gives salvation to all creatures,
fallen from there due to the exhaustion of (the fruit of) his acts, even to great sinners. Gahga is easily accessible everywhere. She
he obtains a hundred maidens like Urvasi. O king, he becomes is inaccessible at three places: at Gangadvara, Prayaga and at the
an enjoyer (i.e. a master) of a hundred thousand cows. He is confluence of Gagna and the ocean. Those, who, having bathed
awakened by the sound of a girdle and anklets. Having enjoyed there, go to heaven, are not reborn. There is no other recourse
many pleasures, he gets (i.e. goes) to that holy place. again. He like Ganga for all beings whose minds are smitten with sins and
who has the seat of the Kusa grass, who is always restrained and who desire a refuge. She who is the (most) pure of the pure
has his senses controlled, would become master of pleasures by (objects), the most auspicious of the auspicious (objects), has
eating once a day for a month (at the holy place). He obtains a fallen from the head of Siva, removes all sins, and is holy.
hundred women adorned with (ornaments of) gold. He would
also be the great master of pleasures on the earth up to the
ocean. He, the king, becomes the enjoyer of ten thousand
villages. Possessing wealth and grains he is always a donor.
Having enjoyed many pleasures he again remembers that holy CHAPTER FORTYFOUR
place. A chaste man with his senses conquered and endowed
with abstract meditation, having fasted at that charming Vata, The Fruit of Bathing in the Confluence at Prayaga
would obtain the knowledge of Brahman. He who having secured
a holy bath, would cast his life, is honoured in heaven for a crore Markandeya said:
years. Then deprived of heaven, and dropped from there due to
l-20a. O king, hear again the greatness of Prayaga, having
the exhaustion of (the fruit of) his acts, he is born as a handsome heard which a man is freed from all sins. There is no doubt
(child) in a family rich with gold, jewels and pearls. ab o u t it . T h at ( fa mo u s) Ma na sa l a ke i s o n t h e l eft b a n k
46b-57. Thence he should go to Bhogavati, to the north of o f Gahga. Having fasted (there) fo r three nights a man
Vasuki. There is another great holy place called would obtain all his desired objects. A man obtains that fruit
Dasasvame-dhaka. Having bathed there a man would obtain the when he remembers the holy place, which he would obtain by
fruit of a horse sacrifice. He becomes rich with wealth, giving a cow, land, or gold. A man who, with or without a
handsome and diligent. By merely going there he would obtain desire, dies in Gahga, lives in heaven after death, and does not
that religious merit which is there in (i.e. which is obtained by see (i.e. go to) hell. He is awakened by the music of that host
the recital of) the four Vedas, which is the fruit in (i.e. obtained of celestial nymphs from his sleep. He goes in an aeroplane to
by) those who speak the truth, and the piety that exists in which swans and cranes are yoked. O lord of kings, he enjoys
harmlessness. Gahga. is like Kuruksetra wherever a bath is taken for many years—six thousand years. Then being deprived
in her (stream). She has tenfold virtue of Kuruksetra (at a place) of
where she is joined
1502 III.45.1-10 1503
Padma Purdna

heaven and having fallen from there due to (the fruit of) his CHAPTER FORTYFIVE
acts being exhausted, he is born in a family rich with gold,
Agnitlrtha, Viranjana, Svargatirtha etc.
jewels and pearls. There are sixty thousand sixty hundred holy
places. They go to the confluence of Ganga and Yamuna in Yudhisthira said:
the month of Magha. That fruit which one gets by properly
giving away a thousand cows is had by bathing for three days 1. Having heard this description of Prayaga which you have
at Prayaga in the month of Magha. He who would practise the given, my heart has become very pure. O revered Sir, tell me
vow of the five fires between (i.e. at the confluence of) Ganga what kind of fruit (a man gets) by fasting.
and Yamuna, is defectless in limbs, is free from diseases and has
the five senses (intact). For as many thousand years as the Mdrkandeya said:
number of pores of hair are there on his body, he is honoured in 2-4. O king, O lord, listen to the fruit of fasting which a
heaven. Then having fallen from heaven he would be the lord wise man who has faith, obtains. He becomes one who has no
of Jambudvipa. The man enjoying many pleasures resorts to defect in any limb, is free from diseases, and endowed with (i.e.
that holy place. He who would enter water at the confluence has his) five senses (intact). When he walks, at every step he gets
well-known in the world, is freed from all sins as the Moon the fruit of a horse sacrifice. O king, he liberates his ten
eclipsed by Rahu (becomes free). He obtains (i.e. goes to) the predecessors and ten successors in the family. He is freed from
world of Soma and rejoices with Soma. Being served by sages all sins and would go to the highest position.
and gandharvas he obtains (i.e. lives in) heaven for sixty
thousand sixty hundred years. Fallen (from there") he is born
Yudhisthira said:
in an affluent family. The man who with his head down and
feet up would drink (i.e. take in) the flame, is honoured for a 5-6. O pious one, you are illustrious. O lord, (please) tell
hundred thousand years in heaven. Having fallen from there, me (about) gifts. By small, but the best (gift) a man would
O lord of kings, he becomes a performer of agnihotra. Having obtain many virtues (i.e. much religious merit). In this world a
enjoyed many pleasures, the man resorts to that holy place. He man gets (an opportunity to perform) the horse sacrifice due to
who cuts off his body and offers (the pieces of) it to the birds (is great religious merit. Please remove this doubt of mine. I
honoured in heaven). Hear the fruit of him (i.e. which he gets), have a great curiosity.
who (i.e. whose body) is enjoyed by birds. For a hundred
thousand years he is honoured in the world of Soma. Then Mdrkandeya said:
having fallen from heaven he becomes (i.e. is born as) a pious, 7-10. O king, O great hero, listen to what formerly Brahma
virtuous, handsome, learned king, having a very lovable body. told in the presence of (i.e. to) the sages, which I heard when
Having enjoyed many pleasures, he again resorts to that holy it was being told. The region of Prayaga is five yojanas
place. extensive. He who enters that region, has (performed) the horse
20b-22. On the left bank of Yamuna, and to the south of sacrifice at every step. A man who would cast his life (there),
Prayaga, there is said to be a very holy place (called) liberates all the seven predecessors and fourteen successors of
Rnapramo-cana. Staying there for a night, he is free from all his. Knowing like this, O lord of kings, a man should be full
debts. He obtains (i.e. goes to) the world of the Sun, and would of faith. Men who have no faith and whose hearts are smitten
always be free from debt. with sins, do not obtain (i.e. reach) the (holy) place Prayaga,
fashioned by gods.

I
 1504
Padma Purdna 111.45.22-36 1505
Yudhisthira said:
Yudhisthira said:
11-12. How would they who through affection, or through
greed for wealth have gone under the sway of lust, obtain the 22. O great sage, tell me about the religious merit (obtained
fruit of (visiting) a holy place, and how would they obtain by bathing) in Yamuna. Tell me all this as you have seen and
religious merit ? O great sage, tell (me) what position will he heard.
who not knowing what ought and what ought not to be done, Markantfeya said:
sells all (kinds of) wares, have at Prayaga.
23-26. (The place) where Yamuna, the illustrious goddess,
Markanieya said: the daughter of the Sun, and well-known in the three worlds,
13-19. O king, listen to the great secret which destroys all has come (is holy). Yamuna goes (i.e. flows) along the same
sins. O lord of kings, it is told by the self-born god (i.e. course as Ganga has flowed out. Merely by mentioning her
Brahma) that a man who with his senses controlled lives in (name) within (a distance of) thousands of yojanas she destroys
Prayaga for a month, is freed from all sins. He, being pure and sins. Having bathed in that Yamuna and having drunk (her
controlled, being harmless and endowed with faith, is freed from water), (and) by mentioning (her name) a man obtains religious
all sins, and would go to the highest position (i.e. salvation). merit, and by seeing her he sees (i.e. gets) good fortune. When
Listen to the fruit that those who murder those who confide in (a man) bathes (in her stream) and drinks (her water), she
them, get at Prayaga. He should bathe three times a day; he purifies the family up to the seventh (descendant). He who casts
should eat what is obtained by begging. There is no doubt that his life there, goes to the highest position (i.e. salvation).
after three months he is liberated from Prayaga. He who 27-32a. On the right bank of Yamuna, there is (a holy
would go on a pilgrimage knowingly, being endowed with all place) called Agnitirtha. To the west is the holy place of
desired objects, is honoured in heaven. He secures a place Dharmaraja known as Haravara. Having bathed there men go
which is full of wealth and grains. Thus perfect with knowledge to heaven. Those who die there are not reborn. Thus there are
he enjoys pleasures. He has liberated (i.e. he liberates) his thousands of holy places on the right bank of Yamuna. I shall
manes and great-grandfathers from hell. O you who know tell you (about those that are situated) on the left (bank).
the essential principle, I have told you, who are again and Of the magnanimous Aditya the holy place is Viranjana, where,
again asking me piously, the ancient secret for your good. O Yudhisthira, gods along with Indra, always offer the daily
prayer. Gods and other wise men resort to that holy place.
Yudhisthira said: Having great faith take a bath at the holy place. There are
many other holy places. All remove sins and are auspicious.
20. Today my existence is fruitful. Today my family Having bathed there men go to heaven. Those who die there,
is are not reborn.
successful. Today, just by seeing you, I am pleased, I
am 32b-36. The fruits of both Ganga and Yamuna are equal.
favoured. O religious-minded one, merely by seeing you, I am Ganga is worshipped everywhere merely by her being senior.
freed from all sins. Thus, O son of Kunti, have a bath at Svargatirtha. Just at that
moment (when a man bathes there), the sin committed by him
Mdrkandeya said: during his life, perishes. He who getting up at daybreak
recites or listens to (the description of the holy place), is freed
21. Fortunately your existence is fruitful. Fortunately from all sins, and goes to heaven.
you
have liberated your family. By narrating (the description of a
holy place etc.) religious merit enhances. Hearing it destroys
sins.
1506 Padma Purana III.46.14b-26 1507

CHAPTER FORTYSIX More 14b-18a. As Brahman is worshipped among all beings

everywhere, in the same way Prayaga is worshipped by the wise
about Merits Derived from Pilgrimage in all the worlds. (It) is worshipped (like this). O Yudhisthira,
this is the truth about the lord of holy places. Even Brahma
Yudhisthira said: always remembers Prayaga, the best holy place. Having reached
(this) lord of the holy places he does not desire anything else.
1-5. I have heard what Brahma told and what gives Who, having obtained godhead, desires manhood ? From this
religious merit, in the Purana. There are thousands and inference only, O Yudhisthira, you will know whether I have
hundreds and millions of holy places. All these are aus- told you what is meritorious or non-meritorious.
picious and pure and (are) said (to lead to) the highest position.
Naimisa is meritorious on the earth and Puskara in the Inter- Yudhisthira said:
mediate Space; so also is Prayaga for the people, and
Kuruk-setra also excels. How do you praise one (only) 18b-19a. I have heard what you told. I am repeatedly
leaving all (others) ? This is said to be unauthoritative, amazed. How can it be attained by yoga and heaven by (one's)
unbelievable and not good. How do you speak approvingly of acts ? He gets pleasures and (comes to) the earth as the fruit
divine and highest position, and pleasures as desired, and great of (certain) acts. I am asking about those acts due to which he
merit through little yoga ? Tell me about (i.e. remove) this doubt again gets (i.e. comes to) the earth.
of mine according as you have seen and heard.
Mdrkandeya said:
Mdrkartdeya said: 19b-26. O king, hear by which acts (he comes to) the earth.
6-14a. What is unbelievable should not be told. It may be O king, such men as censure a cow, fire, brahmana, sacred texts,
actually seen by a man having faith (but) with his mind smitten gold, water, women, mother, father, do not have an upward
with sin. One who has no faith, one who is impure, one who going. Thus spoke Prajapati. Thus yoga is had. The (highest)
has given up auspicious practices—all these are sinners. Therefore place is very difficult to obtain. The men who commit sins go
I spoke (like) this. Listen to (the description of) the greatness to terrible hell. Those who first take away an elephant, ahorse,
of Prayaga, as seen and heard about (by me). There will be (i.e. a cow, a bull, jewels, pearls, gold in the absence (of the owner),
it will contain) what is seen and not seen and any other possible and later give gifts, do not go to heaven, where the donors
facts, O king, which I formerly saw or heard about. One's enjoying pleasures (live). The mean ones united with (i.e.
application (or path) is honoured (only) after regarding the doing) such acts are roasted in hell. Thus O Yudhisthira, (I
sacred texts as authoritative. There (i.e. while doing so) (if) have told about) yoga, pious acts and a donor. Whether it is
someone else is afflicted, one should not have (recourse to) such true or not, or whether its fruit is there or not, I shall offer the
a path. Men obtain (the right) path after thousands of births, explanation, so that he can on his own obtain (them).
since by a thousand applications men obtain the (right) path.
He who gives all jewels to brahmanas (obtains yoga), (for) by that
gift given (to brahmanas), men obtain application. All this
happens in the case of him who dies at Prayaga, and not other-
wise. I shall tell principally to them who have faith, O
descendant of Bharata. Since it is seen in all beings, everywhere,
Brahman is not something which can be described.
1508 Pddma Purdna 1509
III.48.1-7
CHAPTER FORTYSEVEN hears about this holy place everyday, obtains (the faculty) of
remembering his former briths and rejoices in heaven. These
Prayaga Again
holy places are reached by the good who follow the desires of the
Mdrkandeya said: wise. O descendant of Kuru, bathe at the holy places. Do not
have a crooked mind. Being asked by you, I have properly told
1-5. O king, hear again (about) the greatness of Prayaga. it to you. All the manes and the great-grandsires that are
There are many holy places and other auspicious mountains liberated do not deserve (i.e. are not equal to) (even) the sixteenth
like Naimisa, Puskara, Gotirtha, Sindhusagara, Kuruksetra, part of Prayaga. Thus the (path of) knowledge and (that of)
Gaya, and Gaiigasagara. The wise say that ten thousand holy yoga and a holy place, O Yudhisthira, are secured after great
places and thirty crore others are always situated at Prayaga. trouble. Then they go to the highest position. People by
There are three fire-vessels, from which Ganga, led by all (other) remembering Prayaga go to heaven.
holy places has set out from Prayaga. The goddess (Yamuna),
the daughter of the Sun is well-known in the three worlds. Ganga
causing people to enjoy, stays (here) with Yamuna.
6-11. Prayaga, said to be the hip of the earth, is in between
(i.e. at the confluence of) Ganga and Yamuna. The thirty and
a half crores which Vayu has proclaimed, do not deserve (i.e. CHAPTER FORTYEIGHT
are not equal to) even its sixteenth part. Whatever is in
heaven, on the earth (or) in the atmosphere—all that is said Brahma, Visnu and Siva Dwell in Prayaga
to be Ganga (only). Prayaga, Samadhisthana, the two (nagas)
Kambala and Asvatara, and the (holy place) which is (called) Yudhisthira said:
Bhogavati, are the altar of Prajapati. O Yudhisthira, gods and
sacrifices are there in an embodied form. The sages having 1. O great sage, you have told me all this account of
penance as their wealth, worship Prayaga. Gods and kings Prayaga. Similarly tell me everything so that it would liberate me.
having much wealth, perform sacrifices (there). None is more
auspicious than that in the three worlds, O descendant of Mdrkandeya said:
Bharata. Due to its prowess, it is more powerful than all 2-7. O king, listen, I shall explain : This whole world is
(other) holy places, O lord. There are ten thousand holy said to be Brahma, Visnu and Isana, the immutable lord of the
places and thirty crore other holy places. deities. Brahma creates the creatures and whatever is immobile
12-20. The truth is, that place where the illustrious Ganga and mobile. The highest Visnu protects them, the created
is (flowing) is a penance-grove. That (region) which resorts to beings, in the world. At the end of a kalpa Rudra destroys
the bank of Ganga, should be known as the land of siddhas. the entire world. He neither gives, nor does he accept, and
A man should whisper this into the ears of the twice-born, the never perishes. He who sees him (to be) the lord of all beings,
good, his own son, friends, or the disciple who follows him. (indeed) perceives. Now Brahma is at the north of Pratisthana.
This is blessed, this leads to heaven, this should be practised, this The highest lord being Mahesvara, remains at Vata. The gods
is auspicious, this is meritorious, this is charming, this is holy, with gandharvas, siddhas and great sages always take care of
this is the best course of conduct. This is the secret of the sages, the highest one. Those who are bent on doing sinful deeds and
which destroys all sins. A brahmana, meditating on it and having others (like them) who are (there), do not obtain the highest
remembered it would obtain purity. He who, always being pure position.
1510 Padma Parana III.49.5-17 1511

Yudhisthira said: 5. The pious Yudhisthira, Dharma's son, too, along with
his brothers, gave him a great gift.
8. You have told me properly as to what is heard about
them. For what reason, do these, dear to the world, remain 6. He who, getting up at daybreak, recites or listens to this,
(here)? is freed from all sins and he goes to Visnu's heaven.

Markandeya said: Vdsudeva said:

9-15. These viz. Brahma, Visnu and Mahesvara (i.e. £iva) 7-17. Do my words (i.e. as I tell you). I am speaking out of
live at Prayaga. I shall tell you the reason. Listen to the affection for you. Being free from affliction at Prayaga, be
fact, O Yudhisthira. The region of Prayaga is five yojanas always engaged in (performing) sacrifices. O lord of kings, O
extensive. They, who lemove sinful deeds, live (there) for Yudhisthira, ever remembering Prayaga along with us, you
protecting (the region). Even the slightest sin (committed) in that yourself will obtain the eternal heaven. The man who goes to
the (region) will cause (a man) to fall into hell. Thus, Brahma, Prayaga, (and) who lives (there), with his soul being purified of
Visnu, along with Siva (live) at Prayaga. The seven islands, all sins, goes to heaven. He who has turned away from accepting
oceans, mountains, supported (by them) remain on the earth, gifts, who is pleased, controlled and pure, who is free from
till deluge, O Yudhisthira, all the other many (objects) that self-conceit, obtains the fruit of (a visit to) a holy place. O lord
are (there) (in fact everything) beginning with the earth is of kings, so also he who does not get angry, who speaks the
fashioned by these three deities. This is a holy place of truth, and who has a firm resolve, who looks upon (other) beings
Prajapati; and is well-known as Prayaga. O Yudhisthira, this as himself, obtains the fruit of (a visit to) a holy place. The
Prayaga is meritorious and auspicious. Rule your kingdom, O sages, so also the gods have recommended sacrifices according to
lord of kings. Be with your brothers. (proper) order. O king, a poor man cannot (afford) to have (i.e.
to perform) a sacrifice. A sacrifice requires many implements,
and many activities for its preparation are necessary. It is
sometimes obtained (i.e. performed) by various rich or wealthy
men. O king, it can be performed by rich, wise men. Then they
CHAPTER FORTYNINE Krsna are united with (i.e. attain) meritorious fruits of the sacrifice. O
king, O best of the Bharatas, understand this great secret of the
Recommends Pilgrimage to Prayaga sages. Visiting holy places is meritorious. It is even superior to
Suta said: (the performance of) sacrifices. O best of men, ten crores of holy
1-3. All the Pandavas bent upon meritorious acts, along with places, so also thirty crores of other (holy places) will go to (i.e.
their brothers, saluted the brahmanas and offered oblations to exist) in Gahga. in the month of Magha. Enjoying the kingdom
their (dead) elders and deities. Krsna also at that time came free from vexation, be comfortable, O great king. O lord of
there in a moment. All the Pandavas together honoured that kings, you will, especially as a sacrificer, again see (me).
Madhava (i.e. Krsna). All the noble ones, along with Krsna,
consecrated Yudhisthira, Dharma's son, on the kingdom (i.e. the
throne).
4. In the meanwhile (i.e. at this time) only, the great-souled
Markandeya, then saying: 'May it be well with you', came in a
moment to the hermitage.
1512 Padtna Parana III.50.17b-39 1513
CHAPTER FIFTY man is freed from sins like the murder of a brahmana by seeing
(the image of), touching (the feet of), reciting (the name of) and
Visnu's Name the Greatest Holy Place devotion (to Visnu). Circumambulating (the idol of) Hari, and
loudly uttering his names in a sweet and melodious voice
The sages said: accompanied with clapping of the hands, a man has struck the
l-3a. You have told (i.e. explained) all that was asked. Now sin of murder of a brahmana etc. (off) his hands. A man becomes
also we (want to) ask one (thing only). O you very intelligent pure by just seeing him who having narrated his story, would
one, (please) tell it. O you who know everything, tell us what listen to a narrative about him. Then, O best sages, how can
fruit a man would obtain by resorting to these holy places. So there be the slightest doubt about his sins?
also tell us by doing which one act (the fruit of visiting) all (these 17b-39. O great sages, Visnu's name is the best holy place
holy places) is had; tell us if there is such an act. of all the holy places. Those who have uttered the name of
Krsna (i.e. Visnu) make the (entire) world a holy place. There-
Suta said: fore, O best sages, they consider nothing more meritorious than
this. A man using (i.e. who uses) and holding (i.e. who holds)
3b-4a. O illustrious ones, formerly, beginning with the
on his head the remains of an offering of flowers to Visnu, would
brahmana (caste), the worldly and religious rites of various kinds
just become Visnu, the destroyer of grief due to Yama.
for the castes were prescribed. Only one is superior.
Undoubtedly Visnu (alone) is to be worshipped and saluted.
4b-17a. There is no doubt that one who has devotion to
Those who look upon the great Visnu and the unmanifest
Visnu, has undoubtedly conquered (everything). Hari, the lord of
Mahesvara as identical, have no rebirth. Therefore, see and
the lord of all gods, should alone be propitiated. The goblin of sin
worship Visnu only who has no beginning or end, who is the
would perish by means of the great sacred hymns in the form of the
soul (of everything), and who is unmanifest. Those who look
(various) names of Visnu. There is no doubt that those with pure
upon Visnu and another deity as equal, go to terrible hells.
hearts, going round Visnu even once, get (the fruit of) having
Visnu would not care for them. Visnu, the lord, himself liberates
bathed at all holy places. A man would obtain the fruit of
a fool or a candala to whom Visnu is dear. There is none
(having visited) all holy places by seeing Visnu's image.
greater than Visnu, the wildfire for (i.e. burning) heaps of sins.
Muttering the excellent name of Visnu a man would obtain (the
A man even after having committed a terrible sin, is freed by the
fruit) of having muttered all sacred hymns. A man, having smelt
name of Visnu. O you of good vows, god Visnu, the father of
tulasi, the grace of Visnu, does not see, O best brahmanas, the
the worlds, has put greater strength than himself into his name.
huge and terrible face of Yama. A man, having (but) once
Those who, on seeing lesser exertion with greater fruit in this
saluted Krsna (i.e. Visnu) does not drink the mother's milk (i.e.
dispute it (its efficacy), go to many hells. Therefore a man look-
is not reborn). I always repeatedly salute them whose mind is
ing highly upon Visnu's name, should be devoted to Hari. The
(fixed) in the feet of Visnu. Even pulkasas, candalas or other
lord would protect a worshipper from behind (i.e. secretly), and
mlecha tribes, who serve the feet of Visnu alone are fit to be
him who recites his name in the chest (i.e. from the front, i.e.
saluted. Then what about meritorious and devoted brahmanas
openly). The name of Visnu is a great destructive weapon like
and royal sages? Having put devotion unto (i.e. being devoted
the thunderbolt in rending the mountain of sins. His feet are
to) Visnu, a man does not see (i.e. experience) confinement in
fruitful and move for that (only). The hands that worship him
the womb (i.e. is not reborn). O brahmanas, a man who with
are alone said to be blessed. That head which bends before Hari
high sounds (i.e. loudly) utters the name of Visnu, purifies the
(i.e. Visnu) is the best part of the body. That is (really) the
world as does the water of Ganga etc. There is no doubt that a
tongue that extols Visnu. That (alone) is the mind,
which
1514 Padma Purdna III.51.4-17 1515

follows his feet. That alone is the hair which bristles at Suta said:
the utterance of his name. Those (alone) are tears that are shed 4. Vyasa, Satyavati's son was formerly asked in this way
due to Visnu's devotion. Oh, the people are very much duped only by sages, resembling fire. Hear what Vyasa said to them:
by their blemishes, (since) they do not resort to (him) by merely
uttering his names. Those men also who are sinful due to Vyasa said:
contact with women, and whose hair does not stand on end at
the utterance (of the name) of Krsna, are duped. Those are 5-17. Listen, all sages, the ancient path of action which will
fools who are not pure in mind, and who are afflicted by the be told and which gives endless fruits to brahmanas, which is
grief due to (the death of) their sons etc., weep with various wholly established by the sacred tradition, and which is demon-
waitings and not at the utterance of the words about Krsna. strated for the brahmanas, which is meritorious, and which is
Those who though having got a tongue do not mutter the name practised by groups of sages. Being attentive, hear when I ex-
of Visnu, easily fall even after having secured the staircase to plain it. An excellent brahmana, after having the investiture
salvation. Therefore, a man should carefully (please) Visnu by with the sacred thread, should study the Vedas. In the eighth
means of worldly and religious rites. Visnu propitiated with year from conception, or in the eighth year (from birth), (he
worldly and religious rites, is pleased, not otherwise. The worship should have the investiture with the sacred thread) according to
of Visnu is said to be a holier place than a holy place. A man the rules in his manual of teaching in ritual. He should have a
obtains that fruit by serving Visnu which he obtains by bathing staff, wear a girdle, have the sacred thread and the skin of the
at and drinking (the water from) all the holy places. Only black antelope, should be holy, should eat begged food, should
blessed men worship Visnu by means of worldly and religious be well-disposed to his preceptor, should always look up at his
rites. Therefore, O sages, worship Krsna (i.e. Visnu), who is preceptor's face (to receive orders from him). Formerly Brahma
extremely auspicious. fashioned the three-stranded sacred thread of cotton and a silken
garment for the brahmanas. A brahmana should always wear
the sacred thread, and should always keep the lock of hair on
the crown of the head tied. (By doing so) an act done other-
wise (i.e. in a perverse way) becomes done properly. He should
put on a reddish cotton garment which is not deformed, or an
CHAPTER FIFTYONE excellentwhite one made of wool. The upper garment is enjoined
to be an auspicious hide of a black antelope. In its absence, the
Karmayoga or Rules of Conduct one made of (the skin of) an ox or of that (of the skin) of a ruru
(deer) is laid down. Raising the right hand it is placed on the
The sages said: left (shoulder). He should always wear the sacred thread. When
1-3. How is that path of action (consisting of worldly and the sacred thread is put on (i.e. worn round) the neck it is
religious rites), propitiated by which Visnu becomes pleased, O (called) 'nivita'. O brahmanas, when the sacred thread is put on
Suta? O illustrious one, O best among speakers, tell that to us. the right (shoulder) after raising the left hand, it is (called)
(Tell us about that Karmayoga) by which those desirous of 'praclnavita'. It is to be employed in (i.e. while performing) the
salvation can propitiate the revered lord. Tell us also about that rites (in honour) of the manes. He should always wear the
path of action, that protects all the worlds and is the totality of sacred thread in a firechamber, in a cow-pen, in (i.e. while per-
dharma, and of an embodied form, O Suta. With a desire to hear forming) a sacrifice, in(i.e. while practising)penance, while doing
this the sages have settled in front of you. self-study, taking food and in the vicinity of brahmanas,
while
 1516 Padma Purdna III.5l.35b-49a 1517

serving his preceptors (and elders), at the time of the grandfather, one superior by caste, the paternal uncle are said
daily prayers, and in the company of the good. This is an ancient to be respectable persons. The mother, the maternal grand-
rule. mother, the (brothers and) sisters of the father and the mother,
18-24. The girdle of a brahmana should be made triple, the mother-in-law, the paternal grandmother, the seniormost
of the munja-grass and soft. In the absence of the munja-grass, foster-mother are venerable ladies. O brahmanas, these should
it is said (to be made of) kusa-grass with one knot or three be regarded as a group of the venerable ones from (the side of)
knots. A brahmana should hold a staff of bamboo or palasa the mother or the father. Through acts of the mind, speech
and it should be (high) upto his hair. Or the staff should be and body he should obey them. Having seen his elders, he
made of a tree fit for (being used in) a sacrifice, and should be should stand up, saluting them with the palms of his hands
soft and without a bruise. Being tranquil, a brahmana should joined. For his own sake he should not sit or discuss with them.
offer the morning and evening prayers. By avoiding it, due to For life's sake he should never talk hatefully with the elders.
passion, greed, fear or infatuation, he would be (a) fallen Even though excellent in other virtues, a man who hates his
(brahmana). Then, with a pleased mind he should perform the elders, falls down.
fire-rites in the morning and in the evening. After having 35b-40a. Out of these, five are to be specially respected:
bathed, he should offer oblations to gods, sages and the hosts Out of these the first three are the greatest, and out of these
of manes. He should worship the deities with flowers, leaves, (three) the mother is the most venerable. He who desires
barley and water. He should, beingfree from sluggishness, his welfare, should specially respect, with all efforts, even by
always be inclined to salute the elders religiously bowing down casting his life, these five. As long as the father and the mother
before them, (and saying,) 'I am so and so', for securing a (long) remain unchanged (in mind or attitude), a son should, giving
life and good health. The words 'Enjoy a long life', should be up everything (else), be attached to them. If, by the good
uttered by a brahmana, when he is saluted ; and at the end qualities of their son, the father and the mother are well
of his name the sound 'a' should be pronounced, by protracting pleased, then, the son would obtain all religious merits.
the penultimate letter. 40b-45a. There is no (other) deity like the mother, and no
25-29. A learned man should not salute a brahmana who (other) venerable person like the father. There can never be in
does not answer (i.e. greet back). He is just like a sudra. The their case doing good to them in return. He should always do
feet of the preceptor should be touched by a person with (the what pleases them by means of deeds, thought and words.
arrangement of) the hands reversed: he should touch the Without being permitted by them, he should not follow any
(preceptor's) left foot with his left hand, and right (foot) with other course of conduct except (in the case of rites having)
his right (hand). Being controlled, and having got worldly, liberation as their fruit or the obligatory and occasional (rites).
Vedic or metaphysical knowledge, he should first salute him. He The essence of piety is said to be giving an eternal fruit after
should not have borrowed water, flowers and samidhs (the death. Having properly propiti ated the teacher, and allowed by
sacred sticks of wood). Such and other things are not (to be him to go, a disciple enjoys the fruit of his learning after death,
used) for (i.e. at the time of) rites in honour of deities. A man and enters heaven. Hewho slights his eldest brother who is like his
should ask a brahmana about his welfare, a ksatriya about his father, goes, due to that blemish, to a terrible hell after death.
good health, a vais"ya about his happiness and a sudra about 45b. A husband is (also) always to be respected as he is
his health. (While greeting a brahmaria, ksatriya, vaisya and created as a man.
sudra, the words 'Kus"ala, Anamaya, Ksema and Arogya' should 46-49a. In this world, a man attains greatness by serving
be respectively used). his mother. He should stand up and salute the maternal and
30-35a. The preceptor, the father, the eldest brother, so paternal uncles, fathers-in-law, priests and preceptors, and should
also one who has protected him from a fear, the maternal
uncle, the father-in-law, the maternal grandfather, the paternal
 III.51.66b—111.52.19 1519
1518 Padma Purdna

say (i.e. by declaring) 'I am so and so.' A man who is initiated not bereft of Vedas and sacrifices and are praised in (i.e. fordoing)
their own acts. He should begin (i.e. from) his preceptor's house
should not be addressed by his name, even though he is younger.
but not from those of his own caste and relatives. If he does not
A man who is conversant with the rules of conduct should address
get alms from other houses, he should avoid each former. If alms
him beginning with the words'bho'and'bhavat' (i.e. you). He
from these, already described, is not available, he should move
should always be saluted, and honoured, by bowing their heads
in the entire village. Having been restrained, and with his
in respect, by brahmanas, ksatriyas and by those who desire
speech controlled, and not looking into directions, he should,
prosperity.
having collected the alms as desired, without any fraud, being
49b-52a. A brahmana should never salute ksatriyas etc.
restrained, with his speech controlled, eat it with a concentrated
even though they are endowed with virtues like knowledge,
mind. He who follows a vow, should always live on alms, and
(good) deeds, or even though they are highly learned. The scrip-
should not (take food from) one (place only). The livelihood of
tures say that a brahmana (alone) should invoke blessings for
him who lives on alms is like a fast. He should always respect
all (other) castes. A man of the same caste should salute other
his food and not revile it through pride. Seeing it he should be
men of that caste. Fire is the most venerable to brahmanas. A
fully delighted, pleased and satisfied. Eating too much causes ill
brahmana is the most venerable to (all) castes. To a woman the
health, lack of (long) life and does not lead to heaven. It is not
husband is the most venerable. A guest is everywhere the most
meritorious; it is hated by people. Therefore, he should avoid
honourable.
it.
52b-55a. Learning, acts, age, relation and wealth as the
66b-68. Facing the east or the sun, he should eat his food.
fifth—these five are said to be respectable. The preceding one is
It is an ancient rule that he should not eat food by facing the
superior to the succeeding. He who, out of the three castes,
north. He who is (about) to eat should wash his hands and feet
possesses (any) of them abundantly and strongly, deserves
twice. Having sat in a pure place and having eaten the food
respect in this world. So also a sudra who has reached the
there, he should twice wash (his hands etc.).
tenth (decade, i.e. who has crossed ninety). Way (i.e. side)
should be given to a brahmana, a woman, a king and a blind
man, an old man, one who is broken down with load, a sick
man, and a weak man.
55b-66a. Being controlled and having everyday begged
alms from the houses of eminent men, he should, with his speech CHAPTER FIFTYTWO
controlled, eat it after informing the preceptor about it and after
being allowed by him. An excellent brahmana, wearing a sacred Rules for Sipping Water
thread, should beg food after addressing (the housewife) with Vyasa said:
the words 'bhavat' 'your ladyship' uttered first. A ksatriya should
beg alms with the words 'your ladyship' (uttered) in the middle of 1-19. An excellent brahmana should again sip water having
the (sentence), and a vaisya with the words 'your ladyship' eaten, or drunk or slept, after walking in a street or having
(uttered) in the end. He should first beg alms from his mother, touched his lips after licking them, after putting on a garment,
or sister, or his mother's or his own sister, or from one who after having ejected semen, or urinated or cleared the bowels,
would not insult him. Begging alms in (i.e. from) the houses of after having told a lie, after spitting, at the beginning of study,
people of his own caste or those of all castes except from the after having (an attack of) asthma, so also after having crossed
houses of those that are outcaste is prescribed. A celebate who is a place where many roads meet or a crematory, at the time of
controlled, should receive alms from the houses of those that are
 1520 Padma Parana Ill. 52.20-34a 1521

both the prayers, even though he has already sipped water. finger is said to be the holy place of the manes. The part below
Similarly he should sip water after talking with a candala or a the little is called Prajapatya. The tip of a finger is said to
mleccha, or with a woman, or a sudra, or a person who has not be divine. The same is called Arsa ('of the sages'). The root
washed his hands etc. after eating food, so also on seeing a man is daiva or arsa, and the middle part is said to be Agneya
who has not washed his hands etc. and on seeing leavings of (of Agni). The same is sacred to Soma. Knowing this he is not
food, or on seeing tears being shed or bleeding, at the time of confounded. A brahmana should always sip with the Brahma
taking food, at the time of both the prayers after bathing, holy place.
having drunk (water etc.), and having come after urination or 20-34a. Brahmanas should offer sacrifices with the daiva and
clearing his bowels or should sip water once after having slept (offer oblations) to the manes with the paitrya (i.e. the portion
(and then got up), so also for other (similar reasons). On touch- between the thumb and the fore-finger). Then, being restrained,
ing fire or cows, or a holy person, so also on being touched by he should thrice offer water with the Brahma (portion). Having
women, he should sip water, so also after having touched washed with the root of the thumb he should touch the mouth.
a diseased person, grass or ground; so also (he should sip water) With the thumb and the ring-finger he should then touch both
on touching his own hair, or on touching a garment that has his eyes. He should (then) touch the two nostrils with the fore-
fallen down. Always desiring purity, he should, with his head finger and the thumb. He should touch the ears with the little
or neck covered, or with his hair and the lock of hair on the finger and the thumb. With all of them he should touch the
crown of his head loose, and being seated with his face towards chest, the head and both the shoulders with his thumb. He
the east or north, sip properly, water that is not hot, does not should drink (i.e. sip) water thrice. By that the deities, viz.
have hair in it and which is pure. Without washing his feet he Brahma, Visnu and Siva are pleased. This is what we have
would not be pure from (the impurity of having walked over) a heard. By wiping Ganga and Yamuna are pleased. When the
path. A wise man should not sip water with shoes on, or while eyes are touched, the Moon and the Sun are pleased. When he
in a carriage or with his turban on; so also with the streams of would touch the two nostrils, Nasatya and Dasra (i.e. the two
rain-showers, while standing, or with water drawn out (of a well Asvins) are pleased. Similarly when the ears are touched, wind
etc.), or with water made over with one hand and without wear- and fire are pleased. When the chest is touched all the deities
ing the sacred thread. So also (he should not sip water) while are pleased. By touching the head, that Purusa (the highest lord)
sitting on a seat; or with his knees outstretched, so also while is pleased. He does not become impure with the water-drops
talking, laughing, seeing (something) or lying on a bed. (He clinging to his mouth; similarly in the case of water-drops
should not sip water) impaired with foam etc. or (water) that is clinging to the teeth, he would become pure by the touch of the
dropped from the hands of a sudra or an impure person or saline tongue. There would be no impurity due to the drops which
water. (While sipping water) he should not produce sound with would touch his feet when he makes others sip water. They
his fingers, should not be distracted; (he should not sip water) should be regarded like dust particles. Manu declared that in
which is polluted with colours and liquids; so also (the water) the case of Madhuparka, Soma, eating tambula, or fruits, roots,
from crevices; so also that which is agitated with the hands, or sugarcane, there is no blemish. A man might have a thing in his
with his shoulders stretched out. A brahmana is purified when hand, while moving for food or drink; having put that thing on
the water reaches his heart, a ksatriya becomes pure when it the ground, and having sipped water he should sprinkle water
reaches his throat; a vaisya, a woman and a sudra are purified over it. If after taking a golden object abrahmana would become
when it touches (their bodies) from within after it is drunk. The impure, he should keep it on the ground; and after sipping
part of the hand situated on the line at the root of the thumb is water, should sprinkle (water over it). By not putting the object
called Brahma. The part between the thumb and the on the ground, by taking which he becomes impure, he would
fore-
1522 Padma Purdna 1523
(continue to) be impure (if he does not, after keeping it down, CHAPTER FIFTYTHREE Rules of
sip water). There would be an option in the case of garments
etc. Having touched it he may sip water. Conduct for a Celibate Student
34b-47. If he urinates or clears his bowels, with an object
in his hand, in a solitary forest, at night, or on a path full of Vyasa said :
thieves and tigers, he is not defiled. Putting his sacred thread on 1-22. Thus endowed with a staff etc. and with purity and
his right ear he should urinate or clear his bowels while facing (proper) conduct, when called he should study looking at the
the north during the day, and facing the south during the night. face of the preceptor. He should always have his hands raised
Having covered the ground with pieces of wood, leaves, clods or (i.e. should be ready), and should be well-controlled having
grass, and having covered his head, he should urinate or clear good conduct. When told by the teacher 'sit down', he should
his bowels. He should not urinate or excrete in shade, a hollow, sit facing him. He should not lie, so also should be seated or
a river, a cow-pen, a sanctuary, water, on a road or ashes, so be eating food, while listening to or talking (with his preceptor).
also fire and crematory. He should not urinate or excrete on So also he should not remain with his face turned away (from
cowdung, a piece of wood, a great tree, meadow, while standing his preceptor). His bed or seat should always be near
without clothes, the region of a mountain, in an old temple, an his teacher (but) downwards (i.e. at a low level). When within
anthill; so also into ditches with beings in them, or while going; the range of the preceptor's sight, he should not sit on a seat as
so also on fire of chaff or pieces of broken jars, and on a high- he likes. Even in the absence of his preceptor he should not
way. So also (he should not urinate or excrete) in a field, a utter his name. He should not imitate his gait, speech or
hole, a sacred place or a place where many roads meet, in a movement. He should cover his ears, or go to another place
garden, near water, on a barren spot with saline soil, and in from the place where the preceptor is being censured or
caves; (he should not urinate or excrete) with shoes or wooden blamed. Remaining away (i.e. from a distance) he should
sandals on, or with an umbrella or in the air; (he should not not honour him, so also when angry he should not honour
urinate or execrete) facing women, his preceptor, brahmanas or him, nor when he is near a woman. Being seated he should
cows, deities and temples or water, while looking at stars or not give a reply to him; nor should he sit near him. He should
with his back to them; so also by facing the sun, fire or the always bring for him a jar with water (in it), kusas, flowers and
moon. Taking clay from a mound that would remove the smell, sacrificial sticks. He should cleanse his body and apply
he should carefully purify himself with water that is drawn up. A unguents to it. He should never cross over the remains of
brahmana should not take (i.e. use) the clay that is defiled or (flowers etc. used by) him, his bed, wooden sandals or shoes,
muddy or from the road or from a barren spot with saline soil, so also his seat or shadow. He should secure pieces of wood
or that has remained after being used by someone else, or from used as a toothbrush etc. and report to him whatever is
a temple, or a well, a house or water. Then, he should always obtained by him. Without asking him (i.e. his permission) he
sip water as told before. should not go anywhere, and should be devoted to his
well-being and what is liked by him. In the presence of the
preceptor he should always avoid yawning,
laughing, covering his neck or cracking (the limbs of) his body.
He should study at the proper time, when the preceptor is not
depressed. He should sit on a seat lower than that of the
preceptor or by his side, and with concentration (offer him)
service. He should never remain (i.e. sit) on his seat or bed.
He should run after the preceptor when he is running; should
go (i.e. walk) after
 1524 1525
Padma Purana 111.53.35-44
when he is going. On kusa seats or on a bull, a horse or a son, should not bathe him, should not eat what is left by him,
camel, so also on a slab or a plank or (while travelling) in boats, so also should not wash his feet. The preceptor's wife
he should sit with (i.e. by) the preceptor. He should always cont- belonging to the same caste, should be honoured like the
rol his senses, should control his mind, should be free from anger preceptor. The one not belonging to the same caste should be
and pure. He should always use sweet and wholesome words. honoured by getting up (when she comes) and saluting her. He
He should carefully avoid perfumes, flowers, drinks, (other) should not apply unguents to the body of the preceptor's wife,
preparations, pearls, or harm to creatures, so also rubbing his or give her bath, or clean the limbs of her body; so also he
body with unctuous substances, applying pigment to his body, should not dress her hair. The young wife of the preceptor is
or rubbing it, so also holding (i.e. using) an umbrella. (He not to be saluted by touching her feet. He should salute her
should avoid) lust, greed, fear, sleep, singing or playing upon (by putting his hands) on the ground, saying, 'I am so and so'.
musical instruments, dancing, threatening, abuse, looking at or 35-39. Remembering the course of conduct of the good, he
securing a woman, assaulting another person or wickedness. He
should honour his mother's sister, his maternal uncle's wife,
should fetch a jar full of water, flowers, cowdung, clay, kus"as
his mother-in-law, his father's sister as (he would honour) his
(for his preceptor). Everyday he should bring food and alms.
preceptor's wife. They are like his preceptor's wife to him.
Ghee, salt and all that is stale should be avoided. He should
never witness dances, and should not long for (listening to) Everyday he should also kindly receive his brother's wife of the
songs. He should not look at the sun, nor should he clean his same caste. Women related to him through caste should be
teeth. Remaining in a lonely place with women is impure, so honoured by staying away from them. He should behave as he
also talking with sudras etc. He should not voluntarily take behaves with his mother, towards his father's sister, mother's
medicine or food left by his preceptor, so also should not sister, and his elder sister. (Yet) the mother is superior to them.
excrete or bathe at his will. A preceptor should teach the Vedas to a disciple who is thus
endowed with good conduct, who is prudent and not deceitful;
23-34. He should never think of leaving his preceptor. If
so also he should everyday teach him religious texts, Puranas and
he leaves him through infatuation or greed, he would fall. He
Vedangas. A preceptor who does not teach the disciple who
should never have malice against him from whom he would
has stayed with him for a year, takes the sin of the disciple living
get worldly, Vedic or metaphysical knowledge. Manu has said
with him.
that a preceptor, even though he is arrogant, he does not know
40-44. These ten should be taught (by the preceptor)
what ought and what ought not to be done, he has gone astray,
according to the rule : the son of his preceptor, one who serves
should not be abandoned. A man should behave towards his
him, one who gives him (some other) knowledge, one who is
preceptor's preceptor as he behaves with his own preceptor.
righteous, one who is pure, one who is capable, one who gives
Having saluted and being allowed by the preceptor, he should
him food, one who gives him water and one who is good. These
salute his preceptors. Thus he should behave with his
six of the brahmana-caste, viz. one who has learnt (the Vedas)
preceptor who gives him knowledge; so also with meditating
by heart, one who is not deceitful, one who is very intelligent,
saints, who prohibit him from unrighteous acts and who
one who takes to his teacher, one who is trustworthy, and dear
advise what is beneficial to him. It is excellent for him always
should be taught according to the rule. To these and other
to behave in the same way as he behaves with his preceptor,
brahmanas gifts should be given duly. Having sipped water
with the preceptor's sons, wife and kinsmen. A wise man should
and being restrained, he should, facing the north, study.
honour respectable persons (even though they are) young.
Having seized the feet of (i.e. having saluted) the preceptor and
The son of a teacher who teaches deserves respect like the
looking at his face, he should say : 'O (sir, please) teach me.'
teacher. He should not clean the limbs of the teacher's
He should stop when (the teacher says :) 'Let there be a
stop
1526 Padtna Purdna III.53.59-72a 1527
(now).' Purifying himself and having the points (of the kusas) the Prakrti viz.) Sattva, Rajas and Tamas, are said to be the
turned towards the east, he should, with blades of kusa grass, vyahrtis in succession. Omkara is that highest Brahman, and
wait upon (a deity etc.). Purified by the three (kinds of) Savitri would be next to it. The hymn has a great propriety,
pranayama, he deserves (to pronounce) Omkara. and is said to be the essence of essences. He, who, being
45-49. O brahmanas, at the beginning and the end (of a restrained, everyday studies this Gayatri, the mother of the
rite) a brahmana should duly honour Omkara. Having first Vedas, along with its meaning, goes to (i.e. gets) the highest
offered respectful offering with the palms of his hands joined, he position. Gayatri is the mother of the Vedas ; Gayatri purifies
should undertake instruction daily. The ancient Veda is the eye the worlds. There is nothing greater to be muttered than
of all creatures. He should study it daily. Otherwise he loses Gayatri. Knowing this one is liberated.
his status as a brahmana. He should study the hymns from the 59-62. Commencement of reading the Veda is said (to take
Rgvda. He (thereby) offers an oblation of milk. When he offers place) on the full moon day of Sravana, or the full moon day of
oblations of desired objects to the deities, he pleases them along Asadha or of Bhadrapada, O best brahmanas. A man, being
with gods. (If) he always studies the yajus-formulae, he pleases controlled and calm, should study (the Vedas) at a pure spot
the deities with (an offering of) curd. (If) he studies samans for five months and a half, when the sun proceeds to the south.
everyday, he pleases the deities with (an offering of) ghee. If he A brahmaria should suspend the Vedic studies in Pausa. A
studies (hymns from) the Atharvangirasa (Veda) daily, he pleases brahmana should study the Vedas in the morning of the first day
the deities with honey. (If he studies) the Puranas, religious texts, of the bright fortnight of the month. A man should study the
he pleases the gods with the flesh (-like parts of fruits). Vedangas and the Puranas in the dark fortnight of the month.
63-70a. One who studies (i.e. the student) and so also one
50-58. Resorting to the daily rites in the morning and the who teaches, studying (the sacred texts) carefully, should always
evening, after being controlled, he should, being calm, goto a avoid these intermissions of study : When the wind
forest and properly study (the) Gayatri (hymn). He should daily blows
mutter the Gayatri (hymn). (Repeating it) a thousand (times) audibly at night, when a mass of dust (moves) by day,
is best, a hundred (times (is) middle (i.e. next to it), and ten when
(times is) the lowest. It is called the sacrifice of muttering there is lightning, or when it rains with thundering, or when there
prayers. The lord (once) weighed Gayatri and the Vedas with is a surge of great meteors. Prajapati has prescribed untimely
a scale. The four Vedas were on one side, and Gayatri on the intermission on these occasions. When fires break out,
other (i.e. both weighed equally). Having first uttered Omkara, one
then the vyahrtis,1 he should, with concentration and faith, study should know that they have come up. (So also) one should
(i.e. recite) the Gayatri (hymn). In the former kalpa, the three know that there is suspension of study when clouds are seen out
ancient, great vyahrtis, viz. Bhur, Bhuvas and Svah, destroying of season, when there is a hurricane, when the earth quakes,
all inauspicious (things), sprang up. Pradhana (or Prakrti), and when the luminaries are eclipsed. These should be looked
Purusa, Kala, Visnu, Brahma, S"iva, the three (constituents of upon as (times of) the suspension of study, even when it is the
season of study. (So also) when fires break out, when there is
lightning or thundering. If there is thundering, there would be
1. Vyahrti—A mystic word uttered by every Brahmana in performing suspension of study during the remaining night or day. There
his daily sandhya-adoration. These syllables are three : Bhur, Bhuvas should certainly be suspension of study in the villages or cities.
and Svar, usually repeated after 'Om' (See Manu. 2.76). According to For those who desire skill in religion, there should always be
some, they are seven. suspension of study when there is stinking smell, when there is
a corpse in the village, and in the presence of a candala, when
someone is weeping; so also when it is the time of the cloud.
70b-72a. A learned brahmana should not even mentally
 1528 Padma Purana III.53.85b—III.54.8a 1529

think of urinating or excreting in water or at midnight; or when declared to be the course of conduct for a celibate (i.e. a
he has not washed his hands etc. after taking food, or after religious student); it was formerly told by Brahma to the sages
eating at a sraddha, or after having received the fees at a sraddha who had purified their souls. A twice-born who, not studying
or funeral rite performed for one definite individual1. He should the scriptures, strives for something else, is a fool. He is out of
not study the Vedas for three days during the mourning period the Vedic fold and should not be talked to by twice-borns.
of the king or impurity (due to eclipse caused) by Rahu. 85b-90. A twice-born should not be satisfied merely by the
72b- 85a. As long as he has partaken of food at one place recital of the Vedas. Merely ending his study with the recital
and there is the presence of oiliness on the body of the learned of the Vedas, he sinks as a cow sinks in mud. He who duly
brahmana, he should not study the Vedas. He should not study studies (i.e. recites) the Veda, but does not reflect on its
while lying or with his legs stretched or with a cloth girt round his meaning, is a fool, almost a sudra, and is not a worthy person.
legs and knees2; so also after having eaten flesh or the food at the If he desires to stay permanently with the teacher, he should,
sraddha of a sudra. Impurity for three nights is declared at the being diligent, serve him till death. Going to the forest he should
time of (fall of) mist, sound of an arrow, and at the time of duly offer oblations into fire. In the same way, being devoted
both the twilights; so also on the new moon day and the fourte- to Brahman and being calm, he should study everyday. Always
enth day; so also on the full moon day and the eighth day, for being devoted, and engaged in eating begged food, he should
commencement or suspension of Vedic studies; so also the always study the Gayatri, Satarudriya and especially the
collection of three nights at the end of the season, beginning Upanisads. About the Vedic knowledge this is an ancient
from the seventh day after the full moon. The wise have declared statement which I have told you now and which the lord
the collection of three days (7th, 8th and 9th) in the months of Svayambhuva Manu, when asked by the best sages, told
Pausa and Magha and in the dark fortnights. A man should (them).
never study in the shadow of the slasmataka tree, so also of
salmali or madhuka; so also in the shadow of kovidara and
kapittha. When one who is his student-friend or co-student
has expired, or his preceptor is dead, impurity is said to be
there for three nights. These flaws are said to be (the occasions CHAPTER FIFTYFOUR
for) suspension of study for the brahmanas. During them the
demons harm (men). Therefore (a brahmana) should avoid Rules for the Householder
them. There is no suspension of the obligatory rites or offering
the sandhya-prayers. During the collection of the three days Vyasa said:
(7th, 8th, 9th) etc., or when the wind is blowing, he should not
l-8a. O brahmanas, having studied one Veda, two Vedas or
study a re, or a yajus or samans at the beginning of Vedic
(thefour) Vedas, along with the Vedangas, and having understood
studies, or at the end of a sacrifice or in the middle of it. There
their meaning, the best twice-born should perform the ceremony
is no suspension of studies of the Vedangas, Itihasa, Puranas, and
of bathing at the time of leaving his spiritual teacher. Having
other religious texts. One should avoid these. This in brief is
given money to his teacher, he should perform the ceremony of
bathing at the time of leaving his teacher with the teacher's
1. Ekoddista—A Sraddha or funeral rite performed for one definite permission. Or if he has completed a vow, or has set his mind
individual deceased, not including other ancestors. on the Supreme Soul or is capable, he deserves to perform the
2. Avasakthika—A cloth girt round the legs and knees (by a person),
when sitting on his hams.
ceremony of bathing at the time of leaving his teacher (i.e.
1530 Padma Purdna III.54.22-33a 1531

should stop his studies). He should hold a staff of bamboo, wear resort to those practices that are enjoined by the Srutis and
an inner garment, so also an upper one, a sacred thread of two Smrtis and that are followed by the good. He should not desire
strands, and carry a pot with water, an umbrella, a clean turban, anything else. He should go along that path of the good, along
wooden sandals and shoes. He should also put on golden ear- which his forefathers and paternal grandfather have gone. By
rings and should not wear a red chaplet except of gold. He going along that he does not get defiled. He should always be
should always wear a white garment, should always use per- devoted to the study of the Vedas. He should always wear the
fumes, and should be of a pleasing appearance. When he is sacred thread. He should speak the truth, control his anger, and
affluent, he should not wear old garments. He should not wear should be free from greed and infatuation. The householder
a red or a thick garment, so also a garment and ear-rings worn engaged in muttering the Gayatri (-hymn) and performing
by others. So also he should not use shoes, chaplets or (wooden) sraddha is liberated.
sandals (used by others); so also the sacred thread, ornament, 22-24. He who is engaged in the well-being of his mother
darbhas, the skin of a black antelope (worn by others). He should and father, who is engrossed in the good of brahmanas, who is
not wear the sacred thread allowing it to hang down from the a donor, a sacrificer, a devotee of gods, is honoured in Brahma's
right shoulder, nor he should wear a garment untidily. world. He should always pursue the three objects of worldly
8b-12. He should duly secure a wife befitting him and existence, should everyday worship the deities, and being
auspicious, so also endowed with beauty and auspicious marks controlled he should salute the gods. He should always give
and free from family-blemishes; a brahmana should have a wife gifts, should be endowed with forgiveness and should be kind.
not born in his father's family, (but) born in the family of some Such a man is called a householder. A man is not a householder
other man, and endowed with good character and purity. Till a because of (his staying) in a house.
son is born, he should have intercourse with her during the 25-33a. The characteristics of a brahmaria are: forgiveness,
period favourable for conception. He should carefully avoid kindness, vijnana (worldly knowledge), truthfulness,
(intercourse on) prohibited days: the sixth, eighth, fifteenth, control, tranquility, knowledge about the eternality of the Supreme
twelfth, and fourteenth. He should always be controlled; Spirit. An excellent brahmana should not especially err in
similarly he should establish the marriage-fire and should offer these. Practising the code of conduct according to his
(oblations into) fire. capacity, he should avoid what is condemned. Shaking
13-21. One who has returned from the house of his teacher off the snare of delusion, securing excellent yoga, a
should always devise these purifying (practices). Everyday he householder is freed from bondage. No doubt should be raised
should carefully perform his rites enjoined by the Vedas. He here. Forgiveness is tolerating the faults of others due to anger
who does not perform them falls into very fearful hells. Being and of the nature of ill conduct, violation (of rules), wrath,
controlled, he should study the Veda and should not neglect the harm, bondage, killing. Not showing kindness (i.e. sympathy) in
great sacrifices. He should perform the domestic rites, and also one's griefs, (but) showing kindness of heart in the griefs of
the sandhya (-prayer). He should form friendship with his equals others—this the sages call kindness. It is the means of
and superiors; he should always go to a powerful person. He religious merit. Having the knowledge of the fourteen
should go to the deities, and should maintain his wife. A wise branches of learning for (the good of) others should be
man should not extol (his) righteous deeds, and should also not known as worldly knowledge by which righteousness develops. By
conceal a sin. Always being compassionate to all beings he studying the branches of learning methodically wealth also is
should always bring about his welfare. He should always move, obtained. He should do righteous acts. This is called worldly
acting like a nobly born person in respect of place, speech and knowledge. He conquers the world with truth; truth is that
intellect, age, acts, wealth and learning. He should properly highest position, since the wise say that not erring towards the
creatures is truth. Abstaining from (the enjoyments
 1532 III.55.9-21a 1533
Padma Purdna

of) the body is control. Tranquility is wisdom due to from one who is fallen or from anyone else. A wise man should
propiti-ousness. (always) avoid censured persons. He should not always be a
33b-36. Metaphysical knowledge is (that of) the immutable suppliant; he should not implore the same person again. Doing
one going where he does not grieve. That is declared to be this the suppliant takes away the life of the wicked one. He,
knowledge by which that revered lord, god Visnu is actually especially an excellent twice-born, should not take away the
perceived. A learned brahmana who is devoted to Him, who wealth of deities; even in difficulties he should never snatch away
looks upon Him as the highest, who is always free from anger the wealth of a brahmana. Poison is not called poison. The
and is pure, who is engaged in (performing the five) great wealth of a brahmana is called poison. He should also carefully
sacrifices obtains that Excellent One. He should carefully protect avoid (taking away) the wealth of deities. Prajapati Manu has
his body which is the abode of (securing) piety. Men cannot said that (taking) flowers, vegetables, water, wood, roots, fruits,
know that highest Visnu without the body. grass which are not offered, is not stealing. A twice-born should
take flowers in the act of worshipping deities. He should
37-40. A brahmana, being restrained, should engage (him-
not always take them from one person only, and without his
self) in acts of piety, worldly gains, and love of sensual enjoy-
permission.
ments. He should not mentally remember (i.e. think of) worldly
9-12. A wise man should openly take away grass, wood,
gains or sensual enjoyments without (thinking of) piety. Even
fruits and flowers. This they say is (done for having) religious
though he is sinking due to (acts of) righteousness, he should
merit. Otherwise he would be fallen. O brahmanas, a handful of
not practise unrighteous acts. Piety is the revered lord, and
the (only) resort for all creatures. He should do what is good sesamum-seeds, kidney-beans, barley etc. should be taken by
to (other) beings. He should never think of doing an act of those who are hungry while on journey, not otherwise for
deceiving others. He should not censure Veda and deities, righteousness etc. This is the correctness of conduct. One
and should not stay with them (who censure Veda and should not practise a vow under the pretext of righteousness,
deities). That controlled and pure man who would recite this after having committed a sin. A twice-born, covering his sins by
chapter on piety, or would teach or read out (to others), is means of a vow, and deceiving women and sudras, is condemned
honoured in Brahma's heaven. after death and here (i.e. in this world) also by the teachers of
the Veda. That vow which is fraudulently practised, goes to the
demons.
13-2la. He who is not a brahmana ascetic, but goes about
in the guise of a brahmana ascetic, would snatch the sin of that
ascetic, and is born in an animal species. He who begs, has
CHAPTER FIFTYFIVE (illegitimate) intercourse with or company of or talks with
(women), always falls. Therefore, he should carefully avoid this.
Dont'sfor a Twice-born Householder
He should not plot against deities and preceptors. Plotting against
Vyasa said: a preceptor is crores of crore times worse than plotting against
gods. Scandal and atheism are a crore times worse than that.
1-8. (A man) should not harm any creature. He should
never tell a lie. He should not speak what is not beneficial or By means of cows, deities, brahmanas, agriculture, service of a
what is not agreeable. He should never be a thief (i.e. should king, those families which are bereft of righteousness lose their
never steal). A creature that takes away (even a blade of) grass, status of (good) families. Families also lose their status of
or vegetable, or clay or even water, goes to hell. (Even) if he is (good) families due to bad thoughts, omission of essential
poor, he should not accept (anything) from a king or a sudra or ceremonies, and by not studying the Veda, so also by offending
1534 Padma Purdna 111.55.36-75 1535

a brahmana. A family quickly perishes due to falsehood, with many and with his relatives also. He should not do to
adultery, eating what is prohibited, and practising what is not others what is unpleasant to himself. He should not tell about
enjoined for the family. The family also quickly perishes due to the date (tithi) of a fortnight (paksa); he should not condemn the
giving (presents) to brahmanas who are not learned, to sudras stars. The best twice-born should not talk to a woman in her
and to those who are bereft of the course of conduct that is menses or a person who is impure. He should not stop what is
enjoined. A man should not stay in a village chosen by irreli- being given to deities and preceptors (and elders) and
gious people or full of diseases. He should not live in the king- brahmanas. He should not praise himself and he should avoid
dom of sudras, or in one that is crowded by heretics. censuring others.
21b-25a. A twice-born should not live in any other country 36-42a. He should carefully avoid censuring the Vedas and
than the auspicious one between Himalaya and Vindhya and the the deities. O best sages, no expiation for him is seen in the
eastern and the western seas. Or a twice-born should live where sacred texts, who censures gods, sages or Vedas. The man who
a black deer always moves naturally, or where auspicious and would censure a preceptor, a deity, the Veda, a garment, a
well-known rivers (flow), avoiding (the distance of) half a krosa pillow is roasted in Raurava (hell) for a hundred crores of
from the bank of the river. Except at an auspicious place he kalpas. He should keep mum when censure is going on; he
should not stay, nor also near the village of sudras. He should should not give any reply. Covering his ears, he should go
not stay with the fallen, candalas, pulkasas, fools, the arrogant, (away from that place) and should not see him (who censures).
and others taking abodes with (i.e. depending upon) their A wise man should avoid (discussing) the secrets of others, and
wives. also censuring others. He should never enter into a discussion
with his own people. The best twice-born should not talk about
25b-27. These eleven are said to be the faults present in the
the sin of sinners or the absence of it. The fault would be equal
mixture (of castes): (using) one (and the same) bed or seat,
to the fault due to (not telling) the truth. He would be guilty
(sitting for taking food in the same) line, (eating from the same)
due to falsehood. The tears of men maligned kill the sons and
pot, mixing (one another's) food, performing sacrifice for or
beasts of the maligner.
teaching (low caste people), intercourse or taking food along
42b-75. The wise have observed atonement for killing a
with (the low caste people), studying together as the tenth, and
brahmana, drinking liquor, stealing, or cohabiting with one's
conducting a sacrifice along with them. Sin would pass on to
preceptor's wife; but there is no atonement for the maligner. He
men even by remaining in their proximity.
should not, without any (proper) ground, see the sun or the
28-30a. Therefore with all efforts he should avoid (such)
moon while rising or setting, or (reflected) in water, or touched
mixture. (The sin of) mixture does not take place in the case of
(i.e. screened) by clouds, or (appearing) in the middle (of the
those who, (though) sitting in the same line, do not touch one
sky), or screened, or reflected in a mirror etc. He should never
another and have made a demarcation (between themselves)
see a naked woman or man, urine or excretion, (or a man and
with ashes. A line is separated by (these) six: fire, ashes, water,
woman) united in copulation. A wise man, while impure, should
by making a mark, by means of a door or a pillar.
not see the planets like the sun and the moon. With his hands
3Ob-35. He should not enter into fruitless enmity, so also
etc. not washed after having eaten food, or covering himself with
discussion, or should not entertain wickedness; he should never
a veil he should not talk to another person. He should not have
report about a cow grazing in someone else's field. He should
contact with a dead body, nor should he see the face of his
not remain with a traducer; he should not use stinging words
angry teacher. He should not see his reflection in oil or water,
for anyone. A wise man should not tell another person about the.
and his wife when she is taking food. He should not see an
sun's halo or the rainbow, the daily religious rite performed by
elephant free from chains, nor an intoxicated one. He should not
another person, the moon or gold. He should not have hostility
1536 Padma Purina 111.55.76-94 1537

eat with his wife, nor should he see her while she is eating, or He should not play with dice; he should no run; the should not
sneezing, or yawning, or seated comfortably on a seat. A wise urinate or excrete in water. He should not sleep without washing
man should not see his form (i.e. reflection) in water; and should his hands etc. after having taken food; he should not always bathe
never cross or stand by the auspicious or inauspicious. He should naked. He should not recite while going, nor should he touch
not offer advice, a dish of rice and peas mixed, milk or curds to a his own head. He should not cut off his nails and hair with his
Sudra. A wise man should not give the remains of food, honey, teeth; he should not wake up a sleeping person. He should not
ghee, and the hide of a black antelope and oblations. He should resort to the morning sunshine; he should avoid the smoke of a
not also tell him a vow or rules of conduct. He should not be dead body (being burnt). He should not sleep in a deserted
under the sway of anger, and should avoid hatred or passion. He house; he should not take his own shoes. He should not spit
should avoid greed, religious hypocrisy, wickedness, jealousy and without any cause; he should not cross a river with his arms
censure, so also envy, pride, grief and infatuation. He should not (i.e. by swimming). He should not wash his feet with one (or
inflict pain on anyone; but should beat his son or disciple. He the other) foot. A wise man should not warm his feet with one
should not serve inferior people, and should never have longing in (or the other) foot. A wise man should not warm his feet in fire,
his mind. He should not look down upon himself, and should care- nor should he wash in a bell-metal (vessel). He should not open
fully avoid low-spiritedness. A wise man should not disrespect a wide (his eyes before) a deity, brahmanas, or a cow, or wind,
respectable person or himself through ignorance. He should not fire, a king or the sun and the moon. While impure, he should
draw (lines) on the ground with his nails, nor should he sleep on never sleep, or drink, or study, or bathe, or take food or go out.
(bare) ground. He should not talk about a river when in rivers, He should always avoid sleeping, studying, bathing, smearing
nor about mountains when he is (i.e. has climbed) on them. He the body with perfumes, taking food or walking at both the
should not abandon his co-traveller in an abode or at meals. He twilights or at midday. A twice-born who has not washed his
should not, being naked, plunge into water; so also he should hands etc. after taking food should not touch with his hand a
not cross fire. He should not besmear his body with oil left cow or a brahmana or fire; should not move his feet or should
after anointing his head. He should not play with serpentine not touch the image of a deity. While impure, he should not
weapons; he should not touch the apertures of, or the hair on the touch fire, should not wait upon the deities or communicate with
private parts of his body. He should not go with a person who is sages. He should not plunge into very deep water; he should
not respectable. He should not resort to wantonness in respect of not run without a cause. He should not drink water raising (the
his hands, feet, speech or eyes, also of the organs of generation water pot) with his left hand or by (touching the water pot) with
or belly. He should not make a sound with the parts of his body his mouth.
or nails; he should not drink water from the cavity (made by 76-94. He should not cross (water) without bathing in it;
joining his hands). He should never strike water with his feet or he should not emit his semen into water. He should not cross an
hands. He should not destroy roots and fruits with bricks. He impure (object), an uncovered (object), a worthy object, blood,
should not learn the language of mlecchas; he should not drag poisons, or a stream. He should not copulate in water. He should
the foot-stool. A wise man should not suddenly, and without not cut the grove round a sanctuary; he should not spit into
any cause, split, crack, clip or write (with) nails or rub them water. He should never stand on bones, potsherds, hair, thorns,
together. He should not eat food (by keeping it) on his lap; he chaff of grain, charcoal, or dry cow-dung. A wise man should
should not make any movement without any cause. He should not not cross fire; he should never put it down. A wise man should
dance or sing or play upon musical instruments. He should not not stir it with his foot or blow it with a winnowing basket. He
scratch his head with his hands joined. He should not please the should not climb up a tree, or being impure, think about (it). He
deities with popular hymns or of the lord of speech (i.e. Brhaspati). should not throw fire into (another) fire, and should not put it
 1538
Padma Purana III.56.1-15 1539
out with water. He should report the death of his friend to CHAPTER FIFTYSIX
others. He should not use for selling (i.e. should not sell) what
is not fit to be sold or what is spurious. A wise man, Do's and Don't's in Eating
while impure, should not cause to burn brightly fire with the
breath. He should not snatch the boundary line at an auspicious Vyasa said:
place, or a place of water. He should never break an appointment 1-3. A twice-born should not eat the food of a sudra through
with a person that has come to him. He should not make infatuation or longing. He who eats it when it is not a time of
beasts, tigers or birds fight among themselves. He should distress, is reborn as a siidra. That twice-born who eats the
not trouble others by means of water, wind or heat. Causing (the condemned food of a sudra for six months, becomes a sudra even
preceptor) to do good things (for him), he should not later when alive, and after death is born as a dog. O best sages, a
deceive his preceptor. For protection he should close tightly man who dies with the food of a brahmana, or a ksatriya or a
the doors of his house in the morning and evening. He should vaisya or a sudra in his belly, would get his birth (i.e. would
avoid using outside flowers, perfumes, taking food with his be born as a brahmana etc.).
wife, or entry after fighting and disputing. A wise brahmana 4-15. He should avoid the six (kinds of) food: the food of a
should not stand while eating, or talk or laugh. He should not king, the food of a dancer, the food of a eunuch, the food of
touch his (sacred) fire with his own hand; he should not shoe-makers, the food prepared for a number of persons in
remain in water for a long time. He should not blow into fire common, the food of a courtesan. He should avoid the food of
with the wings (of a bird), nor with a winnowing basket or an oilman, a washerman, a thief, a distiller, so also the food of
hand. He should kindle fire with the mouth. Fire was a singer, a blacksmith, and food (impure due to) a dead person.
produced from the mouth. A wise man should not speak to (He should avoid) the food of a potter or a painter, and of a
another man's wife, nor should act as a priest at the sacrifice of usurer, or a fallen person, so also of the son of a remarried
him who does not deserve to perform it. A twice-born should not widow, of the bearer of an umbrella, so also of one who is cursed,
move alone, (but) should avoid a crowd. Never should he go to a so also of a goldsmith, an actor, a hunter, a barren woman and
temple by not turning to the right. He should not squeeze his of one who is afflicted; so also (he should avoid) the food of a
garments, nor should he sleep in a temple. He should physician, an unchaste woman and a staff-bearer. (He should
not travel all alone or with unrighteous persons, or with avoid) the food of a thief, an atheist, of one who censures deities,
persons suffering from diseases or, with sudras or with a fallen of a seller of water, and especially of a candala. (He should
person, or without shoes, so also without (taking) water avoid) the food of him who is subdued by his wife, or of him
(with him). On the road, a twice-born should never cross an animal whose (wife's) paramour lives in his house; so also (the food) of
or funeral pyre. He should not censure meditating saints, siddhas, him who is abandoned, who is a miser, so also of him who eats
so also those who practise vows and ascetics. A wise man the remains of the food (eaten by others). (He should avoid) the
should not deliberately cross the shadow of a temple, (the images food of a sinner, the food prepared for a number of people living
of) deities, sacrificers, brahmanas and also of a cow. He should together, and also the food of a professional soldier. (He should
not allow his own shadow to be crossed by the fallen etc. and avoid) the food of a frightened person, of a person who is weep-
the diseased. He should never stand on the ashes of ing, and food which is inferior and wasted. (He should avoid)
charcoal or hair etc. He should avoid the dust from a broom or the food of him who hates brahmanas (or the Vedas), who takes
the water for bath, for washing garments or from an earthen pot. delight in (committing) sins, so also the food prepared for a
A twice-born should not eat prohibited eatables and should not sraddha ceremony, or (for a rite in honour) of the dead, or food
drink prohibited drinks. that is prepared without any need, so also food (that is impuie)
 1540 Padma Purdna III.56.29b-46
1541
due to a corpse or the food of an afflicted person. (He friend with suffering. He should avoid food smelt by a
should avoid) the food of women having no children, so also of dog, recooked food and food seen by a candala; so also smelt by
an ungrateful man; (he should) especially (avoid) the food of an a woman in her menses, by the fallen ones or by a cow. He should
artisan and also of a dealer in arms. (He should avoid) the always avoid the food that is not (properly) collected, stale and
food of him who is addicted to liquor, a bell-ringer, so also of scattered; so also food that is touched by crows and cocks and
physicians; the food of the offspring of a learned man, so also containing worms; so also the food that is smelt even by human
that of the younger brother who has married before his elder beings and touched by a leper.
brother. (He should) especially (avoid) the food of a widow who 29b-31a. He should not accept food given by a woman
is remarried, so also of the husband of a woman who is married during the menses, an unchaste or a diseased woman, or by one
twice. (He should avoid) the food that is despised, rejected and who has put on a dirty garment. He should also avoid (using)
(that is prepared) through anger or doubt. He should not even another person's garment. Manu has said that the milk of a cow
eat his preceptor's food which is not purified. All the wicked with no calf or a she-goat with a kid not more than ten days old,
deeds of a man are settled in his food. or of a sheep or a cow who has just taken the bull is not fit for
16-19a. He who eats the food of him (i.e. of a man), eats drinking.
his sin. A friend'who is a half-caste man, or of a low family, a 31b-46. He should not eat (the flesh of) a crane, a swan, a
cowherd, a porter, a barber, should be given food among (i.e. gallinule, a sparrow, a parrot, so also an osprey, a patridge, a
along with) sudras; so also the person who declares himself. A goose, a cuckoo, crows, wagtails, a hawk, a vulture, so also an
bard, a potter, a peasant should be fed with the sudras by a wise owl, a ruddy goose, a vulture (or a cock), a pigeon, a dove, a
man noticing (their) little merit. Rice boiled in milk, so also (food) tittibha bird, a domestic cock, a lion, a tiger, a cat, a dog, a pig,
cooked in oil, curds (or butter-milk), barley-meal, oil-cakes, and a fox, a monkey and a donkey. He should not eat (the flesh of)
oil should be accepted by the twice-born from sudras. serpents, deer, peacocks, aquatic animals, land-going animals.
19b-24. (But) he should avoid egg-plant, stalks of lotuses, This is a settled rule. O best ones, Prajapati Manu has said that
safflower, gold or silver, onion, garlic, sour gruel, a thick fluid these animals with five claws may be always eaten: alligator,
substance; so also chatraka (a kind of mushroom), vidvaraha, tortoise, hare, rhinoceros, porcupine. He may also eat fish with
greasy milk of a cow during the first seven days of calving, scales, and the flesh of (the deer called) ruru after having pre -
vilaya (a particular product of milk) and mushrooms. By eating sented them to deities and brahmanas, and not otherwise. O
the small red variety of garlic, blossoms of kimsuka, a gourd, best brahmanas, so also (the flesh of) a peacock, a patridge, a
so also udumbara, bottle-gourd, a twice-born becomes fallen. pigeon, a cataka, rhinoceros, a crane, a swan. Thus said Praja -
He should also avoid krsara, cakes of wheat flour, and milky pati (Manu). These fish, viz. (the glittering fish) sapharl,
cakes, flesh (of a beast) not killed at a sacrifice, so also food sirhhatunda, pathina and rohita are directed as fit to be eaten.
prepared for deities and oblations, sour gruel, citron fruit, so With a desire (to retain the status) as a twice-born he should eat
also fish not killed at a rite; so also he should carefully avoid the flesh of these after it is sprinkled over; even if he is about to
kadamba-flowers, wood-apple, figs; so also oil-cakes with oil lose his life he should duly use it. He should not at all eat flesh.
taken out, and the grains offered to gods. He who eats what remains, is not smeared (with sin). If he is
25-29a. At night he should carefully avoid curds with weak, he should eat flesh as medicine, or by an order or for
sesa-mum. He should not eat butter-milk with milk; he should sacrificial purposes. He, who would give up flesh when invited
not use prohibited food. He should avoid food impaired by at a sraddha or a rite in honour of a deity, goes to (i.e. lives) in
worms, by thoughts, and having contact with earth; he should hell for as many years as the number of hair of the beast. The
always avoid food spoiled by worms and insects and settled (rule) is that the twice-born should not give or drink or
(prepared) by a
 1542 Padma Purana III.57.2-30 1543

touch or see liquor. Therefore with all efforts he should always does not give the fruit of the gift. He should devoutly give
avoid liquor. Having drunk it he falls from his rites and would (gifts) to a learned brahmana, one born in a noble family, one
be unfit to be talked to. As long as a twice-born eats and drinks who is modest, one who is practising a vow, and one who is
what is prohibited for eating or drinking and does not cast them poor. He who devoutly gives land to a brahmana who has
down, he does not become entitled (to respect etc.). Therefore, a maintained the sacred fire, goes to the highest place, going where
twice-born should, with effort, always avoid articles prohibited for he does not grieve. He who gives land with sugarcanes (i.e. land
eating and drinking. If he does (persist in eating or drinking) where sugarcanes are growing), so also land with wheat (growing
them, he goes to Raurava (hell). in it), to (a brahmana) learned in the Vedas, is not reborn. He
who gives (a piece of) land, even of the measure of a cow's hide,
to a poor brahmana, is freed from all sins. Here (i.e. in this
world) there is no greater gift than the gift of land. Giving food
is equal to that, and gift of knowledge (i.e. teaching) is superior
CHAPTER FIFTYSEVEN Acts of to that. He who duly gives knowledge to a calm, pure, religious
brahmana is honoured in Brahma's heaven. A man should every-
Charity Prescribed for a Householder day give with devotion gold to a brahmacarl 'religious student'.
Being freed from all sins, he would obtain the position of Brahman.
Vyasa said: By giving food to a householder a man obtains (its) fruit. Food
1. I shall now explain to you the excellent merit of giving alone should be given to him. By giving it the giver obtains the
gifts, which was formerly told by Brahma to the sages—-the highest position. Observing a fast with his mind controlled, and
teachers of the Vedas. being calm and pure, he should honour seven or five brahmanas
2-30. The giving of proper objects with faith to a worthy with black sesamum and especially with honey on the full moon
recipient is designated as 'dana' and gives the fruit of enjoyment day of Vaisakha (saying), 'May Dharmaraja be pleased'; from
and liberation. I take that to be 'datta' which is given with great the time he has this in mind, all the sin committed during his life
faith to deserving persons. The rest he preserves for someone time perishes in a moment. He who, having put sesamum seeds
else. Dana (giving gifts) is said to be of three kinds: obligatory, or gold, or honey or ghee on a hide of a black antelope, gives
occasional, and optional. The fourth called vimala (i.e. pure) is them to a brahmana, overcomes all sin. He who gives food with
said to be the best of all gifts. That gift which is everyday given ghee, ajar with water to brahmanas, especially on the full moon
to a brahmana who does not oblige and without desiring its fruit day of Vaisakha, after having assigned it to Dharmaraja is freed
is said to be obligatory. That gift which is given into the hands of from fear. He who pleases seven or five brahmanas with water
the learned for the appeasement of sin is said to be the excellent pots with gold and sesamum seeds, removes (the sin of) killing a
gift called 'occasional'. The sages who have thought about reli- brahmana. Being calm and fasting, wearing a white garment,
gious merit have called that gift which is given (for getting) a a twice-born who gives on the twelfth day of the dark fortnight
child, success, glory, happiness, as 'optional'. That gift which is in the month of Magha after offering sesamum seeds into fire,
given to those who know Vedas, to please the lord, and with a sesamum seeds only, to brahmanas, overcomes all the sin that he
mind full of piety is pure and auspicious. Having secured a has committed from his birth. When the new moon day arrives,
worthy recipient, he should, according to his capacity, resort to he should give whatever little (he can) to a poor brahmana,
the merit due to gift. That worthy recipient whom he waits upon, dedicating it to Visnu, the lord of gods, saying, 'May the ancient
protects him all round. That which is surplus in the food or god Hrsikesa Visnu be pleased.' That moment only his sin com-
garments of the family, should be given. If given otherwise, it mitted during the past seven births, perishes. He who would,

V
1544 Padma Purdna III.57.55b-67 1545
on the fourteenth day of the dark half, propitiate the giver of a horse gets an excellent vehicle. The giver of food gets
trident-holder god (i.e. Siva) through a brahmana, would not be the wealth desired by him; the giver of a cow obtains the world
re-born. Especially on the eighth day of the dark half, he having of Brahma. The giver of a vehicle or a bed obtains a wife. He
bathed and honoured a religious brahmana should, after who grants fearlessness, obtains affluence. The giver of grains
washing his feet etc. duly give him his own wealth saying, gets eternal happiness; he who gives (i.e. teaches) sacred text,
'May Siva be pleased with me.' reaches eternal Brahman. A man should give according to his
31-43. Being freed from all sins, he obtains the highest posi- capacity grains also to brahmanas endowed with Vedic
tion. Devoted twice-borns should worship Visnu on the four- know-ledge. After death he gets (i.e. goes to) heaven. By giving
teenth day, or especially on the eighth day of the dark half, so food to cows he is freed from all sins. By giving fuel a man has
also on the new moon day. He who observes a fast on the ele- his fire kindled. He should always give fruits, roots, drinks and
venth day, and would worship Visnu through a brahmana, would vegetables to brahmanas. He should always be joyful. He who
go to the highest position. This day, the twelfth of the bright gives medicine, oil, food to a sick person for curing the disease,
half, is called Vaisnavi (i.e. sacred to Visnu). On that day (a becomes free from diseases and happy and lives long. A man
man) should carefully propitiate Visnu. Whatever is given to a who gives an umbrella and sandals crosses the path that is sharp
pure brahmana by dedicating it to lord Visnu only, is said to like a razor's edge leading to the hell Asipatravana and severe
have inexhaustible fruit. One who desires to propitiate a heat. He should give that, desiring that only eternally, to a
particular deity should honour brahmanas. By that he would virtuous person, which is most desired in the world and which is
please that deity. Deities always dwell in the bodies of brahma- expected in the house. That which is given during the transition
nas. Sometimes, when brahmanas are not available, the deities of one solstice to another, of the equinoctial point, at the time of
are worshipped in their images etc. Desiring a fruit from them the lunar or solar eclipses, or on a Sarhkranti day etc., becomes
he should carefully worship the deities in images or especially in inexhaustible. By giving (gifts) at sacred places like Prayaga, or
(i.e. represented by) brahmanas everyday. He who desires power, at auspicious abodes, or at (the bank of) rivers and streams, he
should always worship Indra. He who longs for divine glory and obtains inexhaustible (fruit).
knowledge, should worship Brahma. He who desires good health 55b-67. For beings there is no greater religious merit here
(should worship) the Sun; he who longs for wealth, should than giving in charity. Therefore the twice-born should give
worship Fire. He who desires success in undertakings, should (gifts) to a learned brahmana. In the same way he who desires
worship Vinayaka. He who desires pleasures, should worship his well-being, he who desires liberation, should give (gifts) to
the Moon; he who longs for strength should worship the Wind. brahmanas for (going to) heaven or for the destruction of his
He who desires freedom from the worldly existence should care- sins. He who, of an irreligious nature, would stop through folly,
fully worship Visnu. He who desires deep, abstract meditation, (gifts) being presented to brahmanas, fire or gods, would go to
liberation and also divine knowledge, should carefully worship the womb of an animal. A king should drive him, after forfeiting
&va, the lord of gods. Those who desire great satisfaction wor- all his wealth, out of his country, who, having earned wealth,
ship Siva and Visnu. Giving water gives greater satisfaction than would not honour brahmanas and gods. That brahmana who, at
that. the time of famine, does not give food etc. to twice-born ones who
44-55a. He who gives oil, gets desired progeny; the giver of are dying, stands condemned. (Brahmanas) should not accept
a lamp gets excellent eye. The giver of land gets everything. (gifts) from him and should not stay with him. The king should
One who gives gold gets long life. He who gives a house, obtains find out (facts about) him and drive him out of his country. He
excellent houses; he who gives silver, gets excellent beauty. He, who later gives his wealth, the means of religious merit, to good
who gives a garment, lives in the same world as the Moon. people, is a greater sinner than those (mentioned) earlier, and
The
 1546 Padma Purdna III.58.1-15 1547
such a man is roasted in hell. O best brahmanas, a man
twice-born ones follow it. In this way he should, following the
should give gifts to those brahmanas who study the Vadas, are householder's way, continuously worship the only, eternal lord.
learned, have their senses controlled, are endowed with Going beyond all births as creatures, he goes to the original
truthfulness and restraint. A man should feed a learned, cause and does not get another birth.
religious brahmana, even though he has eaten (his meal), but
not a fool, who does not behave properly (though he) has
starved for ten days. He who, ignoring a learned brahmana
who has approached him, gives (gifts to someone else), becomes
sinful due to that act and burns his family to the seventh
(descendant). If there is a brahmana who is superior in respect of CHAPTER FIFTYEIGHT
good character or learning, he should exert to give him by Code of Conduct for an Anchorite
bypassing (the brahmana that is) nearby. He who would accept
what is honoured and would give just what is honoured—both Vydsa said:
these go to heaven; but (if the) reverse (is done) they go to hell.
68-78. A man knowing Dharma, should not give even water 1-4. Having thus remained in the householder's stage
to an atheist, a sceptic, so also to all heretics and to one who during the second part of his life, he should, with his wife and
does not know the Vedas. If a man who is not learned, would (the sacred) fire, resort to the third stage of life. Or, having
accept silver, gold, a cow, a horse, land, sesamum seeds, he is entrusted his wife to his sons, he should go to a forest after
reduced to ashes like wood. An excellent brahmana should desire seeing the child of his child (i.e. the grandchild) and when his
to get wealth from praiseworthy brahmanas, even from ksatriyas body has become infirm. He, observing a vow and being calm,
and vaisyas, but never from Sudras. Seeking (i.e. he should seek) should practise penance after having gone to a forest in the
the contraction of his livelihood, (but) he should not long for forenoon (of a day) in the bright half of a month in the
enhancing his wealth. Attached to greed for wealth, he is depriv- auspicious uttarayana (i.e. the summer solstice). He should
ed of his brahmanahood. He would not obtain that position by everyday fetch for his food pure roots and fruits. With that
studying all the Vedas and by fully accomplishing sacrifices, which is his food, he should please the manes and deities.
which he would obtain through contentment. He should not have 5-15. He should everyday please the guests, and after bath
a liking for accepting (gifts); he should not collect (a gift) from he should worship gods. Being calm and getting eight morsels of
a sudra. A brahmana who takes more (than necessary for) his food from his house, he should eat them. He should have
maintenance, goes the downward path. He who is not contented, matted hair and should not cut off his nails and hair. He
does not become fit for heaven. He afflicts people; he is like a should always recite sacred texts and refrain from talking about
thief. Desiring to emancipate his preceptor and servants he anything else. He should maintain the sacred fire and perform
should gratify deities and guests, and should accept gifts from the five sacrifices with the various things that are produced
all (sources), but should never gratify himself. A householder (there) or with vegetables or roots or fruits; he should be clothed
who has thus controlled himself, and honours deities and guests, in bark and being pure should bathe thrice (a day). He should
and who lives with a controlled mind, goes to that highest posi- be compassionate towards all beings and should avoid accepting
tion. Entrusting his wife to his sons and going to the forest, (gifts). A twice-born should always perform the new moon and
the wise one, being neutral and composed should always move full moon sacrifices. He should perform the seasonal sacrifice
all alone. O best brahmanas, I have told you this way of life of and also offer an oblation of the first fruits at the end of the
the householders. Knowing it one should follow it and make the rainy season and perform the caturmasya sacrifices (performed
every four months, i.e. at the beginning of Kartika, Phalguna

. X
 III.58.26b-36 1549
1548 Padma Purdna

and Asadha). In the summer solstice and the winter solstice he subsist on the natural flowers, roots and fruits which are
should, in the proper order, perform sacrifices with products of withered. He should roam about on the ground or stand on the
fore-parts of his feet for a day.
the spring and the autumn seasons brought by himself, and
should separately offer purodasas and carus. Having offered 26b-36. He should divert himself with (various) places and
more auspicious oblations to deities and manes, he should eat seats, and should never give up calmness. He should observe
the remaining, saline in taste and prepared by himself. He the vow of the five fires 1 in summer; should expose himself
should avoid liquor and flesh and mushrooms growing on the to the rain in rainy season ; should put on wet clothes in
ground. He should not eat fragrant or young grass, no fruits winter. He should gradually increase his penance. He should
of slesmataka, no products of ploughed land nor that which is bathe three times a day and should gratify his manes and deities.
abandoned by others. Even when he is sick he should not eat He should stand on one leg only, or should always drink
flowers and fruits growing in villages. He should always wait the sun's ray. Or he should move in the smoke of the five fires,
upon fire with rites as laid down in the Vedas. He should not or should move in the heat or drink Soma. In the bright half he
bear malice against any being; he should be free from the pairs should drink milk and in dark half cow-dung. Or he should eat
of opposites; he should be fearless. He should not eat anything withered leaves or should live by bodily mortification. He
at night, and should engage himself in meditation at night. should always engage himself in practising abstract meditation,
16-26a. He should control his senses, curb his anger and or should always recite the Rudra (-hymn). He should study
should think over the true nature of Brahman. He should the Atharvasiras, and should be intent on studying the
always observe celibacy and should not even resort to (i.e. Upanisads. He should carefully observe the restraints and vows.
cohabit with) his wife. That twice-born, who, after having gone He should use the hide of a black antelope; should have an
to the forest copulates at his will with his wife, has his vow upper garment and a white sacred thread. Having put on the
lost, and he has to atone for it. The foetus (i.e. the child) that is fires, he should be intent on meditating on his soul. An ascetic,
born there (i.e. due to this copulation) should not be touched not keeping the fire, having no abode, should be intent on
by twice-borns. He is not entitled to (the study of) the Vedas ; (getting) salvation. Moving among ascetic twice-borns or among
the same is (the rule applicable to the members born) in his householders or other twice-borns moving in the forest, he
family. Intent on muttering the Gayatri-hymn, he should always should beg alms. Or getting it from the village, he should, living
sleep on the (bare) ground. He should protect all creatures, and in the forest, eat eight morsels. He should eat from a leaf-vessel
should always give gifts to the good. He should avoid censure, or from his hand or from a piece (of a pot etc.). He should
telling lies, sleep, idleness. He should maintain one (sacred) fire; mutter various Upanisadic hymns for self-realization; he should
should be without an abode; and should resort to the ground mutter particular incantations, Gayatri-hymn and Rudradhyaya
that is sprinkled with water. Being restrained, he should move also. He should set out on the great journey (death) and stop
with animals and live with them only. Being calm, he should taking food. Or following the religious commandment of offering
sleep on a stone or sand. He should cleanse (i.e. finish his stock) himself to Brahman, he should enter fire.
instantly or within a month, or should have the stock lasting
for six months or for a year. Having collected food according
to his capacity by day, he should eat it at night. He should eat
every fourth time or eighth time, or should avoid (food)
according to the candrayana vow in the bright and the dark 1 • Paiicatapas—An ascetic who in summer practises penance sitting in
fortnights. He should eat boiled gruel of barley once in every the middle of four fires with the sun burning right over his head.
fortnight. Or he should, conforming to the creed of an anchorite,
1550 Padma Purina III.59.20b-27a 1551
CHAPTER FIFTYNINE death only as a servant waits for (his master's order). He should
not study; should not engage himself (in any pursuit); should
Rules of Conduct for a Sannyasl never listen (to anything). A meditating saint, who thus looks
Vydsa said: upon knowledge as the highest thing is fit for absorption into
Brahman. The wise one should have one garment (only) or a
1. Having thus lived in the stage of an anchorite for the small strip to cover (his private parts); should be clean-shaven
third part of his life, he should gradually pass into the fourth or should have a lock of hair on the crown of his head; should
stage of life in renunciation. betridandi and should have no possession; (or) should put on
2-5. Having established the fires in the soul a twice-born a red garment and always engage himself in deep meditation.
would be a recluse. When he, engaged in the practice of abstract He should live near a village, at the root of a tree or in a
meditation, calm, intent on getting the knowledge of Brahman, temple. He should be equal to his enemy or friend, so also (look
has detachment in his mind for all objects, then (only) he equally upon) respect and insult. He should always subsist by
should think of renouncing (the world). If reverse is the case, begging, and should never eat from one place. For an ascetic
then he would fall. Having accomplished the Prajapatya sacrifice who, through delusion or for some other reason, eats from
(by giving away his own property) and the fire-sacrifice, he, one place only, no expiation is seen in the religious texts. He
being restrained, having put on a white or red garment should should be detached from love or hatred; should look equally
resort to the stage of the ascetic. Some are ascetics (following the upon a clod or stone or gold; should abstrain from harming
path) of knowledge; some are ascetics (engaged in the study) creatures, should observe the vow of silence and should be fully
of the Vedas; others are ascetics (following the path) of action. desireless. He should plant his foot kept pure by sight (i.e.
(Thus ascetics are said to be of three kinds.) watching that no impurity is contracted); should drink after it
6-20a. He, who is free from everything, who is free from is filtered through a cloth; he should talk words that are
the pairs (like pleasure and pain), who is fearless and who purified by truth; and should behave in a way which is approved
is well-settled in himself is called jhdna-sannydsl. He, who by his conscience.
would be desireless and possessionless and would study the 20b-27a. Except in the rainy season a mendicant should
Vedas only, and desires salvation and has his senses con - not stay at one place (for a long time). Bathing everyday and
trolled is called Veda-sannyasl. The twice-born who having being pure and virtuous, having a water-pot in his hand, he
had fire in his possession, is intent on dedicating himself should always be engrossed in celibacy and be interested in
to Brahman and on performing great sacrifices, sho uld be living in a forest. If he is engaged in (reading) scriptures (leading
known as karma-sannyasl. Of these three, the jndna-sannyasi to) salvation, is invested with the sacred thread, has his senses
is regarded as superior. For him, the wise one, there is nothing controlled, if he is free from religious hypocrisy and pride, and
to be done nor does he have any mark. Free from the feeling of is free from censuring others and from wickedness, is endowed
mine-ness, being fearless, calm, free from the pairs, subsisting with the quality of the knowledge of the soul, he would obtain
on leaves, wearing an old strip to cover his private parts, or salvation. He should constantly meditate on the eternal deity
remaining naked he is engaged in meditation. He, a celibate, called 'Om'. After having bathed and sipped water according
with his diet controlled, should fetch his food from the village. to the proper rite and being pure, he, invested with the sacred
Being indifferent and desireless he should remain taking delight thread, with his mind tranquil, with kusas in his hand, with his
in the supreme spirit. He should move in this world for happi- red garment washed, with the hair (on his body) covered with
ness with the help of his own soul (i.e. all alone). He should ashes, should mutter hymns about the principal sacrifice or
not desire death, nor should he desire life. He should wait for the presiding deity or the highest soul or whatever is said in the
 1552 Padma Purdna III.60.16-28a 1553

Upanisads. Or the restrained ascetic, being a celibate, should the five vital airs, he, being calm, should eat eight morsels.
live among his sons. He should everyday study the Vedas, (then) Having sipped water, he should meditate upon the highest lord,
he goes to the highest position. Brahma. Manu Prajapati has mentioned four (kinds of) pots for
27b-31. These are his special vows : harmlessness, truth, an ascetic: pumpkin gourd, wooden, made of clay and of
non-stealing, celibacy, austerities, forgiveness, kindness, and bamboo. Before the fall of night, at midnight, during the last
contentment; or he should, having faith in the Upanisadic part of the night, he should everyday meditate upon the lord
knowledge and being calm, and having bathed, should perform with special hymns at the twilights, after bringing to the lotus of
the five sacrifices everyday; and desiring alms, and being tranquil, his heart the lord called Visva, the source of everything, the soul
should, from time to time, mutter the sacrificial hymns. He of all creatures dwelling beyond the darkness, the prop of all,
should everyday do sacred study, and should mutter the the unmanifest, the joy, the immutable light, the one beyond
Gayatri-hymn at both the twilights. He should constantly Prakrti and Purusa, the ether, fire and the auspicious one, that
meditate upon the absolute lord. He should always avoid food essence of all beings, the god of the form of Brahman. At the
from one place, so also lust, wrath and possessions; he should end of Orhkara, and having offered himself into the highest
wear one garment, or two garments; he should have a lock of soul, he should meditate upon the lord, the ruler, living in the
hair on the crown of his head; he should be invested with a midst of the sky. He, meditating upon the ancient Purusa Visnu,
sacred thread; the wise man having the tridanda in his hand the cause of all objects and the only receptacle of joy, would be
goes to that highest Brahman. free from bondage. Or he should meditate in the heart, (on) the
primal nature, the only cause of all beings, the abode of the illu-
sion of the world, the life of all beings, where the world merges.
The subtle joy of Brahman which those desiring salvation obtain,
in that is placed Brahman—absolute and having knowledge as its
CHAPTER SIXTY Restraints for a characteristic. Having thought over the endless, true lord he
should remain controlled in speech.
Sannyasi Vydsa said: 16-28a. This is said to be the most secret knowledge for the
1-15. Thus the livelihood of the sages who have controlled ascetics. He who always remains in this obtains the contemplation
themselves and are in the (fourth) stage of life is said to be (had) of the Supreme Spirit. Therefore, he should always be intent
by means of begging or fruits and roots. He should beg for one upon (securing) knowledge, should be greatly devoted to meta-
time only; he should not be attached to expansion (of begging). physical knowledge, should study the Brahmanic knowledge, by
An ascetic attached to begging, becomes also attached to objects which he becomes free from bondage. Regarding his being
of senses. He should beg from seven houses. He should not separate from all (else), he should meditate upon the absolute
move again (for alms) if he does not get it (during the first round). joy, the immutable one and the knowledge which is beyond that.
An ascetic should wait (for alms at a door) with his face hung Beyond that, from whom the beings originate, and knowing
down for the time required for milking a cow. Saying, 'Alms whom a man is not born here (i.e. in this world), stands one,
(please)', he, pure and controlled in speech, should remain silent. the lord, the ruler. The man's entering him is eternal, auspicious
The man, having washed his hands and feet and sipped water and unchanging. He that is away from this is the lord, the great
according to proper rite, and having presented the food to the god. For the violation of each of the vows laid down for the
sun, facing the east, should eat it. Having offered oblations to ascetics and other vows an expiation is enjoined. A man having
through lust, gone to (i.e. cohabited with) a woman, should being
 III.60.41--III.61.8a 1555
1554 Padma Purdna

calm and pure practise the expiation called Krcchra-santapana,1 is the highest light of Brahman, that has entered the indestructi-
along with the restraining of his breath. Then, with his mind ble and the immutable, and that is the inner soul, the highest
controlled, the ascetic should practise bodily mortification; and Brahman. That alone is the indestructible, unchangeable, eternal,
then having again come back to the hermitage, he should behave highest position. So he is worshipped and is called Mahadeva,
carefully. Falsehood that is not against Dharma, is not harm- in his abode called knowledge, the highest principle due to his
ful—so say the wise. Yet such a horrible attachment should not contact with the soul. He does not recognize any other god than
be indulged in. An ascetic desiring religious merit, should Mahadeva. He, who follows him—the soul—goes to the highest
observe fast for a night, and practise the restraint of breath a position. Those who regard themselves as different from the lord,
hundred times after having told a lie. Even if he is in a great do not realize that absolute highest Brahman, the indestructible
calamity he should not steal (a thing) from others. The Smrti principle. That god is Mahadeva. Knowing this, he is not bound.
says that there is no worse sin than stealing. Doing harm to Therefore, an ascetic, with his mind restrained, engaged in
others, extreme avidity, solicitation destroy the knowledge of (obtaining) knowledge and deep meditation, calm, and devoted
the soul. That which is (called) wealth, is the outward life. He, to Mahadeva, should strive.
whose wealth a man snatches, takes away his life. 41-43. O brahmanas, I have described to you the auspicious
28b-40. The ascetic of a wicked mind, violating his (usual) stage (i.e. the way of life) of the ascetics, which was formerly told
mode of life, and fallen from his vow, being again depressed, by the lord, the sage, viz. the Grandsire. A man should not give
should behave carefully. If an ascetic would cause harm acci- this auspicious knowledge about the way of life of ascetics, told
dentally, he should perform the expiation (called) Atikrcchra2 or by the Self-born one, to him who is not his son, or disciple or a
Candrayana3. If through the weakness of his senses, he emits meditating sage. Thus is made the statement about the restraints
(semen) on seeing a woman, he should have the sixteen kinds of of an ascetic, which would be the only cause of the joy of the best
restraints of breath. The wise go through the restraint of breath of gods. Those whose minds are set upon (the lord) are neither
a hundred times for three nights if there is an emission by born nor do they perish.
day. The expiation called Prajapatya4 is enjoined for taking food
from one (house only), (eating) honey and flesh at the first
sraddha and on actually cognizing salt (prettyaksalavanah). AH
the sin of him who is always given to meditation, perishes.
Therefore, a man should meditate upon Visnu and be engaged CHAPTER SIXTYONE
in meditating upon him. He the great god should be known—that
Devotion to Visnu the Best Way to Salvation
1. Krcchra-santapana : Drinking the mixture of cow's urine, cowdung, Suta said:
milk, curd, ghee, water (flowing) from kusa, and fastting the next day. (See
Manu. 11.212) l-2a. Thus Vyasa of immeasurable lustre spoke to the
2. Atikrcchra : Eating one morsel for three days in the morning, three brahmanas. Having said this much, having cheered up all the
days in the evening, and eating whatever is obtained without begging for three
days, and fasting for the remaining three days. (See Manu. 11.213) sages, the revered Vyasa, the son of SatyavatI, went as he had
3. Candrayana : Bathing thrice a day, reducing one morsel on each day come.
of the dark fortnight, and increasing one morsel on each day of the bright 2b-8a. I have told you the rules about the castes and the
fortnight. (See Manu. 11.217) stages of life. Having done this only, a man becomes dear to
4. Prajapatya : Eating for three days in the morning, three days in the
evening, and three days without begging. (See Manu. 11.211)
Visnu, not otherwise. O best brahmanas, I shall tell you the
 1556 Padma Pur ana
secret about it. Listen. O brahmanas, the duties regarding III.61.21-36 1557
castes and stages that were told now, are not equal even to
the sixteenth part of the devotion to Visnu in this world. In with a little (portion) of the honey of the lotuses in the form
Kaliyuga only devotion to Hari is to be achieved. A man has of Visnu's feet, the casting of the fickle glances of women is not
to practise the duties in the other yuga. That religious man who powerful. Those, O brahmanas, who have birth after birth served
keeping god Narayana, Visnu, Hrsikesa, invoked by many, the Visnu, have given gift to brahmanas, have offered oblations into
ancient one, the great and the tranquil one, in his heart worships fire, have been detached from that (i.e. being allured by
him, has conquered (all) the three worlds. A brahmana, having women).
drunk the nectar of the devotion to Visnu, has overcome the 21-36. What indeed is said to be the beauty of women, is
bite of the serpent of Kali-age, the blemish, the Kalakuta described as the lustre of their ornaments and garments. Why is
(poison). the beauty of women described to be without love and knowledge
8b-13a. What is the use of muttering (the names of of self? For, it is indeed the body possessing pus, urine, feces,
other deities) if men (just) utter the name of Visnu? What is the blood, skin, marrow, bones and fat. Thinking it to be different
use of (holy) baths for him who has held the water (flowing) in this way, a man having touched it would be pure after having
from Visnu's feet on his head? What is the use of a sacrifice for bathed. O brahmanas, the body formed by those (i.e. bones,
him who has held the lotus-like feet of Hari in (i.e. to) his heart? marrow etc.) is found beautiful by men. Oh, what a bad condi-
What is the use of giving (gifts) for him, if he has narrated the tion of people, which is brought about by (their) misfortune, that
deeds of Visnu in an assembly? He who, having heard about the a man proceeds, knowing that one without breasts is a man and
multitudes of Visnu's virtues, would again and again be one (with breasts is) a woman! On (proper) thought, what is a
delighted, gets the same state as he whose mind is fixed on man and what is a woman? Therefore, a good man should, by
Krsria and is delighted through profound meditation. Those that all means, avoid the company of a woman. Who, on the earth,
bring in obstacles in it are said to be talking heretic and obtains success after having met with a woman? A man should
fraudulent things; the women who are in their company also avoid contact with a woman and with one who keeps contact with
obstruct devotion to Visnu. The command given by the eyes of her. It is seen that her company is actually Raurava. People are
women cannot be overruled even by gods. He who has greedy due to ignorance; and for that reason they are duped by des-
overcome it, is called Visnu's devotee in the world. tiny. A man would be roasted in the vulva of a woman-—a hellish
13b-20. Even sages longing for the acts of women, become pit. He would again find delight in that (hell) from which he has
mad. O brahmanas, where can there be devotion for Visnu for come to the earth! Men take delight in that from which every-
those who are fond of women? O brahmanas, they are demones- day urine and semen rising from filth come out. Who then
ses moving in the guise of beautiful women; for they constantly would be impure due to that? In this world there is great trouble
eat up the minds of men. As long as there is no movement of the there (i.e. in the union with a woman). Oh, the mockery (done
fickle eyes of a woman an art or science is effective, knowledge by) destiny! Again and again a man takes delight there (i.e. in
proceeds, the intellect grasping all sacred texts is very pure, mutter- the union with a woman). Oh, the shamelessness of men! There-
ing is (possible), resorting to sacred places is done, the preceptor fore, a wise man should think over the many multitudes of the
is served, there is a desire to cross (the mundane existence), awa- faults of women. Due to coitus there is a loss of strength; and
kening takes place, discrimination is possible, there is a liking sleep becomes very young (i.e. overpowering). Due to his know-
for the company of the good, there is a desire for (listening to) ledge snatched away by sleep a man becomes short-lived. There-
the Puranas. (Otherwise) O brahmanas, a man would fall; and all fore, a wise man should, with effort, look upon a woman as his
dharmas would disappear. In the case of those who are favoured death, and the wise one should cause his mind to seek delight in
the lotus-like feet of Visnu. Which great fool, leaving the service
of the feet of Visnu that gives pleasure in this world and in the
 1558 Padma Purana
III.61.48b-72a 1559

next, would serve the feet of a woman ? The service of the feet worshipping his image) is (to be done) when he (i.e. a
of Visnu causes absence of rebirth, (while) serving a woman's brahmana) is not ava ilable. The earth is declared to be blessed
vulva (i.e. cohabiting with a woman) brings about the danger of due to its being the abode of brahmanas. Whatever is offered
(re-) birth. He would repeatedly fall into the womb (i.e. would into their hands, is offered into the hand of Visnu. By salutation
be reborn) as one who is cooked out of a machine. He would made to them wickedness disappears. By saluting a brahmana, a
again long for her and that would be his mortification. man is freed from sins like killing a brahmana. Therefore, good
37-48a. With my hands raised I am speaking. Listen to my men should propitiate a brahmana after looking upon him as
important words. Put your heart into Visnu, and not into the Visnu. If something is given into the mouth of a hungry
vulva (i.e. a woman) causing torment. That man who lives by brahmana (by a men), he is sprinkled for crores of kalpas with
avoiding union with a woman, obtains the fruit of a horse streams of nectar after death (i.e. in heaven). The mouth of a
sacrifice at every step. There is no doubt that the lord of brahmana is a great holy place which is not a barren spot with
the world is pleased with him who through good luck has saline soil and which is without thorns. If something is sown
married a pious woman belonging to a noble family and avoids there (by a man), he would obtain crore times the fruit. He who
union with her after having produced a son on her. The pious gives him (i.e. a brahmana) food of various kinds to please a
ones declare that union with a woman is a bad union. When it brahmana (goes to) worlds full of great pleasures giving freedom
is there, firm devotion to Visnu comes never. Giving up all till the end of crores of kalpas. He should, after honouring a
(others) attachments, he should entertain devotion to Visnu. In brahmana, daily listen to a Purana which is narrated by a
my opinion devotion to Visnu is difficult to get. There is no brahmana and which is wild fire to (the forest of) sins. Of all the
doubt that he who is devoted to Visnu is happy. He should do holy places, Purana is said to be the best holy place, by hearing
that deed only which pleases Visnu. When he is satisfied, the even a part of which Visnu himself is pleased. As Visnu taking
world is satisfied. When he is pleased, the world is pleased. The up the form of the sun, moves for giving light to all the worlds,
existence of human beings is declared to be fruitless without similarly for enlightening you Visnu, in the form of a Purana,
devotion to Visnu. Which man would not serve that moves among the beings. A Purana is extremely sanctifying.
unmanifest Visnu whom gods like Brahma and Siva worship for Therefore, if one has a mind to generate (in himself) love for
pleasing him? The mother of him who keeps the pair of the feet Visnu, men should constantly listen to a Purana, of the form of
of Visnu in his heart, is very fortunate; (so also) his father is Visnu. A tranquil devotee of Visnu should listen to the narration
very blessed. Those men who say, 'O Visnu, venerable to of a Purana, which is difficult to be had, which is spotless and
the world, affectionate towards those who seek your refuge' which very much removes blemishes. A man should look upon
do not go to hell. Brahmanas are especially the actual forms of it as the highest, since, O brahmanas, having collected the signi-
Visnu. With those who worship them suitably, Visnu is pleased. ficance of the Vedas, Visnu, in the form of Vyasa, created the
48b-72a. Visnu would move (i.e. moves) over this earth in Purana. In the Purana, piety is defined; and Kesava himself is
the form of a brahmana. Without a brahmana no rite is ever piety. Therefore, when the Purana is heard a man would become
successful. Those who have devoutly put the water (flowing) (one with) Visnu. Hari (i.e. Visnu) himself is a brahmana and
from the feet of a brahmana on their heads, have gratified their Purana also is like that. Having the contact of these two a man
dead ancestors and have also liberated their own soul. That would be Visnu himself. So also he could destroy his sin by
sweet thing which is put into the mouths of brahmanas is sprinkling the water of Ganga (over himself). Visnu, in the
actually given into the mouth of Visnu. Visnu himself enjoys it. liquid form liberates the earth. If a devotee of Visnu in desirous
Such people who worship Visnu in his images etc. when he is of singing songs of Visnu, he should have the sprinkling of (i.e.
actually seen in the form of a brahmana, are rare. That act (of bath in) the water of Ganga, which is pure and which purifies
1560 Padma Parana III.61.87b-103 1561

(all other objects). The goddess Ganga is said to cause devotion from a mortal has come and whereto he would go, an intelli -
to Visnu on the earth. That Ganga is of the nature of Visnu, and gent man should collect religious merit. (Even) if a man has
is the cause of the expansion of the world. A man should have risen after having fallen into many hells, and after having got
devotion without any motive to brahmanas, Puranas, Ganga, bodies of the immobile gets manhood (i.e. gets birth as a man,
cows and pippala (tree) looking upon them as Visnu. The wise yet) there (also) remaining in the womb (of the mother) is
ones have determined these to be actually of the nature of extremely painful.
Visnu. 87b-103. O Brahmanas, if due to the inevitable
72b-87a. Therefore, he who longs for devotion to Visnu consequence of his deeds a creature is born on the earth, he is
should honour these. The existence of men is said to be fruitless afflicted by many blemishes like childhood. Having reached
without devotion to Visnu. Men resorting to the boat in the youth he is very much oppressed by poverty, or by a severe
form of devotion to Visnu cross (the ocean of worldly existence) disease or by drought etc. also. A man would have indescribable
which has the mass of the water in the form of the Kali -age, trouble due to old age, or due to the mind's wanderinghere and
which is full of the alligators in the form of sins, which has the there, or due to a disease. Then he would meet with death. Even in
eddies in the form of indulgence in the objects of senses, which the mundane existence no greater grief than that is experienced.
has abundant foam in the form of wrong knowledge, very severe Then due to the inevitable result of his deeds a being is throubled
on account of the great snakes in the form of wicked people, in Yama's world. Experiencing severe tortures there, he is born
which is fearful and difficult to cross. Therefore, people should again. A creature is born; he dies. He dies; he is again born.
try to secure devotion to Visnu. What pleasure does a creature Such is the condition (of a man) when the feet of Visnu are not
obtain by enjoying in a false profession (when) he does not worshipped (by him). Death without trouble or life without
adhere to the playful account of Visnu of wonderful sport? If difficulty does not take place in the case of him who has not
the mind of men clings to the objects of senses, then they should worshipped Visnu. If there is wealth in the house what is the
listen to the wonderful stories about Visnu which are mixed up use of (just) preserving it? Would his wealth follow him
with many (sensuous) objects. O brahmanas, even if (they have when he is dragged by the messengers of Yama ?
fixed) their heart on (securing) salvation they should hear (stories Therefore, wealth given to brahmanas after honouring
about him). Even if they are casually heard, Visnu would be them gives all pleasure. Giving (gifts) is a staircase
pleased. Visnu, affectionate to his devotees, though inactive, leading to heaven; giving (gifts)destroys sins. Resorting devoutly
performed many acts for the well-being of his obedient devo- to Visnu increases great religious merit. If there is strength
tees. He is not so (well) pleased by rites like a hundred in a mortal he should not uselessly waste it. He should
Vajapeya sacrifices or a myriad Rajasuyas, as he is by devo - carefully dance and sing in front of (the image of)
tion. Resort to the feet of Visnu, which should be mentally Visnu. Whatever men possess, they should dedicate it to Visnu.
resorted to, which were repeatedly resorted to by the good, and What is dedicated to Visnu gives happiness; but what is
which are essential for crossing the ocean of mundane existence. O dedicated to someone else gives misery. By means of his eyes a
you wicked, cruel men, who are greedy for objects of senses, why man should observe the image etc. of Visnu only. With his
do you yourself throw yourselves into Raurava (hell)? (The fall ears he should day and night hear the meritorious names of
into hell) will come without resorting (i.e. if men do not resort) Visnu. .With their tongue the wise ones should taste the water
to the auspicious feet of Visnu. If you desire to overcome your (flowing) from the feet of Visnu. With their nose they should
worries without any effort, then resort to the feet of Visnu for not smell the tulasi-leaf (put) at the feet of Visnu. Having touched
being reborn (i.e. to avoid rebirth). After thinking about where- with his skin Visnu's devotee and having with his mind
meditated upon his feet a man becomes blessed. No doubt
should be raised about this. A wise man should set his mind
upon him; similarly he should
 1562 Padma Purana 111.62.10-25 1563
have him in his heart. Men ultimately reach him only. No
Svargakhanda gives the fruit of the entire Padma. Having heard
doubt should be raised about this. Which man would not resort
the Svargakhanda even those who are great sinners are freed
to that beginningless and endless Visnu who gives his own
from sins as the serpents are free from their skins.
position if he is merely thought of in mind? A man should
10-18. A man who hears this first (or best) Svargakhanda
constantly fix his heart on Visnu's lotus-like feet. To please him
gets the same fruit even if he is extremely wicked and expelled
he should, according to his capacity, salute him, think about and
from all religions. As a man having bathed at Prayaga in
take delight in him. He should think of his two feet. Such a
the month of Magha is free from sins, similarly he would be
man alone would get respect in the world.
free from sins by hearing (the Adi Svargakhanda). He who has
heard, and made (others) hear this Adikhanda has given gold
(equal to his own) weight, and has given the entire earth. He
has given a gift to a poor man of the debt which he incurred;
he has repeatedly recited the thousands of the names of Visnu;
CHAPTER SIXTYTWO
he has studied all the Vedas, and has similarly performed all
The Merit of Reciting the Padma Purana, Svargakhanda rites; he has settled teachers by giving them livelihood.
O brahmanas, he has also granted fearlessness to the people
Suta said: that were frightened; he has sought the consent of the
l-8a. Thus is the greatness of that highest lord Visnu, virtuous, wise and pious persons. He has given very cold (water)
taking up many forms, (Visnu-—) who is the cause of complete between (i.e. during the period between) the sign of Aries and
liberation in the world. One of the forms is the great Padma the sign of Cancer; he has also cast his life for brahmanas and
(Purana). The Brahma (Purana) is the head of Visnu only. His cows; He, the wise one, has also performed other good deeds.
heart is called Padma. The Visnu (Purana) is his right arm. The 19-25. Having well studied (i.e. if he studies well)
Saiva (Purana) is the left arm of the great lord. The Bhagavata the Svargakhanda, he obtains many pleasures. He, who has
(Purana) is said to be his thighs. The Naradiya (Purana) is his slept well, is awakened by women in his harem, by means of
navel. The Markandeya (Purana) is his right foot; the Agni good (i.e. sweet) sounds of small bells and with sweet words.
(Purana) is said to be (his) left foot. The Bhavisya (Purana) is the He enjoys half of Indra's seat and would live for a lo ng time
right knee of the magnanimous Visnu only. The (Purana) called in Indra's heaven. From there he would go to the Sun's abode and
Brahmavaivarta is said to be his left knee. The Linga (Purana) then to the world of the Moon. Then enjoying pleasures in
is said to be the right ankle and the Varaha is the left ankle. The the abode of the Seven Sages, he goes to Dhruva, thence to
Skanda Purana is the hair, and the Vamana (Purana) is said to Brahma's world, and obtains a lustrous body. Having secured
be his skin. The Kurma (Purana) is said to be his back; the knowledge there only, he goes to (i.e. obtains) salvation. The
Matsya is said to his fat. The Garuda (Purana) is said to be his wise one would live with the good, and would bathe at a holy
marrow; the Brahmanda is said to be his bone(s). Thus Visnu place. The man would talk pious words and would listen to
was having the Puranas as parts of his body. Padma there (i.e. holy texts. (Among them) Padma (i.e. the Padma Puraija)
in the body) is the heart, having heard which a man obtains is a great holy text, and gives the fruit of all the Vedas. In it
nectar (i.e. immortality). Svargakhanda gives great religious merit. O people, if you want to
8b-9. God Visnu himself became (i.e. turned himself into) cross easily the waves of longings, then resort to Visnu,
this Padma Purana, having taught one chapter of which a man salute Visnu, the only excellent god; you will go to worlds of
is freed from all sins. There (i.e. of the Padma Purana) very pure pleasures. Listen and utter the incomparable name of
this Visnu. Obtain your desired objects.
 Padma Purana

Shrila Vyasadeva

Part V

Brahmakhanda, Patalakhanda

CONTENTS

PADMA-PURANA : SECTION IV: BRAHMAKHANDA

1565
1. Who Are the Devotees of Visnu?
2. The Importance of Besmearing the Floor
of Visnu's Temple 1568
3. The Importance of Offering a Lamp to Visnu 1571
4. The Importance of Fasting on the Jayanti Day 1573
5. The Deeds for Which One Becomes Sonless 1577
6. Acts Leading to Vaikuntha 1580
7. The Greatness of Radhastami 1583
8. Prelude to the Churning of Ocean 1586
9. The Churning Starts 1588
10. The Birth of Laksmi 1590
11. The Importance of Observing a Vow in
Honour of Laksmi 1592
12. Merit Earned by Protecting a Brahmana 1598
13. The Importance of the Vow of Janmastami 1602
14. The Greatness of a Brahmana 1608
15. The Importance of Ekadasi 1611
16. How to Win Favour of Visnu 1615
17. The Importance of Water Flowing from
Visnu's Feet 1617
18. Purificatory Acts for One Guilty of
Illegitimate Intercourse 1619
19. Purificatory Acts for Other sins 1621
20. The Greatness of the Worship of Radha-Damodara 1624
21. Restrictions While Observing the Kartika Vow 1626
22. The Greatness of TulasI 1629
23. The Importance of Visnupancaka 1632
24. In Praise of Giving Gifts 1635
 xii Contents xm
Contents
25. The Importance of Uttering Visnu's Name 31. King Rtambhara Is Blessed with a Son 1770
1638
26. The Importance of keeping Promise 32. Satyavan Meets Satrughna 1774
1642
33. Satrughna's Army gets Ready to Fight Vidyunmalin 1776
34. Vidyunmalin Killed in Battle 1780
SECTION V: PATALAKHANDA 35. Dialogue between Lomasa and Aranyaka 1785
36. Lomasa Narrates the Deeds of Rama to Aranyaka 1791
Rama Sees Nandigrama from Puspaka Rama 37. Sage Aranyaka Goes to Visnu's Heaven 1797
1646
Meets Bharata Rama Enters Ayodhya Rama's 38. Getting Back the Horse from the Possession of an
1649
Consecration The Coming of Sage Agasti Agastya Underwater Female 1801
1652
Begins Ravana's Story Eiimination of Ravana by 39. The Seizure of the Horse by Viramani's Son 1806
1655
Visnu Agastya Advises Rama to Perform Horse 40. Satrughna Resolves to Fight Against VIramani 1810
1658
Sacrifice Instructions in Religious Practices . Rama 41. Rukmangada Is Defeated by Puskala 1814
1662
Appoints Satrughna as the Protector of 42. VIramani Is Defeated 1816
1666
the Horse 43. Defeat of Puskala and Satrughna 1822
1668
9 . The Asvamedha Horse Is Let Loose . Ahicchatra 44. Hanumat on the Drona Mountain 1825
1671
10. City, King Sumada and Kama . Satrughna Enters 45. Sri Rama Appears on the Battlefield 1831
Ahicchatra City The Cyavana Episode Cyavana's 46. VIramani Surrenders the Horse to Sri Rama 1835
1676
11, Penance and Enjoyments The Horse Goes to 47. The Sacrificial Horse Develops Stiffness 1837
1682
12. Cyavana's Hermitage Arrival of a Brahmana 48. The Horse Is Relieved of Stiffness 1841
1688
13. Ascetic A Miraculous Happening Ratnagriva Goes 49. King Suratha Seizes the Horse 1846
1694
14. on a Pilgrimage to Purusottama The Importance of 50. Angada Delivers Satrughna's Message to Suratha 1851
1699
15. GandakI Purusottama Appears to the King in the 51. Hanumat Frees Puskala from Campaka 1855
16. Guise of an Ascetic 1703
52. King Suratha Wins the Battle 1859
1707
17. The Greatness of NUa Mountain Damana 53. Rama Frees the Bound Horse 1864
1711
18. Fights with Pratapagrya Puskala Defeats 54. Lava Binds the Sacrificial Horse 1867
19. Damana Subahu Gets Ready with His 1716 55. The Observation of the Spies 1869
1718
20. Army in the Kraunca Array 56. Rama Seeks Bharata's Advice 1875
1723
21. A Fierce Fight Between Laksmlnidhi and Suketu 57. The Washerman's Former Birth 1879
Killing of Citranga Subahu's Defeat 58. Laksmana Leaves SIta in the Forest 1883
1729
22. King Subahu Surrenders to 59. The Birth of Kusa and Lava 1888
1732
23. Satrughna Janaka Releases Sinners 60. Lava Defeats the Army and Kills the General 1894
1737
24. from Hell 61. Hanumat Falls Unconscious 1898
1742
25. 62. Lava Becomes Unconscious 1902
63. Kusa's Victory 1905
1746
26. 64. Rama's Army Revives 1910
27. 1748
65. Sumati Describes the Adventurous Events to Rama 1915
28. 1753
66. Singing of Ramayana by Kusa and Lava 1920
29. 1756 67. The Commencement of the Sacrifice 1932
30. 1761
1765
. M 1,

IV BRAHMA KHANDA

(Section on Brahman)

CHAPTER ONE

Who Are the Devotees of Visnui

Salutation to Sri Vedavyasa
Saunaka said:
1. O Suta, now that the Kali age has arrived, tell
me, by that
means of which acts a being would be liberated from
(mundane existence).

Suta said:
2-4. Well (asked), well (asked), O best of sages, you are the
best among the righteous people. You constantly desire the well-
being of all people. O you devotee of Visnu, listen to what Vyasa,
the omniscient brahmana, revered by all, said, when he was for -
merly asked by Jaimini. The best sage (Jaimini), having prostrat-
ed himself like a staff before preceptor Vyasa, Satyavati's son,
who had mastered everything, asked him:

Jaimini said:
5. Tell me how even with little religious merit people will
obtain salvation in the Kali age, since they are short-lived.

Vyasa said:
6. O lord, O brahmana, due to the contact with the good
there would be the listening to (i.e. a man would listen to) the
sacred texts. Due to that there would be (i.e. arise) devotion to
Visnu. Knowledge (would follow) from that, and (best) position
(i.e. liberation) from that (knowledge).
7. The account of Visnu is not liked by the most sinful man
on the earth. Such a brahmana should be known (i.e. looked
upon) as the most sinful (man).
1566 Padma Purdna
IV. 1.33 1567
8-13. A devotee of Visnu is delighted on hearing the account
parents, should be known as the devotees of Visnu, O brahmana.
of Srikrsna (i.e. Visnu). He who describes it to be false should
Those who are devoted to their parents, who are endowed with
be known as the greatest (i.e. worst) among the sinners. O brah-
pity, who are engaged in the well-being of all creatures, who are
mana, the lord of the world does not leave that place where the
free from jealousy, and who speak the truth should be known
account of Krsna is (being narrated), and does not at any time
as the followers of Visnu. Also those who are devoted to brah-
go (anywhere else). For a man who would create an obstacle in
manas, who are impotent to the v/ives of others, who are engros-
the act of the narration of Visnu's account, there is no escape
sed in the vow of Ekadasi should be known as the devotees of
from hell for a hundred period of Manu. For those who,
Visnu. Wearing garlands of Tulasl(-leaves) those who sing the
having heard the account (as narrated) in the Puranas, censure
names of Visnu, and who are sprinkled with the water (flowing)
or scoff at it, always have the very afflicting hells on their hands
from the feet of Visnu should be known as the followers of
(i.e. waiting for them). The sin'earned in the previous existences
Visnu. O brahmana, those also, on whose head or ears an ex-
(of him) who desires to listen to the account of Srikrsna, peri-
cellent tulasl(-leaf) is usually seen, should be known as the
shes just at that moment only. I do not know what (best) posi-
devotees of Visnu. Those who are free from the company of
tion the man who would devoutly listen to Srikrsna's account
heretics, and free from hating brahmanas, who would sprinkle
will have on hearing it.
(water) over the tulasi(-plant) should be known as Visnu's de-
14-16. All such (blemishes) of the sinner as the sin due to
votees. Those men who worship Visnu, also who worship him
the murder of a brahmana, untimely death, and also (the sin due
with tulasi(-leaves), who are engaged in offering their daughters
to) drinking liquor, perish. The sin of that man who (first) having
(to worthy grooms), who honour their guests, who listen to the
committed a sin later keeps (himself) away from it, would perish
account of Visnu, should be known as Visnu's devotees, and also
as the heap of cotton perishes (i.e. is burnt) by fire. O brahmana,
the man in whose house the salagrama stone would be well-esta-
Yama's servants do not come near the house of him in whose
blished (is a devotee of Visnu). Those men also, who cleanse
house there is the book (containing) the account of Srikrsna.
the abode (i.e. the temple) of Visnu, who perform rites in honour
Jaimini said: of the manes, who are full of pity towards the helpless, should be
known as the followers of Visnu. Those who look upon the
17. O preceptor, tell me, whom do they describe as the
wealth of others and of brahmanas as poison, and those who eat
devotees of Visnu. I have now a desire to know them and also
the offering of eatables (after they are) presented to Visnu should
(to know) their excellent greatness.
be known as the followers of Visnu. And also those men who
Vydsa said: love Vedas and sacred texts, who protect the tulasi (-plants), who
are engaged in practising the vow of Radhastami (or Janmast-
18-20. O brahmana, what is the use of bathing at a holy place
aml), and those who devoutly present a lamp before (the image
for that sinful man who devoutly sprinkles upon his head the water
of) SVikrsna, who do not censure others, should be known as the
(flowing) from the feet of Visnu? O brahmana, the sins like kil-
followers of Visnu.
ling a brahmana, of him who would have the company of the
good for a moment or half a moment, perish. In whichever
Suta said:
family (even) one (member) is a devotee of Visnu, the family
(even) when full of sins (or sinners), attains salvation. 33. Vyasa who was asked by Jaimini, told him thus in the
21-32. Those men (only) who are free from (doing) harm (Proper) order. (Now) I am telling you what occasionally I heard _
(to others), religious hypocrisy, lust and anger, and also those from my preceptor, O brahmana.
who are bereft of greed and infatuation, who are devoted to their
 IV.2.15-25 1569
1568 Padma Purana
brahmana to steal the wealth of Visnu. When he entered (the
34. Those best men who listen to the reading (of the account temple), he put his foot (dirty) with mud at low-levelled ground
of Visnu), are free from all sins, and go the highest position of at the door of the temple. Just by that act the ground was free
Visnu. from slope. With joy he opened the panel of the door with two
iron rods. He entered the temple of Visnu adorned with an ex-
cellent canopy. It was having a jewelled golden lamp which had
dispelled the great (i.e. thick) darkness. It was rich with the frag-
rance of many flowers; it was full of many vessels. It was filled
CHAPTER TWO with the fragrance of fragrant oil. The thief saw (the image of)
Visnu clad in a yellow garment sleeping (i.e. lying) with Radha
The Importance of Besmearing the Floor of Visnu's Temple on a very lovely bed.
15-22- Having saluted (i.e. when he saluted) the lord of
Siita said:
Radha he became free from sins. 'Shall I take (away this wealth)
1. O Saunaka, listen. I shall tell you (about) the ancient or shall I not take away? (In) what (way) would it be (useful) to
way of life (from) the conversation between Vyasa and Jaimini, me? Since I am an all-time thief, I am unable to serve (the lord).
which destroys the sins of the listeners. The wealth would serve my purpose.' Thinking thus, he made up
Jaimini said: his mind to take it (away). Dropping on the ground the silken
garment of the lord of Laksmi and keeping all the things in his
2. O lord, O preceptor, tell me today by (doing) which acts hand, he, trembling, tied them (in the garment). O Jaimini, all
does a sinful man go to the abode of the lord of the world. those things of Visnu, the master of illusory power (Maya),
Vyasa said : fell down (on the ground) making a very fearful sound. Abandon-
ing their sound sleep, and running, (saying) 'Oh! what is this?',
3. That man who besmears (the ground) in the temple of many people came there. The thief, being frightened, left the things
Visnu, is freed from all sins, becomes tranquil and goes to the and (other) wealth (there only) and speedily fled somewhere. Being
abode of Hari (i.e. Visnu). bitten by a black and most piosonous snake, he died and was freed
4-5. O Jaimini, listen, I shall tell you in brief about the religi- from sins. By Yama's order his messengers with nooses and
ous merit of him who smears (i.e. sprinkles) with water (the hammers in their hands and clad in skins and having fangs came
ground) in the temple of the lord of the world. O best brahmana, (there) to take him (to Yama's abode). They tied him with leather
he would live in the abode of Visnu for as many thousands of straps and took him along a difficult path. Seeing him, Yama
kalpas as the dust particles are seen there. was angry, and asked his counsellor:
6-14. Formerly there was a thief by name Dandaka. He was
a terror to the people. He snatched away the wealth of brahma- Yama said:
nas; he killed his friends; in the yuga called Dvapara he told lies;
he was cruel; he took delight in going to (i.e. having illicit con- 23. O wise Citragupta, tell me (about) the entire deed, sinful
nection with) others' wives. He ate the flesh of cows; he or virtuous, which he has done.
drank liquor; and kept company of heretics. He cut off (the
means of) the livelihood of the brahmanas; he usurped the de- Citragupta said:
posits (kept with him); he killed those who sought his shelter; he 24-25. This foolhas committed all the sins that the Creator
ardently longed for the amorous movements of prostitutes. Once has created on the earth. I have told the truth; but O lord of the
that foolish man went to the temple of Visnu belonging to a
 1570 Padma Purana IV-3.1-15
1571
world, listen. He has also (done) some good deed. I think, O the temple of Visnu. The sin of him, earned during crores
brother of Yamuna, that would destroy all his sins.
of existences, who would devoutly listen to this (account) or
Dharmaraja (i.e. Yama) said: would attentively recite it, perishes. There is no doubt about it.
26-27. O minister, tell me what religious merit he has Tell
me the real truth. Hearing so, I shall put him where he would
befit.
Hearing the words of Yama, Citragupta, who was afraid,
joined the palms of his hands, and spoke to his master, O brah- CHAPTER THREE
mana:
The Importance of Offering a Lamp to Visnu
Citragupta said:
Scumaka said:
28-29. This worst sinner among sinners had gone to steal
the wealth of Visnu. At the door of (the temple of) Visnu, he 1. O Suta, tell me the significance of (the month of) Kar
threw the mud (clung) to his two feet. That floor was covered tika. (Tell me) what the fruit of that vow is, and what the ble
(with mud) and free from holes and pits. By the power of the mish of one who does not do it, is.
religious merit his great sin has gone out (of him). He is fit for
(staying in) Vaikuntha. He is out (of the jurisdiction of) your Suta said:
punishment. 2. On a former occasion, O best of sages, Jaimini asked
(about) this to Vyasa, Satyavatl's son. (Then) the sage (Vyasa)
Vyasa said:
commenced this narration:
30-31a. Hearing these words he (i.e. Yama) gave him a seat
made of gold. He sat there; he was honoured by Yama. With Vyasa said:
his head (bent down) he saluted him, and politely said to him: 3-15. He who would give up sesamum-oil and copulation
Yama said: in the auspicious (month of) Kartika, becomes free from sins
committed during many (previous) existences and goes to Visnu's
31b-33a. With the dust particles of your feet my abode is purified abode. He, a fool, who does not give up (eating) fish and co pu-
today. I am blessed, I am lucky, I am lucky; no doubt about it. O lation in Kartika, would certainly be (born as) a pig in every (sub -
good one, now go to Visnu's excellent abode which is full of sequent) existence. A man who would worship Visnu with the
many enjoyments and which keeps off birth'and death. Vyasa said: tulasl-leaves in Kartika, obtains the fruit (of the performance)
of a horse sacrifice for every leaf (that is offered to Visnu). He
33b-37. Saying like this, that Dharmaraja (i.e. Yama) placed who would worship Visnu in Kartika with the flowers of the
him whose sins had gone (away), in a divine chariot which was muni-tree, obtains through Visnu's grace salvation difficult to be
made of gold and to which royal swans were yoked, and sent obtained (even) by gods. The best man who eats the muni-vege-
him to Visnu's place which gives all pleasures. Thus he entered table in Kartika, has all the sin committed during the year des-
Vaikuntha and lived there for a long time. O best brahmana, I do troyed by (just) one vegetable (viz. muni). He who after offer -
not know what will happen to them who do not devoutly besmear ing to Visnu eats the fruit of that (tree) in the month of Kartika
dear to Visnu, (has all) his sin (committed) during crores of
existences (destroyed). He who gives (an article of food), whic h
is tasty and with ghee, to Visnu, is freed from all sins and would
 1572 Padma Purana
go to Visnu's abode. A man, who offers even one lotus to IV-3.26b—IV.4.1 1573
Visnu in Kartika, in the end goes, free from all (his) sins, to Visnu s messengers said:
Visnu's position. He who would (everyday) bathe in the morning
in (the month of) Kartika dear to Visnu, would obtain the fruit 26b-34a. The rat revived the lamp in front of Visnu. Due
which (he would get) on bathing at all the sacred places. That to that act, O messengers (of Yama), we are taking it to Visnu's
brahmana, who would offer a lamp into water in Kartika, is abode. He who even without desiring (to do so), revives the
free from sins like the murder of a brahmana, and would go to lamp of (i.e. offered to) Visnu, abandons his sin earned in crores
the abode of Visnu. O best brahmana, he who would offer a of (previous) existences, and goes to Visnu's abode. Nobody
lamp even for a short time in Kartika to please Visnu, has except Visnu is able to describe the merit of him who would
Visnu always pleased with him. Everyday the brahmana who devoutly offer on days of (i.e. auspicious to) Visnu, a lamp (to
would offer a lamp with ghee to Visnu in his (own) house in Visnu). What is the use of performing a thousand horse sacri-
Kartika, obtains the fruit of a horse sacrifice. I (shall) tell you the fices for him who would offer in his house a lamp full of ghee
special significance (of the offering) of a lamp. O best of to Visnu? (As he) who performs the horse sacrifice on a day of
brahmanas, being attentive, listen to it (as I tell it) with its (i.e. sacred to) Visnu goes to heaven, so also, he who offers a
tradition. lamp (to Visnu) in Kartika, would go to Visnu's abode.
16-26a. Formerly, in Tretayuga there was a pure brahmana
Vyasa said:
Vaikuntha byname. A sinner got (himself) liberated by virtue of
his company. Once that best brahmana, having offered a lamp Hearing this, (Yama's) messengers went as they had come;
with ghee before Visnu in Kartika, went home. A rat came there to (and) Visnu's messengers, having put it in a chariot went to
eat that ghee. When he started eating it from the lamp, the lamp Visnu's abode. He passed a hundred ages of Manu in Visnu's
burnt more brightly. The rat too, out of fear of the fire speedidy proximity only. Then, through Visnu's grace he was (born) as a
ran (away); and all the sin of the rat perished due to the grace of princess in the mortal world; and with her sons and grandsons
Visnu. The rat was bitten by a serpent, and it died. Then, by she enjoyed pleasures for a long time. From here (i.e. the mortal
Yama's order (his) messengers with nooses and ham mers in their world) she again went to the world of cows due to her service
hands came (there) to take him (to Yama's abode), and tied him to Visnu.
with leather-bands. When they made up their mind to take (him to Suta said:
Yama's abode), Visnu's messengers having four hands (each)
holding conches, discs and maces and mounted upon Garuda 34b-35. A man who devoutly listens to this excellent impor-
came (there). (There was) in the sky an aeroplane also. It was tance of the lamp, is freed from all sins and goes to Visnu's
auspicious, and royal swans were yoked to it. It was made of pure abode.
gold and through Visnu's grace it moved according to the wish (of
the occupant). Having cut off the nooses (with which the rat was
tied), the messengers spoke to Yama's servants: "O fools, this is
Visnu's devotee. In vain you had tied him. O servants of Yama,
go (back) if you desire to live." Having heard (these words) they CHAPTER FOUR
trembled and asked with politeness: "Please tell us, due to what The Importance of Fasting on the Jayanti Day
power of his merit you are taking this great sinner to the city of
Visnu". Saunaka said:
1. OSuta, tell (me about) the importance of Jayanti (birth
day anniversary). When is it celebrated by the people? You are
a boat in the ocean of the mundane existence.
 Padma Purana 1575
1574 Suta said: IV.4.l9a-37
2. O brahmana, O best sage, listen; since I am asked, I shall themselves blessed by resorting to a sacred place for the remo-
tell you. This was formerly asked by Narada from Brahma in val of a calamity, is obtained by fasting on a Jayanti-day. That
heaven. religious merit which a man obtains by bathing in Ganga or
Narada said: Narmada, or in the water of Sarasvati, is obtained by him by
fasting on a Jayanti-day. By fasting on a Jayanti-day a man
3. O grandsire, tell me the significance of JayantI (i.e. birth obtains that fruit which the performers of a sraddha in honour
day anniversary), hearing which I shall go to that highest posi of their dead ancestors on a new moon day, obtain.
tion of Visnu.
Brahma said: Narada said:
4-8. O brahmana, listen attentively. I shall tell you. He 19a. O grandsire, tell me, who formerly observed (a fast on)
(i.e. a man) goes to Visnu's world by fasting on a Jayanti (day). the Jayanti-day ?
JayantI, O sage, burns, through remembering, narrating (the Brahma said:
account of Visnu), the sin earned during the (previous) seven
existences. The more so in the case of the sin of one who obser- I9b-26a. (The fast on) the Jayanti-day was formerly observed
ves a fast (on that day). The JanmastamI, the auspicious ninth by Kartavirya, Kama, the intelligent Kumara (i.e. Kartikeya), by
day of the bright half in Caitra, the fourteenth day of the dark Sagara, Dillpa—the descendant of Kakutstha, by Gautama,
half of Magha, the fourteenth day of the bright half of Caitra, Gargya, the intelligent son of Jamadagni(i.e. Parasurama); so
the Durgastarm in Asvina, the twelfth day of the bright half of also it was formerly observed by Valmiki, and the good son of
3ravana—these six are said to be very meritorious Jayantls, Draupadl. (The fast on) the eighth of the bright half of Bhadra-
causing auspiciousness. The KrsnajanmastamI (mentioned) first pada gives the desired objects. The eighth day is said to be of
is well-known and destroys sins. It is equal to a crore of sacri- special importance when in union with the sun. For pleasing
fices and to myriads of holy places. the disc-holder (i.e. Visnu), it should be observed every year.
9-18. By fasting on a Jayanti-day, one gets the fruit that is The sin earned in crores of existences vanishes in a short time.
obtained by him who gives a thousand cows everyday. By fasting Having kept awake during the night, a man with his senses con-
on a Jayanti-day he obtains the same fruit as by (the gift of) a trolled, should devoutly worship (Visnu) separately with sandal,
thousand bharas of gold at the time of (the auspiciousness) of the flowers and offerings of food. O brahmana, the sin earned deli-
planet sun. By fasting on a Jayanti-day he obtains the same fruit berately or without knowledge, of him who observes a fast on a
as by giving thousands of black antelope-hides and hundreds of Jayanti-day, perishes in half a watch, by the grace of the son of
sesamum-cows. By fasting on a Jayanti-day a man gets that fruit DevakI (i.e. Krsna).
which he obtains by offering thousands of crores daughters (in 26b-37. There is no doubt that those mean men who
marriage). A man gets that fruit by fasting on a Jayanti-day eat when the day of JayantI has arrived (i.e. on a Jayanti -
which he obtains by giving this earth with the oceans. By fasting day) suffer the sin produced in the three worlds. All the
on a Jayanti-day he obtains the fruit which he obtains by cons- holy places like the ocean, all the places (which are) the abodes
tructing a well, a pond etc. in a temple. By fasting on a Jayanti- of the liberated, remain in all the parts of the house of him
day a man obtains the same fruit as he, being devoted, does by who observes the Jayantl-vow. All the holy places and deities
doing (service) to his mother, father and preceptor. That merit live in the body of that man who devoutly observes (a fast on)
which is obtained by those who, of a truthful vow, have made the Jayanti-day, dear to Krsna. O great sage, I have not seen in
the Vedas or the Puranas a vow equal or superior to the vow of
Krsna-Radhastaml. The man who does not devoutly observe
 1576 Padma Purana
IV.4.51—IV.5.5 1577
it, would be (born as) a cruel demon. O brahmana, that foolish
birth in a bad stock. He who observes a fast on a Jayanti, com-
man who eats (food) on a Jayanti-day as on the day (sacred) to
pletely burns all sins comparable to Meru, and those like the
Visnu, obtains (i.e. goes to) a great hell. Due to his taking food
murder of a brahmana. He who desires a son gets a son observ-
on a Jayanti-day, one hundred and one preceding and succeed-
ing a fast on the Jayanti-day, who desires wealth obtains wealth,
ing (members of) his family would fall into a terrible hell. O
who desires salvation obtains salvation. Even Yama is afraid of
best sage, what is the use of crores of vows, if a fast is observed
those who greatly fix their mind on observing (a fast on) the
when JayantI would be (i. e. fall) on a Wednesday (when the
Jayanti-day. They reach the highest position.
Moon is) in unison with Rohini ? (A fast on) a Jayanti-day
observed according to the proper rule, destroys sin in the Krta- Suta said:
age, Treta-age, Dvapara-age and Kali-age. The sin earned from
51-53. Having (thus) told Narada (about Jayanti), he (i.e.
birth, of him who, keeping awake, causes to read aloud the
Brahma) went as he had come. O sage, O brahmana, I have
Purana of Visnu, burns like a heap of cotton. The sin earned in
also told you what was asked by you. They too, who devoutly
a crore of existences, of the man who devoutly listens to the
listen to the importance of Jayanti, go to the highest abode
Purana on a day (sacred) to Visnu perishes at that moment only.
(after being) freed from all sins. O brahmana, similarly sinful
On the day (sacred) to Visnu a man should honour a suppliant,
men who see the reader of a Purana and him who observes the
O sage. He liberates a crore (of the members) of his family and
Jayanti-vow, go to the highest place.
is honoured in Visnu's world.
38-50. A man who does not observe a fast on a Jayanti-
day and is averse to it, being bereft of all virtue, certainly goes
to hell. A man should worship (Visnu) with sandal, flowers,
incense, and lamps full of ghee, and should give a present to a
brahmana. O brahmana, that man who celebrates Jayanti in CHAPTER FIVE
this manner, would, due to his devotion, liberate twentyone
members of (his family). In his house there would be no misfor- The Deeds for Which One Becomes Soilless
tune, no widowhood, no quarrel, so also no opposition from his
children. He never sees (i.e. experiences) loss of wealth. He Saunaka said:
who observes a fast on a Jayanti-day, obtains all the objects 1. O you very intelligent one, tell me, due to which act (of a
desired by him, and he goes to Visnu's heaven. Those who fix man) he becomes sonless (i.e. does not have a son), and due to
their mind on observing the Jayanti-vow and are very much (i.e. by doing) which (act) he would have a son.
devoted to Visnu, are blessed, are well-born, are wealthy and
wise. Whatever sacred places, vows and restraints are there, Suta said:
they do not deserve (i.e. are not equal to) even the sixteenth 2. Formerly this was asked by the magnanimous Narada
part of the Jayanti-day. O child, he who with his wife observes from Brahma. O best sage, listen to what he said (then).
(a fast on) the Radha-Krsnastami day in both the fortnights of
Bhadrapada, reaches Visnu's proximity. He who always obser- Narada said:
ves the merit-giving vow, who observes a fast on a Jayanti-day, 3-5. O grandsire, O very wise one, O you who have master-
goes to Visnu's Vaikuntha. Jayanti, dear to Visnu, quickly ed all the truth, O you lotus-born, tell me by (i.e. doing) which
destroys the sin due to want of good conduct, (having) fallen deed a mortal would become sonless; due to what sin a woman
(or been expelled) from the family, (being) deprived of fame, and would be barren. O you who are intent on the well-being of all
 IV.5.18-30 1579
1578 Padma Pur ana
18. That woman or that man who would cause (i.e. who has
creatures, tell me, who am listening. Due to which deed a daugther
caused) abortion in her or his previous existence would certainly
is born, or an important son is born; due to what a child is still-
have a stillborn child.
born. A woman bringing forth a stillborn child is extremely un-
19. That woman who along with her husband, would ob
happy. O Brahman, tell me due to which religious merit a son
serve (a fast on) the day of (i.e. sacred to) Visnu, would have
would be born.
good sons and would be a favourite wife of her husband in every
Brahma said: existence.
6-7. I shall tell you in brief. Listen to it attentively. You are 20-21. A man who would make wealth with cows, or a
asking about an amazing account. Listen (to it). It is said that a sudra who, being infatuated, would kidnap a brahmana-woman,
brahmaria who would snatch away or would cause to snatch away would be born impotent due to (that) act. O brahmana, a
(i.e. who has snatched away or has caused to snatch away) the daughter is born due to (that) act. O brahmaria, a daughter is
means of subsistence of a brahmana, would be sonless. born by the power of the religious merit (to him) who, having
8-9. That man who in this existence would devoutly listen to committed this sin, later performs (acts of) religious merit.
a Purana, or would make a present of a land with a crop on it, or 22-25. O brahmana, in Tretayuga there was a king by name
who would give a golden cow of many qualities and giving pro- Sridhara. He was sonless (but) wealthy. His wife was Hemapra-
fuse milk along with a present, so also one who would give a bhavatl. He asked Vyasa who knew all sacred texts, who desired
golden image (of a deity to a brahmana), would certainly get a the well-being of all people, and who had come to him: "O brah-
son. mana, how (is it that) I am sonless?" (Seated) on a seat made of
10. That woman who would in her former birth deceitfully gold etc. and offered by the king, he, having heard the polite
kill (i.e. who has deceitfully killed) the child of someone else,
would certainly be sonless.
11-12. That woman who, endowed with devotion, would
make a present of a golden image (of a deity), and would devo-
utly drink the water (flowing) from the feet of a brahmana, would
I words of the king, answered thus: The king and the queen, being
delighted washed his feet, and drank the water (with which) his
feet (were washed), and which destroyed all sins.
Vyasa said:
listen to a Purana, or would offer a large present (to a brahmana), 26-29. O king, hear (about) what you have asked me, (also
would have many children, and would have her children alive. about) the deed due to which you are sonless. This your queen
There is no doubt about this. also is sonless and you observe the vow of having one wife
13-15. A man or a woman who would not take out a child (only). In your former existence, you, the moon, were known by
drowning in water, would certainly be sonless in this world. He the name Varatanu. Your wife of a fair body was known by
who would give a bull, a pumpkin gourd with gold and the name Sankarl. Once you were going along a path. Though
cloth or would observe the auspicious vow for having a child, or you saw the son of a low (-caste person) drowning in water, you
would offer (the image of) a fair virgin, or would listen to a contemptuously went ahead. The son died. By the power of your
Purana destroying all sins, would have a son. great religious merit, you became king and queen. (But) as a
16-17. That man who in his previous existence would dis- result of that deed, you would (i.e. did) not have a son.
appoint a guest or would angrily punish him (i.e. who has dis- The king said:
appointed or angrily punished a guest), would certainly be son-
less. A man should devoutly honour a brahmana and a guest. 30. O lord, due to which (act of) religious merit, would a
He should give food, water, and (should construct) an auspicious son be bora (to us)? For, the life of persons having no son is
temple. fruitless.
1580 Padma Purana IV-6.8-23 1581
Vyasa said: asked) well. I shall tell you in brief (the rite) destroying all sins.
31-32. Give a gift of a pumpkin gourd with gold, cloth and Listen, O best brahmana, hear about the merit of him who would
a bull. Observe vow for obtaining a child, give (the image) of a give a house made of clay to a brahmana devoted to Visnu. That
fair virgin, and also listen to a Purana. Then a son, destroying brahmana, free from all sins, would always live in a palatial buil-
all sins, will be born. ding in Visnu's heaven. He is honoured in Visnu's heaven. He
who would present a palatial building to a brahmana devotee of
Brahma said: Visnu, would, on reaching Visnu's abode, certainly be a resident
33-34. Hearing this, the king gave an excellent gift as told of heaven. O brahmana, he, with a crore of (members of) his
by Vyasa, and with his sins destroyed listened to a Purana. Then family ultimately goes to Visnu's city, and staying in a palatial
within a year a son honoured by all was born (to them). The king golden building, he would enjoy pleasures as he pleases. (Even)
became a sovereign emperor, handsome and the chief of his the Creator, the cause of all, is unable to measure the religious
family. merit that one would get by causing a brahmana to settle well (in
his life), O sage.
Suta said : 8. Dust particles are (i.e. can be) counted; drops of rains
35-38. He who having no son, would devoutly listen to this, are (i.e. can be) counted; (but) the fruit (obtained) by settling well
and make excellent presents, gets a son. I have told (this to you) a brahmana (in his life) cannot be guaged even by the Creator.
in brief. O brahmana, that woman who would devoutly honour a 9-23. O great sage, listen to what Brahma, the Creator, the
brahmana according to the rules laid down in the sacred texts, origin of the mundane existence, told Narada, when he was for-
would always have good sons. (So also the man) who would merly asked by him. O brahmana, formerly in Dvapara age,
devoutly put on the book (of the Purana) gold, silver, cloth, there was a v/oman by name Cancalapangf; she was very beauti-
garland of flowers and sandal—which destroy all sins (would get ful, her hair was excellent, her eyes were like that of a female
good sons). A cruel son would be born to the fool who in his deer, her waist was charming, and her smile was lovely. Once
former existence has killed a brahmana or a child, and would be she went to another country. Full of all sins, and causing people
a brahmana after seven existences. to fall into hell due to her contact (like that) of liquor, she went to
a temple. For a moment she sat there and ate a tambula. Through
curiosity she threw the remaining powder on the lowly part of a
wall. Then desiring (to secure) a paramour, and to secure wealth
(from him) she went to the city. The prostitute rashly made an
CHAPTER SIX appointment with some paramour. Being fascinated she went to
the appointed place (in) the forest at night. The merchant (her
Acts Leading to Vaikuritha paramour) did not come to the rendezvous. She expected (him)
and thought to herself: 'How (is it) that my lover has not come?
Saunaka said: Has he been eaten up by serpents or tigers? How has he, beside
1. O Suta, tell me who am listening, due to which (acts of) himself due to passion, gone (elsewhere) leaving the place of
religious merit Vaikuntha is obtained (by a man), for you are a appointment? Is he hankering after some other unknown woman?'
boat in the ocean of the worldly existence. O brahmana, thinking (like) this in her mind she through the fear
of the fort-guard did not arrive into the city as the public road
Suta said : was covered with darkness. O brahmana, in the meanwhile a
2-7. O best sage doing auspicious (things) for all, (you have hungry tiger that took up any form that he liked, that was sent
1582 Padma Purdna IV.6.33—IV.7.5 1583
by the god of death, came there and forcibly ate her up. Then the merit the harlot with her sins gone (away), and free from your
messengers of Yamuna's brother (i e. Yama), whose forms were punishment, goes to Vaikuntha.
fearful, whose bodies resembled mountain-peaks, came there to
take her (to Yama's abode) due to her sinful deed. Their feet Siita said:
were crooked, their faces were crooked, their noses were project- 33-37. Hearing these words the messengers and Yama also
ing, and they had many jaws. O brahmana, taking leather straps set their mind on other work, O brahmana. That harlot also,
and hammers the very frantic messengers tied up that licentious mounted in a divine chariot yoked with royal swans and sur-
harlot with leather straps. The messengers of the magnanimous rounded by Visnu's servants, went to Visnu's world. O brah-
Visnu who holds a conch, a disc, a mace and a lotus, that were mana, she by the order of Visnu stayed along with a crore
going along the path saw her. They resembled black clouds, their (members of) her family in a palatial building and enjoyed many
lotus-like faces were throbbing, they formed a group, their noses pleasures. O best brahmana, I do not know (i.e. cannot judge)
were charming, and they were adorned with divine ear-rings. the merit of him who devoutly and carefully puts powder into
Visnu's temple (to beautify it). He who would devoutly recite
The messengers of Visnu said:
(this) chapter or listen to it with respect, is freed from all sins
24-27. Who are you of deformed forms, who appear like and goes to Visnu's abode.
demons? Where are you going carrying this excellent (lady), the
most beloved of Visnu?
Hearing these words of them, they (i e. Yama's messengers)
went (away) quickly. Then those very powerful messengers of
Visnu, who were full of anger, struck the messengers of CHAPTER SEVEN
Yama, the lord of the world, with multitudes of weapons like
the disc, having the brilliance of that of a crore of suns. All The Greatness of Radhdstaml
the warriors of Yama ran away, crying; and O brahmana,
Saunaka said:
they who were frightened, narrated the entire account to Yama.
Yama too, having heard that account, said to Citragupta: 1. O very wise one, O you very intelligent one, tell me due
to which act a man goes to the world of cows from the ocean of
Dharma (i.e. Yama) said : the mundane existence which is difficult to cross and, O Suta,
28. O minister, due to which (act of) religious merit has the about RadhastamI and its excellent importance.
prostitute gone to (i.e. obtained) salvation? Tell all this accor-
ding to its merit, to me who am asking (you). Suta said:

Citragupta said: 2. O brahmana, O great sage, formerly Narada had asked

this from Brahma. Listen, in brief, to what he had asked him.
29-32. From her birth she had earned very many sins; but,
O lord of the world, hear if she might have some merit (to her Narada said:
credit). O lord of Dharma, once (this) prostitute, adorned with 3-5. O grandsire, O very wise one, O best among those who
all ornaments, seeking wealth and looking for a paramour, went know all the sacred texts, O dear one, tell me (about) Radha-
to a certain city. There (i.e. in that city) having remained in the janmastami. O lord, what is its religious fruit? Who observed it
temple, and having eaten a tambiila, she threw, out of curio- in olden days? O brahman, what would be the sin of those men
sity, the remaining powder on a wall, By the power of that who do not observe it? In what way is the vow to be observed?
 Padma Puratia IV. 7.25-42 1585
1584
When is it to be observed? Tell me (all) that from the vow, and interested in obliging and doing good to others,
beginning, from whom Radha was born. started speaking.
Those who observed the Radha (-astami) vow said: "Today
Brahma said: that eighth day on which—i.e. on the eighth day of the bright
6-12. O child, listen very attentively to (the description of fortnight—Radha was born, has arrived. We are observing it care-
the vow of) Radhajanmastaml. I shall tell you in brief the entire fully. This (vow of) the Astami which is observed (like this) quic-
(account). O Narada, except Visnu it is not possible (for anyone) kly destroys men's sins like the sin due to the murder of a cow,
to tell about its meritorious fruit. That sin like the murder of a or arising from stealing, or killing a brahmana, or which is due to
brahmana, of them who have earned it through a crore of exis- carrying off the wife of another person, or due to (a man's) violat-
tences, perishes in a moment, (when) they devoutly observe it ing his teacher's bed (i.e. wife)."
(i.e. the vow). The religious merit of Radhajanmastaml is hundred 25-42. Hearing their words, and repeatedly thinking (to
times more than the fruit which a man obtains by observing (a herself), 'I shall observe (this vow) which destroys all sins' she
fast on) a thousand Ekadasi (days). The merit due to RadhastamI observed that excellent vow there only along with those who were
observed (but) once, is hundred times more that the fruit obtained observing it. That pure woman died due to beinghurt (i.e. bitten)
by giving gold equal to the Meru (mountain). People obtain that by a serpent. Then (Yama's) messengers with nooses and ham-
fruit from the RadhastamI, which (merit) they obtain by giving a mers in their hands came there by Yama's order, and tied her in
thousand virgins (in marriage). A man gets that fruit of the Astami a very painful way. When they decided to take her to Yama's
of the beloved of Krsna (i.e. RadhastamI), which he would get by abode, messengers of Visnu holding conches and maces came
bathing in holy places like Ganga. (Even) a sinner who obser- (there). (They had brought with them) an auspicious aeroplane
ves this vow casually or devoutly, would along with a crore mem- made of gold, to which royal swans were yoked. Having quickly
bers of his family go to Visnu's heaven. cut off (the nooses) with edges of their discs, they put that woman
13-20. O child, formerly in Krtayuga an excellent, very whose sin had gone (away), into the chariot. They took her to
beautiful woman, having a beautiful (i.e. slender) waist, having the charming city of Visnu, called Goloka, where she stayed with
eyes like those of a female deer, of a beautiful form, having Krsna and Radha due to the propitiousness of the vow. O dear
lovely hair, lovely ears, was known by the name Lilavati. She one, for him who, a fool, does not observe the vow of Radhas-
had committed very grave sins. Once, she, hankering after tamI, there is no acquittance from hell even for hundreds of
wealth, went to another city moving out from her own city. crores of kalpas. Those women also who do not observe this
There, in a beautiful temple, she saw many wise people intent vow which causes auspiciousness, which delights Radha and
on observing the Radhastami vow. They were worshipping Visnu, which destroys all sins, go to Yama's city in the end and
devoutly the excellent image of Radha with sandal, flowers, in- fall into a hell for a long time. If per chance they get a birth on
cense, lamps, (pieces of) cloth and various kinds of fruits. Some the earth, they certainly (become) widows. O child, once (this)
sang, danced, recited the excellent hymn of praise. Some (others) earth was struck by the groups of the wicked. She, being extre-
joyfully played upon the lute and beat the drum. Seeing them like mely helpless, became a cow, and approached me. Weeping again
that, she, full of curiosity, went near them, and politely asked and again, she told me (about) her grief. Hearing her words, I
them: "O you religious-minded ones, what are you, full of joy, went to the proximity of Visnu. I quickly narrated to Krsna (i.e.
doing? O virtuous ones, tell me who am full of politeness (what Visnu) the intensity of her grief. He said (to me): "O brahman,
you are doing)." with the gods go to the earth. Later I (shall) also go there with
21-24. Those devotees, intent upon the observance of the my attendants." Hearing that I, along with the gods, came to the
earth. Then Krsna, calling Radha (who was to him) greater than
 1586 Padma Purana IV.8.6b-19a
1587
his own life, said (these) words (to her); "O goddess, I am
mana, Indra, the lord of gods, taking that garland, and
going to the earth to destroy the burden of the earth. You (also)
putting it on the head of the elephant went with his army to
go to the earth." Having heard those (words), Radha also then
Nandana (garden). The elephant seizing that garland, cut it off
went to the earth. That Radhika sprang up by day on the
and hurled it on the ground.
sacrificial ground of Vrsabhanu on the day called Astami in the
bright half of the month of Bhadrapada. When purified for the 6b-7. The great sage, getting very angry, thus spoke to him:
sacrifice, she, having a divine form, was seen (there). The king, "Since, you being endowed with the glory of the three worlds,
delighted in mind, took her to his house and handed her over to are thinking lightly (of me), there is no doubt that your glory of
his queen. She, too, nourished her. the three worlds would perish".
43. Thus, O child, the words that I have told you are to be 8-12. Then Indra quickly went to his city and then slept.
kept secret, to be kept secret, to be kept secret carefully. The mother of the worlds saw (this) and disappeared. When she
disappeared, the three worlds also disappeared. All (creatures)
Suta said:
being hungry and thirsty constantly cried. The clouds did not
44. He who would devoutly listen to this (account of the shower (rain), and reservoirs of water went dry. All the trees
vow) giving the fruit of the four goals (of human life), becomes were dried up and were bereft of fruits and flowers. All (gods)
free from all sins and ultimately goes to Visnu's house. oppressed by hunger and thirst approached Brahma. They told
the grandsire about their distress and grief. Hearing the words
of gods, the Creator, along with hosts of gods and sages like
Bhrgu, went to the milky ocean.
13-16. The Creator, muttering the eight-lettered hymn and
CHAPTER EIGHT meditating (on Visnu), worshipped Visnu, the lord of the
world, on the northern shore of the milky ocean. Then Visnu
Prelude to the Churning of Ocean was pleased with all the gods, and the kind lord having mounted
S~aunaka said: upon Garuda came there. (Gods) on seeing Visnu who had worn
a yellow garment, who had four arms, who had held a conch, a
1. O Suta, O preceptor, why was the ocean churned by the disc and a mace, who was the lord of the worlds, whose eyes
gods in ancient days? Curiosity is produced in my mind to hear
it. resembled lotuses, who was a boat of (i.e. to cross) the ocean
of mundane existence, who was adorned with a garland of
Suta said: wood-flowers, who had a curl of hair and the Kaustubha gem on
2. O brahmana, I shall tell you in brief the reason for the his chest, had their eyes full of tears of joy, and praised with
churning of the ocean. Listen also to the account of the dialogue cries of victory and continuously saluted him.
between Durvasas and Indra.
3. Once, the brahmanic sage Durvasas who had practised The lord said:
great (i.e. severe) penance, who was very lustrous, who was born 17. O gods, choose a boon. Why have you come to me? I
of a portion of the Lord, went to heaven to see Indra. am the giver of boons. So speak (out). I (shall) give you (what
4-6a. At that time he saw Saci's lord (i.e. Indra) mounted on you want). (This will not be) otherwise.
the elephant (called Airavata). Seeing a garland of Parijata
(flowers) the great sage gave it to him (i.e. to Indra). O brah - Gods said:
18-19a. O kind one, due to the brahmana's curse, the three
worlds are bereft of wealth; O lord, with gods, demons and men
 1588 1589
Padma Purana lV.9.7b-22
they are oppressed by hunger and thirst. Protect all these worlds. 7b-22. He who, being controlled, would devoutly mutter
We have sought your refuge.
the three names, viz. Acyuta, Ananta, and Govinda, of Visnu
The lord said: with Pranava (i.e. Om) at the beginning and Om at the end,
has no fear of taking poison, or from fire and also from death.
19b-23. O gods, Indira (i.e. Laksmi), due to whose mere Then gods with their minds delighted, churned the milky ocean.
glance the world is endowed with glory, has vanished due to the
Then Alaksmi (i.e. Evil Fortune), of a dark face and red eyes,
curse of the brahmana (viz. Durvasas). Then, O gods, all of
you, along with the demons, having uprooted the golden mountain having rough and tawny hair, and having an old body, sprang
Mandara and making it, with the king of serpents going round it, up. She,the eldest one, said to the gods: "What should I do?"
the churning-rod, churn the milky ocean. O gods, from it Laksmi, The gods spoke to that goddess, the repository of misery: "O
the mother of the world will spring up. O glorious ones, there goddess, we are giving you a place in the homes of those men
is no doubt that because of her you will be delighted. I myself, where quarrel takes place. O eldest one, accompanied by evil
in the form of a tortoise, shall fully hold the (Mandara) moun- stay (there). Always remain, causing misery, in the houses of
tain (on my back). those men who speak cruel and false words and who the mean
men, eat at dusk. O eldest one, there is no doubt that your stay
Saying so, that lord Visnu disappeared. O brahmana, all will be there where there are skulls, hair, ashes, bones, and
the gods and demons went for churning the ocean. chaff fire. Always remain, causing grief and poverty in the
houses of those mean men who eat without washing their feet.
Stay, always giving grief, and with dissension, in the houses of
those who clean their teeth with sand, salt or charcoal. O you
eldest one, causing filth, your stay will be in the houses of those
CHAPTER NINE mean men who eat mushrooms and a left-over coconut. There
is no doubt that you will stay in the houses of those men of sin-
The Churning Starts ful thoughts, who eat sesamum-flour, bottle-gourd, garlic, shoots
Suta said: of young plants, a species of kadamba (called kalambaka) and
onions. O you inauspicious one, always stay there (i.e. in that
1. Then the hosts of gods with gandharvas and demons house) which is bereft of sacrifices (offered to) preceptors and
uprooted the Mandara mountain and put it into the ocean. gods, and bereft of gifts to guests, and where the sound of (the
2-7a. Then the glorious, kind, ancient lord of the world recital of) the Vedas is absent. O you inauspicious one, always
supported on his back the bottom of the mountain. (Then the stay there, where there takes place quarrel between a husband
gods) putting Ananta (the lord of serpents) round it churned the and his wife, where no worship of the dead ancestors or gods
milky ocean. When it was being churned on the Ekadasi day, takes place, and where there is (indulgence in) gambling.
all of them ran away seeing theKalakuta poison that had come Causing sins and poverty, always stay in that place where there
up. Seeing them running away £ankara said these (words): "O dwell men who are adulterers, who snatch away the wealth of
hosts of gods, hand over the poison to me. I shall quickly others, and where brahmanas, good men and old men are not
inactivate the great (i.e. severe) poison, viz. Kalakuta". Saying honoured." Having thus directed that eldest of all, who liked (to
so, that lord of Parvati, meditating upon Visnu in his heart and set up) quarrels, the gods again together churned the ocean.
uttering the great hymn, took that fearful poison. By the power
of the great hymn, that great (deadly) poison was digested.
 1590 Padma Pur&na
IV.10.13-25 1591
CHAPTER TEN The Birth of Laksmi desire to marry me, the younger (sister), without marrying the
Suta said: elder sister, Alaksmi? Does the younger sister get married when
the elder remains unmarried?
1-4. Then Airavata sprang up (from the ocean), so also
the horse Uccaihsravas. Then (sprang up) Dhanvantari, and the Suta said:
fragrant Parijata. So also there was the rise of the celestial 13-18. Having heard this, Visnu, along with the gods, and
nymphs. Then on the twelfth day in the morning, when the sun according to the Vedic text, gave Alaksmi to Uddalaka. Then
had risen, the great Laksmi, graced with all (auspicious) characte- the glorious Visnu accepted Laksmi. Then all the hosts of gods
ristics, sprang up. All the religious deities saw that great mother
again and again saluted him. Then they, superior in power,
of all creatures having her abode in the heart of Visnu, and
were delighted. Then, the cool-rayed one (i.e. the Moon), the struck all the demons. All of them, crying, went into the ten
brother of Laksmi, sprang up with nectar. (So also) Tulasi, directions. By the order of Visnu the gods arranged a line in
Visnu's wife, purifying the world, came up. due order to eat (i.e. to drink) the nectar, and said to one
5-6. Then they, with their desires fulfilled, put the moun- another: "You give it, you give it, you give it." Thus they spoke.
tain as it was before, and having together praised the mother, They said: "I can't, I can't, I can't." Then Visnu stood up, and
muttered the excellent Sri-sukta (i.e. hymn in honour of took up a feminine form and distributed the nectar with a
Laksmi). Then that goddess, who was pleased, said to all golden vessel.
gods: "Well-being to you, O best gods, ask for a boon. I shall 19-22. When Rahu ate up (i.e. drank) the nectar, the
grant it." Moon and the Sun said: "This is a demon, who has come here
deceitfully." Then the lord of the world was angry, and struck
The gods said: him with the golden pot. His (i.e. Rahu's) head dropped on the
7-8. O goddess Kamala, O mother of all, O you who are ground, and came to be known as Ketu. Then, Rahu and Ketu,
dear to Visnu, be pleased. Without you the world is a void. afflicted with fear quickly went (away) from there. Now (even)
Protect our lives. when that day arrives he fights with the Moon and the Sun. The
son of Simhika (i.e. Rahu) would live (in them). That would be a
Thus addressed, that great Laksmi, dear to Visnu, said: moment difficult to secure. (At that time) all water is like (that
"Now I shall protect the lives of all creatures." of) Ganga, and all brahmanas are like Vyasa.
9-11. Then Visnu, the kind lord of the world, holding a 23-25. He, who, (at that time) bathes at the Vyasatirtha,
conch, a disc and a mace, suddenly appeared (there). Then the would obtain the fruit of the bath at Ganga. The gifts given
gods saluted the lord of the worlds and praised him. With the (at that time) would have an inexhaustible merit; and the sin
palms of their hands joined they spoke with a faltering voice: earned (i.e. committed) during crores of existences would com-
"O Visnu, accept this Laksmi, the mother, your dear queen, pletely perish; what then is the use of crores of sacrifices? One
who does not go away, for the good of the mundane existence." who longs for knowledge, gets it. One who desires a son, gets
As long as he did not take the pledge (of marrying her) Laksmi one. One who desires salvation, obtains it. A spell would cer-
said to Visnu: tainly become effective. Thus, O brahmana, I have told you
Laksmi said: (the account of) the churning of the ocean.

12. O Madhusudana (i.e. Visnu), O lord, how do you

 1592 Padma Purdna
IV.H.15-31 ■ 1593
CHAPTER ELEVEN cuckoo, (the doorkeeper) holding a golden staff in her hand,
The Importance of Observing a Vow in Honour of LaksmI was extremely delighted.
Saunaka said: The doorkeeper said:
1-3. Now I desire to hear, O you who were actually instructed 15. O old lady, what is your name? Who is your husband?
by Veda Vyasa, of the nature of Visnu. O you who have no pride, How have you come (here)? What is your business in seeing
O you who favour the world, tell me properly as to how (i.e. by (i.e. with) the queen? For what reason (do you want to see
doing what) a sinful and very miserable woman would be her)? What (is your intention), O brahmana lady? I have
fortunate. By (doing) what would she be dear to her husband, curiosity to hear it.
would she be beautiful, and nectar to (his) eyes? O you, rich
in penance, tell me by which (means) wealth is produced. The old lady said:
16-18a. Listen, O you (queen's) employee, O you who hold
Siita said: a jewelled staff (i.e. you who are the doorkeeper) of the great
king's wife, since you have curiosity for (i.e. to know) the
4. O brahmana, if (you think) this is a meritorious account,
reason for my arrival, I am (that) well-known (goddess) named
difficult to be had, (then) listen. I shall tell it to you briefly and
properly. Kamala, and the lord of the worlds is known as the lord of my
life. (My) city is DvaravatI by name. O employee, the lord of
5-13. In the yuga called Dvapara, there was a king by name
Bhadrasravas. He was a resident of the Saurastra country and my life lives in that (city). O you having a jewelled staff in your
had mastered the Vedas and the Vedangas. He had a wife by hand, listen with curiosity. I have come from there. Now, to
name Suratacandrika. From her the king got seven attractive you, I shall tell the reason for my arrival.
sons. Then a beautiful and truthful daughter, Syamabala by 18b-26. Formerly (i.e. in a former existence), your queen,
name was born. She delighted her father. Once Syamabala born in a vaisya family, was unhappy. One day, O employee,
went joyfully with her friends to the ground under a nlpa tree, that unhappy lady quarrelled with her husband, and then tor-
very difficult to be met with, in the golden sands to play with mented by her husband, she, weeping repeatedly, immediately
attractive gems (to be) concealed (and then to be discovered). In went out of the house. Hearing her weeping, I approached her.
the meanwhile, O brahmana, LaksmI, rescuing people from I asked her all (her) account, and was properly told. Then I
the worldly existence and giving (i.e. teaching) them the right taught her the excellent vow. On my having taught the vow to
course and having taken the form of an old brahmana lady, her, she gladly practised the vow. O you doorkeeper, due to its
herself came (there); and O brahmana, thinking in her mind propitiousness she became happy. Once she, born in a vaisya
(i.e. to herself), 'Barring the house of the king, the ruler of all family, died with her husband. Then lord Dharmaraja, who
the people, to the house of. which mean people should I go brings about the destruction of all, sent his fearful servants to
now ?' she went to the king's abode which had golden walls bring the two (to his abode). The fierce massengers came (there)
and which was adorned with banners. Then having crossed the by Yama's order. They, with iron hammers in their hands
main gate, she said to the door-keeper: "O you of auspicious exerted to go to Yama's abode.
characteristics who are appointed at the door, leave it (and 27-31. In the meanwhile, those messengers of LaksmI, who
report to the queen). I am quickly going and seeing queen were Visnu's devotees, and who had held conches, discs and
Suratacandrika". maces, came (there) to take them (to her abode). Seeing them
14. Hearing those words of her, uttered like the note of a like that, Yama's messengers fled (away). (Then) the magnani-
mous, self-radiant messengers of LaksmI cut off the nooses and
 1594 Padma Purdna IV.ll-43b-61
having put them in a chariot to which royal swans were yoked, Laksmi with excellent syamaka and sali (rice), O you having
they all suddenly went along the aerial path to Laksml's city. a jewelled staff in your hand. Then to please goddess Laksmi,
For so many thousands of kalpas the two lived in Laksmi's she should please brahmanas with (i.e. by giving them) money,
city, as many times the excellent vow was practised by the cloth, ornaments, various articles of food and fruits.
vaisya lady. To enjoy the remaining religious merit, the two
are now born in a royal family. O you doorkeeper, the two, The doorkeeper said:
proud of the royal glory, have forgotten the vow. Therefore, to 43b-47a. O old lady, stay here only; informing the queen
advise her and you also about the vow I have come (here). (of your arrival) I shall take you (to her). O best one, do not
be angry.
The doorkeeper said:
32-33a. O old lady, in what manner is the vow practised? Saying so, that beautiful lady went to the queen. O
Practised in which month is the vow the best? Which is the brahmana, that doorkeeper, having put her joined palms on her
deity that i s worshipped? O mother, tell properly this to me head told all that Laksmi had said from the beginning to the
who am asking you. end to queen Suratacandrika. Having heard the words of the
doorkeeper queen Suratacandrika went near the brahmana
Kamala (i.e. Laksmi) said: lady, and the beautiful lady proudly spoke to her.
33b-43a. O employee (i.e. O doorkeeper), when the month The queen said:
of Kartika has passed and the month of Margasirsa has arrived,
in that month, on a day called Thursday, in the morning, a 47b-48a. O old brahmana lady, to advise what have you
woman surrounded by those who practise the vow, should wor- come here? Tell it to me quickly, as you please and giving up
ship Laksmi along with Narayana. O you employee, she should fear.
propitiate Laksmi with sweets (mixed) with sweetened milk, The brahmana lady said:
and (articles of) food mixed with candied sugar, and then should
48b-50a. Seeing your immorality I desire to go quickly. O
pray like this: "O Kamala (i.e. Laksmi), you who are worshipp-
wicked one, what shall I tell you, since today, on the day of
ed by the worlds and you who are dear to Visnu; as you are
(i.e. sacred to) Laksmi, O you candala, you are not observing
unshakingly (devoted) to Krsna (i.e.Visnu), in the same way
that vow very difficult to have? I have seen that. Now, O proud
remain (firmly) in me. O goddess Laksmi, you who rule
one, who will (live) in your house?
(everything), O sinless one, give me shelter." Assuring Laksmi
with many presents, she should please her. She should worship 50b-52. Hearing these words of the brahmana lady, she
the goddess with great festivity by reciting sacred texts. O (i.e. the queen) with her eyes red with anger struck the old
employee, then giving the remains of the articles of food to the brahmana lady. Then that old Kamala (i.e. Laksmi) ran away
deity, to the best brahmana, she should (distribute it among) crying. Then that girl Syama, having penance as her wealth,
herself, her husband, sons and other servants. O beautiful lady, who was playing, came near that brahmana lady on hearing
listen to the speciality of the second Thursday: She should pro- her weeping.
pitiate Laksmi with auspicious fried articles of wheat baked in
earthen pots and variegated powders. She should devoutly Syamabala said:
(worship) Laksmi. On the third (Thursday) she should offer 53-61. O old lady, tell me who caused you pain like this.
present of boiled rice mixed with candied sugar. On the fourth
(Thursday) she should carefully and joyfully worship goddess O best of brahmanas, having heard her words, Kamala, with
1596 Padma Purdna IV. 11.72-86 1597

her voice faltering due to grief, told her the entire account. ance. Then after entering his house, he found that the money
Syamabala, having heard from her that vow extremely difficult that was there in the vessel (had turned into) a heap of char-
to have, practised it, as told in the sacred texts, with faith and coals, and being extremely unhappy he wept. He who had
devotion. When the first three days (i.e. Thursdays) were over, come (back) to his (own) house, went out of it to go to his
and the fourth (Thursday) arrived, her marriage rite was accom- daughter's house. She also went to the bank of that lake.
plished by the grace of Laksmi. The son named Maladhara, of 72-80. The chaste lady (i.e. Syamabala) honoured her who
king Srisiddhesvara, having royal lustre, took her and went was dearer to her than her own life, in the same way through
home. O brahmana, listen to the wonder (that took place) when affection for her mother. At this time Syamabala thought of
she had gone. O brahmana, it was not known who had taken making her mother observe (the vow of) the excellent day of
away the very many rich articles that were there in the house of Laksml. Her mother, having incurred the wrath of Laksml,
the queen. She sat without wealth, without ideas and without experienced poverty, and secretly ate what was left over by
food and clothes; and to ask (her daughter) for something, she young ones of animals. Three days sacred to Laksmi passed,
sent her husband with someone to her daughter's house. O and on the fourth one she (i.e. Syamabala) firmly made her
brahmana, after some time he went with difficulty to the village observe (that vow). That queen Suratacandrika came (back) to
of that Maladhara, and reached the bank of a lake. Her maids her city. She saw her house divine like that (i.e. as before) by
had come there to take water from that (lake). Seeing him who the grace of Laksmi. O best of brahmanas, Syamabala on some
was most unhappy, they, sympathising with him, said (to him). occasion again went to the house of her mother with a desire to
see her glory. Seeing Syamabala from a distance, she became
The maids said: angry; and saying, "I shall not see her face", she remained
62. Tell us all that—who you who have lost flesh and blood, hidden. Going into the interior of the house, and taking salt
whose body and hair are rough, are; wherefrom you have (from there), she (i.e. Syamabala) quietly came to her house
come. resorted to by Laksmi. The king, her lord, asked the chaste
lady whose husband was her god: "O dear one, tell me what
The poor man said: you have brought."
63-67. I am Syamabala's father. I have come from Sauras-
tra city. O maids, tell this to Syamabala. The wife said:
81-84. I have brought the essence of the kingdom; I shall
Hearing those words of (i.e. uttered by) him, they who were show it to you at (the time of) the meal.
full of curiosity, laughed after looking at one another's face, and
went to their city; and O brahmana, they told the entire account Saying so she cooked food without salt and gave food etc.
to Syamabala. Hearing their words, she sent her servants. The to king Maladhara. Then king Maladhara eating the seasoned
beautiful lady gave her father flowers, oil, divine garments, article without salt, became sad. Then she gave him (the salt)
sandal, betel-leaf and a horse. All the servants also went (to the essence of the kingdom. O brahmana, then the king's mind
him) and having made him well-dressed, took him to Syama- was pleased and he took his meal. And (repeatedly) saying,
bala's house, resembling a palace. '(You are) blessed, (you are) blessed,' he praised the woman.
68-71. Then Syamabala also carefully fed her father who One who does not observe this vow with great respect would
was most unhappy, with food of sali (i.e. boiled rice) with ghee. become poor and luckless in existence after existence.
When four days had passed, she gave him money concealed in a 85-86. He who would listen to this with devotion, or would
vessel, and sent him (back), O you whose wealth is your pen- recite it attentively, would be freed from all sins, and would
 Padma Purdna IV.12.23-27 1599
1598
obtain (i.e. go to) Laksmi's world. There is no doubt that for is proficient in all sacred texts, then he is fit for sacrifice. He
her who observes this vow without listening to its story, the fruit who is crippled, has a black complexion, is a fool, would not be
of the vow is lost. fit (for sacrifice).

O brahmana, when Galava spoke like this, that king, the

lord of men, sent his messengers, telling them the words o f
Galava; and giving much money he selected brahmanas like
Galava who had mastered all Vedic texts. Then by the order of
CHAPTER TWELVE
the king the messengers gladly went carefully from country to
Merit Earned by Protecting a Brahmana country, village to village and even to cities, O best brahmana.
Not finding (such a man) anywhere they then went to a country
Saunaka said : (and the city) called Dasapura which, O brahmana, wa s crowd ed
with virtuous brahmanas; where seeing the women having
1. O Suta, kindly tell (me) due to which other religious lovely hair and eyes like those of the young ones of deer, men
merit a man with his sins gone (away) goes to the place of were infatuated, since the women were moon-faced. In that
Visnu. charming city was (i.e. lived) a brahmana named Krsnadvija
with his three sons and his amiable wife. He was a devotee of
5M ta said :
Visnu, always spoke agreeably and was engaged in worshipping
2-5. That man, O best brahmana, who protects a brah - Visnu. He maintained the (sacred) fire, was devoted to his
mana with his (own) wealth or his (own) life, goes to Visnu's parents and was a benefactor of the devotees of Visnu. Then the
world. Formerly, in the yuga called Dvapara, there was a king messengers of the king requested the best brahmana: "O best
(named) Dinanatha who was sonless (but who was) a devotee of brahmaria, say, 'give a son, give a son'. O best brahmana, the
Visnu and a sacrifices Once that king politely asked Galava: "O king does not have a son who would remove his affliction. For
best sage, O ocean of compassion, tell me due to which religious that (son) be initiated into the sacrifice called Naramedha. We
merit a son is born. I shall practise it by your order. The life shall take your son to offer him as a victim in that great sacri -
of those men who do not have a son is useless." fice. O brahmana, carefully take a lakh of (coins of) gold (in
exchange for your son). If, due to your fondness for your son,
Galava said: you would not give your son ungrudgingly, then we shall take
6-7. O king, I shall tell you in brief the cause of a son's him forcibly (because) we carry out the order of the king."
birth about which you have asked me. Listen attentively. O best Hearing the words of the messengers the brahmana and his wife
king, perform the sacrifice called Naramedha. Then you will were afflicted with grief and with their minds full of fear, they
have progeny endowed with all (good) characteristics. were, as it were dead. "What is the use of wealth, gold, life or
house ?" The brahmana spoke these words to the royal officers.
The king said:
8. O preceptor, O brahmana, tell me by bringing what kind The brahmana said:
of man I shall perform the great human sacrifice, the best
23-27. O messengers, if you have certainly come to take
among sacrifices
(away) my son who rernoVes the darkness of grief (in my life), then
Galava said: (please) listen to my words. Who living on the earth desires
9-22. If a man has a handsome body, a charming face and
1600 Padrna Purana
IV. 12.41-62a 1G01
to disobey the king's order ? But, leaving my son you (please)
take me, an old brahmana (to the king). be happy- Those people who in this world cast their life like (a
blade of) grass for a child, or a brahmana, or their master,
Hearing these words of (i.e. uttered by) him, the messen- obtain eternal worlds.'
gers, full of anger, forcibly left (coins of) gold in his house. 41-44a. Thus thinking in his mind, the best brahmana said:
When they angrily made up their mind to take away the son, "Leaving this brahman a-son to be offered as a victim in the
the brahmana, weeping, and with the palms of his hands joined sacrifice, (please) quickly take me. This is an excellent boy.
said: "O men, these words viz. 'leaving the eldest among my Having obtained birth in this mundane existence, this child has
sons, take the other excellent one' do not come to my mouth not got any happiness. How (then) will he die (i.e. Why should he
(i.e. my tongue)." die)? O messengers, when he came from his house, his unlucky
28-30. Hearing the words of the brahmana, the messengers parents became unhappy. Indeed he has as it were gone to
said to the brahmana's wife who was weeping: "O best one, Yama's house." Having heard these words of him, the messen-
give us the younger son." Hearing these words of (i.e. uttered gers said to the brahmana:
by) them, the brahmana woman, being extremely grieved, fell 44b-48. "O wise brahmana, how shall we take an old man
on the ground as a plantain-tree falls on the ground due to like you, without the order of king Dinanatha?" Speaking thus
(strong) wind. Taking up a hammer, she violently struck it on the messengers then went to the city of the king. The sage also
her head: "O messengers, I shall never give you my youngest went to the city of the king. The sage also went to the sacrificial
son." chamber with the host of the messengers. The messengers told
31-36. O brahmana, at this time the middle son of the the king the brahmana's gesture. He, hearing that, and with
brahmana, full of modesty and weeping, said to his parents: his mind full of doubt said to him: "If by performing this sacri-
''Who would be the protector if the mother gives poison (to her fice without a victim I get a son, then you (may) take (back)
son), or the father sells his son, or the king snatches away every- this son of the brahmana."
thing." Saying so, the son, saluting his parents with his head
(bowed down), went with the speedy messengers of the king who The sage {Visvamitra) said:
was initiated. Then the brahmana and his wife, with their
49-62a. O king, when the sacrifice is performed, a mighty
minds afflicted by the separation from their son, wept again son will be born. Do not entertain a doubt about this. (Your)
and again and became blind. Then they (i.e. the messengers) on seeing (me) will not be fruitless.
their way went to the hermitage of sage Visvamitra, which was
full of (his) disciples and resorted to by young deer. The sage, Hearing these words of him (i.e. of Visvamitra), the king
seeing the royal officers, respectfully asked them: "O (men), with joy performed the sacrifice with the 'complete oblation'
who are you? Where had you gone? What is your profession?" with (the help of) all the sages. Then that best sage took the
brahmana's son (with him) and went to the city named
The king's messengers said: Dasapura; and having gone to his house the sage said (these)
37-40. O brahmana, listen attentively. A son is not born words: "O brahmana, you are staying at home." (The
to the king. For (i.e. to obtain) that the king is initiated into brahmana said): "O sage, I am staying as if I am dead. The
the sacrifice called Naramedha. We are taking this brahmana- kmg forcibly took (away) my son. What shall I do? O
son (to be offered) as a victim in that (sacrifice). rahmana, when our son had gone, our eyes became blind due 0
Weeping." O brahmana, when the best sage said, "See your s°n
Hearing these words of them, the brahmana (i.e. Visvamitra) (and) take him (back)", the brahmana and his wife became g
became compassionate. 'Let even my life depart; (but) the boy ad. For the sake of the son, the two in a moment went out;

I
 IV. 13.9-21 1603
1602 Padma Purdna

and due to perfection of the sage the eyes of the two quickly in the end goes to Visnu's abode. O brahmana, that mean man
obtained light (i.e. power of seeing); and then on seeing the who does not observe (the vow of) KrsnajanmastamI, meets with
son the two drank for a long time the lotus-like face of the son misery here (i.e. in this world) and after death he would go to
with their bee-like eyes, and repeatedly saluted the sage, and O hell. That foolish woman who does not observe the vow of Krs-
brahmana, the two i.e. the brahmana and his wife, who spoke najanmastami goes to a terrible hell year after year. That foolish
agreeably, said these words: "O sage, you have indeed made to us man who eats (food) on the day of Janmastami, attains to a
a good present of our life." O brahmana, the sage, the ocean great hell. I am telling (you) the truth and truth (only). Formerly
of kindness, having given them blessings, went to his own hermi- Dilipa asked the best sage Vasistha. Listen to that (conversation),
tage. Having the great seat of Visnu at his hand, the magnani- destroying all sins, O you very intelligent one.
mous sage practised a great penance difficult to be obtained
(i.e. practised) even by deities. O brahmana, when some time Dilipa said :
passed, the king obtained a son. He was handsome, proper for 9-10. O great sage, tell me, I desire to hear (about) the
a king, and like the moon in the ocean. O brahmana, the king Astami in the dark fortnight of the month of Bhadrapada on
too, free from grief and with curiosity arisen in him enjoyed which Visnu was born. How was the lord, holding a conch, a
like a god wealth on the earth. disc and a mace, born in (i.e. from) the womb of Devaki, to do
62b-64. He, who protects brahmanas by giving his life and what and for what purpose (was he born from her womb)?
wealth, goes to Visnu's abode, from which a return (to the mortal
world) is difficult to have. Those who here (i.e. on the earth) recite Vaistha said:
or hear devoutly from a brahmana the story, or the account, or 11-21. O king, I shall (tell you). I shall tell you for what
(even) one verse, go to Visnu's abode. purpose the lord of the world left the heaven and was born on
the earth. Formerly the Earth was oppressed by kings like Kamsa.
She, struck by Karhsa's messenger who was proud of his office,
cried again and again, went with her eyes rolling to that place
where the chief of gods, the lord of Uma and the bull-bannered
CHAPTER THIRTEEN god remained to tell him: "Olord, I am struck by Karhsa". Tears
The Importance of the Vow of Janmastami flowed (down her cheeks); she had become pale and insulted. The
great god, seeing her weeping, came, with his lower lip throb-
Saunaka said: bing with anger to the house of the Creator. Having gone to
1. O Suta, O you very wise one, tell me (about) Krsnastami, Brahma he asked him for the destruction of Karhsa. (He said to
and its excellent importance, (and) emancipate me from the great Brahma:) "O Brahman, along with Visnu, produce (i.e. find out)
ocean (of the mundance existene). a means". Having heard those words of the lord (i.e. Siva),
Brahma went to the milky ocean where Visnu was lying asleep
Suta said: °n the serpent. Mounting upon the back of a swan he (i.e.
2-8. O brahmana, he who devoutly observes the (vow) Krsn- Brahma) came to Visnu. Having gone there, the Creator, the best
astami, ultimately goes to Visnu's city along with a crore among the speakers, joined by gods led by Hara (i.e. Siva),
(members) of his family. O best brahmana, when Astami falls Praised him softly with words: "Salutation to the lotus-eyed one,
on a Wednesday or Monday in conjunction with RohinI, it gives Visnu, the highest soul, the protector of the world. O you lord
salvation to a crore (members) of his family. Even if a great °f Laksmi, salutation to you." Having heard this praise from
sinner observes (this) excellent vow, he is freed from all sins and
 1604 Padma Purana IV.13.50-57 1605
them, Visnu said to all gods with saddened faces: "How house?" At that time, Visnu gladly deceived, by means of a trick,
(i.e. for what reason) have you come?" his father who watching Yamuna remained on her bank for a
Brahma said: moment. He looked (at Yamuna) again. In a moment she became
(i.e. her water was) as high as the knee. Happy on seeing her (like
22-26. O god, O lord of the world, listen, I (shall) tell you that) he rose and started going. The lord of the world resorted to
why we have come, O best of the gods, O cause of the worlds. his magical power and fell into the water from his side. Seeing
King Karhsa has become arrogant due to the boon given by Siva. the son fallen (into the water) he wailed loudly and was extre-
He has become unconquerable. He has struck the Earth; has mely grieved. That Creator again deceived him by adoptnig a
afflicted her with the blow of his hand. After a boon was granted great trick. (He cried): "O lord of the worlds, protect me. O best
to him he was deceived by a trick. (He had said:) "O Siva, I god, protect my son." Seeing his father crying, (Krsna) the enemy
should not meet with death except through my sister's son." of Kamsa, sported repeatedly in the water and with compassion
Therefore, O god, having gone to Gokula, and obtained birth in again went to (i.e. clasped) the bosom of his father. Then with
(i.e. from) Devaki's womb, go yourself to kill that unconquerable him the best of the the Yadus went to Nanda's abode. Having
Karhsa. given the son to Yasoda, he brought her daughter. Then having
come to his abode, he handed over the daughter (of Yasoda) to
The god, sent forth by Brahma, said to Siva: "O lord of gods, his wife (Devaki). The news that Devaki had delivered was recei-
hand over Parvatl. Having remained for a year, she will go." ved by the enemy of (Devaki's) son. Then his messengers set out
27-49. With Parvatl as his protector the god holding a conch, to bring (either) the son (or) the daughter. Those messengers of
a disc, and a mace, undertook his journey to Mathura. The mace- Karhsa, having come (there), proceeded to take the daughter.
holder there (i.e. at Mathura) obtained birth in (i.e. from) the Having dragged her forcibly from Devaki and Vasudeva, the
womb of Devaki. The lotus-eyed Parvatl resorted to the womb of messengers of Karhsa, seized her and gave her to the enemy of
Yasoda. Having rested in (Devaki's) womb for nine months and gods. That great unconquerable king having held her was fright-
nine days, the lord of the world, the enemy of Karhsa and the ened. Karhsa, the greatest among the demons, seeing her whose
son of Vasudeva, was born (on) the night when Rohini was in complexion was like pure gold, whose face was like the full
conjunction (with the Moon), when clouds were thundering, of moon, and whose eyes were like flashes of lightning, and who
the day called Astami, (falling) in the dark fortnight of the month was smiling, ordered: "Take her and kill her (by dropping) her
of Bhadrapada. Yasoda, the daughter of Virata and the wife of on a slab of stone." Receiving the order, the demons proceeded
Nanda, gave birth to a daughter. Anakadundubhi (i.e. Vasudeva) to destroy her. Gauri (i.e. Parvatl) suddenly went to the sky.
seeing his son, having lotus-like navel, and eyes like lotus-
petals, began to be joyful, when Devaki, trembling with the fear Gaurl (i.e. Parvatl) said :
of the demon, viz. Kamsa said (to him): "O lord, go, and hand 50. O king, listen, I shall tell you where your greatest enemy
over the son to Vairati (i.e. Yasoda). Having given (our) son to is. O greatest of the demons, your killer is hidden in Nanda's
Yasoda, bring (here) her daughter." Hearing her words Vasudeva house.
also was grieved. Placing the son on his side, he went to Yasoda.
On his way Yamuna was full of water, fearful, very long, having Vasistha said:
deep water and flooded. Seeing this, Vasudeva remained on the 51-57. Having spoken like this, the goddess went to her
bank watching Yamuna and afflicted with grief he cried through abode. Having heard the words of the goddess, king Kamsa was
anxiety: "What (shall) I do? Where (shall) I go? Even destiny extremely pained. He said to his sister, Putana: "You go to
has deceived me. Now, how shall I go to Yasoda, to Nanda's Nanda's houss. Killing the son fraudulently, obtain many things
1606 Padma Purdna IV.13.68-85 1607
should be told) about Wednesday and especially about Monday?
that you desire, which I shall give for killing my enemy. O What (should be told) about Astami that is united with NavamI?
you auspicious one, go very quickly." That demoness, having It gives salvation to crores of the members of the family. If there
received (Kamsa's) order, went to Gokula. Taking up an illusory is the connection with the seventh day, (even) by (the measure
form of a beautiful lady, she entered Gokula. Holding poison in of time called) pala, then a man should avoid the vow of Astami
her breasts, she went to kill (Krsna). Having entered unnoticed (on that day) like the pitcher of water full of the water of
through the door of the cowherds' house, she went inside, took up Ganga coming in contact with a drop of liquor.
the child, gave him her breast and obtained beatitude. Then
having hurled (the demon) Sakata, and having crushed Trnavarta Dillpa said:
and others, and having curbed Kaliya, he went to the city of 68. O great sage, O lord, tell (me), who first observed (this
Madhu (i.e. Mathura). Having gone there he killed the cruel vow). Who brought it to light? What is its religious merit? What
Karhsa and vanquished his wrestlers. O king, I have told you is its fruit?
this vow of (i.e. to be observed on) the day of Visnu's birth.
58-62a. On hearing it, the sins (of the person who hears it), Vasistha said:
perish. (Then) what will happen on observing it? A man or a 69-77. The great king Citrasena indulged in great sins and
woman who observes this vow of (i.e. sacred to) Visnu, obtains in illicit intercourse, and stole the gold of a brahmana. He was
unequalled wealth as (much as is) desired in this (very) existence. always delighted with (i.e. always drank) liquor and flesh(-eating).
(The vow should) not be observed on the third or the sixth day Thus he was full of sins, and always took delight in killing ani-
joined with the previous day. For those who desire religious merit, mals. He always conversed with candalas and the fallen. The
Astami is Ekadasi; (they should) carefully avoid AstamI joined king who was like this thought of hunting. Knowing (that there
with Saptaml. Even without (the rise of) the constellation, Astami, was) a tiger in the forest and carefully surrounding it, he spoke
joined with NavamI should be observed (as a fast day) if the cons- these words to all his soldiers: "I alone shall kill it. If anyone
tellation has risen, and there is partial Astami and full NavamI else strikes him, he will be undoubtedly killed." The tiger came
(then the vow should be observed). Astami that is united with along the path of the king. The king, though ashamed, then went
(i.e. has) Rohini (risen) for a short time, should be (regarded after the tiger. With much trouble and difficulty he became in-
as) complete. tent upon killing the tiger. In the evening he oppressed with
62b-67. O king, what is the use of observing crores of vows hunger and thirst (remained) on the bank of Yamuna. That was
if Astami with Rohini falls on a Wednesday or with the Moon the eighth day, united with Rohini—the birth-day (of Krsna). O
(i.e. on a Monday). Such Astami is obtained or not obtained king, candala-girls observed the vow in (i.e. on the bank of)
even after hundreds of years when it falls on a Monday or Yamuna with many articles as presents, and very auspicious in-
Wednesday. Without (the rise of) the constellation (Rohini) the cense and lamps. Seeing the sandal, the flowers and (other) very
vow of Astami should not be observed when the Astami is joined charming articles like saffron, and food with many excellences,
with NavamI. The vow of Astami should be observed even on the the kings' mind was perturbed.
seventh day, if it is joined with Rohini. When the eighth day of
Krsna is (there) even for fortyeight seconds, for kastha (i.e. one The king said:
thirtieth part of a kala, which is equal to fortyeight seconds) or 78a. For want of food my life shall certainly and instantly
for a period of fortyeight minutes on the ninth day, the vow of depart today.
KisnastamI should be observed. That Astami is acceptable (i.e. The women said :
the vow should be observed even) on the ninth day, but not on 78b-85. O sinless king, on the day of Janmastami of (i.e.
that eighth day which is united with the seventh day. What (then
 1609
1608 Padma Purana IV. 14.9-20
the head of him who, being proud, does not even casually salute
sacred to) Visnu, you should not eat the hard flesh of a vulture,
a brahmana. Those of sinful minds, who hate a brahmana who
(of) a crow or of a cow, so also (you should not eat) food. There
is no doubt (you have formerly) eaten it. What blemish would has committed an offence, should be known to be hating Visnu.
not come to the men who in this world eat (on the day of Krsna- They go to a terrible hell. Yama torments with a heated needle
staml)? For him who, when his vital airs remain in his body (i.e. the eyes of him who would look angrily at a brahmana who has
while alive), has not observed (the vow of) Jayantf, and has not come to make a request. The messengers (i.e. servants) of
observed a fast (on that day), the punishment is (going to) Yama's Yama put (a piece of) heated iron into the mouth of the foolish
abode. His manes do not accept whatever he has offered to them mean man who threatens a brahmana. Krsna himself along with
with proper rites. When food is taken on a Jayanti, all the manes gods eats in the house of those in whose house a brahmana with
are thrown (down). penance as his wealth eats.
9-13a. All the sins, like the murder of a brahmana, of that
Hearing this, O king, the king then observed that vow. Being man who takes just a drop of water (flowing) from the foot of
delighted, he brought a few flowers, a little sandal, a small (piece a brahmana, perish. I tell you the truth—-the man who would
of) cloth, observed the vow, and broke the fast at the end of the devoutly wash the feet of a brahmana, is freed from all sins.
(Astami) day. By the power of this vow Citrasena along with his That woman who has no sons or that woman whose child was
dead ancestors got into a divine aeroplane and went to Visnu's stillborn, would (respectively) have a son, would have her child
abode. Men obtain that fruit from the Astaml-vow which they alive. Those holy places which exist in the world, those holy
get after going to Mathura and seeing the lotus -like face of places which exist in an ocean, those holy places that exist in a
Krsna. The poor obtain that fruit by observing the Krsnastaml- sea, exist in the feet of a brahmana. He whose head is alway s
vow which they get by going to Dvaraka and seeing Visnu, the sprinkled with the water from the feet of a brahmana, has
lord of the universe. (indeed) bathed at all the places (and) is free from all sins.
13b-20. O you Saunaka, having penance as your wealth,
listen, I shall tell you the greatness destroying all sins—the
history, of the water (flowing) from the feet of a brahmana. O
best brahmana, formerly there was a sudra named Bhima who
was engaged in the occupation of a vaisya. Even in Dvapara
CHAPTER FOURTEEN
(yuga), he, a cruel man who killed a thousand brahmanas, was
The Greatness of a Brahmana satisfied with a vaisya wife. That Bhima had given up the con-
duct of a sudra and had illegitimate connection with his pre-
Saunaka said: ceptor's wife. How can I tell each one (of his sins)? The sins of
1. O you very wise one, O you ocean of compassion, kindly the sudra, viz. Bhima, of a wicked mind, could not be counted.
tell me the importance of a brahmana, the best of all the castes. Once he went to a brahmana's house. He made up his mind to
enter the brahmana's house and to take (away) his money. He
Suta said: remained near the outer gate (of the house) of the brahmana.
2-8. O best brahmana, a brahmana is the preceptor of all He spoke piteous words to the brahmana, the treasure of pen-
the castes. He should be known to be the resort of all gods, ance: 'O lord, listen to my words. I think you are kind. lam
and he is actually Visnu, the lord. O best brahmana, the wealth oppressed with hunger; give me food, (otherwise) my life will
etc. of him who devoutly salutes a brahmana, looking upon soon depart (i.e. I shall die soon)."
him as Visnu, enhances. Visnu would always desire to cut off
 1610 Padma Purdna IV. 15.1-40 1611

The brahmana said: CHAPTER FIFTEEN The

21-23. O you who are oppressed with hunger, listen to my
words. There is nobody (in my house) to cook food. There is Importance of Ekadasi
rice. Take it and eat it as (much) as you like. I do not have a
Saunaka said:
father or a mother; I do not have a son or a brother; I do not
have a wife or the brother of my mother (i.e. maternal uncle). 1. O illustrious one, tell me the importance of Ekadasi,
Leaving me all of them are dead. O guest, being jobless and and also what its fruit is and the sin (that accrues) to him who
unlucky I am staying in the house (all) alone. Visnu alone lives does not observe it.
in my abode. I do not know anyone else but him.
Suta said:
Bhlma said: 2-40. Now why should I tell the importance of (the vow
of) Ekadasi? The messengers of Yama, who cause fear to all
24. O best brahmana, I too do not have any (relative). I
beings, are frightened on hearing the name of Ekadasi. There is
am a sudra by caste. I shall remain in your house always serving
no doubt about this. A man should observe a fast on the aus-
you.
picious (day of) Ekadasi which is the best of all vows, should
Suta said: keep awake and highly decorate Visnu. O brahmana, the man
who worships Visnu with Tulasi-leaves, obtains the fruit of a
25-33. Hearing (those) words of (i.e. uttered by) him, the crore of sacrifices. That sin which is said to be due to illicit
brahmana who was delighted, quickly cooked food and gave it intercourse, perishes due to a fast on the (day of) Ekadasi. O
to him, O ascetic. He too being delighted lived in the brahmana's brahmana, he who would offer a lamp full of ghee (to Visnu)
house doing to the brahmana affectionate and good service. on the Visnu-day (i.e. Ekadasi), in the end goes to Visnu's
'Today or tomorrow I shall kill him, I shall take away hismoney place. "Do not bring to me these meritorious beings who
and make it mine. Certainly I shall take it (away).' Thinking observe a fast on (the day of) Visnu's going to bed or his turn-
and deciding like this, he did, by (bowing) his head, whatever ing aside, and especially on the PrabodhinI (Ekadasi)." Thus
work like washing his feet, the brahmana would tel! (him to do); orders Yama to his messengers day and night. Ekadasi is dear
(thus) he was free from sins. The brahmana having sipped to the lord of the world (i.e. Visnu) and enhances religious
water, everyday put before him under some protext, the water merit. Visnu does burn the body (of a man) on (his) eating food
flowing from his feet. Once a thief came there to take away on that (day). Fie upon the life, wealth, handsomeness and con-
money. At night having drawn out the panels (of the door) he duct of those, the most sinful ones, who eat food on (the day of)
entered the interior of the house. Seeing Bhima (there), he came Ekadasi! They are the eaters of feces. O best brahmana, on
with a staff in his hand to strike him. The thief having broken merely eating food on Ekadas"i(-day), many and various sins
his head, quickly ran away. Then Visnu's soldiers, holding attend upon the eater. As a great sin would accrue by having
conches, discs, and maces came (there) to take Bhfma whose coitus with women on the new moon day, in the same way sin
sins had gone. O brahmana, a divine chariot to which royal would be there (i.e. would be committed by a man) on eating on
swans were yoked, also came there. Getting into it, he went to an Ekadasi (-day). Beings (i.e. men) become diseased, crippled,
Visnu's abode, not easily accessible. I have narrated this great- and suffer from cough, and congenital leprosy on eating food
ness of a brahmana. It destroys the sin of him who listens to on that (day). They become (i.e. are born as) village-pigs and
it. are reduced to poverty. O best brahmana, people are bound by
the king on eating (i.e. if they eat) on that (day), O brahmana,
 1612 Padma Purana IV. 15.41-58a 1613

(all) the sins that are there in the worldly existence resort to as he would abandon a pitcher full of ghee spoiled by the con-
food. There would be escape from hell of those who commit all tact of a drop of liquor. When there is the full Ekadasi (i.e. it
sins (but) drink water (on that day only) through the order (of a falls on the eleventh day) and again continues (in part) on the
superior person etc.). There is no escape (from hell) for those men twelfth day also, then the latter should be observed by ascetics
who eat on Visnu's day. Sin due to crores of brahmana-murders and a householder should observe a fast on the former day.
would accrue to those men for each kind of food that they eat. O When a part of Ekadasi does not go beyond DvadasI, the merit
men, listen, listen, I tell again, I tell again: On the day of Visnu, there is of a hundred sacrifices; and the breaking of the fast
(food) should not be eaten, food should not be eaten, food should (should be done) on the thirteenth day. If the Ekadasi is omitted
notbeeaten. Thatfmitis obtained by him whofastsonan(Ekadasi-) and is further united with DvadasI, then a man should fast for
day which is obtained by bathing in Ganga etc. and at holy places the entire twelfth day if he desires the highest place. If it is the
or at the (time of) lunar or solar eclipse. He having worshipped entire Ekadasi (day) and if it is there in the morning also, then,
(i.e. who worships) with lotus-garlands lord Visnu after having if DvadasI is after it (commencing on that day) all should
properly broken the fast, does not have a place in mother's observe the (fast of Ekadasi) on the latter day. Those men
womb (i.e. is not reborn). O brahmana, he who makes a decora- whose mind clings to the Ekadasl-vow, live in heaven and go to
tion in Visnu's abode (i.e. temple) on an Ekadasl( -day), gets Visnu's house. There is no greater means than Ekadas"! for
the highest status and would stay in Visnu's house. Those who (going to) the next world. He who, full of many sins, observes
having waited for the Ekadasl-(day) observe a fast on that day, (a fast on) the day of Visnu, is freed from all sins and goes
undoubtedly stay in Visnu's city. There is no doubt that those to Visnu's abode.
whose minds are clung to the devotion of Visnu, go to the 41-42. That woman who along with her husband observes
highest place of Visnu. Those too who have no longing for (a fast on) the day of Visnu, gets good sons, is fortunate to have
others' wealth and whose minds are contented, certainly have a (good) husband, and after death goes to Visnu's abode. O
(i.e. go to) Visnu's city. Those best men, who having encountered best brahmana, the religious merit of him, who devoutly offers a
famine give food to creatures, undoubtedly get (i.e. go to) lamp before (the image of) Visnu on the day of Visnu (i.e.
Visnu's abode. Those, who cast their life for protecting cows, Ekadasi), cannot be measured (i.e. is immeasurable).
brahmanas, (their) master, and a woman, certainly get (i.e. go 43-44. O brahmana, that woman who with her husband
to) Visnu's city. Creatures (i.e. men) should never observe a keeps awake on the day of Visnu, would stay for a long time
fast on (an Ekadasi day) joined with Dasami (i.e. the tenth with her husband in the abode of Visnu. The religious merit
day). O best brahmana, it should be avoided like the proximity due to an object offered to Visnu on his day is always inexhaus-
of a wicked man. Having fasted on that day, if the EkadasI - tible.
day is joined with Dasami at the break of day, having fasted on 45. Formerly there was (a man) named Vallabha in a city
that day, there would be DvadasI, and breaking of the fast named Kancana. The lord of wealth had much wealth.
would be on the thirteenth day. A devotee of Visnu should not 46-58a. O brahmana, his very beautiful wife was Hema-
observe the Ekadasl-vow on that day if the day-break is said to prabha by name. The great characteristic of Kali, viz. being
be the four ghatikas of the morning. This is the time of the bath talkative, assaulted (i.e. overpowered) her. O you great ascetic,
for the ascetics, and is said to be like the water of Ganga. she would always quarrel with her husband. She would always
If at the time of day-break Dasami is seen (to continue), then censure her elders with mean words. She, the impure one,
on that day Ekadasi destroying religious merit, worldly pros - would always secretly eat from the cooking utensils and every-
perity and sensual enjoyments, should not be observed. A wise day would offer the remnants of the food to the elders. Her
man should avoid the Ekadasi joined even a little with Dasami, heart was always set on her paramour, (yet) she would say, 'I
 1614 Padma Purdna 1615
IV.16.1-17.
am a chaste woman.' She always caused anxiety to her husband
CHAPTER SIXTEEN How
by her quarrels. Once seeing her who had come"(to him), her
husband censured her and struck her who was full of all sins. to Win Favour of Visnu
Full of anger, she went to a vacant house, and without any-
body's knowledge slept and remained there and did not (drink Saunaka said:
and) eat water or food. Fortunately for her on that day of 1. O Suta, kindly tell (me) that due to which act the sins
Visnu (there was the festival of) Visnu's turning upon other would perish and grace of Visnu would follow.
side1 —the Ekadasi-vow, destroying all sins. Then, when it
dawned, Dvadasi with the Sravana (constellation) came. Then Suta said:
that woman with her mind full of anger, observed two fasts, and 2-4. O Saunaka, I shall tell you what destroys the sins of
became pure; and O brahmana, on the day of the JayantI, she the listeners, by which Visnu's grace, destroying sins, would take
died at night. By Yama's order, his fearful messengers with place. O sage, the sin of him, earned during crores of existences
nooses and hammers in their hands came there to take her like disappears, who, with devotion and in many ways, offers on a
that (to Yama's abode). When they decided after binding her full moon day worship to the lord of the world, O sage. Cer-
to take her to Yama's abode, Visnu's messengers holding con- tainly the favour of the lord of Sri would come to him.
ches, discs and maces came (there). Having cut off the noose, 5. The sins of him who would devoutly give food to a
they put her, free from sins and (therefore) pure, into a divine brahmana on Dvadasi, would perish like darkness at day-break.
chariot. Surrounded by them, she then went to Visnu's auspi- 6-14. Sri Visnu instantly loves the man who would bathe
cious house, not easily accessible (even) to gods. (the image of) Visnu with milk, sugar etc. on a Dvadas"! day, O
58b-60. O best brahmana, I have told you the importance brahmana. The giver who would offer a stone-like flower to
of Visnu's day. He who observes this vow even unwillingly Visnu without any hymn, has a downfall. That man who would
goes to Visnu's abode. A man who would go to Visnu's temple give a stone-like gift, a foolish brahmana, does not have religi-
on an Ekadasi-day to offer him a lamp, obtains the fruit of a ous merit. The foolish brahmana who, having no knowledge,
horse sacrifice at every step. Those who listen to or read the accepts a gift like wasted fire at the time of deluge, through
Puranas on Visnu's day, obtain, for every letter (listened to or delusion, would, due to that, go to hell. O brahmana, the three,
read), the fruit due to the gift of a tawny cow (to a brahmana). viz. a wooden elephant, or a deer drawn in a picture, or a
brahmana having no knowledge, (simply) bear their names. As
the water remaining on a path is purified by means of wind or
the sun, in the same way the sin of him who devoutly sees the
retinue (of a god), perishes. He who would devoutly offer on
the full-moon day of the month of Asvina parched grain with
ghee and cowrie for playing to Visnu goes, free from rebirth, to
Visnu's place. A man who through folly would not give to
Visnu, Visnu is not pleased with him. He who would offer cow-
ries to Visnu on the full-moon day will certainly live in Hari's
abode for as many days as the number of cowries (offered).
1. Parsvaparivartana—Name of a festival on the eleventh day of the
15-17. O best of brahmanas, formerly in the city of Kara-
first half of Bhadrapada when Visnu is supposed to turn upon the other side vira lived a cruel and fearful sudra whose name was Kaladvija.
in his sleep. Engaged in his own duty, he destroyed the business of his
 1616 Padma Purdna
IV.17.1-12 1617
master. Once (when) he died, the fearful messengers of Yama
CHAPTER SEVENTEEN
came to take him to Yama's abode. Having tied him, they took
him (to Yama's abode). Seeing him, Yama asked his minister
The Importance of Water Flowing from Visnu's Feet
(Citragupta):

Yama said: Saunaka said :

1. O you ocean of compassion, O you very wise one, tell
18. O wise minister Citragupta, tell me from the beginning me from the beginning the greatness of the water (flowing) from .
the good or bad deeds of (i.e. done by) him. Visnu's feet, which destroys sins.
Citragupta said:
Siita said:
19-20. This sinner is of a wicked conduct; he has destroyed
the business of his master. He does not have religious merit 2-11. The water (flowing) from the feet of Visnu destroys all
even of the size of an atom. Let him be roasted in hell for a sins and is auspicious. He who would carry (even) a drop of it,
hundred ages of Manu, O king. Then let the cruel one be born would obtain the fruit of (visiting) all the holy places. O brah-
in the species of serpents and let him continuously live in a mana, the water (flowing) from Visnu's feet destroys the sin of
cave. him who touches it; he does not meet with an untimely death
and would obtain the fruit of a bath in Ganga. O brahmana,
Suta said: there is no doubt that the sin in the body of the sinner who
would drink the water (flowing) from the feet of Visnu, would
21-28. O brahmana, for that much period he fell into (and
perish. That man who would devoutly carry on his head the water
lived in) hell, and then, being very unhappy he was born in the
(flowing) from Visnu's feet along with a Tulasi-leaf in the end
species of serpents in a cave. Once, O brahmana, on the full
goes to Visnu's abode. Men obtain that fruit by touching the
moon day in the month of Asvina he threw out from the hole
water (flowing) from Visnu's feet, which is obtained by giving
fried grain and cowries. That fell before Visnu. Kind Visnu
(pieces of) gold resembling Meru. That fruit is surely obtained
who removes unhappiness, himself quickly destroyed his sin.
by offering water to Visnu's feet and touching the water (flowing)
When the time for his death arrived, he died. O brahmana,
from Visnu's feet, which is obtained by (offering) thousands of
many messengers of Yama came to take him (to Yama's abode).
crores of cows. The fruit that is obtained by touching the water
When after binding him they started taking him to Yama's
(flowing) from Visnu's feet, is crores of times greater than the fruit
abode, messengers of Visnu, holding conches, discs and maces
which is obtained by performing thousands of crores of sacrifices.
came (there). They cut off his nooses and quickly put him
O brahmana, the fruit (obtained) by touching the water (flowing)
whose sins had perished, into a divine chariot. The messengers
from Visnu's feet is greater than the fruit got by men by giving a
of Yama ran (away). Surrounded by them the serpent went to
crore of virgins (in marriage to worthy grooms). That fruit which
Visnu's house. Being free from rebirth he remained before (i.e.
a man obtains by giving a crore of elephants or by giving a crore
near) Visnu. O brahmana, I certainly do not know what the
of horses is obtained by a man by touching the water (flowing)
religious merit of him who devoutly offers fried grain with ghee
from the feet of Visnu. O brahmana, a man would get a larger
and cowries to Visnu, would be.
fruit by touching the water (flowing) from Visnu's feet, than that
29. O brahmana, the sins of him who devoutly listens to which he would obtain by giving (the earth) with the seven islands
this chapter destroying sins, perish due to the grace of Visnu. along with crops (growing on it).
12. O brahmana, listen, I shall tell you in brief. (What is the
 1618 Padma Purana lV.18.1-8a 1619
use of) telling more? By touching the water (flowing) from of crow and always ate feces. O brahmana, one day this
Visnu's feet, a sinner goes to Visnu's house. crow of a sabara drank the water, after the sabara's death,
(flowing) from Visnu's feet and remaining (i.e. collected) at the
Saunaka said: door (of the temple) and being killed by a hunter, fell (dead) on
13. O Suta, kindly tell me which creature formerly reached the same day. He, the eater of offerings, got into a divine, aus-
Visnu's abode by touching and drinking the water flowing from picious chariot to which royal swans were yoked, and went to
Visnu's feet. Visnu's abode. (I have) told you the greatness of the water
(flowing) from (Visnu's) feet. The sin of a sinful man who listens
Siita said: to it, perishes.
14-18. Formerly in Tretayuga there was a sinful brahmana
by name Sudarsana. O best brahmana, on the day of (i.e. sacred
to) Visnu he would always eat (food, i.e. would not observe a
fast). He always censured the sacred texts and always condemn-
ed the vows. Except his own belly he did not recognise anything
else. O brahmana, when once the time of his death arrived, he CHAPTER EIGHTEEN
died. The messengers of Yama came (to his place), and binding
him they took him to Yama's abode. Seeing him, the brother of Purificatory Acts for One Guilty of Illegitimate Intercourse
Yamuna (i.e. Yama) angrily asked his minister: "O minister, tell Saunaka said :
(me) from the root (i.e. from the beginning) what his merit is
and what his sin is. This brahmana seems to be a great sinner 1. O Suta, tell me fully, with what can a man who having
and a man of cruel acts". through delusion had illegitimate intercourse, be purified?

Citragupta said: Suta said:

19-21. Listen to his sins(s). He has no merit even of the size 2-8a. The best brahmana, who cohabits with a candala
of an atom (to his credit). O lord, even on the day of (i.e. sacred woman or an outcaste woman, should observe three fasts, then
to) Visnu, he always used to eat (food). O king, that mean man should observe the Prajapatya vow, get clean-shaved with (even)
who would eat on the day of (i.e. sacred to) the lord of Kamala the tuft of hair on the crown of his head (removed), and should
(i.e. on the day sacred to visnu), would eat feces and goes to a give a couple of cows (to a brahmana). The brahmana becomes
fearful hell. Give him a place in a hell for a hundred periods of purified after giving proper present (to a brahmana). If a ksatriya
Manu. Then he will be born in the stock of a sfldra. or a vaisya cohabits with a candali, he should^ (observe) the
Krcchra Prajapatya (vow) and should give two pairs of cows to
Suta said: (a brahmana). O you ascetic, if a sudra cohabits with an outcaste
22-28. O brahmana, then, by Yama's order his terrible mes- woman, he should give~four pairs of cows (to a brahmana) and
sengers threw him into feces (where he remained) for more than observe the Prajapatya'vow. If a man being infatuated, cohabits
a hundred ages of Manu. Freed from there he became (i.e. was with his mother or sister or daughter, or his daughter-in-law, he
born as) a village-pig on the earth. For along time he would should observe three Krcchra (-vows). Having observed three
remain in hell due to his having eaten food on the day of (i.e. Candrayana (-vows), he should give three pairs of cows. Getting
sacred to) Visnu. Then, O brahmana, the time of his death arriv- clean-shaved with (even) the tuft of hair on the crown of the head
ed, and he died. He obtained a birth (i.e. was born) in the stock (removed), he should drink the mixture of the five products of a
 1620 1621
Padma Purana IV.19.1-8

cow. O ascetic, in this case he becomes purified even after making woman who, being infatuated, cohabits with another man (who
offerings into fire. is not her husband), should observe the Prajapatya Krcchra, and
8b-10. O best brahmana, if a man through infatuation, then should drink the mixture of the five products of a cow. Then
cohabits with the wife (other than his mother) of his father, or she should give a pair of cows (to a brahmana). She is (thus) un-
his mother's sister, or his preceptor's wife, or his maternal uncle's doubtedly purified. When a childish brahmana woman, being
wife, or his brother's wife born in the same family, he should deluded, cohabits with a stranger, she should be abandoned by
observe a couple of Prajapatya (-vows). O brahmana, he should (her) men. There is no blemish (in doing so). O brahmaria, that
observe three Candrayana-vows, (should give) five pairs of cows brahmana who, being deluded by passion of love, would cohabit
to brahmanas and should give them a present. He is (by doing with a brahmana-woman, should give a cow and sesamum. Un-
so) purified. There is no doubt about this. doubtedly he is (thereby) purified.
1 l-14a. That fool who cohabits with a cow, should observe
three fasts; there is no doubt that he is purified by giving a cow
and food. He who cohabits with a prostitute, a female ass, a
female pig or a monkey or a she-buffalow, should remain without
eating in mud after having thrown himself there upto his CHAPTER NINETEEN
neck. He is purified after three nights. He should observe fast for
three nights after having got clean-shaved with the tuft of hair Purificatory Acts for Other Sins
on the crown of his head (removed). Undoubtedly he is purified
on remaining in water for a night. Suta said:
14b-17a. O you ascetic, he who being infatuated by love, 1. O brahmana, listen, I shall tell you, how those who,
would cohabit with a brahmana-woman should observe three through ignorance, have eaten feces (or drunk) urine or have
Prajapatya (-vows) and three Candrayana (-vows). Similarly he sipped liquor, are purified.
should give three cows (to a brahmana). The brahmana woman 2-4a. O sage, he should observe two Prajapatya (-vows); he should
should drink the mixture of the products of a cow for five nights, go to a holy place. He should give a bull and eleven cows, and then
O brahmana. There is no doubt that by giving a pair of cows and should get himself clean-shaved with the tuft of hair on the crown
a present (to a brahmana) she is purified. When a man cohabits of the head (removed). Having gone to all crossways he should
with the wife of someone else he should observe (the vow of) observe the Prajapatya (-vow). Then he should give a pair of
Krcchra Santapana. cows and drink the mixture of the five products of a cow. There is
17b-24. A woman is like a bar. Therefore, he should avoid no doubt that he is purified after having fed brahmanas. 4b-8. If a
her. If a man (even) once cohabits with a woman out of his caste man eats the food of a candala or drinks his water knowingly or
or a mean one, he should observe Prajapatya Krcchra. There is while in a difficulty, he should observe Krcchra Candrayana; (and)
no doubt that thereby he is purified. A woman is like a burning having got himself clean-shaved with the tuft of hair on the crown
charcoal. A man is like ghee. Therefore, O brahmana, he should of the head (removed), he should drink the mixture of the five
never remain in her vicinity. O brahmana, that woman, the des- products of a cow. One or two or three or four cows should be
troyer of the family, who conceives (due to cohabitation) with respectively given to brahmanas if he eats the food of a candala
her paramour, should be altogether abandoned. There is no or of (i.e. prepared by) a woman recently delivered or food which
blemish in doing so. That woman who would, leaving her own is not fit to be eaten or water which should not be drunk. If
relatives, go (away) from her house, is spoiled, has fallen from knowingly or while in difficulty he eats
the family. One should have no contact with her again. That
 1622
Padma Pur ana IV. 19.24-30 1623
the food left over by a sudra, he should observe two Prajapatya-
vows and three Candrayana-vows. O brahmana, then he should -vows. Having got himself clean-shaved with the tuft of hair on
give a couple of cows and drink the mixture of the five products the crown of his head (removed), he should also drink the mix-
of a cow. Then, after offering oblations into fire and having fed ture of the five products of a cow. In the same way he should
many brahmanas, he would certainly be purified. thrice offer oblations into fire. O ascetic, food and water from
9. There is no doubt that if (a portion of) the food is eaten by him may be accepted. He should eat in the morning for three
rats, mongooses or cats it is purified, when it is sprinkled over days without begging. For three days he should not eat. This is
with water mixed withsesamum and darbhas, O brahmana. 10-11. the Prajapatya -vow.
O brahmana, a man who eats an onion, garlic, a potherb, bottle- 24-29. O sage, he should drink cow's urine, cow-dung, (cow's)
gourd, a small red variety of garlic and meat, should observe the milk, curd, ghee and water mixed with kusa for two days and
Candrayana-vow. Due to his doing vile acts a sudra loves liquor should observe fast for a night. This is said to be Krcchra Sant-
and meat. One should avoid from (i.e. keep at) a distance such a apana which removes all sins. He should eat one morsel for three
siidra like a candala. days in the morning and in the evening without begging and
12. Those who are engaged in serving the twice-born who should fast for three days. This vow is (called) Atikrcchra. O
avoid liquor and meat, who are engaged in giving gifts and in brahmana, he should drink hot water, milk and ghee for three
their own duties, should be known to be best vrsalas. days. O sage, he should bathe once (a day). This is said to be
13-17a. O brahmana, if a brahmana unknowingly eats (food) in Tapta-Krcchra. Not taking food for twelve days is known as
a family where impurity is caused by child-birth or by Paraka Krcchra, which removes sin and is well-known. He should
death, he would be purified by reciting the Gayatri(-hymn) ten increase one morsel everyday in the bright half and reduce one
thousand times. O ascetic, a ksatriya would be purified by reciting morsel everyday during the dark half. He should not eat when
it thousands of times, and a candala by (taking) the mixtures of the
the moon has waned (i.e. on the new-moon day). This is known
five products of a cow. A man of a (higher) caste, who, even
as the Candrayana -vow. A brahmana should eat four morsels
unknowingly, would drink ghee, or water of curd contained in a
in the morning, four when the sun has set (i.e. in the evening).
vessel of a low-caste man, should observe the Prajapatya vow. He
should give many gifts. By offering oblations into the fire This is known as Sisu-Candrayana.
according to the proper rite he is purified. For a s"udra there is no 30. A woman who destroys a pumpkin gourd, should drink
fast. He is purified just by giving gifts. Observing a fast day and the mixture of the five products of a cow for three days and
night he should get himself clean-shaved with the tuft of hair on the should give five pumpkin gourds along with gold and gar-
crown of the head (removed). ments (to a brahmana). (Then) O ascetic, water and food of (i.e.
17b-19a. O brahmana, a man who is beaten by the low-caste offered by) her may be accepted.
ones with sticks etc. should observe (either) the Prajapatya-vow
or the Candrayana-vow. He should get himself clean-shaved with
the tuft of hair on the crown of the head (removed) and should
drink the mixture of the five products of a cow. Then he should
give a couple of cows and offer oblations of food etc. into fire.
19b-23. O brahmana, if a man takes liquor knowingly or
casually in his house, he should be dropped from (i.e. driven out
of) the family. A man who destroys cow's seed or cuts off shoots,
or steals gold, should observe Krcchra and three Prajapatya
 1624
Padma Purana IV.20.19-26 1625
CHAPTER TWENTY one always reproached her husband at her will. 'He is a rope (tied
to my) feet; why did he not die? When he dies I shall enjoy at
The Greatness of the Worship of Radha-Damodara will.' O brahmana, thinking like this to her mind, she made an
Saunaka said: agreement with a paramour as: "We shall go to another coun-
try". O brahmana, at night she cut off the throat of her husband
1. O Sura, (tell me which) you said to be the (deeds of) with a sword for the sake of her paramour, and went to the
merit, doing which, the frogs (men) in the blinding well due to rendezvous. O brahmana, the paramour that had come there
darkness, will cross the ocean of mundane existence. was eaten up by a tiger. Seeing it she wept and fell down in a
Suta said: swoon. Being composed after a long time the foolish woman
wept piteously.
2-10. That woman who, bathing (every) morning in Kartika,
being dear to Radha and Krsna, being composed and devoutly Kalipriya said:
worshipping Radha and Krsna, gives up eating meat etc. and is
engaged in serving her husband, goes to Visnu's place called 19. Having killed my own husband, I approached a
Go/oka which is very difficult to obtain (i.e. to reach). She who stranger. Due to my (ill luck) a tiger has eaten up that lord of
would offer incense and lamp to Radha and Damodara (i.e. mine (also). What shall I do? Where shall I go? I am deceived by
Krsna) in Kartika, goes, with her sin abandoned (i.e. removed), to the Creator.
Visnu's abode. O brahmana, that woman who would offer a
garment to Radha and Krsna would, for a long time, live in the Suta said:
abode to Sri Visnu. She who offers to Radha and Krsna fragrant 20. O brahmana, then Kalipriya came to her own house.
flowers and garlands in the month of Kartika, goes to Putting her mouth into that of her husband she wept.
Visnu's abode. Also she who would offer sandal and make an
offering like sugar to Radba and Krsna, would go to Visnu's Kalipriya said:
abode. O brahmana, the merit of that woman who gives some-
thing to a brahmana in the month of Kartika to please Radha 21-22. O lord, what a very terrible deed have I done?
and Krsna, becomes inexhaustible. O brahmana:, that woman Which world shall I go to? O lord, speak (at least) a few words.
who devoutly worships Radha and Krsna in the month of I, who am very much condmened, reproached you at will. O
Kartika goes (to Visnu's abode); she would not live in hell for lord, you are not at all speaking. There is not a single sin that I
long, even if she was a widow in a previous existence or was not have not committed.
dear to her husband. Suta said:
11-18. O brahmana, in olden days in the Tretayuga there
lived a sudra named Sarikara in the Saurastra country. His wife 23-26. She saluted his feet, and went to another city. Having
was Kalipriya by name. She always longed for a paramour, and entered it, that woman saw many meritorious people, devotees
looked upon her husband like (a blade of) grass (i.e. treated him of Visnu, engaged in bathing in the Narmada (river) in the
disgracefully). 'This husband is not proper for me, my lord is morning in the month in Kartika. Seeing there even women
some other man.' Thinking like this she always gave him food devoutly worshipping Radha and Krsna with the sounds of
that was left over. The very foolish woman (drank) liquor and conches with great festivity, with sandal and flowers, incense and
ate meat due to the company of mean people. The cruel lamps, pieces of cloth and fruits of various kinds, with perfumes
used to scent the breath, asked them modestly: "O ladies,
(please) tell me, what is this that you are doing."
 1626 Padma Purdna
1V.21.8-2 la 1627
The ladies said:
the eleventh day of the bright fortnight of Kartika). O
27-33. O mother, in the morning in Kartika, the best of all
brahmana, a man should excrete or pass urine by facing the
months, we offer the auspicious worship to Radha and Krsna,
north during the day time. He should observe silence (while
which removes all sins. (Due to that worship) sin earned in a
excreting or passing urine); and O you omniscient one, he
crore of existences is destroyed, and Visnu's abode is reached.
should excrete or pass urine by facing the south during the
Giving up (eating) flesh, she performed the worship on the night. O brahmana, he who has undertaken the vow (of Kartika)
day of (i.e. sacred to) Visnu. O brahmana, being free from should not excrete or pass urine on a path, in water, in a cow-
blemish, she died on the full-moon-day. Yama's servants, full pen, in a crematory or an anthill. He should not excrete or pass
of anger, quickly came there to take her to Yama's abode and urine at excellent places. Taking pure clay he should first wash
tied her (body) with leather straps. Then there came in an aero- his left hand with clay and water for cleansing it twenty times.
plane made of gold Visnu's messengers holding conches, discs, He should apply it (i.e. the clay) once to his generative organ
maces, lotuses and struck them with the edges of the discs (i.e. and five times to his anus, ten times to his left hand, and then
with sharp discs); the messengers of Yama ran away. She got ten times to both (his hands), and three times to (each of) his
into an aeroplane which was made of gold and to which royal feet. Then he should cleanse his face and then resolve to bathe.
swans were yoked. Surrounded by them, she went to Visnu's 8-10a. Meditating on Damodara (i.e. Krsna) in his mind, he
abode. There she lived for a long time enjoying pleasures as she should then recite this hymn: "O Janardana, in (the month of)
liked. O brahmana, she who would worship Radha and Krsna, Kartika I shall every morning have a bath that destroys sins, to
goes, due to her sins having perished, to the charming world please Krsna with Radha. O Srikrsna, my salutation to
called Goloka. Pankajanabha (i.e. Visnu) lying in water; my salutation to you
34. The sin earned during a crore of existences of him who along with Radha. Accept the objects (I am offering and) be
listens to this or the sin earned during a crore of existences of a pleased with me."
woman who, being purified, listens to this, perishes. 10b-21a. Then he should bathe and put on the mark. If
he, being without the Ordhvapundra1 (i.e. upright lines made on
the forehead), does any act, all that (i.e. the entire) act of him
becomes fruitless. This is the truth that I am telling. That body
of a human being which is without the Urdhvapundra should
CHAPTER TWENTYONE not be seen. If one sees it, one should look at the sun. Even a
candala, on whose forehead white upright lines are made with
Restrictions While Observing the Kartika Vow clay, is of a pure soul. There is no doubt that he is venerable.
Saunaka said: There is no doubt that on the heads of those mean men who make
the Ordhvapundra without a hollow, the foot of a dog is always
1. O Suta, O sage, please tell me properly the rites and
(placed). O brahmana, having finished the rite spoken (i.e. laid
restrictions (to be observed) in the best month Kartika.
down) for the morning, he should, according to his capacity,
Suta said:
2-7. O best brahmana, a man, being pure, should (begin to) 1. Urdhvapundra—Upright lines made on the forehead with some
observe the vow of the Kartika month on (i.e. from) the full colouring substance. It is one of the five sarhskaras that a devotee of Vasu-
moon of Asvina (and should continue it) till the Udbodhini (i.e. deva was supposed to undergo. The other four are: Tapa (branding on the
arm and other limbs), Name (Names of Vasudeva), Mantra (a hymn), Yaga
(worship of the images of Vasudevao).
 1628 Padma Parana
worship Tulasi that destroys sins. Then, O brahmana, having, IV-22.1-13 1629
with his mind concentrated, listened to Visnu's account from a
Purana, he who observes the vow, should devoutly and duly that food, which he would avoid, to a brahmana, and have it in
worship him. O brahmana, a man should always avoid (using) his meal at the end of the vow. As elephants flee away on seeing
the seat of another person, avoid food of others, so also the bed a lion, the messengers of Yama run away on seeing a man who
of another person, and another man's wife; (he should) especi- duly observes the Kartika-vow. O brahmana, the vow of (in
ally (avoid these) in Kartika. He who observes the vow (of the honour of) Visnu is the best; even a hundred sacrifices are not
Kartika month), should always avoid a jujube, beans, meat and equal to it. By performing a sacrifice he would go to heaven,
honey, royal beans etc. in Kartika. O brahmana, (he should (while) one who observes the Kartika-vow would go to
also avoid) the citron fruit, meat, flower and stale food. Masu- Visnu's world. O brahmana, whatever bad deed a man has done
rika (a kind of pulse) is declared among the grains; the milk of through mind, speech or act, perishes in a moment on seeing
cows is said to be vegetarian; O brahmana, salt is produced him who observes the Kartika vow. Even the four-faced Brahma
from earth; the limb of an animal is meat. O best brahmana, he would not be able to narrate the religious merit of him who
should use all fluids bought by a brahmana, water remaining in a observes the Kartika-vow as (already) told, observing which,
small lake, practice celibacy in the fourth period, and eat food O brahmana, all the sin would go (away) through the fear of him
from a dish made of rows of leaves. He should avoid besmearing who performs the Kartika-vow (saying to itself): 'Where shall I
his body with oil. go? Where shall I stay?' O brahmana, a man should give
21b-35. He who observes the Kartika-vow, should avoid according to his capacity food, garments etc. (to brah-manas),
mushrooms, lotus-stalks, asafoetida, onions, leave of (a kind of and should also feed brahmanas to please Visnu. The observers
herb called) putika, garlic, radish, potherb, so also a gourd, wood- of the vow should keep awake at night by dancing, singing etc.
apple, egg-plant, a pumpkin gourd, eating from (a vessel of) bell The sin of him who devoutly listens to this, perishes.
metal, (food) cooked twice, the food prepared by a lying-in
woman, fish, bed and a woman in her period, food prepared by
two women and the company of women. O brahmana, a
householder should always avoid the dhatri-fruit on a Sunday. On
(eating) a pumpkin gourd a man would lose his wealth; on
(eating) a brhati he would not remember Visnu; on (eating) a CHAPTER TWENTYTWO
cucumber there would be no prosperity; on (eating) a radish there
would be a loss of strength. One becomes defamed on (eating) The Greatness of Tulasi
bilva; he is born in the stock of an animal on eating nimba; on
eating a palm-fruit there is the loss of the body; there would be Saunaka said:
folly on (eating) a coconut; a gourd is like the flesh of a cow; on 1. O you omniscient one, kindly tell me, for the good of
eating kalindaka (the sin) would be (equal to that of) killing a all creatures, the greatness of Tulasi which destroys the sins of
cow. Kidney-beans are said to cause sin. The putika-herb is those who listen to it.
declared to be causing the murder of a brahmana. On (eating) the
egg-plant one's son would be lost; on (eating) beans one would be Suta said:
ill for a long time. On (eating) meat there would be a great sin
2-13. The servants of Yama do not come to his house in
(incurred); he should avoid (these) on the first day etc. (of the
the vicinity of which there is a grove of Tulasi, due to the house
month). A man should give
having the nature of a holy place, O brahmana. O brahmana, the
Tulasl-grove is auspicious and removes all sins. Those excellent
 1630 PadmaPurana
men who plant it do not see the Sun's son (i.e. Yama). O best IV.22.26-41 1631
brahmana, all the sin of him who plants it, nourishes it, attends
upon it, looks at it and touches it, perishes. O brahmana, those leaves and fruits of Dhatri, at once perishes. O brahmana,
high-souled ones who worship Visnu with tender Tulasi-leaves sacrifices, gods, sages and holy places always remain by resort-
do not go to Yama's abode. The best rivers like Ganga, the ing to the Dhatn-tree in Kartika. A man who collects a leaf of
best (gods) Visnu, Brahma and Siva, along with deities and holy Dhatri or a leaf of Tulasf on the twelfth day in Kartika, would
places like Puskara, remain in a Tulasl-leaf. A sinner who, not go to hell full of torment. O brahmana, the sin, due to the
endowed with Tulasi-leaves, casts his life, goes to Visnu's abode. I contact of food of the man who eats food under the shadow of
have told (you) the truth- The man who, besmeared with the Dhatri in Kartika perishes for a year. O brahmana, a man
clay of Tulasi (i.e. in which Tulasf is growing), casts his life, should worship Visnu in a Tulasf-grove and at the root of a Dhatri
goes, though full of hundreds of sins, to Visnu's abode . O in Kartika; he certainly goes to Visnu's world.
brahmana, sin does not touch the body of the man who would 26-27. O best brahmana, if a sinner devoutly holds on his
wear the sandal-like Tulasi-wood. He goes to the highest posi- head the water remaining at the root of Tulasi", he goes to Visnu's
tion. He, who, though impure and of bad conduct, wears the abode. He who would hold on his head the water flowing from
rosary of (the beads made of) Tulasi-wood round his neck, a Tulasl-leaf, has bathed (i.e. has obtained the fruit of having
goes, due to his devotion, to Visnu's house. That man on bathed) at all sacred places, and in the end he goes to Visnu's
whose body is seen the rosary made of Dhatri -fruits or (beads house.
of) Tulasi-wood, is a devotee of Visnu. He again who, putting 28-41. O great sage, formerly in the Dvapara age there was
round his neck the garland (of the leaves) of Tulasi, would an excellent brahmana. Once, having bathed and having offered
worship Visnu, obtains, for each flower, a myriad of cows. a sacrifice to Tulasi, he went home. He became like the sun in
14-19. Those men who, of wicked minds, are sceptics, and lustre, and like Martanda in religious merit. A glutton, a great
who do not wear the (Tulasi)-garland, being burnt by the fire of sinner, oppressed with thirst, came there, and having drunk the
the wrath of Visnu, do not return from hell. A man should not water at the root of Tulasi, had his sins perished. A hunter
abandon a garland of Tulasf-(leaves), especially of the fruits named Asimardana, came quickly, and said: "The food is
of Dhatri, which destroys great sins and gives religious merit, eaten." Having eaten it and shattered the food in the cooking
worldly prosperity and sensual enjoyments. A man lives in Visnu's vessel has he gone? He killed him. Yama's servants, angry and
house for as many thousands of years as the hair (on his body) the with nooses and hammers in their hands came by Yama's
Dhatrl-garland would touch. That man who after having offered order to take him to Yama's abode. ^When) they thought of
the rosary of (the beads of) Tulasi-wood to Visnu, devoutly binding and taking him, Visnu's servants came (there). Then
wears it, has no sin at all. On seeing the rosary made of the beads having cut off the leather-straps, they quickly put him in a
of Tulasi-wood, the messengers of the king of the dead (i.e. king charming chariot. They (i.e. Yama's servants) politely asked
Yama) run away as a leaf shaken up by the wind. O best them: "O good ones, due to which religious merit of him are
brahmana, the dead ancestors of him who offers them pindas in
you taking him (to Visnu's abode?)" They said: "Formerly he
the shadow of Dhatri in the Tulasf-grove, are emancipated.
was a king. He has done many (acts of) religious merit. He
20-25. O brahmana, he who keeps the Dhatrf-fruit in his kidnapped some beautiful woman. Due to this sin, the king
hand, on his head, round his neck or in his ears should be
went to Yama's abode. There you tortured him by Yama's
known as Visnu himself. O brahmana, the sin earned during
order. Lying there he sported with a woman of a coppery red
crores of existences of him who would worship Visnu with the
colour. Due to this sin the king went to Yama's abode. By
Yama's order you tortured him there. He remained there. He
embraced misery and suffered for a long time. In Yama's abode
 1G32 IV.23.17-26 1633
Padma Parana
he was sprinkled with streams of salt water. Then for the remain- water, goes to Visnu's abode. A sinner goes to Visnu's abode.
ing part of his stay in hell, he was repeatedly born in sinful I have told the truth. A man should bathe with devotion (the
stocks, and suffered unhappiness as a result of his own deeds. image of) Visnu with honey, milk, ghee etc. What would Visnu
After drinking the water at the root of Tulasi he goes (i.e. would being pleased not give to that good man? He should present
go) to Visnu's abode." Hearing these words of them the mess- excellent cooked food to the god of gods. (Even Brahma)
engers (of Yama) went as they had come. The messengers of having four faces is not able to measure his religious merit.
Visnu went with him to Visnu's abode. O brahmana, I have Being pure, he worships Visnu on Ekadasi day. Having secured
told you Tulasi's abode. cowdung he duly waits upon (the god) with the sacred hymns.
42. O brahmana, I have told you Tulasi's importance He who observes the vow, should similarly again diink cow
which destroys sins. I do not know what would happen to them urine (reciting) the sacred hymns on the twelfth day. Similarly
who serve (Tulasi) with devotion, O sage. he should drink milk on the fourteenth day. Having got (these)
for the purification of his sins, and having passed the four days,
he should, on the fifth day, having bathed and duly worshipped
Visnu, devoutly feed brahmanas and should give them presents.
Then at night he should eat the mixture of the five products of a
cow, which is well consecrated with sacred hymns. He who is
CHAPTER TWENTYTHREE unable to do this, should eat fruits, roots and food; O brahmana,
he should offer an oblation according to the rite that is laid
The Importance of Visnupancaka down. Lord Visnu who is fit to be known, would himself
Saunaka said: honour him who would observe (the vow of) Pancaka with
Tulasi-leaves.
1. O Suta, O sage, kindly tell me the importance of the 17-20. In olden days, in the Tretayuga, there lived a sudra,
remaining five days of Kartika, which destroys sins. intent on leading the life of a villain, named Dandakara, who
Suta said: always censured religious practices, who told lies, who hurt his
friends, who had an ardent longing for anormous gestures of
2-16. O Saunaka, listen. I shall narrate (to you) the impor- prostitutes, who snatched the wealth of brahmanas, who was
tance, which destroys sins, of the remaining five days of Kartika. cruel, who was interested in another's wife, who killed those
O best sage, of the five vows Visnupancaka (i.e. the vow who sought his refuge, who kept the company of heretics, who
observed for the remaining five days of Kartika), is the best. ate cow's flesh, who drank liquor, who always defamed others,
He who, during that (period) worships Sri Hari (i.e. Krsna) with who was a traitor, who deprived his kinsmen of their means of
Radha, by means of sandal, flowers, incense, clothes and various livelihood, O brahmana. Observing him —the cruel one, intent
kinds of fruits, goes, freed from all sins, to Visnu's abode. With- on (committing) sins like that—the kinsmen, being angry,
out doing the vow of Visnupancaka, a religious student, (or) a came to his house, O brahmana.
householder, (or) an anchorite, (or) an ascetic does not obtain
the highest position. Visnupancaka removes all sins, is The kinsmen said:
meritorious and well-known. He who would bathe during that 21-26. O fool, O you of wicked conduct, you are destroying
(period), would obtain the fruit of (having bathed at) all holy the glory in (i.e. of) our pure family, which was earned by
places. He who, to propitiate Visnu, devoutly offers a lamp full (our) ancestors.
of ghee in front of (the image of) Visnu, or near Tulasi, in
 1634 Padma Purana
IV.24.1-17 1635
O brahmana, they who were thus angry, abandoned, out of
respect for their family and through fear of bad name, that CHAPTER TWENTYFOUR
greatest (i.e. the worst) among sinners. Then, with all his glory
lost, he went to a great forest. He would continuously practise In Praise of Giving Gifts
the deeds of the villains along with them. O brahmana, when
they were going along the path, they did not get anything to Saunaka said:
eat through fear. Being oppressed with hunger, they went to 1. O sage, O best among the learned, O you who know the
another place. Having entered (i.e. gone to) that place, seeing essential nature (of things), tell me in order the importance of
many excellent and meritorious brahmanas who were seated at
vows.
the root of a Dhatrl (tree) and who were the devotees of Visnu,
all the dasyus went (near him). That, Dandakara also went near Suta said:
them, and saluted them.
2-6. O best sage, giving (a piece of) land is regarded as the
Dandakara said: best gift. He who made that gift (has given) a gift having the
27. O best brahmanas, I am oppressed with hunger. Surely fruit of all gifts. O best brahmana, he who would give a gift of
my life will depart (now). Give me something to eat. I have land with a crop (growing in it) to a brahmana, enjoys happiness
sought your shelter. in Visnu's heaven as long as (the regimes of) fourteen Indras
(last). Then, O king, he, having obtained a birth on the earth,
28-33. Having heard his words, those (brahmanas), who had a (becomes) a sovereign emperor. Having enjoyed the earth for a
high regard for religious practices said: "How do you have a long time, he would go to the abode of Visnu. He who gives land
desire to eat (food) on the day of (i.e. sacred to) Visnu, during the of the measure of a cow's hide to a brahmana, is freed from all
Visnupancaka, well-known as the remover of sins? Tell (us) sins and goes to Visnu's abode. The sages described that land to
your particulars. (Tell us) now what your name is." He joyfully be of the measure of a cow's hide (gocarmamatra) where a hund-
said: "O brahmanas, I am (a sudra) by name Dandakara. I am red cows and a bull remain uncontrolled.
full of all sins. How can I be emancipated?" They said (to 7-10. He who receives the land and he who gives it, both go
him): "Observe the best vow (called) Visnupancaka." O to heaven. Wise brahmanas should abandon (i.e. refuse) hund-
brahmana, by the order of the brahmanas he observed the (vow of) reds of other gifts and accept (the present of) land. That ignorant
Visnupancaka. After death, he got into an excellent chariot, and brahmana who, being deluded, rejects (the gift) of land, becomes
having reached Visnu's place and hi s form, he remained (there) extremely miserable in every existence. To him who, having
free from birth. The sin earned during a crore of existences of secured land from some other source, would give it to a brah-
him who would devoutly listen to this account destroying sins, mana, the lord of the world gives the highest position. He who
perishes at that moment (only). destroys the land given to himself or to someone else, goes, along
with a crore members of his family to a very fearful hell, O brah-
mana.
11-12. O brahmana, for him who would snatch the land of
a deity or a brahmana, an expiation is not seen for hundreds of
crores of kalpas. The religious merit of that king who protects
the land given (by him) to someone else would be a crore times
greater than that of people.
13-17. A man giving a cow would obtain that merit which
is obtained by giving the earth consisting of seven islands, O
 1636 Padma Purana IV.24.28-58
brahmana. He, who gives a bull to a member of a poor family, 1637
is freed from all sins, and goes to Siva's world. He who gives gold milk, he who gives butter milk, goes to Visnu's abode
of the measure of a sesamum to a brahmana, goes, along with a (and there) he drinks nectar. The man who gives sandal, who
crore members of his family, to the abode of Visnu. O brahmana, gives flowers goes to the abode of gods. Decorated with sandal
he who would give silver to a good brahmana, obtains (i.e. goes and flowers, he would remain (there) for thousands of yugas.
to) the world of the Moon and he would always drink nectar He who gives the gift of a bed—the best gift—to a brahmana,
there. O best brahmana, he who gives a coral, a pearl, a diamond goes to Brahma's abode, and sleeps (there) on a bed for a long
or a gem (to a brahmana) goes to heaven. time. The giver of a seat or the giver of a lamp, being free from
18-25. A man would get a crore times more religious merit by all sins, would remain, surrounded by a row of burning lamps,
giving a salagrama stone, than what he obtains by the gift of gold, on a seat in heaven. A man who would give bgtel-leaf, happily
jewels, or other valuable things equal to his own weight. The giver enjoys the entire earth. He sleeps, being clasped to the bosom
of a salagrama stone gets that religious merit which a man would by a divine lady, and eats tambula. The best man who makes
get by giving the earth consisting of seven islands along with the gift of knowledge—the best gift—would, after death, live
mountains, groves and forests. O brahmana, he who would give a near Visnu for three hundred yugas. O best brahmana, having
salagrama stone to a brahmana, has given the fourteen worlds (to a obtained there knowledge difficult to be obtained, he, O
brahmana). O best brahmana, he who makes a gift of gold, jewels brahmana, obtains salvation through Visnu's grace. That best
or other valuable things equal to his own weight (to a brahmana who would teach a helpless, miserable brahmana, goes,
brahmana), is not again born in (i.e. from) the womb of a free from rebirth, to Sri Visnu's abode. One who would devoutly
mother. O best brahmana, he who gives (in marriage) his daughter and with faith give (the gift of) a book would obtain, for every
that is adorned (with ornaments to a brahmana), would go to letter, the merit due to the gift of a crore of tawny cows. One
Brahma's abode. He is not reborn. For a man who sells his who gives honey, who gives jaggery, goes to the Iksu-sagara. One
daughter, there is no escape from hell; and for one who gives his who gives salt, goes to the world of Varuna. O best brahmana, of
daughter (in marriage according to the proper rites) there is no all the gifts, the gift of food or water is declared to be the best by
coming (back to earth) from heaven. He, who gives sandals or all sages knowing the truth. O best brahmana, he who has given
an umbrella to a brahmana, goes to Indra's city after death, food or water on the earth, has given all (kinds of) gifts, O best
and would live (there) for four kalpas. O best brahmana, he who among brahmanas. O brahmana, one who gives food is declared
gives a divine garment to a good brahmana, puts on a divine to be the giver (i.e. the saver) of life. Therefore, the giver of food
garment and would live in heaven for a long time. gets the fruit of all (kinds of) gifts. As is food, so is water. The
26-27. O brahmana, he who would give an old cow or an two are said to be equal. O best brahmana, food would not be
old garment or a young girl in her menses, would go to hell. O prepared without water. O best brahmana, the two i.e. hunger
brahmana, a man should not see the face of him who sells his and thirst are declared to be equal. Therefore, even the wise have
daughter. Having seen (i.e. if he sees) it unknowingly, he should
look at the sun. declared food and water to be the best. O brahmana, those best
28-58. O best brahmana, a man who gives (the gift of) fruits men who make the gift of food on the earth, are freed from all
would go to heaven. There he would enjoy for thousands of sins, and go to Visnu's abode. O brahmana ascetic, as many
kalpas the fruit (of his gift) like nectar. O brahmana, the man . who (sins of) brahmana murders, as the kinds of food a man gives
gives vegetables (to a brahmana) goes to Siva's abode; and (there) on the earth, perish. O Saunaka, the sins of those that give food
enjoys, with gods, rice boiled in milk for a couple of kalpas. He abandon their bodies and go to the bodies of those that receive
who gives ghee, he who gives curd, he who gives it. Therefore the wise do not accept the food of the most sinful
one. The fools that accept it through delusion, become sinful. O
best brahmana, one should make water remain on the ground
 1638
r lV.25.4b-14 1639
Padma Puraiia
(after it flows from the palm of the brahmana to whom a gift is position. Therefore, O SOta, now tell me the manner of the
given). He (who offers a gift) is freed from all sins, and would utterance of (Visnu's) names.
go to Visnu's abode. O best brahmana, wealth should be accu -
mulated with effort. A man should spend the accumulated Suta said:
wealth in giving gifts. Those who through miserliness tinkle 4b-6. O Saunaka, listen, I shall tell you the dialogue (bet -
(i.e. only preserve) their wealth, are extremely unhappy. O sage, ween Sanatkumara and Narada), which would accomplish
in the end, leaving the wealth, they go (i.e. die) wealthless. Those salvation. I shall tell you what formerly Narada asked
men who by repeatedly giving (gifts) become poor, should not be (Sanat)kumara. Having heard various kinds of prescribed
regarded as poor. They are great lords in the human world. O courses of conduct and their (various) mixtures Narada, having
best brahmana that which is given to a cruel, relative-less (brah- joined the palms of his hands, once asked Sanatkumara, of a
mana) who does not have proper restraint, does not stand by tranquil mind, who was seated on the bank of the Yamuna:
(the giver) in the other world. One who, when he has wealth,
does not (either) enjoy it or give it (to others) should be known Sri Narada said:
as poor, and would leave a sigh (of grief) after death. Those who 7. O you dear to the lord, tell me how there would be the
see the truth have declared that giving gifts is superior even to destruction of the obstacles of dharma about which you had told
austerities. Therefore, O best brahmana, one should give gifts. (me) formerly.
That giver who gives gifts (to persons of other castes) excluding
a brahmana, goes to a terrible hell, which is fearful to all beings. Sri Sanatkumara said:
The giver who does not remember the gift and the recipient who 8-13. Listen, O Narada, dear to Visnu, and knowing the
does not ask for it, both remain in hell as long as the moon and way to reach Govinda (i.e. Visnu). (I shall tell you) that which
the sun last. O best brahmana, those sins like a brahmana's you asked, viz. the cause of freedom from the world which is
murder perish due to giving gifts. Therefore, one should give beyond the darkness (of ignorance). O brahmana, even all those
gifts. mean men who are destitute of (i.e. who do notpractise) all (good)
ways of behaviour, who are of a wicked mind, who are outcaste,
who deceive the world, who are intent upon religious hypocrisy,
pride, drinking liquor, and wickedness, who are sinful and cruel,
who are interested in another man's wealth, wife or sons, become
CHAPTER TWENTYFIVE pure if they resort to the lotus-like feet of Visnu. The name (of
Visnu), sure (to succeed) here, protects those sinful men who
The Importance of Uttering Visnu's Name transgress even him who causes divinity, who, the kind one, the
great one, gives salvation to the immobile and the mobile. A
Saunaka said:
man who has done all sins, is freed if he resorts to Visnu. If a
l-4a. That man who devoutly listens to the account of contemptible, wicked biped would commit sin against Visnu,
Visnu, which is the abode of glory, which removes all harms, and by chance resorts to his name, he is emancipated due to the
which destroys all sins, which wards off all evil planets, which name. A man falls down due to his sin against (Visnu's) name
gives proximity with Visnu, which gives the fruit of the four which is the friend of all.
goals of human life, goes to Visnu's abode in the end. The impor-
tance of the utterance of (Visnu's) names is said to be very Sri Narada said:
wonderful; merely by uttering it a man would go to the highest 14. O best brahmana, which are those sins against the
 1640 Padma Purana IV.25.30-37
name of the lord, which, when done, impede men's acts and 1641
take them to a low status? they alone, employed (i.e. recited) without rest (i.e.
continuously) bring wealth. It is the name (alone) which being
Sri Sanatkumara said the characteristic mark, when remembered or heard, either
15-20. The censure of the good causes a great sin against the in a pure form or with incorrect syllables, would protect a
name (of Visnu). How does (i.e. would) it tolerate the censure of man, when it is recited witho ut interrup tio n. This alo ne is
those on account of whom it has become famous? He indeed does ill the truth. If it is resorted to hypocritically or for greed born of
to the name of Visnu, who, in this world, would regard all love for body or wealth, it would not quickly produce the
(things) about the auspicious Sri Visnu, as different from his own fruit here, O brahmana. O Narada, this great secret, which
mind. He who does not disrespect his preceptor, who does not removes all inauspiciousness, and keeps off sins, was
censure sacred texts, who does not look upon Visnu's name as formerly heard (by me) from Siva. O Narada, even those who
(merely) glorificatory, who does not have a wicked idea about are intent on committing sins, but who know the names of
(i.e. to look upon) name (as) sinful, has purification by means of Visnu, would be liberated merely by reciting them. The entire
restraints. Indifference to religious vows, sacrifice (for others), greatness of the name (of Visnu) is sung (i.e. narrated) in the
offering oblations, all good actions is also a fault. Not having Puranas. Therefore, O you who respect (others), please listen to a
faith, turning away one's face, not listening to advice is also a Purana. O brother, Siva, Visnu himself with his followers would be
sin against the auspicious name. He, the mean man, who, pleased with him who has faith in listening to Puranas day after
even after hearing the greatness of (Visnu's) name, remains with - day. The fruit of him who listens with faith is double the fruit
out love for it, and is only intent upon 'I', 'mine' etc. (i.e. is sel- that accrues by bathing at the holy place Puskara or at Prayaga
fish), has committed sin against the name (of Visnu). O Narada, or at the confluence (of a holy river) with the ocean.
Siva, with grace, told the sages and me the great name of the 30-37. Those who attentively recite the Puranas or listen to
lord, bringing happiness. It should always be carefully preserved. them, obtain for every letter the fruit of giving a tawny cow. A
They who even knowing (the importance of name), do not sud - man who is sonless obtains a son; he who desires wealth obtains
denly avoid the ten sins against the name, are like children, who it; he who longs for knowledge gets it; he who desires salvation
being angry, afflict their mother. Being free from sins, always secures it. Those who listen to the Puranas, having destroyed the
mutter the name (of Visnu). O divine sage, due to name only mass of their sins earned during crores of existences, go to Visnu's
you will accomplish everything and not by any other means. abode. O sage, a man should devoutly worship the brahmana
who reads a Purana, with (the gift of) a cow, land, gold, gar -
Sri Narada said: ments, sandal, flowers etc. O ascetic, he should joyfully give (the
21. O Sanatkumara, how is it that those who like rash acts, brahmana) a pot made of bell-metal, a water-vessel, so also an
who are bereft of discrimination and detachment, who are intent ear-ring or a ring made of gold, so also a seat, flowers and gar -
upon themselves as they love their own bodies, arise from (amon- lands. He should not do (i.e. show) wickedness in (giving) wealth
gst) us? (to the brahmana), since, in that case the gift would be without
its fruit. O brahmana, a man should read a Purana for the accom-
Sri Sanatkumara said: plishment of all objects. He who would devoutly givegold, silver,
22-29. When somehow a sin or a blemish takes place against garments, flowers and garlands, sandal or a book, would go to
the name, the man should always recite the name and seek its Visnu's abode. O brahmana, Citragupta would respectfully write
refuge only. Names alone remove the sin of those having (i.e. the names of those who would in this manner get the entire book
who have committed) the sin against the names (of Visnu), since (read).
 1642 Padma Purana IV.26.14-25 1643

CHAPTER TWENTYSIX Saunaka said :

The Importance of Keeping Promise 14. O sage, tell me, I desire to listen respectfully (to the
account of him) who obtained Krsna by keeping the promise
Saunaka said : made by him with his right hand.
1-2. O wise one, I desire to hear, (therefore) tell me fully Suta said :
what the religious merit there is in keeping a promise, and what
the sin is in breaking it. O you ocean of compassion, (tell me) 15-18. Formerly in a city lived a sudra named Viravikrama.
what would happen if one takes a false oath or a true one, and He ate much, was bulky, talked much and was very handsome.
by one's offering one's right hand or favouring (someone). He was wealthy, he had sons, was polite, learned, and dear to all
people. He always honoured brahmanasand guests. O best brah-
Suta said: mana, he was devoted to his father and always kept his promise.
3-13. O best sage, listen, I am telling it from the beginning. He kept his promise, protected his elders and waited upon Visnu.
You are the foremost among Visnu's devotees and are engaged Once a handsome, young, very intelligent candala, taking up
in the good of all people. O brahmana, the merit in (i.e. due to) the guise of a brahmana, came to his house deceptively (i.e. to
keeping a promise is a crore times greater than the fruit which a deceive him).
man obtains by giving a hundred cows. There is no doubt that a
fool by breaking his promise goes to a terrible hell and is roasted The brahmana said :
there for a hundred periods of Manu. Then due to his own deeds 19-23. O wise one, listen to my words. My auspicious wife
he obtains birth (i.e. is born) on the earth in the house of a poor is dead. What shall I do? Where shall I go? Kindly tell me today.
person, and bereft of food and garments he is afflicted. One What is the use of (other) gifts, (visits to) holy places, sacrifices
should take an oath truthfully in the vicinity of a deity, fire, or or crores of vows for him who would marry (his daughter) to a
one's preceptor. Till that time the body is burnt; but the family brahmana?
of Visnu is not lost (i.e. continues). O brahmana, what should I
now say about a false oath? O brahmana, a man (lives) in hell Hearing these words, that Viravikrama said to that brahmana:
for a hundred periods of Manu due to a false promise. O best "O brahmana, listen to my words. I have a virgin daughter. If, O
sage, he who touches the flowers taken off after Visnu's worship brahmana, you would desire, I shall give (her to you in marriage)
and takes a truthful oath (but does not keep it), is roasted, taking according to the proper rite. Hold my right hand. I shall give her.
with him seven members (of his family), in hell for a long time. If (This shall) not (be) otherwise." Hearing there words of (i.e.
by chance he gets a birth, then in every existence (he becomes) a uttered by) him, he held his hand; and the candala being pleased,
leper. This would never happen due to truthful promise. What can said these words.
be said about (what would happen) due to a false oath? The man
who offer his right hand (to give a promise) and keeps it, would The brahmana said:
obtain Krsna. I am telling the truth, (and) the truth (only). The 24. Making (i.e. fixing) an auspicious moment, give me your
dead ancestors of him who, having offered his hand (to make daughter endowed with auspicious (characteristics). The sacred
a promise), does not keep it, are tormented in hell; and texts have decided that delay would cause many hurdles.
undoubtedly the dead one (i.e. he, after death) goes to a terrible
hell, and is emancipated by crores of men (of his family, i.e. Viravikrama said :
after a very long time).
25. O brahmana, I shall give you my daughter tomorrow.
1644 Padma Purana IV.26.32-42 1645

This will not be otherwise. A man offering his right hand should mana, his manes and deities should not accept the food and
not do (as) a mean man (would do). water of (i.e. offered by) him. O best brahmana, (king) Dharma
leaves his house through fear and goes (elsewhere). The foolish
Suta said:
man, who, giving(i.e. creating) hope, later disappoints (aperson),
26-32. O brahmana, O sage, having called the brahmana would go taking along with him a crore of his own people (i.e.
(named) Krsnasarman, his priest, he told him all (about) the members of his family) to hell. (King) Dharma violates (i.e. des-
agreement. "How do you give your daughter to a brahmana, troys) his (prosperity) through a king, or fire or thieves, who
(when) you desire to give her to a sudra? Do not give her to an violates (i.e. does not keep) his promise. He, having heard (i.e.
unknown person who does not belong to a good family." O as- who hears) this (khanda) subsequent to the Svarga (khanda),
cetic, thus his relatives like his father etc. spoke to him. (They being liberated while alive in this world, would (after death) go
said): "O dear Viravikrama, listen to our words. Men of our to the excellent abode, named Krsna, beyond heaven.
caste do not give their daughter(s) to a man whose family,
country, race, so also wealth and character and age are not
known." O best brahmana, he (i.e. Viravikrama) said: "I have
offered my right hand. Now I shall not at all be able to change
(my words)," Speaking thus to them, he proceeded to offer his
daughter to that brahmana. Seeing that all the kinsmen were
very much amazed. O sage, hearing his truthful words, (Visnu)
holding a conch, a disc and a mace, mounted upon Garuda, sud-
denly came there.

The lord said:

33-34. Blessed is your family; blessed is your way of life;
blessed are your mother and father; blessed is your truthful
speech; blessed is your right hand; blessed is your deed; blessed
is your existence. (A man like you) does not exist in the three
worlds. With such a deed, O good man, you will emancipate your
family.
Suta said:
35-42 When Srlkisna was talking like this, an aeroplane
made of gold, having attendants of Visnu (in it), and Garuda-
bannerded everywhere, came (there). The holder of a conch and a
lotus (i.e..Visnu) himself put all (the members of) his family with
the candala and the priest into the chariot, O brahmana; and thus
taking them all (with him) Visnu went to his abode in Vaikuntha.
He remained there for a long time, enjoying rare pleasures. One
who violates his words or his right hand (i.e. a promise), goes, to
hell with his family. I speak the truth, the truth only. O brah-
 V.I.9-26 1647

remembered, is said to destroy great sins to give the desired

objects and to give joy to the heart of the devotee.
v PATALAKHANDA
Sesa said:
(Section on the Nether World)
9. O best brahmana, you whose mind longs like this for the
honey of the two (lotus-like) feet of the hero in Raghu's family,
are blessed.
CHAPTER ONE
10-15. All sages say that the company of the good is excel-
Rama Sees Nandigrama from Puspaka lent. Since the story of Rama would destroy sins, you have
favoured me by reminding me of Rama again. I am a mere
Salutation to Sri Ganesa. Salutation to the family -deity. (insignificant) gnat in the ocean of the story of Ravana's
Salutation to the lotus-like feet of the preceptor.
enemy (i-e. Rama) whose feet are adorned with the lights
1. After having saluted Narayana and Nara, the best man, of gems in the series of the crowns of gods and demons, being
(so also) goddess Sarasvati and Vyasa, a man should recite Jaya. deluded by which even gods like Brahma do not know them
The sages said: (properly)? Still, I shall tell you (the story) according to my
2. O you glorious one, we have heard from you the entire capacity, (as) birds resorting to (i.e. depending upon) their own
charming Svargakhanda. O you long-lived one, tell us now the speed go (i.e. fly) into the very extensive sky. The story of Raghu-
account of Rama. natha (i.e. Rama) has the expanse of a hundred crore (verses). As
men have minds, so do they speak. The chaste fame of Raghu-
Suta said:
natha will purify my mind as fire by its contact purifies gold.
3. Once the excellent sage Vatsyayana asked the lord of ser
pents, the prop of the earth (i.e. Sesa to tell him) this very virtu Silt a said:
ous tale.
16-17. Thus speaking to the best sage, he with his eyes closed
■Sri Vatsyayana said: in meditation, perceived the auspicious, extraordinary account,
4-8. O Sesa, (I have heard) from you all stories like the creation through his intellect. With his voice indistinct, and his body hor -
and dissolution of the world . So also (you have told me about) ripilated due to great joy, be again told the spotless story of
the settled rule about the terrestrial world, the celestial sphere, Dasaratha's son (i.e. Rama).
and about the cycle of the luminaries, so also about the products
Sesa said:
like the principles e.g. Mahat, and separate primary substances.
O sinless one, you also told me the accounts of many kings. There 18-19. When (Ravana) the lord of Lanka who caused afflic-
is the wonderful account of the kings born in the solar race. In it tion to gods and demons, who snatched away the beauty of the
is the story of the deeds performed by Rama, which destroys moons in the form of the lotus-like faces of the host of the celes-
many great sins. From you I have heard in brief the account of the tial nymphs, was killed, all gods—Indra and others—became
horse sacrifice of (i.e. performed by) that hero Rama. Now I desire happy. Being pleased they, bowing (before Rama) like servants,
(to hear) it in detail, which being heard or praised him.
20-26. Having placed the righteous Bibhisana (on the throne)
in Lanka, Rama resorted to (got into) the Puspaka (aeroplane)
 1648 Padma Purdna
V.1.42—V-2.9 1649
with Sita. He was at that time accompanied by Sugrlva,
Hanumat, Sita and Laksmana. Bibhisana too, pining away in who were wise, who knew the right course, who were well-versed
separation, followed them with his ministers. He (i.e. Rama) in sacred texts, and who had the same sorrows and joys as he had
seeing Lanka with its ramparts and portals broken in many ways, (i.e. who shared his sorrows and joys) said to them: "O ministers,
(so also seeing) Asokavana, the place of (the stay of) Sita, (seeing why do you speck to me who am luckless and a mean man? For
the sim-sapa trees having flowers and buds, crowded with the me my elder brother Rama has gone to the forest and is sinking.
demonesses who were (now) dead through the fear of Hanumat, O good ministers, by again and again respectfully remembering
fainted. Seeing all (that) in this way, Rama, the best of the the feet of Ramacandra, I, the unfortunate one, am purifying the
Raghus, hearing the loud sounds of the kettledrums of gods, sins of my mother. Sumitra who gave birth to a hero (like Laks-
pleasant to the ears, and being honoured by the dances of the mana), and who is dear to her husband, is extremely blessed (as)
celestial nymphs (i.e. by the celestial damsels with their dances) her son (Laksmana) is everyday waiting upon the feet of Rama."
along with gods like Brahma (who had got) into their own 42. Rama saw that village, remaining in which, Bharata,
aeroplanes, showing Sita on the way the holy places with affectionate towards his brother, was lamenting loudly.
hermitages, and the sages, their sons and their chaste wives,
went to the city (of Ayodhya).
27-29. Rama showed her all the places where he, the intel-
ligent one, had formerly stayed with Laksmana. Thus showing
her (all the places on the way) Rama saw his own city (i.e. Ayo-
dhya), and also near it Nandigrama where king Bharata, with CHAPTER TWO
many signs of the grief due to the separation from his brother
(i.e. Rama), lived doing righteous deeds. Rama Meets Bharata
30-36. He lay (i.e. lived) in a cave, he practised celibacy, had
(grown) matted hair and (put on) bark garments. His body had Sesa said:
become slim, he was afflicted with grief, and was repeatedly tel - 1-2. Then Rama, with his heart being distressed by the eag-
ling stories about Rama. He did not eat even barley -food, did erness to see him, repeatedly remembered his brother Bharata
not again and again drink water. Looking at the rising sun, he who was the foremost among the righteous persons; and removing
used to say: "O you eye of the worlds, the lord of gods, remove the darkness with the moon-like lustre of his teeth that became
my great sin. For my sake, even Ramacandra, venerable to the visible, he said to the powerful Hanumat, the son of Wind:
world, went to the forest. Waited upon by Sita of a delicate body, 3-9. "O hero Hanumat, hear my words which are impelled by
he went to the forest. Oh! thatJanakl, that Sita, who was pained my long-standing separation from my brother, and which are
on finding a stalk in her bed of flowers, who, the chaste one, never faltering and confused. O hero born from the body of Wind, go
received the heat of the sun, roams for my sake from forest to to that (my) brother whose body is emaciated due to separation
forest. That Sita who was never seen even by hosts of kings with from me and which he sustains forcibly (i.e. against his will). He
their eyes is indeed being seen by the mountaineers. Oh! that puts on a bark-garment, he wears matted hair; being affected by
Sita, who did not desire to eat even when fed with sweet food, separation from me, he would not even eat fruits. For him the
today longs for wild fruits." wife of another person is like his mother, and gold is like a clod.
37-41- Thus this Bharata, the great king dear to Rama, My brother who knows the right way, would look upon his sub-
every morning, everyday says after waiting upon the sun. That jects as his own sons. Quickly sprinkle him whose body is burn -
king (i.e. Bharata) who was being spoken to by his ministers ing with the flames of the fire of grief due to separation from me,
with the shower of the water of the message of my arrival. Tell
 Padma Purdna 1651
1650 y.2.29-40
him that Rama has come with Sita, is accompanied by
Laksmana, and the lords of monkeys like Sugrlva and demons with the king of kings, having matted hair and dressed in bark-gar-
Bibhfsana and that he is comfortably seated on a seat in the ments is coming on foot to me. I, even when I was in the forest,
Puspaka (aeroplane), so that my younger brother quickly did not experience so much grief as this one had due to separa-
becomes happy due to my arrival." tion from me. Oh! see Bharata, my brother, my companion
10-13. Having heard these words of the intelligent Raghu- dearer (to me) than (my) life, having heard that I have come in
hero (i.e. Rama), the obedient (Hanumat) went to Nandigrama. the vicinity, comes, accompanied by his old, very much delighted
the abode of Bharata. Having gone to Nandigrama, the intelli- ministers and Vasistha, to see me.' The king (i.e. Rama) honoured
gent one saw Bharata in the company of old ministers, afflicted by Bibhfsana, Hanumat and Laksmana, and with his mind
with the separation from his brother (Rama), and telling his old afflicted due to separation (from Bharata), and again and again
ministers the account of Ramacandra; and full ofthe honey of saying, 'O (my) brother, O my brother', quickly got down from the
the lotuses of his feet he saluted Bharata possessing the form of (aerial) car, viz. the Puspaka (come down) from the wide
Dharma. firmament.
14-15. Seeing him who was fashioned with all portions of 29-31. The intelligent Bharata, saw Rama who was accom-
goodness only by the Creator, Bharata with the palms of his panied by gods, and who was afflicted due to his separation from
hands joined, quickly rose, and said: "Welcome to you; tell me his brother (i.e. Bharata himself), getting down from the (aerial)
about the safety of Rama". The right hand of him who was car. Shedding tears of joy, he saluted him like a staff (i.e. prost-
speaking like this, throbbed. Grief went (away) from his heart, rated himself before Rama). The chief of Raghvis (i.e. Rama) also,
and his face was filled with tears of joy. seeing him falling on the ground like a staff (i e. having prost-
16-17. Seeing the king like that the lord of the monkeys rated himself), raised him, and full of joy and grief, held him by
spoke to him: "Know that Rama, with Laksmana, has reached the arms (i.e embraced him). The hero, fond of seizing the lotus-
the vicinity of the town." He, whose body was sprinkled over like feet of Ramacandra, and repeatedly weeping, did not get up,
with the nectar ofthe message of Rama's arrival, had flood of joy. though strongly lifted (by Rama).
I do not know whether he had a thousand faces.
18. He said (to Hanumat): "I do not have what I could give Bharata said:
to you. As long as I live, I am the servant of Rama carrying out
32-33. O great hero, O treasure of compassion, O Rama,
his order."
through kindness favour me who am of a bad conduct, who am
19-22. Vasistha too, taking the materials of worship, and the wicked and sinful. O Rama, just that foot (those feet) of
very much delighted old ministers, went to Rama along the path yours which felt the touch of the hand(s) of Sita to be harsh,
shown by Hanumat. From a distance (they) saw the delightful wandered on my account in the forest.
Rama who had come there seated on a seat in the Puspaka (aero-
plane) along with Slta and Laksmana. Rama also saw Bharata 34. Speaking like this, he, the dejected one, with his face full
walking (to him) and having matted hair and having put on bark- of tears again and again embraced (Rama), and with the palms
garment with a small piece of cloth worn round his privities. He of his hands joined and his face full of joy stood before (Rama).
also saw his ministers whose dresses were similar to that of his 35-36a. Raghunatha (i.e. Rama), the abode of compassion,
brother (Bharata) and who had matted hair, and whose forms having embraced that younger brother (of him), having saluted
were emaciated due to being afflicted by daily penance. the great principal ministers and having taken their leave, occu-
23-28. Seeing the king (i.e. Bharata) like that, Rama too pied with (his) brother Bharata a seat in the Puspaka.
thought (to himself): 'Oh! this son ofthe intelligent Dasaratha, 36b-40. Bharata saw the praiseworthy Sita, his brother's
wife. He looked upon the daughter of Janaka, a chaste wife, like
 1652 V.3.13-30
Padma Pur ana 1653
Anasuya, (the wife) of Atri, or like Lopamudra (the wife) of on elephants, should scatter pearls. The married
(Agastya) born from a pitcher, and saluted her. (He said to brahmana-women with vessels in their hands containing durva
her): "O mother, forgive (me) the sin, which I, the ignorant one, (grass) and turmeric (powder) should wave lights before Rama,
committed. Ladies like you, devoted to their husbands, do good the great king. May Kausalya who is afflicted by the
to all." The glorious Sfta also, respectfully looked at her brother- information about the union with her son, and who very much
in-law, gave him blessings, and enquired after his health. All of longs for seeing him, be delighted. The delighted people should
them got into that aerial car in the wide firmament. In a moment make such arrangements giving beauty to the city on the arrival
(Rama) saw his father's city (drawing) near. of Rama.
Sesa said:
13-21. Hearing these words from (i.e. uttered by) him,
Sumukha who was best among the counsellors, went to the city
CHAPTER THREE to have in it triumphal archs erected for the festive occasion.
That minister named Sumukha, having gone to the city (viz.
Rama Enters Ayodhyd Ayodhya), informed the people of the great festival (to be cele-
Sesa said: brated) on the arrival of Rama. The people who had formerly
1. Rama, the intelligent hero, who, for a long time, desired given up their enjoyments and pleasures due to separation from
to see the capital was delighted on seeing it where his own people him, were (now) very much delighted on hearing that Rama had
lived.
come (back) to the city. Pure brahmanas, rich in (the knowledge
2. Bharata too sent to the city his friend, minister Sumu-
kha, to prepare the city for the festivity. of) the Vedas, with darbhas in their hands, and covered with
Bharata said: bright upper garments, went to the lord of the Raghus. So also
many excellent ksatriyas who were the bravest, who had held
3-12. The people should quickly celebrate the festival of bows and arrows, who were brave in battles went to him.
Rama's arrival. They should have gay pictures drawn in every Similarly vaisyas who were wealthy, whose hands were adorned
house. The royal roads should be free from dust. They should be with signet-rings, who had put on white garments went to the
sprinkled over with liquid sandal. They should be furnished with lord of men (i.e. Rama). Sudras who were devoted to brah-
abundant flowers. They should be crowded with delighted and rich manas, who practised their own course of conduct, who follow-
people. All the big courtyards should be adorned with flags of ed the code of conduct (as laid down) in the Vedas also went to
various colours and painted. The fronts of the ridges of the the lord of the city. So also people who followed (various)
thatched roofs should appear like the bow at the time of the vocations, and who were attached to their own duties went,
arrival of the clouds (i.e. like the rainbow). The people should taking their own things (i.e. presents), to king Sri Rama. Thus,
send forth agaru (sandal), seeing the smoke of which peacocks people full of flood of delight, and (taking) with (them) many
would dance sportively. They should paint with the minerals from
wonderful objects, approached by the order of the king
mountains my elephants resembling mountains and well-
(Bharata) the lord of men (i.e. Rama).
controlled by the drivers. The horses having the speed of mind
and painted should also look beautiful, seeing whose speed the Sesa said:
heavenly horse gives up his pride. Beautiful virgins in thousands
22-30. Raghunatha also, surrounded by all deities seated in
adorned with all ornaments and mounted
their own cars, entered the city in which attractive objects were
arranged. The monkeys, leaping and going along the aerial
path, and with their bodies beautified followed (the king) to the
 1654 Padma Purana 1655
V-4.1-13a
best city. Rama accompanied by Sita and surrounded by his CHAPTER FOUR
attendants quickly got down from the Puspaka, and got into a
vehicle drawn by men. Then he entered Ayodhya, in which tri- Rama's Consecration
umphal archs were erected for the festive occasion, which was
crowded with joyful and rich people, and which was fully Vat sy ay ana said:
adorned with gay objects. He looked very much pleased with 1-5. O great lord of the serpents, O lord capable of sustain-
the musical instruments like lutes (being played upon) and ing the burden of the earth, listen to one doubt of mine; and
kettle-drums and other musical instruments being played upon please explain (i.e. remove) it. Since the departure of Rama to
and was praised by Sutas, Magadhas and other bards. Hearing the forest she (Kausalya) lives with body but with a vacant mind.
the auspicious words, '-Victory to Raghava, to Rama; victory
She is afflicted by separation from him; her body is emaciated;
to the ornament of the solar race; victory to the son of Dasa-
she is extremely unhappy. How indeed was she happy when she
ratha; may the lord of the world be victorious" uttered by the
heard from Sumukha, the minister, that Rama had come
citizens who were delighted, and who looked graceful on account
(back)? What happened (to her)? What were the marks (of
of horripilation produced on seeing Rami, he entered (i.e. went
to) the excellent path which was adorned with places where her feelings)? What did she say to him who had brought the
many roads meet, which was sprinkled over with sandal (mixed message of Ramacandra? Remove this doubt of mine. Do me
with) water, and which was furnished with flowers and leaves. a favour and tell me who am listening, about the rich virtues
At that time certain women in the city, desiring to see the form of Raghunatha.
of Raghunatha, (and therefore) resorting to the holes of the Sesa said:
latticed windows said (these words): 6-7. Well asked, O you glorious one, O you who are in the
The women of the city said: forefront of best brahmanas. Listen (now) attentively to it when
I am actually telling it. She, having repeatedly drunk the nectar
31-34. Oh! the bhilla-girls who in the forests drank with
their lotus-like eyes the lotus-like face of Rama, were lucky. fallen from the lotus-like mouth of him (i.e. Sumukha), of (i.e.
They are very prosperous due to their good luck. See the bless- telling about) the arrival of Rama, she became afflicted with her
ed lotus-like face of Rama having lotus-like eyes. See the body becoming steady.
blessed face, having lotus-like eyes, of Sri Ramadeva, the abode 8-13a. She said: "Is it a dream of (i.e. seen by) me, a fool?
of bravery, which (face) gods like the Creator also saw. Oh! we Or do the words cause confusion? How can I, luckless that I
are (indeed) very lucky. She this face which has a charming am, see Rama again? Due to having practised much penance I
smile, which shines with a crown, which is extremely charming, had obtained this my child—my son; but due to some sin of
which possesses lips the beauty of which has surpassed that of (i.e. committed by) me, he became separated from me. O good
the bandhuka (flower), and which has a high nose. minister, is Rama accompanied by Sita and Laksmana all right?
Does he, moving in the forest, remember me, who am extremely
Thus spoke those women, observing him with glances res- pained?" Thus, she, who remembered Rama, loudly wept. She
embling lotus-petals. The lord of all, of a weak body, but fainted, and was not conscious of what belonged to her and
delighted, entered his mother's house, which had great love (in what to others. Sumukha too, seeing (Rama's) mother extre-
store for him). mely unhappy fanned her with the ends of garments, and then
she regained consciousness. Then he repeatedly spoke gentle
and delightful words to the mother (of Rama). He again made
her happy by reminding her of the arrival of Raghunatha:
 1658 Padma Purdna 1659
V.5.2-12
ing so to Rama's wife of curved eyes she remained quiet, with
Gods said:
her hair standing on end due to great joy.
2-10. Victory to you, O son of Dasaratha, O you who
45-48. Then Ramacandra's brother Bharata gave (back) to
remove the sufferings of gods; victory to you who burnt the race
the intelligent Rama, the great kingdom given to him by their
of the demons; victory to you, O god, destroying the enemy
father. The delighted ministers, invited astrologers, knowing
whose hands were engaged in seizing the bevies of excellent
sacred hymns, and, with great respect, asked them about an
women. The eager poets describe your destroying the lord of
auspicious time; and being eager they consecrated Rama on the
demons. O lord of the worlds, at the time of the deluge you
great kingdom on an auspicious time on a good day united
again easily swallow the group of the worlds. Victory to you
with an auspicious constellation. The great king, the lord of
who are free from the causes of birth, old age etc. O mighty
kings, stood on a beautiful (piece of) tiger-hide, after drawing
one, emancipate (us). Victory to you who have taken birth in
on it (the picture of) the earth with its seven islands.
the ocean of the family of the righteous, O you ageless, immortal
49-54. From that day only the hearts of the good men
and the fixed one. By means of (reciting) the names of you, the
became joyful; the hearts of the wicked, tormenting others,
greatest god, even those who have committed great sins are
became weary. Women due to their devotion to their hus -
purified. What then if good, foremost brahmanas have obtained
bands, were greatly attached to them. O sage, men did not
the human existence with a good body? The pair of your feet,
even mentally commit any sin. Demons, gods, so also
praised by Siva and Brahma gives abundant things that are
serpents, yaksas, asuras, and great snakes remained on the
desired. We mentally desire it which is well arranged in the
right path. All they held Rama's order with their heads (i.e.
heart with the marks like those of pure barley (grains) etc. O
respectfully obeyed Rama's order). People engaged in obliging
you having the loveliness that excels Madana's frame, if you do
others. They were happy as they followed their own course of
not grant fearlessness to the world, then how can, O you com -
conduct laid down for their caste. Auspicious moments of days
passionate and purifying one, the hosts of gods be happy? You
and nights were passed in (getting) knowledge and diversions.
take birth on the earth whenever the demons trouble us, O
Even great wind did not carry away even the small garments of
lord, though you are unborn and immutable, though you are the
those who remained on the roads. There was (absolutely) no
greatest lord. You who are the self-adorned one and you who
talk about thieves. The kind Rama, treasure of compassion,
are praised by those who approve of virtues, quickly enter (i.e.
gave wealth to suppliant;. With liis brothers he always praised
go back to) your own place, after having filled the earth with
the preceptors and deities.
your superhuman good deeds like nectar to the dead and
destroying sins. May the beginningless one, the foremost one,
who takes the form of a god, who has put on a necklace and a
crown, who looks like Cupid, who has forcibly killed his enemies,
whose lotus-like feet are served by Cupid's enemy (i.e. Siva), be
CHAPTER FIVE The victorious.
Coming of Sage Agasti 11. Speaking like this, all the gods led by Brahma and
Indra and pleased with the destruction of (their) enemy, repeat
Sesa said:
edly saluted the chief of the Raghus (i.e. Rama).
1. Then the gods, with their minds delighted due to 12. Being extremely pleased by the praise, the very glorious
(Rama's) killing the lord of demons called Ravana, humbly lord of the Raghus, seeing the gods with their necks bent down,
praised Rama, consecrated (as the king). said to them:

I
 V.5.28-45 1661
1660 Padma Purdna
hands of Rama, never even mentally committed a sin.
Sri Rama said: People, with their eyes becoming steady on seeing the face of
13. O gods, choose from me some boon which is extremely Sita's husband, were always full of compassion.
difficult to obtain and which some eager god, demon or yaksa 28-45. He (had) the kingdom to which there was no rival,
has not obtained. which was prosperous and had (in it) powerful elephants (or
horses). It was charming on account of delighted and thriving
Gods said: sages and with ornaments of gold. It was well-nourished by
14-16a. O lord, from you we have obtained the best thing, those who always did the pious things like performing sacrifices
since you have killed our enemy, viz. Ravana. Whenever a and digging wells and doing other acts of charity. It was always
demon troubles us, you should in this way destroy (that) rich with crops, had good wealth and fields. Its regions were
enemy. good; subjects were good; it was self-abiding; it had ample
grass, and a large wealth of cows. It was all around adorned by
Saying, 'All right',, the hero Raghunandana (i.e. Rama), rows of temples. In it were villages adorned with ample wealth
spoke again. and prosperity. The lands in it shone with artificial gardens
having good flowers, with trees having very sweet fruits, and
Sri Rama said: with lakes having good lotus-plants. In the country only
16b-20. O gods, carefully listen to my words. The man, the rivers were sadambha (i.e. containing good water); the
who again and again recites in the morning and at night the people were not sadambha (i.e. were not proud). There were
wonderful hymn of me (i.e. in my honour) composed by you families of many castes, well-born but not poor. In it vibhrama
and couched with my virtues will never meet with an extremely (i.e. amorous movement) was (seen) in women, but vibhrama
terrible defeat from his enemy. He will not experience poverty (i.e. an error) was never seen in (i.e. committed by) the learned.
and will not suffer from a disease or a defeat. By reciting (the Only the rivers flowed in a crooked way {kutilagaminyah) but
hymn) devotion to the pair of my feet will be produced in the the subjects were not wayward in sex. The nights (only) were
joyful hearts of men. dark in the dark fortnights; but men were not full of darkness
(i.e. ignorance). Only women had rajas (i.e. menses), (but)
Speaking thus, the crest-jewel of kings (i.e. the best king) people did not behave unrighteously. A man was neither andha
remained silent. All the gods who were delighted went to their (i.e. blind) due to wealth nor without rice (andhya) in (i.e. while
respective worlds. taking) his meal. Only a chariot took a wrong course and never a
21-27. Raghunatha (i.e. Rama) also looked after his wise royal official. Dartda (i.e. a handle) was to be seen in (i.e.
brothers like their father, and the lord of the world fondled the attached to) an axe, a spade, a row of fans or an umbrella; but
subjects like his own sons. When he was ruling, the people did danda (i.e. punishment) was rarely due to a fault or disturbance.
not meet with an untimely death; in the houses there was no Except among the groups of those who played at dice, there was
great discomfiture like a disease. The calamity of the season no repentence. Only the gamblers were seen with dice (pdsa) in
was not seen, so also there was no fear from enemies. The trees their hands (and none else with nooses—pasa in his hands).
always bore fruits, and the earth yielded much grain. The life Jadya (i.e. frigidity) was seen in water only. The waists of
of people was blessed with sons, grandsons and attendants. women alone were weak. Only women were hard-hearted, and
Their depression was removed due to their wives' company. not men. There was the kustha (herb) only among medicines;
They were everyday eager to listen to the stories about the lotus- but no kustha (i.e. leprosy) among men. A hole was seen in
like feet of Rama. They never employed their words in censur- good gems; a pointed weapon was (seen only) in the hand of a
ing others. Even artisans, apprehensive of a blow from the
 Padma Purana 1663
1662 V.6.2-29
man fashioning images. Tremor was due (only) to good feelings, 2-6. "O you illustrious one, O you born of a pitcher, O you
never due to the fear of someone. Fever was due to sexual treasure of penance, welcome to you. All of us, with the mem-
passion; there was poverty (i.e. scarcity) of the wicked (only). bers of our family are purified (by your arrival). I hope, your
There was no want of a thing for a lucky person due to his good respect for the Vedas and sacred texts continues. On the globe
deeds. Only elephants were wanton in a war, and waves in a there is none that would obstruct your penance. O glorious one,
lake. Loss of dana (i.e. 1. ichor 2. gift) was (seen) only in the Lopamudra is your virtuous wife due to whose conduct as a de-
elephants. Only thorns were sharp. Going away from the guna voted wife everything becomes auspicious. O you best sage, O
(1. string 2. virtue) was (seen) only in arrows; a compact utter- you glorious one, O you piety embodied, O you treasure of com-
ance with a peculiar arrangement of words was (seen) only in a passion, tell me what thing should I do for you who are greedless.
book. Abandoning friendship was present only in the wicked, Everything takes place due to your penance, and you can have
and not among the kinsmen. Fondling the loved subjects he many things through your own penance, and you can have many
looked after that country. Like Yama to a wicked person he things through your own desire. Yet, O best sage, just favour
established righteousness in the country. When the lord was me, and tell me (what I can do for you)".
thus righteously protecting the country—the earth, a thousand
and eleven years passed. Sesa said:
46-50. He who perpetuated the Raghu-family, on hearing 7. Thus addressed by the intelligent Rama, the lord of peo-
(words) of dishonour about Sita, and his own censure from a ple, the king of kings, he spoke to Rama, the lord of the world
mean washerman abandoned her. By one order of him, the king with more polite words.
who was protecting the earth righteously, Sita who was (up to
that time) well-protected, was abandoned. When once the highly Agastya said:
intelligent one was seated in his assembly, the great sage, the 8-10. O lord, O king of kings, O treasure of compassion,
best sage born from a pitcher (i.e. sage Agasti) came (there). know that thinking that to see you is extremely difficult, I have
Taking a respectful offering he got up; and the great king come here. You killed the demon named Ravana who troubled
accompanied by Vasistha and people, honoured him who had the world. Luckily gods are happy today; luckily Bibhisana has
dried the ocean and who had arrived there with a welcome, and become the king. O Rama, today on seeing you indeed my sin
enquired after his health. Then the descendant of Raghu (i.e. has gone (away). O best god, the vessel of my mind is full of joy.
Rama) spoke to the sage who had seated comfortably and who
had taken rest. 11. Speaking thus, (Agastya) born from a pitcher, with his
mind perturbed due to joy on seeing Rama, quickly became quiet.
12-15. Rama again asked that sage well-versed in know-
ledge: "You know everything everywhere about the past, present
and future in the world. O sage, tell it all in great detail to me
CHAPTER SIX who am asking you. Who was that Ravana, who troubled the
gods and whom I killed. What is that Kumbhakarna? What is
Agastya Begins Havana's Story
his species? O great sage, is he a god, or a demon, or a friend, or
Sesa said: a goblin? O you omniscient one, tell me all that. You know all
1. The intelligent Rama, the lord of all worlds, thus said to that in detail. Therefore, favouring me, tell me all that."
the sage, the treasure of celibacy and penance and pleased with 16-29. Hearing these words from him, that treasure of pen-
ance (viz. Agastya), born from a pitcher, began telling all that
the welcome:
1664 Padma Purina
V.6.37-43 1665
was asked by the king (Rama) of the Raghu (family). "O king,
Brahma brought forth the creation. His son was Pulastya. From mother; but you, who are born from my womb, are an insect, are
him was born Visravas, conversant with the Vedic lore. He had a sinner, and fill your own belly (only). Like a donkey who does
two wives, who were of a chaste conduct. The name of one was not know (i.e. has no idea about) the load (on his back) nor its
Mandakini, and the other one was known as Kaikasi. From the quality, you appear to be learned but enjoy lying and sitting;
former (i.e. Mandakini) Kubera, enjoyer of the pleasures of a your existence is like one that is asleep, gone away, or fallen. By
regent of the quarters, was born; through Siva's favour, he took means of his penance he who pleased Siva, has obtained residence
his residence in Lanka. Three great sons were born to (Kaikasi) in heaven, an aeroplane having the speed of the mind, and royal
the daughter of Vidyunmali: Ravana, Kumbhakarna, and the glory. His mother is very blessed, very lucky and very prosperous,
righteous Bibhisana. O very intelligent one, due to being born whose son has obtained the position of the great due to his
from the womb of a demoness and due to being born at the evening merits."
time, the mind of the two was steeped in unrighteousness. Endowed 37. Having heard these words angrily uttered by his unha ppy
with brilliance, he (i.e. Kubera), once, having got into the Puspaka mother, the most wicked one (Ravana), entertaining anger for
aeroplane made of go Id and having (i.e. adorned by) groups of small himself and determined to (practise) penance, again said (these)
bells, and being praised by his attendants having many jewelled words.
ornaments, went to see his parents. The son (i.e. Kubera), having
come to his parents, and having for a long time fallen at their Ravana said :
feet and being beside himself with joy and with his hair standing
on end due to horripilation, said: "Today is a good day for me. 38-43. O mother, listen to my words full of pride. You, who
There is the rise of the fruit of my great luck, since I saw your have three sons like us, are one who conceive gems. Who is that
feet, seeing which gives great religious merit." Having praised insect of that Kubera? What (i.e. how insignificant) is his small
them with such words of praise, he went to his own house. The penance? What (i.e. how insignificant) is Lanka? What (i.e. how
parents also became delighted due to the son's affection (for them). insignificant) is his kingdom having (but) a few servants ? O mother,
Seeing him (i.e. Kubera), the intelligent Ravana, said to his full of compassion, listen to my pledge taken through determi-
mother: "Who is this man who having fallen upon my father's nation, and never taken (before) by any one, O very lucky Kaikasi.
feet, has again gone (back)? Is he a god, or a yaksa or an excel- If by practising difficult austerities pleasing Brahma, and by
lent man? He is the treasure of great luck. He is surrounded by always giving up food, water, sleep and sport, I do not bring
his own attendants. Due to which penance has he obtained this under my control the entire world, then I would incur the sin due
aeroplane, which has the speed of the wind, and which is the best to harming the world of the manes.
place of enjoyment having in it gardens and groves for sports
Accompanied by Bibhisana, Kumbhakarna too took the
etc.?"
pledge with Ravana and saying the same went to a mountain-
Sesa said : grove.
30-36. Hearing these words, his mother, displeased and over-
come with anger, and with a slight change in her eyes said to her
son: "O son, listen to my words full of great instruction. His
birth, deeds etc. are superior due to his (good) thoughts and
cleverness. He has taken birth (i.e. is born) from the womb of my
co-wife, (and) has brightened the pure, great family of his
1666 Padma Purana V.7.18-36 1667

CHAPTER SEVEN who are affectionate to those who seek your refuge. You (now)
exert yourself to kill the wicked demon."
Elimination of Ravana by Visnu 18-20. He (i.e. Siva) too hearing their words full of dejection
Agastya said : and sorrow came with all gods to the place of Visnu. Along with
gods, serpents and kinnaras all the sages praised him: "O Ma-
1-6. Then the demon practised a severe penance for ten dhava, victory to you. O lord of gods, victory to you. O you, who
thousand years. Looking at the sun with his eyes, he remained remove the afflictions of your devotees, victory to you. Look (at
with his feet upwards. Kumbhakarna also practised a very diffi- us), O great god. Look at your servants." In this way all gods
cult penance. The righteous Bibhlsana also practised penance. led by Siva loudly spoke.
Then the lord, the god of gods, the lord of beings, served by the 21-28. Hearing what was said (by gods) Visnu, the great lord
crowns of the gods, demons, yaksas and others, was pleased, and of gods, seeing the grief of gods spoke as if pacifying their grief
gave him a great kingdom, shining in the three worlds; he also in a voice loud like (the thundering of) clouds, to the gods: "O
made his body charming and waited upon by gods and demons. gods led by Brahma, Siva and Indra, you should listen to (my)
Then he always tormented KutTera having a religious mind. He words intent on your good. I know the fear caused to you by
took away his aeroplane, and forcibly (captured) the city of Ravana. Today, taking an incarnation I shall destroy that. The
Lanka. He tormented the entire world; the gods also went to city of Ayodhya, an ornament to the earth, is protected by kings
heaven. He killed brahmana families, and cut off the roots of the born in the solar family and doing good acts like (making) great
sages. gifts and (performing) sacrifices. It shines with silver regions.
7-9. Then the gods who were grieved, came with Indra to Dasaratha, the mighty king, who conquered the whole world,
Brahma and the magnanimous ones prostrating themselves (be- who is endowed with wealth (but) who is childless, now rules over
fore him) like staffs praised him. All the respectful gods praised the kingdom (and lives) in it. He, endowed with great power
(him) with proper words. Then, the lord, who was pleased, said: performed with a desire to have a son the sacrifice according to
"What should I do?" Then in front of Brahma the gods narrated the rite through revered Rsyasrnga solicited for (performing)
the trouble from Ravana and their own defeat. the sacrifice. Then, O gods, he first prayed to me through pen-
10-15. Thinking for a moment, Brahma went to Kailasa with ance. I was born in four ways having the names Rama, Laks-
the gods. The gods led by Indra and full of surprise remained by mana, Bharata and Satrughna on his three wives. I shall fully
the side of that mountain and praised Siva. (They said:) "Salu- eliminate Ravana along with his army and horses (or elephants).
tation to Bhava; salutation to you—Sarva; salutation to you- You should also by your own portions taking the form of bears
Nllagrlva; salutation you—the gross, the subtle, and the multi- and monkeys move on the entire earth."
formed one." Siva, having heard the words uttered from the 29-36. Thus speaking in the heaven, he quickly ceased to
mouths of the gods, said to Nandin: "Bring the gods near me." speak. All the gods, having heard these great words, and with
In the mean while, gods invited by Nandin, entered the city and their hearts pleased, did what was told by the intelligent god of
looked with wonder-struck eyes. Brahma came forward and saw gods. They, taking the forms of bears and monkeys filled the earth
Siva who did good to the world, who was served by crores of with their portions. O great king, you yourself are that great god
delighted attendants who were naked, deformed, crooked, dusty Vi§nu, who destroys the misery of gods, and who has taken up a
and hideous. (human) form. O highly intelligent one, this Bharata, Laksmana
16-17. Remaining in the front the grandsire along with the and Satrughna are (born) from your portion. So also is Ravana
gods saluted and said to the highest lord of gods: "See the con- who troubles the gods created. Due to the continuity of former
dition of the residents of heaven. Take pity, O great god, O you enmity he kidnapped Sita, O king. You killed that demon born
 1668 Padma Purdna V.8.7-23 1669

in the stock of a brahmana demon. You overthrew that lord of Sri Rama said:
demons, the son of Pulastya, who troubled the entire world. The 7-15. Oh! see the ignorance of me who am a fool and wicked-
whole earth has become happy. Today the brahmanas have secu- minded, that I, very eager through passion, killed (Ravana) born
red happiness and the ascetics have secured the power of (their) in a brahmana-family. (Though) I had the true knowledge of the
penance. All the holy places have (again) become auspicious, and Vedas and (other) sacred texts, I, void of intelligence and of a
all the sacrifices are well-established. O soul of the universe, O bad mind killed a brahmana, (destroyed) a brahmana-family. A
origin of the world, O best man, when you are the king, the brahmana never got a reproach in (i.e. from a member of)
entire world with gods, demons and men has become happy. the Iksvaku family. (But) I, doing such a deed (as killing a brah-
37. I have, according to my intellect (i.e. intellectual capa mana like Ravana) have greatly stained it. Those brahmanas who
city) today told you everything—the birth and death (of Ravana) deserve worship by means of presents, honours and food, have
—as asked by you, O innocent one. been killed by me with strokes of volleys of arrows. Which worlds
shall I go to? Even the unbearable (hell called) Kumbhipaka (will
38. Hearing in this way the account about the family of the be secured by me). There is no such sacred place as is capable of
lord of demons, the great man of well-known prowess, the lord, purifying me. There is no sacrifice, no penance, no gift, or no
the ruler, checking his tears trickling on his lotus-like face, fell vow etc. that would purify and emancipate me who have wrong-
on the ground in his assembly. ed a brahmana. Those men who have angered a brahmana-family,
go to hell, and after having reached hell repeatedly experience
misery. For those who have the true knowledge of the castes and
the stages of life, Vedas are the roots of religious practices. The
brahmana-family is the root of all the prominent branches of the
CHAPTER EIGHT Vedas. What world shall I who through insolence cut off that root,
obtain (i.e. go to)? What should be done today by which good
Agastya Advises Rama to Perform a Horse-Sacrifice would take place in my case?
Sesa said :
Sesa said :
1-4. O best sage Vatsyayana, well-versed in the Vedas, the
story of the god of gods, the only protector of all righteous ways, 16. Agastya said these words to the lord of kings, the best
destroys sins. Seeing Rama (fallen) unconscious, Agastya, the among the Raghus, who had taken a human form through his
treasure of penance, immediately wiped his tears slowly with his divine power and who was very much weeping.
hand, and said: "O Rama, revive quickly, why do you sink? You
are the ancient Visnu, the destroyer of the demons' family. With- Agastya said :
out you the world—the past, present, future, the immovable and 17-23. O very wise, very intelligent king, do not be dejected.
the movable—does not go on. (Then) why have you fallen un- No (sin of) killing a brahmana would be earned by you, desir-
conscious here?" ing the destruction of the wicked. You are the ancient man; you
5-6. Hearing the words uttered by him who was born from are actually the lord beyond Prakrti. You are the author (of the
a pitcher (i.e. by Agastya), the great king (Rama), with his lovely world); you take it away; you are its protector; you are actually
face full of tears trickling on it, got up, and with his frame ben- qualityless (but) possess qualities due to your desire, since by
ding due to sense of shame, and averse to doing wrong to a brah- (merely) uttering your name, all, viz. the drinker of spirituous
mana, said very piteous, distinct words in detail. liquor, the killer of a brahmana, one who steals gold and one
1670 Padtna Purdna V.8.37—V.9.11 1671

who commits a sin, are quickly purified. O you very intelligent sacrifice which removes the sin of (i.e. due to) killing a brahmana,
one, this respectable lady Sita is a great lore, merely by remember- and which was performed by the great king Dilipa, your ancestor.
ing whom those that become free (from the mundane existence) Indra, the best among men, having performed a hundred sacri-
obtain beatitude. Ravana also was not a (real) demon. He was fices, secured, in AmaravatI, a position well waited upon by gods
your servant in Vaikuntha. O you killer of demons, he obtained and demons. All these your ancestors—Manu and king Sagara,
demonhood due to the curse of sages. You have favoured that and king Marutta, so also (Yayati) the son of Nahusa, perform-
brahmana (viz. Ravana) and have not killed him. Thinking like ed (this) sacrifice and went to the (highest) place. Therefore, O
this do not again grieve over (the death of Ravana). lord of kings, perform (that sacrifice); you are fully capable (of
performing it). Your brothers, the regents of quarters, are appre-
Hearing these words from him, Rama, the conqueror of his ciative of it."
enemies' cities, spoke sweet words, uttering stammering sounds. 37. Having heard what the sage said, that fortunate Rama,
the best of the Raghus, afraid of having killed a brahmana, very
Sri Rama said : much deciding to perform it, and (with his glory) sung by those
24-26. Sin is said to be of two kinds, viz. deliberate and non- who were conversant with past events, asked (Agastya) about the
deliberate. Deliberate is that which is done with an intention. manner (in which it was performed).
The non-deliberate is that committed unintentionally. The de-
liberate sin is exhausted only after experiencing (the fruit of that
sinful) deed. The other one would perish through remorse. This
is declared by the scriptural injunctions. The words of the good
cannot be properly regarded as removing the grief of me who
have intentionally committed the extremely censurable killing of CHAPTER NINE
a brahmana.
27-28. Tell me a vow, a gift, a sacrifice, a (visit to a) holy Instructions in Religious Practices
place, or some great worship like that, which would burn my sin, Sri Rama said:
and by which my spotless fame will purify the people who are
defiled by sinful conduct and whose lustre is taken away due to 1. What kind of horse should be (used) there (i.e. in that
the killing of a brahmana. sacrifice)? What is the manner in which he is to be honoured?
How can it be performed ? Which enemies are to be conquered
Sesa said: in (i.e. while performing) that sacrifice?
29-36. That treasure of penance (i.e. Agastya) spoke these
Agastya said:
words to Rama whose feet were illumined by the gems on the
heads of the gods and demons that saluted him and who had spo- 2-11. A horse that is having the colour of the water of
ken thus: "O Rama, O great hero, O you who does favour to the Ga nga, that is a us pi cious in body, that is da r k in ear s
worlds, listen to words which I (shall now) speak for removing (i.e. that has dark ears), that is red in face (i.e. that has
(the sin due to) killing a brahmana. He who would perform a a red face), that is yellow in the tail (i.e. that has a yellow tail),
horse sacrifice, overcomes all that sin. Therefore, O soul of the that has good characteristics, that has the speed of the mind,
universe, you perform that auspicious horse-sacrifice. You who that can move everywhere, that resembles Uccaihsravas, that
are wise, who are endowed with great glory, who are having great has auspicious marks is said (to be used) in a horse-sacrifice.
power, who are the lord of the earth should perform that horse- Having worshipped the horse on the full-moonday of
 V.9-20-35 1673
1672 Padma Purana
(within the stable). Seeing them, the sage, with his body
Vaisakha, having written (and having put) a note marked delighted (i.e. having marks of delight), was amazed.
with one's name and power on his forehead, one should let him 20-21. Seeing at one place horses with dark ears, with their
loose, carefully guarded by guards. The powerful guards should bodies resembling milk, with yellow tails, red faces, having
go wherever the horse to be sacrificed goes. The guards should auspicious marks, fully spotless, resembling the streams of pure
forcibly bring him back from him who, with force, binds him water, graced with the speed of the mind, bright like the heaps
due to his own heroism and power. The sacrificer should remain of spotless fame, the sage who dried the ocean and whose eyes
(practising) and should observe celibacy. Till two years pass and face were bright due to joy, spoke on seeing the beautiful
while the man is observing the vow, the poor, the blind, and the horses to the lord of Sita (i.e. spoke to Rama).
helpless should be satisfied by (giving) them wealth etc. O
venerable (Rama), abundant food should be given, and much Agastya said:
wealth (also) should be given. The intelligent one gives what- 22-24. O best of the Raghus, the eyes of me who am seeing
ever (a suppliant) asks for. O you destroyer of your enemies, your many auspicious horses fit for the horse-sacrifice, are not
the sacrifice of him who does acts like this, when completed, today getting satisfaction. O illustrious Ramacandra saluted
destroys all sins. Therefore, you are able to perform it, to pro- by gods and demons, O great king, perform a big horse-sacri-
tect it and to honour it. O king, having had auspicious fame, fice. O you prosperous one, performing all groups of sacrifices
purify other people. like (Indra) the lord of gods, drying like god Sun the ocean of
your enemies, and having conquered the war in which the chief
Sri Rama said: of the hosts of enemies is killed, make this earth full of pleasures
and enjoyments.
12. O best brahmana, now see my stable; see whether there
are horses like that (i.e. as described by you), having auspici- 25-30. He with all his senses fully delighted by the utterance
ous marks. of these words collected all excellent requisites for the (horse-)
sacrifice. Accompanied by the sage, the great king came to the
13-19. Hearing these words, Agastya, the mine of compas- bank of Sarayu. There he ploughed a large (portion of) land
sion, got up and desiring to see the auspicious horses fit for the with golden ploughs. Having plentifully scratched (i.e. ploughed)
sacrifice, went with Rama to the stable and saw there very strong the land of the measure of four yojanas, the king constructed
horses of lovely bodies, and having the speed of the mind. While temporary halls for the sacrifice. He (got) prepared a basin
seeing them he wondered to himself as to whether they were the with a womb and a girdle, decked with many gems and endowed
descendants of the king of horses that had come (down) to the with all charm. The best sage Vasistha, having a great penance
earth, or were solidified mass of the fame of Raghu kings, or (to his credit), got all that done according to the rules as laid
whether it was a great mass of nectar (that had come out) of the down in the Vedic texts. That sage (i.e. Vasistha) sent (his) dis-
ocean. On one side there was an excellent row of horses with ciples to the hermitages of best sages. They (i.e. the disciples)
crimson bodies. At one place there were horses with dark ears and told them that the best Raghu (i.e. Rama) was ready (to perform
shining like musk. At one place there were horses having a golden a sacrifice).
splendour. At other place there were horses of blue colour. At 31-35. Then all the sages, best among those who practised
one place (there were horses) surrounded by particular spotted penance, were invited. They, being extremely eager to see the
horses. Seeing all of them, the sage, with his mind full of eager- highest lord (i.e. Rama) came (there). Narad a, (a sage) named
ness went to another place to see the horses fit for the sacrifice. Asita, Parvata, the sage Kapila, Jatukarnya, Angiras, Vyasa,
There he saw hundreds of them having that colour and tied
 1674 Padma Pur ana V.9-48-62 1675

Arstisena, Atri, Asuri, Harita, Yajnavalkya, Sarhvarta, and (the gent man should avoid (intercourse on) a sraddha-day and all
sage) named Suka—these and other sages went to (attend) the the parvan days. If he would cohabit with his wife through
excellent horse-sacrifice of Rama. The king (the descendant of) infatuation on these days he falls from the highest (position).
Raghu, of a magnanimous mind, honoured all of them by rising That householder who has intercourse with (only) his wife after
and saluting them and by making respectful offerings and offering the period of menstruation, and who is devoted to his wife (alone)
seats to them. He whose valour was generally known, gave them should always be known as a celibate. The period of menstrua-
cows and gold. (He said to them): "Today it is my great luck tion lasts for sixteen days. Out of them four are extremely
that I have seen you." censured. Out of them (intercourse on) the even days causes the
birth of a son and (on) the odd ones causes the birth of a
Sesa said: daughter. He, being pure, and avoiding inauspicious (period of
36. O brahmana, when (the hall) was crowded on the arrival the) moon, so also (the constellations like) Magha and Mula,
of excellent sages, there was discussion about the way of life well should cohabit with his wife, especially on (a night when) a male
in conformity with the castes and the stages of life. constellation (is predominant). She would give birth to a pure
son who would help accomplish the (four) goals of human life.
Vatsyayana said: 48-62. The (gift of a) couple of cows that is spoken of in
37. What kind of discussion about the way of life took the Arsa form of marriage 1 is good. Even a small dowry for a
place there? What wonders (i.e. wonderful things) did they tell? girl causes a sin to the purchaser of the girl. Trade, serving a
What did the good (sages), through compassion for all people, king, not studying the Vedas, a bad (i.e. improper) marriage,
say (there)? omission of the essential ceremonies of the Hindu religion, are
causes of the downfall of the family. A householder (obtains)
Sesa said:
merit by giving food, water, fruits, roots and by giving a cow
38. Rama, the great son of Dasaratha, having seen the sages (to a brahmana) according to the proper rite. He, from whose
gathered there, asked them about all the ways of life proper for house a guest goes unhonoured and disappointed, loses the
the castes and the stages of life. merit that he has collected since his birth. A householder should
39. They, on being asked by Rama explained the very eat the residue of the food after having given it to his manes,
meritorious ways of life. I shall properly tell them to you. Listen the deities and human beings. He who cooks for himself and
to them. fills his own belly only, eats sin (only). Sin enters oil on the
sixth and the eighth days of the month, (while) it always remains
The sages said:
in flesh. He should avoid a razor (i.e. shaving) and (coitus with)
40-47. A brahmana should always perform sacrifices, his wife on the fourteenth day and the new-moon day. He
should engage in study etc. Having studied the Vedas and being should not enjoy his wife when she is in her menses, and should
free from passion he should not enter upon the householder's not eat with her. (Only) with one garment (on his body) he
stage. A brahmana should always avoid serving low people. should not eat, nor should he eat (by sitting) on a high seat. An
Even when he is in a calamity he should never live by following excellent man, desiring lustre, should not see his wife while she
a dog's life. To approach his wife (i.e. to have intercourse with is eating. A man should not blow into fire by his mouth; he
her) after the period of menstruation is the proper course for a should not see (his) wife when she is naked. He should not heat
brahmana; it is good for women. Or merely by remembering
1. Ar$a Vivaha; A form of marriage derived from the r§is; one of the
them he would desire a child. Approaching (their wives) by day eight forms of marriage in whtch the father of the bride receives one or two
by men is regarded as cutting short (the span of) life. An intelli- pairs of cows from the bridegroom.

1
1676 Padma Purdna
V.10.3-15 1677
his foot in fire; he should not put an impure thing into fire. He Vasistha said:
should not harm beings; he should not eat at both the twilights.
He should not see a cow giving a suck (to her calf); he should 3-8. O Ramacandra of mighty arms, for you the time when
not point out the rainbow (to others) by day or at night; he the horse fully honoured is let loose for the sacrifice, has come.
should not eat the fresh butter that has come up from curd. He Make preparations for it. Invite the best brahmanas. May the
should not salute his religiously wedded wife, at night he should lord worship the brahmanas properly. May he give gifts that
eat till he is fully satisfied (i.e. till his belly is full). He should have come up to his mind (i.e. desired by him) to the helpless,
not love (i.e. take interest in) the union of song, dance or instru- blind and the miserable according to the proper rite after having
mental music; he should wash his feet in (a vessel of) bell-metal. worshipped and honoured them. Initiated along with the golden
He should not wear a garment or shoes worn by another person. (image of your) wife, sleeping on the ground, being restrained,
He should not eat from a broken pot; nor should he eat polluted and avoiding excellent enjoyments, keeping the deer's horn on
food. He should not lie with wet feet; with his hands and mouth the waist, wearing a girdle, deer-hide, and a staff, you should
uncleaned after having eaten food he should not go anywhere. make preparations for the (horse-sacrifice) with (all) the (requir-
He should not eat while lying down; with his hands and mouth ed) things.
uncleaned after having eaten food, he should not touch his
Hearing these significant and apt words of Vasistha, the
head. He should not praise a human being, nor should he con-
intelligent (Rama) spoke to Laksmana words rich with various
demn himself. He should not salute him who has risen (in life)
meanings.
nor should he talk about the defects of others. Having thus
resorted to the householder's stage, he should go to (i.e. take Sri Rama said:
to) the hermit's stage of life with his wife or when the wife is
9. O Laksmana, listen to my words (instructions); and
dead; and then he should detach himself (from the worldly
having listened to them, quickly carry them out. Carefully
existence).
bring a horse proper for the rite of the horse-sacrifice.
63. The great Rama, desiring the welfare of the world,
listened to these and other practices narrated by the sages at that Sesa said:
time. 10. Having heard the words of the lord of Raghus, Laks
mana, the conqueror of (his) enemies, said these words, descri
bing (the horse) variously, to the commander-in-chief of the
army.

CHAPTER TEN Rama Appoints Laksmana said:

11-15. O hero, listen to these very sweet words of (i.e.
Satrughna as the Protector of the Horse uttered by) me; and having heard them, quickly carry them out
according to the order of Rama whose feet are rubbed by the
Sesa said:
crowns decorating the heads of the kings. Keep ready the army
1-2. While Rama was thus listening to religious duties whose divisions are active due to the strength of the strong
(from sages) the spring season in which beginning of very wind (generated) by the destroyer (of the universe), and having
great rites is made, set in. Seeing that season (had set in), the good chariots, elephants, foot-soldiers and good horsemen. Keep
intelligent Vasistha, born from the pitcher, said to the great ready horses whose speed is like that of the wind, and whose
king Rama, what was proper. plantings of their feet (i.e. steps) are charming like the rows of
1678 Padma Purana V.10.31-42a 1679
ripples, and which are mounted upon by good horsemen, hold- moved there, and it screened the people (there). The great army
ing many weapons and striking the enemy's army. Observe the full of men, being impelled by the commander-in-chief named
elephants resembling mountains, which are (mounted upon) by Kalajit, moved out, covering the sun with its umbrellas. The
the brave riders having darts and lances in their hands and best foot-soldiers, causing the battle-flurry, and ready for
having missiles, which exude profuse rut, which are intoxi- Rama's (horse-)sacrifice, joyfully set out. All those (soldiers)
cated and are full of (i.e. have on them) all weapons and having fragrant unguent of musk applied to their bodies, with
missiles. Let the groups of the charioteers take my chariots their heads adorned with pure garlands of flowers, with their
shining with extensive, large wealth, being yoked with horses bodies adorned with the decorations of crowns and bracelets,
having the speed of the wind, reminding (one) of the destruction and impelled by the king, set out. In this way, the excellent
of various foes, and with their topmost parts full with weapons soldiers, holding bows, holding nooses and holding swords,
and missiles. Let hundreds of foot-soldiers, having best weapons and of loud steps, went to the great king. Thus the horse,
in their hands, exerting themselves in protecting the horse fit marked for the sacrifice, scratching the ground with his hoofs,
for the horse sacrifice, come to me. jumping in the sky (i.e. in the air), slowly reached the (sacrifi-
cial) hall.
16-30. Having heard these words of that magnanimous 31-42a. With his mind highly pleased on seeing the horse
Laksmana, the commander-in-chief Kalajit by name, made the that had come (there), Rama moved Vasistha to perform the
(horse) ready. The horse adorned with ten stars, endowed with (necessary) rite. Vasistha called Rama along with (the image
the charm of fine down, having faultless pearls round his neck, of) his wife made of gold, and made him perform the rite that
so also a gem round the extensive neck, having spotless beauty would remove (the sin of) killing a brahmana. Rama, the con-
on the face, and blackish brightness on the ears, and with the queror of his enemies' cities, practising the vow of celibacy, and
mass of his reins held (by the commander-in-chief) with his holding a deer-horn got done that rite (through the brahmanas).
hand, shone (there). The horse, with his face shining with For the performance of the sacrifice he commenced (construct-
(strips resembling) the digits (of the moon), adorned with bright ing) a basis furnished with a hall. The intelligent sage Vasistha,
gems, and beautified with necklaces of pearls, went out. At the old preceptor of Rama's family, who was conversant
that time the lordly horse decorated with a white umbrella, with the Vedic concepts, became the preceptor there (i.e. at
adorned with a white chowrie, with his body surrounded (i.e. that sacrifice). Agastya, the treasure of penance, acting as the
covered) by great loveliness, went out. Soldiers in front, in the Brahma-priest, performed the duties of that priest. The sage
midst, and in the rear, served him, as formerly gods waited Valmiki was the Adhvaryu-priest, and (the sage) Kanva (acted
upon Visnu who deserved to be honoured. Then having called as) the doorkeeper. There were eight gates (to the hall) which
the entire army, very much crowded with hosts of elephants, were auspicious with ornamental arches. O brahmana, at each
horses, chariots and foot-soldiers, he issued orders to it. Then gate two brahmanas, knowing the sacred hymns (were placed).
the noise produced by the army that had collected (there), was At the eastern gate (were posted) the two best sages named
heard. Then in that excellent city there was (heard) the sound Devala and Asita. At the southern gate (stood) the two great
of the kettle-drums. Due to the great agreeable and sharp sound treasures of penance, viz. Kasyapa and Atri. At the western
of the heroes the peaks of mountains trembled and palaces gate (were) the two best (sages) Jatukarnya and Jabali. At the
shook. O king, there was a big sound of the perplexed horses. northern gate (remained) the two ascetics—the two sages-
Vl
The earth as it were, moved, when it sounded by the impact of *a and Ekata. O brahmana, having thus made the arrange-
the wheels of chariots. The earth was, all around, blocked up ment at the gates, Vasistha, born from a pitcher, started wor-
"Pping the best horse. Women whose husbands were alive,
with the herds of elephants that were moving (along it). Dust

1
1680 Padtna I'urana
V.I 0.55-74 1681
who were adorned with (beautiful) garments and orna ments, beauty, being extremely swift and having the speed of the wind,
started worshipping the best horse with turmeric, sacred rice and having a special property of moving in the nether world
grains, sandal etc., O brahmana. Then after having worshipped and on the earth.
him, they waved lights before him and offered incense of agaru. 55.74. Rama, the best among the wielders of weapons
Then by the order of the brahmana (viz. Vasistha), the courte - ordered Satrughna: "Go after the horse moving freely for
zans offered him wishes for prosperity. protecting him. O Satrughna go along the path of the horse.
42b-54. After having worshipped him like this, he tied a May good fortune attend upon you. O you who torment your
note, bright and fashioned of gold purified with fire, on his enemies, may your arms conquer the enemies. O brave one,
spotless forehead to which sandal was applied, which was very those warriors who fight with you, should be warded off by
fragrant with saffron etc., and which was all beautiful. There you. On this great earth, you, united with your hosts of virtues,
(i.e. in the note) he wrote the bright valour and power of protect the horse. You should not kill those who are asleep,
Dasaratha's son (Rama): "The magnanimous Rama, the crest - who have fled, who have lost their garments, who are very
jewel of all heroes, the remover of the pride of the heroes of much frightened, who are polite, who have done good deeds, by
their power, and the descendant of Raghu, is the son of him doing which (i.e. when you do like this) they will approve of
who was the banner of the solar family, who was a great archer (your) deed. O Satrughna, you who desire (to have) religious
and a teacher initiating (pupils) in archery, and whom all gods merit, should not kill those who are without (i.e. who have
along with demons saluted with (i.e. by bowing down) their lost their) chariots, who are afflicted with fear, and who say
heads having gems (on them). Rama's mother is the one born (to you): 'We belong to you.' He who would kill him who is
from the womb of the wife of the king of Kosala. Rama, his humble, who is mad, who is asleep, who is frustrated, who is
(i.e. Dasaratha's) son, who was the gem born from her womb, affected by fear, and who says: 'I belong to you', goes to a mean
who is fearful to his enemies, who is well instructed by the brah- position. You who are full of all virtues, should not long for
mana (Vasistha), is performing a horse-sacrifice to remove the sin others' wealth, or for other man's wife; do not show interest in
due to his having killed the best brahmana named Ravana. (For a mean person. O you conqueror in a battle, do not first strike
that sacrifice) he has let loose this excellent horse, best among the old (i.e. do not strike the old before they strike you). Being
horses and well-protected by the moats (in the form) of great army endowed with compassion, do not violate (the rule of) wor -
surrounding him. The protector of the horse is Rama's brother, shipping the venerable. Salute a cow and a brahmana, and a
§atrughna, who had killed (the demon named) Lavana, and devotee of Visnu possessing righteousness. Wherever you go
who is accompanied by the multitude of the army (consisting of) after saluting (these), you will obtain success. Visnu is the lord
elephants, horses, chariots and foot-soldiers. Those kings who, of all, is the witness (observing everything), and possesses a
through the pride of their strength, have the jealous anger (as): body that occupies everything. O you of mighty arms, O you
'We are great archers, we are brave, we are mighty', should descendant of Raghu, they who belong to him (i.e. Visnu),
capture with force the horse adorned with jewelled necklaces, who move in his form, who remember Visnu remainin g in the
having the speed of the mind, going at will, (capable of) moving hearts of all, should be regarded as having a form similar to
everywhere, and very bright. From them Rama's brother that of Visnu. Those devotees of Visnu for whom there is none
Satrughna will easily free him with points of arrows (i.e. that belongs to them, none that is a stranger, and for whom the
po inted arro ws) whetted o n gr indsto nes and discharged enemy is like a friend, purify a sinner in a moment. They, to
from his bow." The greatest sage wrote such and other things whom the Bhagavata (Purana) is dear, to whom the brahmanas
(in the note) and then let loose the horse with his glory shin ing are dear, are sent here (i.e. to this world) from Vaikuntha for
due to the power of the arms of Rama, the treasure of purifying the world. Even that candala in whose mouth there is
1682 Padma Purdna V.H.4-19 1683

Visnu's name, in whose heart there is the ancient Visnu, and in 4-9. When Rama spoke like this, Puskala, the son of Bharata,
whose belly there is the offering of eatables presented to Visnu, took that sword from the lotus-like hand of the king of the
is dear to Visnu. Salute them that are here, to whom the Vedas Raghu-family. "O lord, O master, being ready, holding all wea-
are dear and not the happiness due to the worldly existence, pons and missiles and a bow and arrows, I shall go, guarding
and who are devoted to their own way of life. There is no everyday, Satrughna's rear. Today the entire earth will be con-
difference between !§iva and Visnu; so also between Siva (or quered due to your valour. O very intelligent Ramacandra, these
Visnu) and Brahma. I carry (on my body) the dust particles of (soldiers) are (just) a means. By your grace I am capable of
their feet, which are pure and which destroy sins. Those men, warding off the entire (army of) gods, demons and human beings,
for whom Parvati, Ganga, MahalaksmI, do not exist separa - (if it) approaches (us) to fight (with us). The lord will know
tely, should, all of them, be looked upon as having come here everything on seeing my valour. To protect Satrughna from the
(i.e. to this world) from heaven. He who, in order to please rear, here I go." Praising Bharata's son, who was speaking like
Visnu, protects him who has sought his refuge, and gives respect this, and approving of (his words), the lord Visnu (i.e. Rama)
and makes presents according to his capacity, should be known praised all the chief heroes among the monkeys, led by (Hanu-
as the best devotee of Visnu. He who is devoted to the pair of mat) born from the Wind.
feet of him (the utterance of) whose name quickly burns the 10-13. (He said): "O great hero HanOmat, carefully listen
heaps of great sins, is the devotee of Visnu. By saluting those to my words. Due to your favour I obtained this kingdom free
whose senses are controlled, whose mind also thinks of Visnu from trouble. To bring about my union with Sita, you crossed
(only), a man should purify (himself) from birth to death. the ocean. O monkey, O lord of monkeys, I know all your
Abandoning another man's wife like a sword, be the ground of adventures. Being, by my command, the guardian of my army,
the ornament of victory and welfare. Thus following my com- (please) go. You should protect Satrughna, my brother, as (you
mand, you will obtain the highest position and a praiseworthy protected) me. O you very intelligent one, you have to enlighten
good contact (with the highest Lord)." my brother Satrughna whenever he has confusion of mind."
14-18. Hearing the great (i.e. important) words of the in-
telligent Ramacandra, he accepted them with (i.e. by bowing) his
head, and saluted him. Then the great king (i.e. Rama) instructed
Jambavanta, the lord of the monkeys, and the most lustrous
CHAPTER ELEVEN The among them, to serve Raghunatha (i.e. Satrughna). (He said :)
"(All of) you like Angada, Gavaya, Mainda, so also the monkey
Asvctmedha Horse Is Let Loose Dadhimukha, Sugrlva—the king of the monkeys, the two mon-
keys viz. Satavali and Aksika, (so also) Nila, Nala, having the
Sesa said: mind's speed and a master born from the body of a monkey,
1-3. Having thus ordered (Satrughna), the glorious Rama, should be ready. All of you, being adorned with elephants, good
the tormentor of his enemies, looked at the heroes and spoke to horses, with armours as ornaments made of gold, with helmets,
them with (i.e. using) good words: "Protecting from the rear my should go quickly."
brother Satrughna, protecting the horse, and obeying his orders, ^esa said:
who would vanquish, with his multitudes of missiles, all the
heroes that would come (to fight) the chief one (i.e. Satrughna), 19. Then having called the good minister Sumantra, Rama,
let him spreading his very great fame on the earth take up the shining with strength and power said to him: "O chief of the
sword of (i.e. offered by) me."
 1684 Padma Purana V.I 1.37-54 1685

ministers, say, which men, capable of protecting the horse should Ready with armours etc., and with the movements of the weapons
be employed now?" and missiles, they, impelled by Sita's husband, went in the com-
20-33. Hearing the words spoken by him (i.e. Rama), he, pany of Satrughna.
the killer of the enemy's heroes said: "O Raghunatha, listen to
(the names of) the nine powerful kings, who have assembled here, Sesa said:
who are archers, who are very learned, who are proficient in (the 37-46. Then, as told by the sage (Vasistha), Rama honoured
use of) all weapons and missiles, and who (therefore,) are capable all the preceptors and sages (by giving them) presents as told (by
of protecting the horse. (They are:) Pratapagrya, Nilaratna, so Vasistha). To the preceptor Rama gave an elephant sixty years
also king Laksminidhi, Riputapa, Ugrahaya, and king Sastra-vid old, a horse having the mind's speed and adorned with golden
also. This Nilaratna is a distinguished person; Mahavira, necklaces, a golden chariot which was adorned with gems and
Rathagraru (are also there). He, the fearless one, would alone pro- jewels, to which four horses were yoked, and which was furnished
tect a lakh (of soldiers) and would fight with a lakh of soldiers. Let with all necessary equipment. (He also gave him) a lakh of
him go with (an army consisting of) ten aksauhinls furnished with gems, and pearls measuring a hundred tulas (each of which is
armours, and with my arms raised (to bless him). This Pratapa- equal to 100 palas), a thousand tulas of bright lustre of corals, a
grya is one who destroyed the pride of his enemy. Best among very rich village crowded with many kinds of people, producing
those who know (the employment of) all missiles, he discharges various kinds of crops, having many temples. In the same way
the arrows with (both) the right and the left hands. Let this he gave (presents) to the Brahma-priest and to the Adhvaryu-
Dandabhrt, who is young and who is ready to destroy the enemy, priest. The best of the Raghus, having given profuse gifts to the
and who holds a bow, go with (the army consisting of) twenty priests, saluted them. Being honoured, they (said) with various
aksauhinls for the protection of the horse, in the same way, let words and blessings: "O Ramacandra, the descendant of Raghu,
this best king Laksminidhi who, having propitiated Indra stu- O great king, live long." The great one (i.e. Rama) gave the
died (the employment of) missiles, go (with Satrughna). He gifts of maidens, of land, of elephants, so also of horses, of gold, of
knows the employment and discharge of the missiles like Brahma- sesamum with pearls, of food, water, and the excellent gift of
stra, Pasupatyastra, Garuda, and the one called Naga, (so also) fearlessness, so also all the gifts of gems, to brahmanas. Give,
Mayura, Nakula, Raudra, Vaisnava, theonecalled Megha, Vajra, (again and again) give wealth; do not say 'No' to anyone. One
the one named Parvata, so also the one called Vayavya. Let should give food, one should give food endowed with all pleasures.
him, the crown (i.e. the best) of the brave, a hurricane to all the 47-49. Thus the sacrifice, accompanied by presents, full of
enemies, go with (soldiers numbering) one lakh from the army. the brahmanas and with all auspicious rites, of the intelligent
Today let also this Riputapa go, who is the foremost among Rama, proceeded. Then the younger brother of Rama (viz.
archers, skilled in (the use of) all weapons and missiles, and a Satrughna) went to his mother, saluted her (and said to her): "O
wild fire to the bamboos in the form of the enemies. Let him go auspicious one, give me leave; I am going just for the protection
with the army consisting of four divisions. Let these mighty kings of the horse. With your grace, I, having conquered the group of
hold on their heads (i.e. obey) the order of Satrughna. This great the enemies, shall come (back) endowed with charm and accom-
king Ugrasva also knows (the use of) weapons. Let all of them, panied by great kings and the best horse (let loose lor the sacri-
quite ready, go as the protectors of your horse." fice)."
34-36. Having heard these words of the minister, he was
delighted and ordered those soldiers mentioned by Sumantra. The mother said:
They, desiring to wage war for a long time, and maddened after 50-54. O (my) son, O great hero, go; may your journey be
it, were glad on receiving Raghunatha's (i.e. Rama's) order. happy. O you of a good mind, having conquered all the hosts of
 1686 1687
Padma Purdna V.I 1.72-83
your enemies come (back). Take care of Puskala, the best among to cross. Those who are brave, who are great archers, who are
those who know the course of conduct, the mighty son of your skilled in (the use of) all weapons and missiles (alone) know the
brother, (and) still a child, with (i.e. indulging in) sport. O son, calling of war, and not (people) like you. Those who torment others
if you come (back), with Puskala, and endowed with good for- and those who go astray, should be killed by kings who desire the
tune, I shall be glad. Otherwise I shall be unhappy. good of all the people." Hearing these words spoken by the sub-
duer of enemies (i.e. by Rama) all those members of the assembly
He said to his mother who was speaking like this: "Remember-
smiled. (Then Vasistha) born from the pitcher, let loose the
ing the pair of your feet, I shall have good fortune. O auspicious
one, having taken care of Puskala like my own body, and horse that was worshipped and well adorned. Uttering this hymn,
doing (things) befitting my name, I shall come back happily." and touching the horse with the tip of his hand, Vasistha, born
55-58. Speaking thus, the hero went to see the great Rama from a pitcher, let loose the horse, with a desire for victory: "O
dressed for the sacrifice and seated with the best sages in the horse, move sportively over the entire earth. Since you are let
sacrificial hall. The intelligent hero endowed with all grace, said: loose for the (horse-) sacrifice, come back quickly."
"O Rama, give me leave to protect the horse." Raghunatha (i.e. 72-75. The horse, that was let loose, and that was surrounded
Rama) too hearing those words, said: "God bless you. Do not by all warriors skilled in (the use of) all weapons and missiles,
kill a child, a woman, a mad person or one without a weapon." went with the speed of wind towards the eastern direction. The
Then Janaka's son and SIta's brother Laksmlnidhi, having smiled entire army shaking the earth moved on. Even Sesa held the
and having slightly moved his eyes said to Rama: earth with his hood slightly bent. The quarters were all around
bright. The earth was full of beauty. Breezes blew gently from
Laksmlnidhi said: behind Satrughna. The right arm of Satrughna who was ready
59-64. O mighty-armed Ramacandra, devoted to all righ- for the march, throbbed indicating (something) auspicious and
teous ways, instruct Satrughna in such a way that he would be leading to victory.
extraordinary. Doing a deed which is befitting his family, and 76-83. Puskala (the son of Bharata) entered his charming
doing what his elder brother had done, he would go to the highest house which was rich with white balconies, and which had a
place endowed with lustre and power. O great king, you said: jewelled quadrangular open shed in the middle of its courtyard.
'One should not belittle a brahmana;' (but) your father had kil- There he saw his wife who was greatly devoted to her husband,
led a brahmana, greatly devoted to his father. You also per- who was delighted when he was partially seen and who was eager
formed a deed very much abhorred in the world, (since) you had to see her husband. She was chewing piper-betal (mixed"> with
certainly killed a woman who should not have been killed. (And) camphor with her mouth resembling a lotus. Her very beautiful
O great king, the great valourous deed, viz. cutting off the ears nose was like a sharp blade (of a sword). There were fine bracelets
of the demoness (Surpanakha), which was done by his elder bro- (worn) on her arms resembling lotus-stalks. Her excellent breasts
ther (Laksmana) was not done by any one else. By your instruc- were like the kapittha fruits. Her round hips were charming due
tion Satrughna will do the same thing. If, O lord, he would do to the knot of the wearing garment. Her very delicate feet had
like that, it would be unbecoming to the family. (worn) anklets. She saw her good husband. Having embraced his
65-71. To him, who was speaking like this, Rama skilled in dear wife, speaking in a faltering tone, and with her body filled
all kinds of speech, smiled, and spoke with a voice deep like that with the embrace (pressing) her breasts, he said: "O auspicious
of a cloud: "May the tranquil meditating saints hear, who look lady, by Rama's order I having a chariot and looking after the
equally upon pleasure and pain and who know such things as how sacrificial horse, am going guarding the rear of Satrughna. You
to cross fully this (ocean of) mundane existence which is difficult should serve my mothers by gently rubbing their feet etc., eating
(the food) left over by them and showing great regard for doing
 1688 Padma Purana
Y.12.15-28 1689
(things told) by them. All the auspicious ladies, devoted to
their husbands, like Lopamudra, should not be insulted by you, (i.e. pointed arrows) capable of killing crores of enemies, so that
O timid one. They are adorned by the strength of their own pena- happiness will take place. Put this armour on your body which
nce." is handsome like thunder-bolt and so is strong enough to remove
darkness. O dear one, put on your crest (i.e. head) this beauti-
ful helmet. Put on these two bright ear-rings decorated with
jewels and gems.''
15. Looking at the hero's daughter (i.e. brave lady) who
CHAPTER TWELVE spoke spotless words in this way, and looking at her body with
his lotus-like eyes, he, the conqueror of enemies, capable of fighting,
Ahicchatrd City, King Sumada and Kama and extremely wise one, who had become extremely joyful, said:
Sesa said : Puskala said :
1-14. She, smiling a little and looking at him with greatlove, 16-18. O dear one, I shall do all that you tell me. O Kanti-
spoke in a faltering voice to her husband who had spoken thus: "O mati, you will have the longed-for fame as the wife of a hero."
lord, may you be victorious everywhere in battles (i.e. in every
battle). You should obey Satrughna's order in such a way that the Saying so the mighty one took all (the things like) the excel-
horse would be protected. Always remember (this) your servant, lent armour and helmet, the bow, the two quivers and the sword
always following your foot (steps). O lord, my mind never goes given by (his wife) Kantimati. Having put on all those (things),
away from you to any other (person). O dear one, you should the great hero endowed with great charm, and skilled in (the use
never think of me in a great battle. When I am (lurking) in of) all weapons and missiles, leaked extremely handsome.
your heart, victory in the battle is doubtful. O you lotus-eyed l9-23a. That chaste wife Kantimati repeatedly waved lights
one, you should act in such a way that Urmila and others will in front of him who was endowed with the beauty of the missiles
not laugh at me and clap their hands on seeing me (and say:) and weapons, adorned with a garland of (i.e. fit for) a hero and
'This is the wife of the great coward, running away in (i.e. from) smeared with saffron, aguru (sandal), musk, sandal etc. and ad-
the battle. When the cowards fight, where can there be an orned up to his knees with garlands of various flowers. Having
opportunity for the brave? O you of mighty arms, act, while repeatedly waved lights before him and with tears trickling from
protecting Rama's horse, in such a way that the wives of my her unsteady eyes, she embraced her husband. Having closely em-
brothers-in-law will not loudly laugh (at me). You are everywhere a braced her for a long time, he comforted her: "O Kantimati,
warrior first. The ones who are behind you, and the mighty wife of a hero, do not experience (grief due to) separation from
enemies should be made deaf with the twang of your bow (-string). me. O you beautiful and chaste lady, here I am near you."
The enemy's army should be speedily confused with fear due to 23b-24. Speaking thus to his wife, he got into the excellent
the dread of the sword in your raised hand. By conquering your chariot. That lady (Kantimati), greatly devoted to her husband,
enemies you should adorn this great family. O lord, O you of mighty looked with eyes, void of winking, at her best husband, who was
arms, go; may you have good fortune here (i.e. in your going (away from her)-
undertaking). Quickly take this bow which is adorned with a 25-28. He (then) went to see his father and his mother be-
great string (and with a great virtue), and hearing the roar of which side herself with love. Going to the father and mother, he joy-
the host of the enemies becomes greatly frightened. O hero, tie up fully saluted them with his head (bent down). The mother, having
these two quivers which are full with tips of arrows embraced her son, put him on her lap; (and) shedding tears pro-
fusely, said to him: ''May it be well with you!" He said to his

i
 1690 1691
Padma Purdna V.12.53-59
father Bharata: "The great Rama is performing the (horse-) sacri- duct, enjoying all pleasures like the followers of Kubera, with
fice. The magnanimous Laksmana and you have to take care of bows in their hands, proficient in taking aim with an arrow, de-
him." Commanded with joyful words by his mother and father, lighted (their) king named Sumada. The lord (i.e. Satrughna),
he went to Satrughna's army adorned with great heroes. saw, from a distance, the city like this. In its vicinity was a park,
29-31. The best horse (let loose) for the great sacrifice of endowed with loveliness. Satrughna, the killer of his enemy's
(Rama), the ornament of (the) Raghu (-family), surrounded by soldiers, saw (that park) which appeared beautiful with punnaga,
the brave warriors occupying chariots, foot-soldiers, good horses nagacampa, tilaka, devadaru, asoka, patala, cuta (i.e. mango),
and horsemen gladly moved (ahead). Endowed with all charm, mandara, kovidaraka, amra, jambu, kadamba, priyala, and
he went to the Pancala country, the Kuru country, Uttara-kuru, panasa (trees); so also with sala, tala, tamala, mallika, jati, yuthi,
Das'arnaand §rf Visala countries. Everywhere hearing about the nfpa, kadamba, bakula, campaka, madana and other trees. The
entire glory of Rama, which brought about the protection of his horse entered that (park) adorned with tamala, tala and other
devotees by killing the demon Ravana (he went ahead). (trees). The hero (i.e. Satrughna), whose lotus-like feet were
32-35a. Rama who also commenced the rite like the horse- served by archers, just went after him. There he saw a wonderfully
sacrifice, spread his fame in the world and protected the people constructed temple, which was adorned with sapphires, lapis
from fear. The great excellent Satrughna gave them necklaces,
lazuli and emeralds, which was fit to be enjoyed by gods, which
various gems, great wealth and dwellings. Rama's excellent mini-
ster, bright and proficient in all branches of knowledge, Sumati resembled the peak of the Kailasa (mountain), which was adorned
by name, followed Satrughna. The great hero went with him to with golden pillars, and which was the best among temples. Having
many villages and countries. seen that excellent temple, Rama's brother asked Sumati, his
35b-38. Due to Rama's valour, nobody snatched the horse. minister, the best among speakers:
Many lords of countries who were very mighty and brave, who
Satrughna said:
were accompanied by elephants, horses, chariots, foot-soldiers—
(i.e. the army with) four divisions—took with them much wealth 53. O best minister, tell (me), what this is; of what deity it is
along with pearls and rubies, and again and again saluted Satru- the abode; which deity is worshipped here; and for what purpose
ghna who had come for the protection of the earth. (They said to the deity has stayed here, O sinless one.
Satrughna.) "O descendant of Raghu, all this—this kingdom,
54-59. Having heard this, the omniscient minister said: "O
this wealth, along with my sons, beasts and relatives—belongs to
hero, listen attentively to the full and proper (account). Know
Ramacandra, and not to me."
this to be the great seat, giving happiness to all, of Kamaksa, by
39. Having heard these (words) uttered by them, Satrughna, seeing whom, O lord of beings, everything is secured, (and) by
the killer of the enemy's warriors, having made them recognize his
command there, went with them along the path. praising and saluting whom gods and demons have obtained all
40-52. O brahmana, in this way gradually Satrughna along (their) glory. She is the giver of (the four goods of human life, viz.)
with the horse reached Ahicchatra city which was crowded with Dharma, Artha, Kama and Moksa; she is kind to her devotees.
various people, which was full of brahmanas and the twice-born She, who was formerly implored by Sumada, the king of Ahicch-
(i.e. ksatriyas and vaisyas), which was decorated with different atra, and who removes the misery of her devotees, lives here and
gems, which was adorned with golden and crystal mansions and does everything (for her devotees). O Satrughna, O you crest-
town-gates, where, in all mansions, were seen ladies who had jewel of all heroes, salute her. Having saluted her, you will qui-
lotus-like faces, who excelled Rambha (in beauty), and who were ckly obtain the purity which is difficult to be got by gods and
endowed with grace; where the heroes, graceful with good con- demons." Having heard those words of (i.e. uttered by) him,
Satrughna, the tormentor of his enemies, the best among men, ask-
 1693
1692 Padma Parana V.12.75-86
then what need I say of him? Formerly the Moon, completely
ed (him) the entire account of men, asked (him) the entire
account of Bhavanl. disturbed by the power of my arrows, went toTara..1 You too went
to Ahalya, and Visvamitra to Menaka. O lord of gods, when I,
Satrughna said : (your) servant, am(here), do not be worried. This I go to Sumada.
60-61. Who is (this) king Sumada? Which penance did he O respectable one, look after the gods.
practise due to which the mother of all the worlds, that dwells 75-86. Having said so, god Cupid, accompanied by his friend
here, is pleased? O great minister, tell me all that which is full of Spring and groups of celestial nymphs went to Hemakuta mountain.
diverse things. O you very intelligent one, since you know it cor- There Spring quickly made all trees full of flowers and fruits and
rectly, therefore tell it to me. noisy with cuckoos and rows of bees. Very cool breezes,
resorting to (i.e. coming from) the southern quarter, and full of
Sumati said: (the fragrance of)the flowers of cloves (growing on) the bank of
62-70. (There is) the pure mountain Hemakuta which is the Krtamala river, were blowing. When the forest was like this,
adorned by all gods. There is a pure, holy place, very much fre- the celestial nymph named Rambha, surrounded by her friends,
quented by hosts of sages. Sumada whose mother, father and came near Sumada. She who was proficient in playing upon
subjects were killed by all his feudatory kings, his enemies, went many musical instruments like tabor, drum, and adorned with a
to that (mountain) for (practising) penance. With his sight fixed (sweet) voice like that of a kinnara, started singing. Then on
on the tip of his nose, and remembering mentally the mother of hearing her music, on seeing (that) charming Spring, and (on
the worlds, he, (standing) on one foot, meditated for three years. hearing) the charming notes of cuckoos, the wise king turned his
Eating dry leaves for three years, he practised very severe pen- eyes. Then seeing the king awakened (i.e. who had opened his
ance, very difficult to practise. For three years he plunged himself eyes), Cupid, having flowers as his weapons, hastened, and, O in-
(i.e. remained)in water in the cold season. In summer he practised nocent one, quickly made ready his bow from behind him. One
(the vow of) the five fires; and in rainy season he remained looking celestial nymph with bud-like eyes shampooed the king's feet.
up to the clouds. The wise one, restraining the breath in his heart Another nymph cast glances at him. Another one made (coquet-
and remembering Bhavanl, did not look at anything (else) for tish) gestures. Thus crowded by the celestial nymphs and with his
three years. When the twelfth year passed, Indra, seeing his great mind afflicted by the passion of love, the intelligent one, the crest-
penance, very much contemplated in his mind, and through fear, jewel (i.e. the best) of those who have restrained their senses,
vied with him. He (then) ordered Cupid surrounded by his thought: 'These are the excellent celestial nymphs, all sent by
followers, properly accompanied by celestial nymphs, and eager Indra, and creating an obstacle in my penance; they will do ex-
for the victory of Brahma, Indra etc.: "O Cupid, O friend, O you actly (as they are ordered by Indra).' Thinking like this, he who
infatuating one, go and do what is agreeable to me. Act in such a was practising excellenfpenance, said to those excellent females:
way that there would be an obstacle in the penance of (i.e. being "Who are you? Where do you stay ? What do you desire? A great
practised by) Sumada." miracle has taken place that you are seen. You who are difficult to
71. Hearing these important words of Indra, the lord (i.e. be obtained by penance, have come (here) due to my penance."
Kama) himself, who was very proud of conquering everything, 1. Tara—Name of the wife of Brhaspati, the preceptor of gods. She was
spoke, O descendant of Raghu: on one occasion carried off by Soma (the Moon) who refused to deliver her
up to her husband when demanded. A fierce contest then ensued and Bra-
Kama said : hma had at last to compel Soma to restore her to her husband. Tara gave
birth to a son named Budha who became the ancestor of the Lunar race of
72-74. O lord, who is this Sumada? And how little is his kings.
penance? I disturb the penance of (even) Brahma and others;
 1694 Padtna Purdna
V.I 3.15-30 1695
CHAPTER THIRTEEN
and became great. She who puts an end to the miseries of her
Satrughna Enters Ahicchatra City devotees, will give me everything. What is (the use of) Nandana?
Sesa said: What is (the use of) the mountain well-adorned with gold? What
is the use of nectar which is obtained with very little religious
1-8. Hearing these words of Sumada, the treasure of pena-
merit and which has given unhappiness to demons?"
nce, the army of Cupid, i.e. the celestial nymphs like Rambha,
15-16. Hearing these words of the king, Cupid struck him
joyfully said to him: "O dear one, all of us, beautiful damsels,
with various arrows, but could do nothing to him. The beautiful
have come to you due to your austerities. Enjoy the wealth of
(celestial) damsels were unable to disturb his mind through glan-
our youth, and give up the fruit of your penance. This is the
ces, sounds of their anklets, embraces and through looking at
pleasing Ghrtaci, having a body like campaka, and charming
him.
due to the fragrance of camphor. You may enjoy the nectar from
17. Having gone, as they had come, to Indra, they said:
her mouth. O illustrious one, O dear one, quickly enjoy her
"The king is firm-minded." Hearing that, Indra was frightened
who has charming gestures, whose body is attractive, whose breasts
(thinking that) his undertaking was fruitless.
are compact and large, who has come (to you) as a result of your
18-22. Then (goddess) Ambika, having seen the king who
severe penance; and give up all your unhappiness. Firmly
had conquered his senses, settled at her lotus-like feet, was
embrace me who am adorned with priceless ornaments, whose
extremely pleased and appeared before him. She, the beautiful
breasts are graced with the garland of mandara flowers, and who
one, was seated on the back of a lion; the excellent one had held
am expert in thinking about many tales about sexual union.
(in her hands) nooses and goads; the mother, purifying those
Drink the nectar coming out from my mouth; enjoy, having rea-
who purify the world, had a bow and arrows (in her hands). The
ched the peak of Sumeru resorted to by means of great religious
intelligent one (i.e. king Sumada), having seen the mother lus-
merit, pleasures—the fruit of your good penance. Let Tilottama
trous like crores of suns, and holding a bow, arrows and hooks,
adorned with youth and beauty, hold on your head two good
was delighted. Having many times saluted by (bending down)
chowries—-removing heat-—like two streams of Gariga with a
his head the mother obtained through devotion, smiling, and
constant flow, O most handsome one. O you, listen to the charm-
repeatedly touching his body with her hand, the very intelligent
ing account of Cupid; drink the nectar longed for by the hosts of
king, with the functions of his mind full of devotion and with his
gods etc.; O lord, having, along with excellent damsels, reached
body adorned with horripilation, praised her with a faltering
the garden called Nandana, amuse yourself (there)."
voice:
9-10. Hearing these words spoken by them, the very intelli-
23-30. "O goddess, O great goddess, victory to you, who
gent king thought: 'Wherefrom have they come? By means of
alone are waited upon by the hosts of devotees, and O innocent
my penance I have created these celestial damsels. (But) this has
one, you whose pair of feet is worshipped by the lords of gods
become an impediment. What should I do now?' The very in-
like Brahma, Rudra. O mother, this (world consisting of) the
telligent king Sumada who was thus anxious, thinking in his
mobile and the immobile, is put in motion by a portion of you.
mind (i.e. to himself), spoke to the celestial damsels:
All that does not exist without you. O auspicious mother, I
11-14. "You remain in my mind in the form of the mother of the
salute you. The earth is settled by you through the strength of
world. That whom I think of is also said to be of your form. The
your prop. (So) it, adorned with mountains, rivers, gardens,
pleasures in heaven, which you described, are worthless and
quarter-elephants, does not shake. (Due to you) the sun, heating
uncertain. My mistress, waited upon by me with devotion, will
the earth with his sharp rays, shines in the sky; through your
give me a boon. Due to her grace Brahma reached Satyaloka
power he takes the water existing on the earth, and releases it
(in the form of rain). Let the fire remaining within and without
 V.13.45-57 1697
1696 Padma Purana
horse comes here. After that, having emancipated you, I shall go to
(you) cause happiness to the worlds due to your power, O great the highest position.
goddess, saluted by gods and demons. You are learning, you are
the wonderful, divine power of Visnu, who. alone protects the Saying so, the goddess, served by gods and demons, disap-
world. O you fascinating one, through your own power you peared. Sumada too, having killed his enemies, became the king
create this (world) and look after it. All gods obtain perfection in Ahicchatra. This king, though capable and possessing army
from you and go to (i.e. secure) happiness. O you who bless and horses (or elephants), will not snatch your horse, (as) he is
(your devotees) with your grace, O you who are saluted (by them), well instructed by (the goddess), the wonderful power (of the
O you, to whom your devotees are dear, look after me, protect lord). O you omniscient one, having heard that the best sacrifi-
me, O mother, who am your servant, and who am devoted to cial horse has come near the city, and (that) you also (have ap-
your feet, O you the ancestor of the great Purusa." proached the city), the king named Sumada will now give every-
thing to you, the very intelligent one, whose feet are served by
Sesa said: great kings, due to the valour of the great king Ramacandra.

31-33. The mother of the world, who was thus pleased, said Sesa said:
to that devotee Sumada of an emaciated body: "Ask for an 45-48. The intelligent, mighty and very glorious (Satrughna),
excellent boon." Hearing these words king Sumada who was having heard this account of Sumada, said: 'Good, good'and
extremely delighted, asked for his own kingdom which was (for- was delighted. The lord of Ahicchatra, surrounded by all his
merly) snatched away (from him) and the troublesome wicked attendants and waited upon by many ksatriyas, was happily
persons in which were killed, and for inviolable devotion to the seated in his assembly. Brahmanas learned in the Vedas, and
pair of feet of the great goddess, the devotion that would (cause) wealthy and prosperous vaisyas waited upon king Sumada end-
emancipation at the end of life and would help to cross the ocean owed with charm. The just and excellent brahmanas blessed
of the mundane existence. the king, the only protector of all the people, with Vedic learn-
ing and diversion.
Kamaksa said: 49-51. At this time, someone came (there) and said to the
34-44. O Sumada, get (back) your kingdom in which every- king: "O you lord, I do not know whose horse, with a note (on
where the troublesome persons were killed. Be one whose pair his head) is (i.e. has come) near (the city)." Hearing that, he qui-
of the lotus-like feet is resorted to by gems of (i.e. excellent) ckly sent a superior servant (i.e. officer): "Ascertain as to who
women. O you called Sumada, may you not be defeated by your the king is whose horse (has come) near my city." The servant
enemies. When Rama, of great glory, will, after having killed having gone there and having ascertained from the beginning,
Ravana, perform the horse-sacrifice, adorned with all requisites, reported it to the king, waited upon by great ksatriyas.
and when his brother 6atrughna, the great hero and the killer of 52-54. The wise king who was everyday thinking about
the enemies' soldiers will come here looking after the horse and Rama's horse, having heard (that he had come) ordered all peo-
surrounded by brave men, you will present to him your entire ple: "All my people who possess wealth and grains, should put
prosperous kingdom and wealth etc., will look after the horse, up ornamental arches on their houses in the city. Let thousands
and will move everywhere on the earth along with your own of beautiful maidens, adorned with all ornaments, and mounted
warriors and pre-eminent archers, O you, very intelligent one. upon elephants, go forth (to great) Satrughna."
Then having saluted Rama served by Brahma, Indra and Siva, 55-57. Having ordered all like this the king himself surro-
you will obtain release difficult to be obtained by meditating unded by his sons, grandsons and queen went (to receive Satru-
saints having restraint as their means. I shall stay here till Rama's
1698 Padma Purdna 1699
V. 14.1-15
ghna). Satrughna, accompanied by many very great ministers, CHAPTER FOURTEEN
good warriors, saw the brave king named Sumada.
58-61. Then the great king, having come (there) joyfully The Cyavana Episode
saluted §atrughna who was accompanied by elephants, foot-sol-
diers, the tormentors of enemies, and accompanied by horsemen, Sesa said:
and horses that were adorned with brave soldiers and who was 1. Then, the king, the best among men, longing to listen to
accompanied by heroes. (He said to Satrughna:) "I am blessed, the excellent account of Rama, spoke to Satrughna who was
I am satisfied, my body is honoured. Quickly accept this kingdom,
pleased with the reception.
adorned with great kings, and well filled (i.e. furnished) with great
wealth like large rubies and pearls. O lord, I have been waiting Sumada said:
for a long time for the arrival of the horse. Everything that 2-5. I hope Rama who is the crest-jewel of the entire world,
Kamaksa had told before, has now come about just as (she had who has descended (on the earth) to protect his devotees, and who
told). See my city, and make the men (i.e. its citizens) blessed.
has favoured me, is happy. The people who with the cups of their
O you younger brother of Rama, O you very intelligent one,
purify our entire family." eyes constantly drink the lotus in the form of Rama's face and
are delighted, are blessed in the city (of Ayodhya). O you best
62-67. Saying so, he mounted (Satrughna) on an elephant among men, O you very intelligent one, my entire wealth and all
very bright like the moon, also (put up) Puskala (on the ele- my family, land etc. and my possessions are blessed. Formerly,
phant), and he himself also mounted (upon the elephant). At Katnaksa, tender with kindness, showed favour to me. (She told
that time, the sound of musical instruments like the kettle-drums, me:) "With your family you will see the lotus-like face of Rama."
impelled by the great king Sumada, pervaded (the atmosphere).
Maidens, employed by the lord (i.e. Sumada), having come to 6. When that hero, the best king Sumada spoke this, he told
the great lord of kings viz. Satrughna whose feet were waited him all the exalted virtues of the lord of Raghus (i.e. Rama).
upon by Indra and others, felicitated him with the heaps of 7-11. Having stayed there for three nights, (Satrughna) the
pearls which were (held by them) in their hands. Having slowly younger brother of the lord of Raghus, and the highly intelli-
come into the city, he who was joyfully glorified by people, gent one, decided to proceed further with the king. Then know-
reached the house that was decorated with ornamental arches etc. ing that, Sumada, with the approval of the great king Satrughna
King Satrughna, accompanied by the gem of the horse, graced and of Puskala, quickly consecrated his son on the kingdom (i.e.
by heroes, and led by king (Sumada) reached the house. Having consecrated his son as the king). The highly intelligent one gave
honoured Rama's younger brother with materials of worship etc. garments, many jewels and various kinds of riches to the servants
(Sumada) offered everything to the intelligent Ramacandra. of Satrughna. With his highly wise ministers, foot-soldiers,
horses, elephants, good horses and crores of chariots he (i.e.
Satrughna) started to go (i.e. proceed). Satrughna, having the
valour of Raghunatha, then went smiling along the way with that
Sumada, the holder of a bow (i.e. the archer).
12-15. The best horse after having reached the bank of
Payosni went (further). All the warriors, the protectors of the horse,
went after him. (Satrughna) saw various hermitages of sages do-
ing excellent penance. Everywhere he heard the excellent qualities
of Raghunatha (being narrated by the sages). (The sages said:)
 1700 Padma Purdna . V.I4.30-41 1701

"Here goes the intelligent horse protected by Visnu, so also re- obtained a portion of the oblation of the two physicians of gods
peatedly protected by monkeys devoted to Visnu (i.e. Rama), (i.e. the Asvins). He broke (down) the pride of Indra in the sacri -
followed by excellent horses." The great lord (i.e. Satrughna) fice of the Self-born (Brahma). Nobody obtains the prowess of the
hearing everywhere these words of (i.e. uttered by) the sages with great sage, rich with the power of penance and having the image
feelings saturated with devotion (for Rama), was pleased. of the Vedas.
16-22. And he saw a holy hermitage crowded with people
and (other) beings, removing by the sounds of Veda the entire (Satrughna) Rama's younger brother, having heard the things
inauspicious things (i.e. sins) of people that heard (the sounds of about the eminent Cyavana, asked everything including the break-
the Veda), purifying the entire atmosphere by means of the smoke ing of Indra's pride (i.e.Indra's humiliation) etc.
of the perpetual domestic fire, and looking charming due to the
sacrificial posts (put up) for the many sacrifices of (i.e. performed Satrughna said:
by) the excellent sages. There in that hermitage cows fit to looked 30. When did he receive the portion of the oblation of the
after, were looked after by a lion; in it the rats did not dig a hole two wonder-workers (i.e. the two Asvins) in the rows of gods?
through the fear of a cat; snakes constantly played with peacocks What did the lord of gods do at the sacrifice performed by
and mongooses. There (i.e. in the hermitage) elephants^ and lions, Brahma?
having become friends, always stay. The black antelopes (living)
there showed interest in eating the rice growing wild, and being Sumati said:
protected by groups of sages were not afraid of death. The cows 31-34. There was a famous sage named Bhrgu in the family
there had udders like pitchers, and their bodies were like that of of Brahma. Once in the evening he had gone (out) to collect
NandinI (the daughter of the divine cow, Sura-bhi). They purified sacred fuel. At that time a very strong demon, Damana (by
the earth with the dust raised by their feet (i.e. hoofs). Seeing the name), came there and uttered these very fearful words: "Where
sages having sacred fuel fit for the religious rites in their lotus- is that so-called sage? Where is that innocent lady?" He, full of
like hands (Satrughna said to) the all knowing minister of Rama, anger, repeatedly uttered these words. At that time, Fire, realis -
viz. Sumati: ing that danger was imminent from the demon, showed him the
praiseworthy, pregnant wife of him (i.e. of Bhrgu).
Satrughna said: 35-36. The demon snatched her who was crying like an osprey:
23-25. O Sumati, of which sage is the place that appears be- "O Bhrgu, protect me, O (my) lord, protect me; O (my) husband,
fore (us), that is resorted to by beings having no enmity (for one O treasure of penance, protect me." The wicked one took her
another), and is crowded with hosts of sages? I shall hear the who was speaking like this and who was afflicted, and went out.
account of the sages, and by means of their accounts and des- He admonished that chaste (wife) of Bhrgu with the strokes of
criptions etc. I shall render my body pure. (i.e. with abusive) words.
37-39. Then from her uterus the foetus of blazing eyes, affli-
Having heard this statement of the magnanimous Satrughna, cted with great fear, and as it were the fire born of (her) body,
the minister of the intelligent Raghunatha (i.e. Rama) told him: fell (out). He said: "O you of a wicked mind, do not go; be re -
duced to ashes quickly. Having touched the chaste lady, you will
Sumati said: not obtain bliss." He, who was thus addressed, fell down with
26-29. Know this to be Cyavana's hermitage adorned by his body reduced to ashes. The mother, who was agitated, took
great ascetics, crowded with beings free from enmity and full of the child and went to the hermitage (of her husband).
the wives of the sages; and he who is the great sage (viz. Cyavana) 40-41. Bhrgu, knowing all that was done by Fire, was full of
 1702 Padma Purdna V.14.57—V.15.7 1703
anger, and cursed (him): "O you who gave a suggestion to the king's horses perished, and many elephants died. Wealth, along
wicked enemy, be one who consumes everything." Then Fire who with gems, perished; and there was feud among (the king's men)
was (thus) cursed, was afflicted with grief and seized his feet. (He themselves.
said to Bhrgu:) "O lord, ocean of compassion, O you highly in- 57-59. Seeing that, the king (i.e. Manu) was afraid, and was
telligent one, (please) favour me. I told a lie through fear, and slightly dejected. He asked his men. (He said:) "Somebody has
not through malice against (my) preceptor (i.e. you). Therefore, wronged the sage?" Successively having come to know that act
O you crest-jewel of piety, be kind to me." of his daughter, (and) being extremely unhappy, he went there
42. Then (Bhrgu) favoured him. (He said:) "You will con- with his army and horses. Having seen the treasure of penance
sume everything, (yet will be) pure." Thus the ascetic, wet with endowed with great penance, he praised and pleased him (and
(i.e. soft due to) compassion, spoke to him. said): "Obest sage, be kind to me."
43-45. The brahmana (i.e. Bhrgu) who was very auspicious, 60-65. The best sage, having great penance, being pleased
who was pure, having darbhas in his hands, performed, accord- with him, said (to him): "Know that all that mischief is done by
ing to the rule, the ceremony performed at the birth of a child, your daughter. O great king, your daughter burst (my) eyes.
of the son that had fallen from the uterus. All the sages called Profuse blood flew (out). (Though) aware of it, she did not say
him 'Cyavana' on account of his having fallen (from the uterus). (anything) to you. Therefore, O great king, you should give her
Gradually he grew like the moon of the first night (of the month, to me (i.e. in marriage) according to the proper rite. Then the
waxing) in the bright half of (the month). calamity will cease. There is no doubt about it." Hearing that
46-48. Surrounded by all his disciples who were endowed the king was grieved and gave his daughter, endowed with youth,
with the power of penance, he went to Reva, the only purifier of beauty and good character, to the blind (sage). When the king
the world, to practise penance. The great one, having gone there, gave the lotus-eyed daughter (in marriage to the sage), all the
practised penance for a myriad of years. On his shoulders grew evil things caused by the sage's wrath, subsided. The king, grieved
the kirhsuka (trees) adorned with anthills. The eager deer, hav- and full of compassion, having given his daughter to the sage,
ing come (to him) scratched (their bodies) against his body. the treasure of penance, again went (back) to his city.
Enveloped (i.e. engaged) in irresistible penance, he was aware of
nothing.
49-56. Sometime lord Manu got ready for a pilgrimage. He,
surrounded by a great army, went to Reva. There, having bathed
in the great river, having gratified the manes and the deities, he CHAPTER FIFTEEN
gave gifts to brahmanas to please Visnu. His beautiful daughter
(adorned) with ornaments of heated gold and accompanied by Cyavana's Penance and Enjoyments
(her) friends, moved here and there in the forest. There she saw
an anthill adorned with a great tree. She (also) saw some lustre, Sumati said :
free from twinkling and winking (i.e. steadfast). Having gone 1-7. Then the sage went to his hermitage with Manu's dau-
there, she pierced it with small sticks. Seeing blood flowing (from ghter, his wife, endowed with yoga (abstraction), and with all
it), the king's daughter was sad and extremely unhappy. Covered sins destroyed was happy. That daughter of Manu, served, like
with the sin, she told about it neither to her mother, nor to her her family-deity giving desired objects, her excellent husband
father. She, afflicted with fear, grieved to herself. O king, the who was blind, whose prowess was lost due to old age, and was
earth quacked, and a meteor fell from the sky. All the directions excellent due to having intelligence like Visnu. She who knew
became smoky, and the sun was surrounded by a halo. Then the (his) internal thoughts, served her dear husband who was a trea-
 1704 Padma Pur ana V.I 5.21-36 1705
sure of penance, and the charming one became very much de- leave of the sage and went to heaven in an aeroplane. They had
lighted like SacI (i.e. Indrani) diligent in servingTndra. The beau- a hope of a portion being kept for them when a sacrifice was per-
tiful, slim princess, endowed with all (good) characteristics, and formed. After a long time, he, oppressed with passion of love,
subsisting on fruits, roots and water, served his feet. She was tenderly spoke, with words faltering due to love, to her who was
always eagerly engaged in obeying his words (i.e. orders) and in lean and emaciated due to practising a vow.
serving him, and engaged in the welfare of all beings she spent 21-24. "O beautiful young lady, I am today pleased with the
her time. Having given up (i.e. free from) desires, religious hypo- great service done with exclusive devotion in your heart by you
crisy, hatred, greed, sin and pride, and always careful and dili- giving me respect. You did not look upon as praiseworthy (i.e.
gent, she pleased Cyavana. O great king, having, in this way, you did not care for) your body—that is very much loved by hu-
served him for a thousand years with words and physical acts, she man beings—in wasting (i.e. when you wasted) it for my sake in
entertained a desire. serving me. Look, I shall give you all those favours which have
8-9. Once the two physicians of gods (i.e. the two Asvins) been won by me, engaged in my own duty, and which are free
came to the sage's hermitage. Having well honoured them with from fear and grief, and which are agreeable due to your serving
a good reception, she worshipped them. The two handsome me at every step, from the Lord by means of my concentration,
(Asvins), with their minds pleased due to the worship, respectful knowledge and abstract meditation. Then what about other ob-
offering, and water for washing the feet, offered by the daughter jects created and falling from the stretched out eyebrow of the
of Saryati, affectionately said to the beautiful lady: c'Ask for a Lord of wide strides? You are endowed with supernatural powers;
boon". enjoy riches obtained by your righteousness, divine and difficult to
10-16a. The princess (Sukanya), the best among the intelli- be obtained by men due to displeasure of kings." Having looked
gent, seeing the two physicians of gods pleased, made up her at him, who was speaking like this, proficient in the lore of the
mind to ask for a boon. Knowing the intention of her husband, entire wonderful power of women, she understood it; and with
the princess said (to them): "O gods, if you are pleased then give her face smiling and glittering due to her looking (at him) with a
(back) the sight of my husband." Having heard these charming little bashfulness, she spoke in words perturbed due to respect
words of Sukanya, and having observed her chastity, the best and love.
among the physicians said: "If your husband will give us a por-
tion of (the oblations offered to) gods, then we shall now make his Sukanya said :
eyes endowed with a clear sight." Cyavana too said "yes" (i.e. 25-26. O best brahmana, O my lord, O mighty one, I know
agreed to) giving a portion to the granters of the boon. Then the this is indeed achieved in the case of you, the lord of infallible
ASvins, being delighted, said to (him), the best among those who wonderful power; I told you about the right time: Let there be
practise penance: "Go down into this pond fashioned by siddhas." coition with you, the great one; for chaste women a child is an
Thus told by the Asvins, he who was seized by old age, and (on excellence. Tell (me) in this case in accordance with the teaching
whose body) the veins had stretched, got into the pond; the (of the sacred texts), the act due to which you with a desire to
Asvins also got down into it. enjoy me have been extremely emaciated. That would be accom-
16b-20. Three men, very handsome and dear to women, came plished. O you, being determined be kind to me, the bold one.
up (from the pond). They had golden necklaces and ear-rings (on Tell me what is proper about the abode of the lord.
their bodies). Their forms were similar and they had put on ex-
cellent garments. Not (being able) to recognize her husband, the Sumati said :
chaste lady surrendered herself to the Asvins. Pointing out her 27-36. Desiring (to do what was) dear to his beloved, Cya-
husband to her, and being pleased with her chastity, they took vana resorted to abstract meditation; O king, then only he fashi-
1706 Padma Purana V.16.1-4 1707

oned an aeroplane going at the will (of the occupant). It yielded and ornament for the neck; her form had an ornament on her
all desires; it was charming; it was endowed with all gems; it had breasts, bracelets and golden anklets that were jingling; she
the collection of all objects; it was furnished with jewelled pillars; was adorned with a golden girdle, (decked) with many jewels, be-
it was endowed with divine beds; it was comfortable in all low her loins. Her brows were charming; her teeth were fine; her
seasons; it was adorned with variegated pieces of silken cloth eyes with white loving glances, vied with the calyx of a lotus. Due
and banners; so also with garlands and variegated wreaths and to dark hair her face was bright. When she remembered her dear
with sweetly humming bees; it was bright with various kinds of husband who was liked by the sages, she was there with the
garments of silk and fine garments; it was beautiful with mats damsels where the lord of sages remained. (Seeing) herself in
put separately in each one of the residences one above the other, front of her husband and surrounded by a thousand damsels, and
and also with beds, fans etc. It was adorned at various places having heard about his knowledge of deep meditation, she was
with craft-works done there. It was furnished with a slab of great apprehensive. Then he, the devoted one and the killer of his en-
emeralds and altars of corals. It shone with the threshold of emies, put her who had taken a pure (i.e. a purifying) bath, who
corals at the doors. It had adamant door-panels. It was resorted was freshly shining, who had her own (i.e. original, charming)
to by (i.e. it had) golden pitchers on the sapphire-tops. It was form, whose charming breasts were covered, who was surrounded
furnished with variegated canopies with necklaces hanging from by a thousand vidyadharis, and who had put on excellent
walls fashioned with bright best rubies. It had the cooing (sound) garments, into the aeroplane. In that aeroplane, he, the very
of the groups of swans and pigeons, who having climbed up (the handsome one, with his greatness undiminished, accompanied by
walls) again and again found them to be artificial. It had been his dear wife, and with his body served by the vidyadharis, shone
properly furnished with sporting places, causing wonder to one- like the moon in the sky, surrounded by stars, and with the multi-
self. tudes of white lotuses blooming. He, the defender of those wo-
37-54. He, who knew the hearts of all beings, said to men and resembling Kubera, and praised by siddhas, enjoyed for
her who was thus looking at the abode with a heart that was a long time, in the troughs on the lord of the family-mountains,
not very much pleased: "O timid one, after having dived into the place of the enjoyment of the eight guardians of quarters,
this pond, get into this aeroplane." She, whose eyes were charming with wind (i.e. the breezes), the friend of Cupid, and
like lotuses, who had worn a dusty garment, whose hair was having charming sounds due to the falling into them of the cele-
tied into a braid, whose body was covered with dust and mud, stial river. Pleased with the lady (i.e. Sukanya) he enjoyed at
whose breasts were variegated, gladly entered that auspicious (different places like) Vaisrambhaka, the celestial garden Nandana,
pond of water. In the lake lived one hundred and ten damsels Puspabhadraka, Manasa and Caitrarathya.
in a mansion. All of them were young. They, having the frag-
rance of lotuses, saw her. Seeing her, the damsels got up, and
with the palms of their hands joined said: "We are your servants,
order us what we should do." O you who respect (others), they
having bathed that high-minded lady with a costly bath, gave her CHAPTER SIXTEEN
new, spotless silken garments, and excellent, bright and costly
ornaments. They gave her food possessing all excellences and The Horse Goes to Cyavana's Hermitage
drink like nectar and spirituous liquor. Then (she saw) in a mir- Sumati said:
ror herself with a wreath and with a spotless garment. The
1-4. Thus sporting with her everywhere on the earth, he did
maidens performed an expiatory rite averting an evil with great
■lot notice the years counted in hundreds that rolled by. Then
reverence for her. Her form was adorned with a costly necklace,
 V.16.22b-39 1709
1708 Padma Purdna
'hum' sound, and stupefied the arm of Indra. All men saw there
the brahmana, being aware of the lapse of his time, and realis - Indra, whose arm was stupefied and who like a snake controlled
ing that his excellent dear wife was full of (i.e. fully satisfied by a charm, was breathing with anger. Indra whose arm was
with) her desires (being satisfied), returned to his best hermit - stupefied, praised the sage, the treasure of penancs, and giving
age which was situated on the bank of Payosni and which with a fearless heart a portion (of Soma) to the Asvins, told
was crowded with foeless beings and people and resorted to by (him): "O lord, give an oblation to the Asvins; O Sir, I shall
beasts. He, of an excellent penance, lived there with his disci - not prevent it; paradon me, a great sin I have committed."
ples, endowed with (the knowledge of) the Vedas; and with his Thus addressed, the sage, the treasure of kindness, quickly
pair of feet being served (by his disciples etc.) everyday, he gave up his anger. O best of men, at that time Indra's arm
practised a great (i.e. severe) penance. became free. Seeing this, all men, with their minds full of
5-8. Then, sometime Saryati desired to perform a sacrifice curiosity, praised the brahmana's power, difficult to be obtained
in honour of deities. At that time he sent his servants to fetch (even) by gods etc. Then the great king gave much wealth to
Cyavana. Being invited by them, he, of a great penance went brahmanas. He, the tormentor of his enemies, had the bath of
there along with Sukanya, his religiously wedded wife, and purification at the end of the sacrifice.
greatly devoted to (proper) conduct. (The king) of a great fame, 22b-24a. Since I was asked by you to tell the great rise of
saw the best sage—a man with sun-like lustre—by the side of Cyavana, endowed with penance and deep meditation, I have
the sage's wife i.e. of his daughter. The king who did not give told you all about it. Having saluted this (Cyavana), an embodi-
her blessings and whose mind was not very much pleased, said ment of penance, and having received (from him) blessings for
to his daughter who had saluted her father (i.e. him). victory, send him, along with his wife to the charming sacrifice
9-10. "What is this that you have desired to do? You who of Rama.
have abandoned your husband stricken by old age and are
resorting to this paramour who is a wayfarer, have deceived Sesa said:
the sage saluted by the world. How has your mind wrongly
24b-30a. When he was talking like this, the horse, imprint-
gone down (like this)? This is a family-bane to the child born
ing the earth with the marks of his hoofs, due to his wind -like
in the family of the good. Since you, being shameless, are
speed, reached the hermitage. He, eating with his mouth the
having a paramour, you are degrading the family of your father
durva-shoots, moved into the great hermitage. When the sages
and of your husband to the lowest position."
had, after fetching darbhas, gone to the river to bathe,
ll-14a. She, smiling a bright smile, said to her father who
Satrughna, the tormentor of enemies and liked by heroes,
was speaking like this: "O father, this is your son-in-law, the
reached the extremely beautiful hermitage of Cyavana. The
son of Bhrgu." She told her father everything about (Cyavana's)
brave one (i.e. Satrughna), having gone into the hermitage,
acquisition of youth and handsome form. The father, being
saw Cyavana, being the (very) embodiment of penance, near
amazed and very much pleased, embraced his daughter. A Soma
Sukanya; and announcing his own name, saluted his feet: "I am
sacrifice was got performed by the wise one, and he took a cup
Satrughna, the brother of Rama and the protector of the
of Soma. Cyavana, endowed with power, made the Asvins,
(sacrificial) horse. For the appeasement of great sins, I am
who did not (up to then) drink Soma, have a cup of Soma.
saluting both of you."
14b-22a. Indra, (seeing) the two deities, allowed to sit in
30b-39. Hearing these words, the best of the sages said:
the line (of those who were served Soma), (though they were)
"O Satrughna, O best among the heroes, may you attain pro -
not fit to be in the line, by Cyavana, took his thunderbolt to
sperity. You who are protecting the (horse of the) sacrifice,
kill the best brahmana (viz. Cyavana). The intelligent sage,
will attain great fame. O brahmanas, note the wonder; even
seeing Indra, holding his bolt and ready to kill him, gave out a
 1710 Padma Purana
V.I 6.49—V.I 7.7 1711
that Rama, by remembering whose name men having committed
great sins and having had sexual intercourse with others' extremely handsome devotee of Rama, the best sage to your
wives, destroy their sins and the free souls engaged in remem- city."
bering whose name attain salvation, is performing the (horse-) 49. Hearing these important words of the warrior-monkey,
sacrifice. Due to the touch of the dust rising from his lotus - Satrughna, ordered Hanumat: "Go, take the sage (to the city)."
like feet, the better-half of Gautama became at once one having 50. Hanuman put the sage on his back, and, (moving) like
an enamouring form. She (i.e. Ahalya, Gautama's wife), full Wind going everywhere, took the sage along with his family.
of love, by meditating upon that form of Rama burnt all the 51-54. Seeing the sage, who had arrived (at Ayodhya),
heaps of her sins and became beautiful. By seeing his charming Rama, the best among the intelligent, being pleased and agitated
form in the battle (even) demons reached his changeless form. through affection, offered him respectful offering and water
Those ascetics who are devoted to meditation, on meditating for washing his feet etc. (Rama said:) "Now I am blessed due
upon him have gone, being fully free from the fear of the to having seen you, the best sage. This sacrifice of me, which is
mundane existence, to the highest position. Blessed I am that equipped with all requisites has been purified." Hearing these
today I shall see Rama's charming face, the corners of the eyes words, the best sage Cyavana, extremely delighted, and with
of whom resemble the cloud-water, which has a fine nose, his body horripilated due to love, said: "O lord, O great king,
beautiful eye-brows and which is well high. That is (really) the the worshipping of fire by you, the knower of Veda, and the
tongue that respectfully utters Rama's name. The one other protector of the path of dharma, is but proper."
than this is like the tongue of a serpent.
40-46. Today I have obtained the merit of my penance;
today my desires are fulfilled because I shall see Ramacandra's
face difficult (to be seen even) by Brahma etc. I shall purify my
body with the dust of his feet; I shall purify my tongue by
CHAPTER SEVENTEEN
means of very wonderful talk (with him)." With tears flowing
and his words faltering he said "Go", when love for Rama had Arrival of a Brahmana Ascetic
increased by remembering Rama's feet. In front of the sages,
he, with his eyes full of tears said: "O Sri Ramacandra, O best Sesa said:
among the Raghus, O you embodiment of righteousness, O you 1-3. Having seen the power of the penance of Cyavana,
who take pity on your devotees, emancipate me from the which was inconceivable, Satrughna praised the brahmanic
worldly existence." Firm in his meditation he did not feel penance which alone was adored in the world. (He said to him-
alien there, when he talked like this before the sages. Satrughna self.-) 'Oh! see the perfection of abstract meditation in the best
said to the sage: "O lord, make very pure our best sacrifice by brahmana who just in a moment fashioned the aeroplane
the dust of your feet. It is the great fortune of the lord of Raghus, difficult to have. What a great disparity is there between the
that he, of mighty arms dwells in your heart". Thus addressed, complete attainment of pleasure on the part of the sages of pure
and very much honoured by all people Cyavana, with his atten- hearts and the desire for enjoyment on the part of human beings
dants and surrounded by all fires, and floating in the deep pool without the power of penance!'
of joy, went there (near Satrughna). 4-7. Saying thus to himself, Satrughna stayed in Cyavana's
47. Seeing that devotee of Rama, coming there on foot, hermitage for a while, drank water and enjoyed comfort. The
Hanuman, full of modesty, said these words to Satrughna: great horse, having the speed of wind, having drunk the water
48. "O lord, if you tell me, I shall carry this very great and of (the river) Payosnf having auspicious water, went along the
way. Seeing the horse's exit, the soldiers went after him; some
1712 Padma Purana 1713
V.17.37b-48a
with elephants, some with foot-soldiers, some with chariots and N, which shines in front (of us) with great beautiful peaks and
some with horses. Accompanied by the best minister Sumati, crystal tops on all sides. Those mean men, those sinful men,
Satrughna followed him in a chariot drawn by ahorse. engaged in adultery, who do not realise the hosts of virtues of
8-14. The horse that was moving on, reached the city called Visnu, do not see this mountain. So also those men who having
Ratnatata belonging to a king called Vimala and crowded with controversies and doubt in their minds, do not care for the way
happy and rich people. Having heard from his servant that of conduct well settled by the good arising from the srutis and
the excellent horse of Rama along with all soldiers had reached the smrtis, those who sell indigo, and those who sell lac do not
the vicinity of the city, he, along with seventy elephants having see this (mountain). A brahmana who drinks spirituous liquor
the moon's colour, myriads of horses, and a thousand chariots and sells ghee etc., so also he who would not give (in marriage)
bright like gold, went forth to (greet) Satrughna. Having saluted his daughter endowed with beauty to a man of good character
Satrughna, and all great warriors that had come there, and and belonging to good family (do not see this mountain).
having offered him riches, treasure and wealth and his entire (Similarly) a man who censures his wife coming from a good
kingdom to him, he stood before him and said: "What (should) family and having a good character, who himself eats sweet
1 do?" The great king too with his arms closely embraced him (dishes, but) does not give them to his kinsmen (does not see
who had bowed down to his feet and having entrusted his king- this mountain). (In the same way) a man who discriminates in
dom to his son and surrounded by many archers, went with him. (i.e. while serving) food meant for brahmanas, and the wicked
Having heard Rama's name, pleasing to the ears, all of them one who does not offer mixture of rice and peas or rice boiled in
saluted the horse and offered him riches and great wealth. milk to a suppliant (do not see this mountain). Those who tor-
15-20. With great joy Satrughna honoured the king; and ment guests (already) tormented by the sun's heat etc. (do not
then, along with his army went after the horse. When he was see this mountain). O great king, those who enjoy in the atmos-
thus going, he saw on his way an excellent mountain, which was phere and who are traitors, so also those who are averse to
adorned with crystal, golden and silver tablelands, which reso- Raghunatha do not see (this mountain). This beautiful, aus-
unded with water-streams, the land of which had various picious, best mountain, adorned by Purusottama purifies all of
minerals, which was adorned with good minerals like red chalk us by its sight. Here lives Purusottama whose feet are honoured
and colour of lac, where siddha-damsels having no fear from by the crowns of gods, who deserves to be seen by the auspi-
anywhere sported with siddhas, where gandharvas, celestial cious ones, who grants religious merit, whom the srutis saying
nymphs andnagas were sporting with pleasure. Seeing the moun- 'Not this, not this' (i.e. this is not Brahman, that is not
tain served by cool breezes (that had been) in contact with the Brahman . . .) do not know, the dust of whose feet is sought
ripples of Gariga, and charmingly graced with the sound of after by gods like Indra and is extremely difficult to be secured,
lutes, swans and parrots, Satrughna, with his mind full of amaze- whom the wise know by means of the perfect statements of the
ment on having seen it, said this (i.e. these words) to Sumati: Upanisads—that Purusottama along with Sri lives on this Nila-
21-22. "What is this best among the great mountains? It mountain. O king, having climbed it, having worshipped it
astonishes my mind. This wonderful (mountain) having excellent with merit etc., and having eaten the offering of eatables
tablelands of abundant silver, shines on my way. What deities presented to it, one becomes four-handed.
dwell here? Is it the sporting ground of gods that excites my mind 37b-48a. In this regard also they mention this ancient
with the heaps of riches?" account. O great king, listen to it which is full of all wonder:
23-37a. Hearing these words, Sumati who had set his heart What happened to king Ratnagriva along with his family?
on the lotus-like feet of Rama, the abode of virtues which will (How) he obtained four hands etc. difficult to be got (even) by
be mentioned, then said: "O king, this is the mountain (called) gods and demons? O great king, there was a city named KancI,
 1714 Padma Purana
V.17.58b-82 1715
well known in the worlds. It was rich with great people and with my family I shall go on a pilgrimage after having entrusted
their attendants, and (had in it) army and horses (or elephants). the entire responsibility of the kingdom to my son." Having
In it lived best brahmanas who were very much engaged in the resolved like this in the evening he, meditating upon Visnu at
six duties,1 who were devoted to the welfare of all beings, and night, saw a dream (and saw in it) a brahmana—an excellent
who hankered after devotion to Rama. The ksatriyas were ascetic. The great king, having got up in the morning and having
fighters, and never fled away in a battle. They were averse to offered the morning prayers etc., happily satin the assembly
others' wives and to plotting maliciously against others. The
with his ministers.
vaisyas conducted themselves well with lending money, agricul-
58b-65a. Just then he saw a brahmana ascetic of an emaci-
ture and trade. They always took delight in (i.e. were greatly ated body, wearing matted hair, bark-garments and a small
devoted to) the feet of Raghunatha. The sudras passed their piece of cloth worn over the privities and holding a staff in his
nights and days in serving brahmanas etc. With the tips of their hands, and with his body rendered auspicious due to visits to
tongues they always uttered (the word) 'Rama, Rama'. No many holy places. The king of mighty arms, on seeing him,
common man committed a sin (even) mentally. Charity, pity, saluted him with (i.e. by bowing) his head. The king, with his
restraint and truth always prevailed there. No sinless person mind pleased, offered him a respectful oblation and water for
even uttered words harming others. People did not show greed washing his feet. He asked (i.e. said to) the celebrated brah-
for the wealth of others, nor did they commit any sin. In this mana who had rested and was seated comfortably: "O lord, my
way, O great king, the subjects were looked after by Ratnagrlva.
bodily sin has today gone (away) due to having seen you.
The king, free from greed, accepted only one sixth part2 (of the
Great men go to the houses of the helpless ones through regard
income of each person), and nothing else (i.e. more). In this
for them, to protect them. Therefore, O brahmana, now tell
way, the king who righteously protected his subjects and
me, an old man, as to which god would bring about the end of
enjoyed all pleasures, passed many years.
(living in) the womb (i.e. the end of birth and death), and which
48b-58a. Once he said this (i.e. these words) to Visalaksi,
holy place would be capable of (doing so). (People like) you
his chaste and religiously wedded wife: "O Visalaksi, sons able
move everywhere, are the greatest, are devoted to concentration
to protect the subjects have been born (to us). I have many
and meditation and have become spotless and meritorious due
attendants free from distress. My elephants resemble mountains,
to having plunged (i.e. bathed) in all the sacred places. O you,
and my horses are (swift) like the wind. I always have chariots
who well know (about) all the holy places, favour me and tell
yoked with great horses. Due to the grace of great Visnu I have me in detail, who am listening and having faith."
nothing wanting, but (still) there is one desire in my mind. O
you extremely beautiful one, I have not as yet visited a great The brahmana said:
holy place capable of putting a stop to a stay in the womb (i.e. 65b-82. O best king, I shall tell you what you asked me
to birth) and adorned by Visnu. I have become old with my about visits to holy places. By the favour of which deity would
body having wrinkles and grey hair. With reverence I shall womb i.e. birth be kept off? That Sri Ramacandra who
resort to a charming holy place. That man who only fills his destroys the mundane existence, should be resorted to. He, the
belly (i.e. eats to live) during his life and does not worship lord alone, called Purusottama, should be worshipped. I have
Visnu, is said to be a bull. Therefore, O auspicious dear one, seen many (holy) cities destroying all sins. Ayodhya, Sarayu, Tapl,
1. Satkarma—The six duties enjoined on a brahmana : 1. Reading so also the excellent Haridvara, Avanti, Vimala, Kanci and Reva
(especially the Vedas), 2. Instructing, 3. Sacrifice. 4. Conducting a sacrifice, going (i.e. flowing) into the ocean; so also Gokarna, (the holy
5. Giving, 6. Receiving (gifts). place) called Hataka, destroying crores of murders; so also the
2. Sasthamsa—Cf. Manusmrti, 7. 131 ft'. great mountain called Mallika, giver of salvation to those men
 V.18.11-24 1717
1716 Padma Purana called Nila, the courtyard of which is repeatedly washed by the
who see it and where on the bodies the water would become water of the ocean. There, on the top of the mountain, I saw
dark or pure. I have seen this holy place which removes sin. I bhillas, holding bows, having four arms and with their fatigue
have seen Dvaravati, which is resorted to by gods and demons, removed by eating roots and fruits. Then immediately a great
where flows the auspicious Gomati, having Brahmanic water, doubt arose in my mind: 'How (is it that) these men are having
where sleep is called absorption of the mind and death is said to four arms and they are holding bows and arrows? Their forms
be final liberation, and living where Kali would never be power- appear to be (like those) who have conquered their souls and live in
ful. Where (i.e. there) the stones are marked with discs, and men Vaikuntha. How have they obtained what is difficult to be
also hold discs; beasts, insects, birds etc.—all have discs on their obtained even by Brahma and others?' They, with their hands
bodies; where the three-strided one (i.e. Visnu), the only guar- shining with conches, discs, maces, sarnga (bows) and lotuses, and
dian of the worlds, would live (i.e. lives). Due to my great with their bodies covered with sylvan garlands, and resembling
religious merit I saw that city. I saw Varanasi which is made the devotees of Visnu were near (me). With my mind full of doubt
his abode by Visvanatha and where they teach the hymn that I asked them at that time, O king, (I said:) "Who are you? How
emancipates (a person) and is called Brahman, having died have you obtained this condition of having four hands?" Then
where insects, moths, bees, beafts and others, and (even) gods, they laughed much and said to me: "This brahmana does not
abandoning the pleasure due to the contact with their (i.e. as a know the wonderful importance of pinda." Hearing this, I
result of their) deeds and overcoming grief go to Kailasa. (Then said (to them): "What is pinda? To whom is it given? Tellittome.
there) is the holy place called Manikarni, in which the river O you most religious ones, having bodies with four hands." Then
flowing to the north cuts off the bondage of the mundane having heard my words, the magnanimous ones told me the
existence even of the sinners. All (of them) having matted hair, entire account of the acquisition of four hands etc.
ear-rings, and adorned with serpents and excellent ones wearing
the hide of an elephant live with their grief perished. There The kiratas said:
(the god) called Kalabhairava controls Yama. Lord Yama 11-17. O brahmana, listen to the account: A child from
holding the (chastising) rod, does not talk about human beings. amongst us everyday sported, eating jambu fruits etc. Once
KasI, marked by (the presence of) Visvesvara, was seen by me. while playing and being surrounded by children on all sides he
O king, I also saw many holy places; but that great wonder climbed up a beautiful peak of the mountain (Nila). (The boy
which I saw on the mountain called Nila, in the presence of said:) "There I saw a wonderful temple of a deity. It was
Visnu, was seen at no other place. decked with the gems like emeralds and had golden walls. Like
the sun it tore off (i.e. dispelled) the line (i.e. mass) of darkness
with its lustre. Seeing it I was amazed (and thought): 'What is
this? Whose abode is this? Going (into it) I shall find out whe-
ther the abode belonged to the great ones.' Thinking like this,
CHAPTER EIGHTEEN I, due to my great luck, went inside the house. There I saw the
lord of gods, saluted by gods and demons, and shining with
A Miraculous Happening crowns, necklaces, armlets and neck ornaments etc., so also having
extremely pure and charming ear-rings, and lotus-like feet with
The brahmana said: bees intoxicated with the fragrance of tulasi (-blossoms).
1-10. O king, listen to the account (of the events) that took 18-24. (I saw the lord) the rich image (of the lord) whose
place on the mountain Nila, believing which men go to the
eternal Brahman. I who was wandering, went to that mountain
 Padma Purana 1719
1718 feet were served by a conch, a disc, a mace, a bow, a lotus V.19.6-16
which bathed at the confluence of Ganga and the ocean, with my
were embodied, and who was well served by Narada and others. body rendered auspicious, I climbed up the peak, variegated
(There) some sang, danced and laughed; they pleased the great, with gems and rubies. O great king, there I saw the god saluted by
very wonderful lord who alone was saluted by the entire world." gods and others. I had become blessed by saluting him and by
O sage, my child seeing Visnu, went there. O king, gods, after having eaten the food (from the offering). Due to having seen the
having majestically offered worship with incense etc., having lord Visnu, I obtained the four-armed condition, marked with a
made an offering of eatables for the dear (lord) of Sri, so also conch, a disc etc. (and) did not enter a womb again (i.e. did not
having waved the lights, went, expecting his grace through great have rebirth). O king, you too quickly go to the mountain called
respect for him, to their own abodes. Due to the great luck (of Nila, and make yourself blessed and free from the agony of
the boy,) he got a particle of boiled rice that had fallen there, remaining in the womb (i.e. being born).
and that was difficult to be got by Brahmadeva and other gods 6. Having heard these words of the intelligent best brah-
and men. The child ate it; then he saw the image; and the very mana, he, with his body delighted, asked the sage, the manner
handsome child had four arms. Then we repeatedby looked at the in which the pilgrimage (was to be undertaken).
boy who had come home, who had got four arms and who had
held a conch, a disc etc.
The king said:
25-30. We asked him: "What is this wonder that has taken
7-8. O good one, O best brahmana, O sinless one, you have
place?" Then the boy told us all the great wonder: "1 had gone
to the eastern peak (of the mountain). There I saw the lord of nicely described to me the greatness of the lord which destroys
gods. There 1 found the charming particle of boiled rice from the sins of those who listen to it. Tell me the mode of the pil-
the offering made to the deity. Just due to eating it, I have now grimage, along with (i.e. as told in) the scriptures. By whichmode
become four-armed, and am amazed." Having heard those words would men obtain the entire fruit?
of the boy, we, who were at once amazed, also saw the god, very
difficult to be obtained. We ate there food etc. full of all tastes. The brahmana said:
Then due to the lord's grace we became four-armed. O best 9-16. O king listen, I shall tell you the auspicious mode of
among the Kurus, go and have a sight of the lord. O brahmana, pilgrimage by means of which the god saluted by gods and
eating the particle of boiled rice (from the offering) you (will) be demons, is obtained. Even if one's body is wrinkled (and) grey
four-armed. O best brahmana, I have told you about the wonder, or one is endowed with youth, one should, realising death to be
about which you had asked me. insurmountable, submit oneself to Hari. One should put one's
heart into narration about him, listening about him, saluting and
worshipping him, and not anywhere else like woman etc. Realis-
ing that everything is perishable and momentary and very pain-
ful, a man who somehow greatly worships Visnu who is beyond
CHAPTER NINETEEN birth and death, to whom devotion is dear, and who is infallible,
(even) through anger, desire of carnal gratification, fear, hatred or
Ratnagriva Goes on a Pilgrimage to Purusottama greed, does not experience unhappiness. That Visnu is reached
through the sinless contact with the good. That which the good,
The brahmana said: with their attachment ceased and free from desire and greed, say,
1-5. Having heard the highly amazing words of the bhillas keeps one away from the worldly existence. Due to their grace
and thinking that it was a great wonder, I was delighted. Having men become free from unhappiness. At the holy places is found
 1720 Padma Purana V. 19.34-54 ' 1721
a good man highly devoted to Ramacandra, whose sight is the mode of visiting the holy places. Resorting to this mode go to
fire burning the heaps of men's sins.
17-18a. Therefore, a man, a/raid of the mundane existence, Purusottama (i.e. Visnu). Acyuta (i.e. Visnu) bsing pleased (with
should always visit the holy places, having holy water and ador- you), O great king, will give (i.e. bring about) devotion to (i.e.
ned with the rows of good people. The holy places, properly in) you, so that in a moment there will be the end of the mun-
visited, destroy sins. dane existence. O best man, having heard the mode of visiting
18b-20. O best king, listen to the mode (of visiting them). holy places, which destroys all sins, a man is freed from all
First a man should create in himself detachment from his wife severe sins.
and (other) members of his family. Knowing (all) that to be
unreal, he should mentally recollect Visnu. Having gone from Sumati said:
there to a distance of a krosa uttering (the name) 'Rama, Rama', 34-35. The great one, having heard these words, and with
he should, knowing the (proper) way, having bathed at the holy his mind agitated through curiosity to see that holy place, saluted
places, get himself shaved. his feet, and ordered his minister, an excellent counsellor. Desir-
21-23. The sins of men visiting holy places, go (with them) ing to visit the sacred place, he decided to take all persons with
resorting to their hair. Therefore, one should get shaved. Then him. (He said to the minister:)
a man, free from greed and having put on the dress proper for a 36-38. "O minister, at my behest, advise all the citizens:
holy place, should hold a staff, a knotless garment, a pitcher and 'The best men, who live in my city, who obey my orders, should
a piece of deer-skin. A special fruit is obtained by those men move with me out of my city to please (Visnu) by seeing the
who go there according to the proper mode. Therefore, with all
lotus-like feet of (that) Purusottama (i.e. Visnu); but those sinful
efforts a man should go through the rite of pilgrimage.
men, of irreligious intentions, who, violating my words (i.e. my
24-30. He whose hands, feet, and mind are well controlled, and
who has knowledge, penance and fame, obtains the fruit of (a visit order) stay (back) in their houses, should be punished with
to) the holy places. The very lucky man, saying with his tongue 'O Yama's (i.e. capital) punishment.
Hari, O Krsna, O Hari, O Krsna, O you to whom your devotees 39-42a. What is the use of that host of sons or those rela-
are dear, O you lord of senses, O you fit to be resorted to, O tives of bad conduct who have not seen with their eyes Puruso-
revered one, O Visnu, protect me from the many (births in) the ttama who gives religious merit? The birth of them whose sons
worldly life,'and mentally recollecting Hari, should visit a holy place and grandsons have not sought the shelter of Visnu, is like that of
on foot. A man going in a vehicle would obtain equal fruit. A man a herd of pigs eating excretion. O multitudes of my subjects,
(going to a holy place) with his shoes on would obtain one quickly salute that god who by merely his name (being uttered)
fourth fruit, and the fruit obtained by killing a cow by going in a is capable of purifying all.'" Such charming words strung together
vehicle (to which) bulls (are yoked). A usurer obtains one third of with the virtue of the lord (were uttered by him).
the fruit, and a man gets one eighth by serving (i.e. one who 42b-45. His chief minister Uttama, having the true name
serves others gets one eighth part of the religious merit). A man (i.e. true to his name), was much delighted. Having put (the
going to a holy place reluctantly would obtain half the fruit. A announcer) on an excellent elephant he proclaimed by means (of
man should visit holy places properly. His sins perish, especially the sound) of the drum: "Since it is ordered by the king desiring
by observing the (proper) rites. There he should salute the good to go on a pilgrimage, all people should quickly go with the king
men by resorting to their feet etc. By that devotion to Hari, to the great mountain. They should see there (the lord) having
Purusottama, is secured. the name Purusottama and destroying sins. They should make
31-33. Thus I have told you in brief and not in detail, the (i.e. look upon) the entire ocean of the worldly existence (just
as) a small puddle."
46-54. The minister, whose fatigue was removed by medita-
 V.20.1-22 1723
1 722 Padma Parana
tion upon the feet of Raghunatha (i.e. Rama) made such a CHAPTER TWENTY The Importance
wonderful proclamation as ordered by the king. Hearing it,
all the subjects swimming in the fluid of joy, decided to emanci- of Gandaki
pate themselves by seeing Purusottama. Brahmanas, well-dressed
and accompanied by their disciples, and giving a blessing rich Sumati said:
with boons to the king, then moved out. Brave ksatriyas hold ing 1-11. Then, when the king, accompanied by all people pro-
bows, vaisyas graceful due to sale of objects, sudras with their ceeded (to Nilagiri), he, the great king, heard on the way the
bodies delighted due to crossing the worldly existence, washermen, narration of Krsna, of Govinda, sung by distinguished singers,
lovely shoe-makers, kiratas, wall-builders, those who lived on a the devotees of Visnu: "Victory to you, O Madhava, O you
needle (i.e. tailors), those who dealt in tambula, those who kept Purusottama, who are fit to protect." On his way he visited
musical instruments, those who subsisted on dyeing, the sellers many holy places and saw their greatness. From the ascetic
of oil and the sellers of garments, bards, panegyrists, heralds brahmana he heard about their greatness. The king, with his
full of delight and narrating old accounts moved out by the mind amused with diverse accounts of Visnu, made the singers
king's order. Those who knew the sweet taste of food, those sing about Visnu on every path (that he took). The great, intelli-
who amused (others) with words causing laughter, magicians, gent king whose senses were restrained, gave gifts to the help-
vidyadharas, those who were proficient in intelligence, praising less, blind, poor, lame persons, as desired by them. Very much
the great king went out of the city. devoted to the meditation on Visnu, he, making himself auspi -
55-60. The king too, having finished the rites like the morning cious and free from passion by means of visiting many holy
prayer, brought (there) the brahmana, the best ascetic and places, went (on the pilgrimage) with his own people. The king
extremely pure. By his order the king went out of the city. The while going saw ahead the river which destroys sins, which con-
king, followed by people, shone like the moon with stars. He tained stones marked with discs, which was pure like the sages'
went over just a krosa, and getting himself shaved, held a staff and minds, which was adorned with many rows of the hosts of many
a water-pot, and wore an auspicious (deer-)hide. He had put on
sages, which looked beautiful with the cooings of birds like the
an auspicious dress and was engrossed in meditation on Visnu.
cranes. Having seen it, he asked the ascetic, the best brahmana
He, of a great glory, had his mind free from passion and anger. At
who knew piety and who was full of the special knowledge of the
that time the musicians repeatedly beat large kettle drums, large
military drums, and played upon other musical instruments, significance of many holy places: "O lord, what is this auspicious
(blew) conches, and (played upon) lutes. People saying, 'O lord river, resorted to by hosts of sages and making my heart full of
of gods, O you who removegrief, O you who are known as joy?" Hearing these words of the intelligent king of kings, the
Purusottama, show me your body', went out (of the city). learned (brahmana) commenced narrating the excellent signi -
ficance of the holy places.

The brahmana said:

12-22. O king, this is river Gandaki which is resorted toby
gods and demons, which is overflowing with holy water, and
which destroys heaps of sins. She would burn mental sin by
means of her sight (i.e. when she is seen), would burn the sin
committed by means of deeds by to her touch, and would burn
the heap of sins committed through words by means of her water
being drunk. Formerly the lord of the beings (i.e. Brahma),
 1724 Padma Purana
V.20.39-54 1725
seeing all the beings to be sinful, produced this (river), the des- copper-pot and Visnu's names are the nectar from (Visnu's)
troyer of many sins from the drops on his cheeks. Those men feet. The tranquil sages, proficient in all sacred works, say that
who, even though they have committed sins, touch this river the nectar from (Visnu's) feet (obtained) through these nine,
having holy water and beautiful ripples, do not obtain a womb burns the heaps of sins. O king, all the wonderful religious
(i.e. are not reborn). The stones found in this river and adorned merit obtained by bathing at all places and by performing all
with the marks of disc, are actually great forms of the lord him- (kinds of) sacrifices is present in each drop (of Gandaki). Within
self. A man who would everyday worship the stone with a disc (a radius of) a yojana a crore of sacred places exist, where the
(on it), would never enter the womb of a mother (i.e. would never salagrama stone is worshipped by best men. Even salagrama
be reborn). An intelligent man who would (like to) worship the stones should be worshipped; not the double ones among the
excellent salagrama stone, must be of good conduct, and free even ones. The uneven ones also should be worshipped; but not
from religious hypocrisy and greed. A man averse to the wife of the triple among the uneven ones. (A salagrama with) a disc is
someone else and to the wealth of others, should carefully wor- (found) in Dvaravati, so also in Gandaki. Ganga flows into
ship the salagrama with the disc (on it). The disc born (i.e. the ocean where the two meet. The dry ones make man bereft
found) in Dvaravati and the stone born (i.e. found) in Gandaki, of (long) life, prosperity and power. Therefore the glossy and of
destroy in a moment men's sins earned during a hundred exis- a charming form give prosperity. A man who desires a (long)
tences. Even if a man would have committed a thousand sins, he life, so also a man longing for wealth (who) worships (them),
would be purified by drinking the water of (i.e. flowing from) a obtains all (bliss) in the next world and in this world. O king,
salagrama. A brahmana, ksatriya, vaisya or sudra householder, it is (only in the case) of a lucky person that he has Visnu's
who is on the path of the Vedas (i.e. behaves according to the auspicious name in his mouth, and the salagrama stone near him
Vedic injunctions), would obtain salvation on worshipping a in his heart. (Even) at the time of the departing of the soul, he
salagrama. who has a sight of the salagrama stone even while relaxing, un-
23-27. A woman should never worship a salagrama. If a doubtedly gets salvation.
woman who is a widow or whose husband is alive, who desires 39-44. Formerly the lord told the intelligent Ambarisa:
her well-being in heaven, touches through ignorance a salagrama, "Brahmanas, those who have renounced the worldly ties and
she would, even though she is endowed with good character and smooth salagrama stones—these three are my forms taken by (the
virtues, be deprived of her collection of religious merit and lord) that appear to destroy the sins of the sinners on the globe.
would quickly go to hell. The best brahmanas say that flowers Those sinners who (even) once censure the salagrama stone, are
dropped from the hands of women on salagrama stones are more cooked in the Kumbhipaka (hell) till deluge. The mother, the
(powerful) than the fall of Indra's thunderbolt. The sandal father, the groups of relatives of that foolish man who prohibits
offered to the lord by a woman would be like poison, a flower a man on the point of worshipping (a salagrama stone), rot in
offered by her would be like Indra's thunderbolt, and offering of hell. He who tells (others), 'Offer the dearest worship to sala-
eatables made by a woman to the lord would resembJe the deadly grama,' being blessed, quickly takes his ancestors toVaikuntha."
poison. Therefore,a woman should, by all means, avoid touch- In this case only the sages free from attachment and lust and
ing the (salagrama) stone. She who touches it, goes to (and lives anger tell an ancient (piece of) history:
in) the hell as long as fourteen Indras (rule). 45-54. Formerly in a country, void of piety, called Kikata,
28-38. Even a man of a sinful conduct or having (the sin lived a man called Sabara, belonging to the pulkasa caste. He
of) a brahmana's murder goes to the highest position on drink- was always bent on killing beings; he again and again held his
ing the water of (i.e. flowing from) a salagrama stone. Tulasi, bow. He forcibly took away the life of those who desired to go
sandal, water, a conch, a bell, a disc, a (salagrama) stone, a on a pilgrimage. He killed many animals; he was always interes-
1726 Padma Purana

ted in others' wealth. He was always full of attachment etc. and

of lust and anger. He who killed animals ceaselessly, roamed in
a fearful forest. He was free in (i.e. he freely drew) the bow-
string to which an arrow, to the tip of which poison was applied,
r
V.20.71-86a 1727

very much devoted to Visnu, having seen him, made his heart extre-
mely compassionate towards him. (He thought to himself): 'Let
this very wicked one not surfer affliction in my presence. Today
was fixed. That hunter, dangerous to every being, and of a only I shall free him from Yama's messengers.' Thinking thus
cruel mind, was once roaming. He did not realize that death and being full of pity for him the best sage took a salagrama
had approached him. Yama's dark, fearful messengers, having stone and went near him. Putting the water (flowing) from his
red hair, long nails and long fangs, with nooses and mallets in (i.e. Visnu's) feet and mixed with Tulasi-leaf, he put it into his
their hands, holding iron chains and causing confusion, arrived mouth and muttered the epithets of Rama into his ear. That
(there). (They said to one another:) "(You may) fasten this devotee of Visnu put the Tulasi(-leaf) on his head and the (sala-
sinner causing fear to every being. He never assisted any being grama) stone of great Visnu on his chest, and said: "Let Yama's
even mentally (i.e. He never even thought of helping any being). messengers, very much given to torture, go. Let the touch of the
He is always attached to others' wives, wealth, and is always salagrama stone burn the great sin."
given to cheating others." One said: "Therefore I shall draw 71-78. When he spoke like this, the very wonderful atten-
out his big tongue." One said: "I shall take out his eyes" One dants of Visnu came to the proximity of him whose sin had gone
said: "I shall cut off the hands of this sinner." Another said: (away) by the touch of the (salagrama) stone. They who had put
"I shall cut off the ears of this wicked one." on yellow garments, who were adorned with conches, discs,
55-61. Saying so, and gnawing their teeth, the furious mes- maces and lotuses, came (there) and freed him from the unassaila-
sengers with weapons (in their hands) stood by the wicked one. ble iron chain. Having freed that pulkasa man who had committed
Then one messenger took the form of a serpent and bit (him) on great sins, he said: "Why have you bound this Visnu's
the foot. As soon as he was bitten, he was dead. Then those devotee who has a respectable body? Whose orders do you who
servants of Yama tied him with an iron chain, and angrily hit act unrighteously obey? Release this devotee of Visnu. Why
him with whips and struck him with mallets. (They said to him:) have you held him up?" Hearing these words, the servants of
"O vicious one, O scoundrel,you never acted well even mentally. Yama said: "By Yama's order we are ready to take (away) this
So we shall throw you in the Raurava hell. Fearful crows will sinner. He has not, even mentally, helped any being. This one,
angrily eat up your skin and flesh. (Right) from your birth you having a vicious body, committing great sins like killing animals,
have not served Visnu. You well maintained your wife and sons has plundered many people going on a pilgrimage. He is always
by cheating them. You never remembered Visnu who removes interested in others' wives, and has done the largest number of
sins. Therefore, by Yama's order we beating you very much sins. Therefore, we have come to take (away) this sinful pulkasa.
shall take you (and put you on) an iron pike (or put you into) Why have you got him released through warriors that have
Kumbhipaka and Raurava." suddenly arrived?"
62-64a. When, after speaking thus, they desired to take him,
a man, devoted to the feet of great Visnu came there. That Visnu's messengers said:
noble follower of Visnu then saw the groups of the wicked 79-86a. A touch of the salagrama stone burns (just) in a
(messengers of Yama) holding malicious weapons like nooses, moment all that sin due to killing a brahmana and due to the
mallets and staffs. They were ready to take (away) the pulkasa murder of a crore of beings. As a particle of fire burns cotton, in
after having bound him with iron chains. the same way the name of Rama, even if casually heard, burns
64b-70. They said (to one another): "Bind him, bind him, des- sins. He, on whose head there is a Tulasi (-leaf), on whose chest
troy him, tear him, break him, break him." Then that kind man, there is the charming (salagrama) stone, and who has Rama's
name either in his mouth or ear, is released just then only.
 V.2I.1-16 1729
1728 Padma Pur&na
CHAPTER TWENTYONE
Therefore, formerly he had held Tulasi(-leaf) on his head; he was
made to hear Rama's name, and he well held the (salagrama) Purusottama Appears to the King in the Guise of an Ascetic
stone on his head. By that the heap of his sins was burnt, and
Sumati said :
his body has become auspicious. He will go to the highest posi-
tion which is very difficult to be obtained by sinners. Having for 1-3. The best king having heard this matchless importance
a myriad years enjoyed all charming pleasures there, he obtains of Gandaki looked upon himself as blessed. Having bathed and
birth in Bharata, and having worshipped the lord of the world, having gratified all his (dead) ancestors, the great one was de-
he will obtain the highest place difficult to be obtained by gods lighted. Having, according to the words of the brahmana, wor-
and demons. The importance of the (Salagrama) stone of (i.e. shipped the salagrama, the best king took there twentyfour sala-
representing) Visnu is not known. When seen, touched or wor- grama (stones) and with affection worshipped them with such
shipped, it removes all sins in a moment. means of worship as sandal etc.
4-5. Then the king, having given gifts there, especially to the
86b-92a. Saying so all the attendants of Visnu ceased poor and the blind, started to go to the temple of Visnu. Thus,
(speaking) gladly. Those servants of Yama told that wonderful in due order, he reached the confluence of Ganga and the ocean.
(account) to the king. The devotee of Visnu, solely devoted to Having brought it within the range of his sight (i.e. having seen
Raghunatha, became delighted. He, being free from Yama's it), he joyfully asked the brahmana:
noose, will go to the highest position. At that time a beautiful, 6. "O lord, tell me, how far is the great mountain called Nila
very wonderful aeroplane, decorated with a number of bells, which is the abode of Visnu and which is saluted by gods and
came (there) from the world of gods. Having got into it, he demons."
went to heaven resorted to by very auspicious (souls). Having 7-10. Having, at that time, heard the important words of
enjoyed many pleasures (there) he went to (i.e. was born on) the (i.e. uttered by) king Ratnagriva, he (i.e. the brahmana), full of
earth. Having obtained a birth in a good brabmana family in amazement, respectfully said to the king: "O king, this is the
KasI, and having worshipped the lord of worlds he went to the region of the mountain Nila which is adored. Why is it giving
highest position. He, due to the company of the good, touched great religious merit not seen by you (i.e. why can you not see
the salagrama stone, got free from great affliction, and went to it)?" Again and again he said: "This is the region of the Nila
the highest place. mountain. How is this (i.e. how can this), the place of the resi-
92b-93. O king, I have narrated to you the important dence of Visnu, not seen, (not be seen) by you? Here I had bathed
account of Gandaki. Having listened to it, a man is freed from properly. Here I had seen the bhillas. Along this way only I had
sins and obtains pleasures and salvation. climbed up the mountain."
11-16. Hearing these words of him, the king was mentally
afflicted. Making his mind eager to see the Nila-mountain, the
king said (to him): "Tell us the means by which I shall see Visnu,
and I shall see the Nila (mountain)." Then hearing the words of
king Ratnagriva, the ascetic brahmana, amazed by the king, said
(these) words: "O king, having bathed at the confluence of
Ganga and the ocean we should remain here as long as the Nila
(mountain) is not seen. The (praise of) the great god called Puru-
sottama, and destroyer of sins, will be sung. He who has the
 1730 Padma Purana
V.21.29-42 1731
name 'Bhaktavatsala' (i.e. affectionate to his devotees) will
quickly do favour. He, the crest-jewel of gods will not abandon has come to your mind (i.e. if you think about him) then, show
(his) devotees. Many devotees have been protected by him. There- (yourself to him). We are yours O you who are worshipped by
fore, O you very intelligent one, sing (the praise of) him." gods and demons, your destroying the stream of sins is not for -
17-19. Hearing these words, the king with his mind afflict - gotten by us. Those who utter your pure name, cross the entire
ed, bathed at the confluence of Ganga and the ocean and obser - ocean of sins. If I have remembered you, then, let me reach you,
ved a fast. "When Purusottama (i.e. Visnu) will show favour by O you who remove all sins.
appearing (before me) I shall worship him and take food; other -
wise I shall (follow) the vow of non-eating." Having made such Sumati said:
a vow, he sang (songs praising) the multitude of virtues of Hari 29-31. Thus the king, singing the merits (of the lord) at night
on the bank of the (confluence of) Ganga and the ocean; and and by day also, did not have rest or comfort even for a moment.
observed a fast. Singing (the lord's virtues), going (to his image), invoking (him),
standing (by his image), he day and night said this: "O lord of
The king said:
grace, O Purusottama, show me your body." Thus the king passed
20-24. Victory to you who show compassion to the helpless; five days on the confluence of Ganga and the ocean. Then the lord
victory to you who remove misery, and who are called auspici- of the senses, the ocean of favour, thought through compassion :
ous. Victory to you who destroy the suffering of your devotees; 32. 'This king has become free from sins due to singing my
victory to you who have taken up a lovely form and who des - (virtues). Let him see my greatness honoured by gods and
troy the wicked. Seeing Ambarisa afflicted and with all his aus - demons.'
picious things destroyed due to the curse of a bra hmana, you 33-34. Then the mighty lord, thinking like this, and with his
holding the Sudarsana disc in your hand protected him by living mind full of compassion, put on the apparel of an ascetic, went
in his belly. He (i.e. Prahlada) who was harassed by his father, near the king. O great king, having gone there after putting on
the king of demons, was at once protected by you —when his the apparel of an ascetic, he reached him through compassion for
father was seeing it having the form of Nrsirhha, by dropp ing the devotee and the ascetic saw him.
spears, nooses, water and fire. Seeing the excellent lord of ele - 35-42. The best king, saying, 'Salutation to Visnu', saluted
phants whose foot had fallen into (i.e. was caught in) the mouth him. With his mind devoted to Visnu, he worshipped him with
of an alligator and which was extremely afflicted, you, with respectful offerings, water for washing his feet and with a seat;
your good heart wet with (i.e. full of) pity, mounted on Gar uda. (and) said: "Matchless is my luck that I have seen you. Hereafter
Then you abandoned (i.e. got down from) the bird (i.e. Garuda), Visnu will appear before me." Hearing these words of him, the
took (your Sudarsana) disc; you whose speed causes a series of ascetic said to him: "O king, listen to what I say. By means of
tremors in the sky are (i.e. were) sung (i.e. praised) by him (i.e. my knowledge, I know the past, the future, and the present.
the elephant) with his life (i.e. sincerely). You liberated him from Therefore, I (shall) say something. Listen with a concentrated
the alligator and instantly destroyed him (i.e. the alligator). mind. Tomorrow, at noon, Visnu difficult to be seen even by
25-28. O lord, wherever your worshipper is oppressed, you Brahma, will appear to you. With five kinsmen of you you will
take up a bodily form and protect your (worshipper) by means reach the highest place. (Those who will reach the highest place
ar
of your acts removing sins. O you who protect the helpless, O e:) you, (your) minister, your wife, the ascetic brahmana and
you whose feet are rubbed by the diamonds on the heads of the the good weaver named Karamba (living) in your city. With these
gods, O you to whom the devotees are dear, O you who burn five you will go (to Visnu), saluted by Brahma and lord of gods
crores of sins, O lord, grant me your vision. If this sinful person and honoured by gods, on this best mountain Nila." Speaking
 1733
1732 Padma Purdn V.22.6-27
thus the ascetic disappeared, and was not seen anywhere. talk of the world, giving whatever is desired by the (devotees')
Hearin those (words of the ascetic) the king became glad and mind, and called Purusottama, he was amazed and obtained very
amazed. wonderful joy. The very intelligent one looked upon himself as
worthy of his grace. In this way the best king saw the dream.
The king said: When he got up in the morning he narrated the dream that he had
43. O lord, who is that ascetic that came and talked to me? seen to the brahmana.
He is not seen again. Where has he, giving delight to my mind, 6-7a. Having heard it the intelligent brahmana, who was
gone? amazed, told (the king): "O king, that Hari (i.e. Visnu). called
Purusottama, will give you (a body resembling) his own body
The ascetic said: marked with a conch, disc etc."
44-48. O king, due to great love for you, he, named Puruso- 7b-10. Hearing this, Ratnagriva, of a magnanimous mind,
ttama, the destroyer of all sins, with his heart attracted (by you) caused to give gifts to the poor as was thought fit by his mind.
came (to you). Tomorrow at noon there will be (i.e. appear) a Having bathed at the confluence of Ganga and the ocean,
big mountain before you. Climbing it up and seeing Visnu, you having gratified his ancestors (with oblations), he, singing the
will be blessed. multitude of the virtues of Visnu, waited to have his vision. Then
in the noon, large kettle-drums, high-sounding, were beaten by
With the torment in his heart destroyed by the flood of the strokes of the hands of gods in the sky. All of a sudden a
the nectar of these words, he obtained such (great) joy as
shower of flowers fell on the head of the king.
even Brahma did not know. At that time large kettle-drums
ll-13a. "O best king, you are fortunate; see (the mountain)
were sounded. Lutes were played upon. Musical instruments
Nila which is within the range of your sight." When the king
were played upon. There was then great joy in the mind of the
heard these words uttered by the god, that great moutain, called
king of kings. Singing (the virtues of) Hari, stopping for a mo-
Nila which was wonderful and had greater brilliance than that
ment, laughing, chattering, talking, saluting, he obtained very
of a crore suns, came within the range of the sight of the king.
great joy destroying all affliction.
13b-16a. On all sides it was shining with silver and golden
peaks. 'Is it fire that is burning? Is it another sun? Is it the mass
of lightning, which has suddenly obtained a steady lustre?' (Such
were the reactions of those who saw it.) The ascetic brahmana
CHAPTER TWENTYTWO having seen the very beautiful peak of the mountain told the
king: "This is the auspicious great mountain." Hearing it the
The Greatness of Nila Mountain best king saluted (the mountain) by (bowing) his head.
Sumati said : 16b-18. (He said:) "I am lucky, I am contented (that) (the
1-5. Then having passed the entire day with (i.e. in) the re- mountain) Nila has come within the range of my sight." O best
collection and narration (of the glory of) Visnu, at night he slept man, the minister, the king's wife, the weaver Karamba also
on the bank of Gafiga, giving a large fruit. In a dream he became glad on seeing Nila. Hearing the big sounds of the
saw himself having four arms and holding a conch, a disc, a mace, large kettle-drums made by gods, the five went up the mountain
and a bow, dancing in front of Visnu with gods like Siva with at the triumphant time.
their pleasing bodies, with missiles like a disc, a mace, a conch 19-27. On the highest peak, adorned with variegated trees,
and a lotus etc., (so also) with the excellent attendants of Visnu he saw a matchless temple built in gold. Coming there always
having good bodies. Having seen (Visnu) the lord of Sri, the Brahma worships Visnu. Seeing an excellent, pure temple of
 Padma Purana V.22.37-52 1735
1734
Visnu at the place where he made an offering of eatables (bowing) his head. His voice was faltering and his body washor-
giving pleasure to Visnu, he, surrounded by the five followers, ripilated due to joy.
entered it. Seeing there (the lord) charming with four arms, 37. Visnu, whose mind was pleased by means of this eulogy,
waited upon by the fierce and very fierce Jaya and Vijaya etc. said (these) significant words to the king :
and shining on the golden throne variegated with big gems, the
king with his wife and accompanied by his servants, saluted The lord said :
him. The great king having saluted the best god and the highest 38-40. Oking of great intelligence, I am highly delighted by
soul, bathed him to the accompaniment of hymns proper for the your praise. O great king, know me to be beyond Prakrti.
bath and mentioned in the Vedas. The king with a pleased mind Quickly eat the charming offering of eatables. (Then) having ob-
offered him an oblation and water for washing his feet. Then the tained four arms, you will go to the highest position. I shall also
king besmeared the lord's image with sandal, and offered two make my appearance, giving enjoyments and salvation, to that
good garments. He offered (to the image) incense, waved a light and man who will praise with the gem of eulogy (with which you praised
offered to the lord's image an offering of eatables fully sweet and me).
charming. Having saluted him, he praised him by a number of
hymns according to his intellect, in which a number of his virtues 41-47. Having heard these words uttered by the lord, the
were strung by the ascetic brahmana. king, along with his four dependents, ate the offering of eatables
The king said : (made to the lord). Then an aeroplane, which was adorned with
a mass of bells, which was waited upon by celestial nymphs, and
28-36. Purusa is actually one. The lord is beyond Prakrti. which was full of all pleasures, came (there). The pious king,
He is different from effect and cause, and is worshipped by seeing (Visnu) named Purusottama, saluted his feet (as) he was
the principles like Mahat. Brahma clever in creation was born made the recipient of his (i.e. Visnu's) favour. When he (i.e. the
from the lotus in your navel. Similarly, Rudra, the destroyer, was lord) was observing, he, with his wife, getting into the aeroplane,
born from your eye. Ordered by you, he does all the activities went to the wonderful Vaikuntha in heaven. The king's excellent
about the world. The world, immovable, has come up from you, minister, very much devoted to piety, knowing all modes of be-
the ancient one. Having entered the power of consciousness you haviour, and waited upon by a bevy of women, went with (the
make him aware. O lord of the world, you do not have a birth king) by the aeroplane. The ascetic brahmana who had bathed at
(i.e. origin), nor do you have an end. O mighty one, growth, all the holy places obtained four arms and went with gods going
decay and change do not at all exist in you. Yet, for protecting in an aeroplane. O great king, Karamba too obtained the vision
your devotees and for establishing dharma, you do the acts like (of the lord) due to his merit (collected) through singing and
birth, having befitting excellences. Taking the form of a fish, reached the abode of the god, difficult to be reached (even) by all
you killed demon Sarikha. O Brahman, O ancestor of the great gods.
Purusa, you protected the Vedas well. Sesa does not know your 48-52. All (the five) having four arms, and holding conches,
greatness, nor does the great goddess Sarasvati know it; then discs, maces and lotuses went to the very wonderful world of
what about people like me of bad thoughts, O great Visnu? Visnu. All of them had the splendour of clouds, were pure, had
(Even) this great goddess Vak (i.e. Sarasvati) does not mentally shining lotuses in their hands. With their bodies adorned with
obtain you (i.e. is unable to conceive you). Then, O lord, how necklaces, armlets and bracelets, they went to the heaven. Seeing
shall I be able to praise you? the rows of their aeroplanes, the people and the subjects made
the sound of large kettle-drums in such a way that it may be per-
Having praised him like this, he repeatedly saluted him by ceived (i.e. heard) by ears. Then there was a brahmana, who loved
1736 Patina Purana V.23.1-18 1737
the lotus-like feet of Visnu. He, with his heart distressed CHAPTER TWENTYTHREE
by separation from them, went (after them), and became four-
armed. The people, seeing that wonder, praised that great Datnana Fights with Pratapagrya
prosperity, and, having bathed in the water at the confluence of
Ganga and the ocean, went (back) to the city. §esa said:
53-60. (They exclaimed:) "Oh, the (great) fortune of king 1-4. The horse, having a chowrie (on his head), having the
Ratnagriva, of a good mind! With this body (of him, i.e. without speed of mind, surrounded by a line of the heroes, bearing a
casting his body), he went to the highest place of Visnu." O note on his forehead, protected by the great hero Satrughna, by
king, this Nila mountain is honoured by Visnu (himself). On king Laksminidhi, by Puskala, Ugravaha and Pratapagrya went
seeing it (men) certainly go to Vaikuntha, the highest destination. to the city Cakranka protected by Subahu. O lord, he was
He who listens to this greatness of Nila, is (indeed) fortunate. protected and followed by many crores of warriors. At that
(He and) he who narrates it to people, both would go to the time his great (i.e. Subahu's) son, Damana, who had gone
highest place. Having heard this a bad dream perishes just by ahunting, saw the horse with a note on his forehead and besm-
remembering (it); and in the end Visnu grants him (help to) cross eared with sandal etc.
the mundane existence. He who stays at the Nila (mountain) is 5-7. Seeing (the horse), he said to his servant: "Whose
Rama, Visnu (himself). Sita is actually the great Laksmi, the cause horse is seen by me? Why has he got a note on his head, so also
of causes. He whose name is prescribed in (i.e. as) the expiation a beautiful chowrie?" Hearing these words of the king, the
for the murder of a brahmana, will, after performing the horse- servant then went from there to the place where the well-
sacrifice, purify the worlds. Now your horse has reached the decorated horse with a note on his forehead stood. Having
vicinity of the Nila mountain. O you highly intelligent one, salute seized him, decorated with a jewelled necklace, by his hair (i.e.
god Visnu; thereby we shall be sinless and shall go to the highest his mane) he took him in front of the king of the supporter of
position. By his favour many have crossed this ocean of worldly the Subahu family.
existence. 8-12. He read the note having beautiful letters: "There was
king Dasaratha, the powerful lord of Ayodhya. Ramabhadra,
61-63. When he was talking like this, the horse, striking the crest-jewel of all the brave men, is his son. There is no other
against the earth with the speed of the wind, reached the Nila person having valour like his son. There is no other person
mountain. Then the king also, going after him, reached and having valour like him in archery on the earth. He has released
bathed at the confluence of Gariga and the ocean. He sang his horse besmeared with sandal etc. Righteous Satrughna,
(the praise of) Visnu. That destroyer of the enemies, having prais- killer of the warriors of his enemy, is protecting him. Those
ed and saluted the lord of gods, saluted by gods and demons, (who think) 'We are brave warriors; we have bows in our
regarded himself as having become blessed. hands' should forcibly seize the horse adorned with a jewelled
necklace. Satrughna, the crest-jewel of all heroes will free him.
Otherwise let the archers bow down at his feet."
13-18. Knowing the import, the king's son said: "Rama
alone is an archer. We are not considered to be ksatriyas!
What is this great pride on the earth when my father is living
on the earth? Let him obtain the fruit of his pride through the
arrows discharged by me. Today let my sharp arrows really
render Laksmana like a blooming kirhsuka tree with his body
 V.23-33-50 1739
1738 Padma Parana
with four horses, having a good (i.e. strong) pole to which
covered with wounds; and let my arrows split the temples of the yoke was fixed, and filled with all (kinds of) missiles.
his elephants. Let them see the hundreds of horses covered with 33-36. Accompanied by a great army, he made the twang
streams of blood. Let the groups of (the female attendants of of his bow. Again and again he laughed loudly, causing tears to
Durga called) Yoginis drink the blood from the heads of men. be shed through anger. The horse-riders, elephant-riders, with
Let the female jackals be pleased with eating the dead bodies of their hands glittering with swords followed that Pratapagrya
my enemies. Let his good (i.e. brave) warriors observe the great whose eyes were full of tears due to anger. The elephants, the
power of me, discharging crores of arrows released from my foot-soldiers in crores, ready for the fight, desired for a long
bow." time the fight waged by the hero. Then having come to know
19-20. Having spoken like this, that prominent son of the that the enemy's army was ready, the king's son, the best among
king, named Damana, sent him to his own city, and said to his the heroes, and surrounded by a huge army, advanced.
general: "To ward off the host of enemies keep ready for me a 37-45. The young (prince), having taken a sword and a
limited army, O you very intelligent one." When the fierce one bow, sportively went to fight as a lion (approaches) a herd of
made the army ready and stood facing the battle, (just) then elephants. Then the warriors, skilled in the act of fighting,
the followers of the horse came (there). being very angry, and desiring to kill one another, said: "Cut
21-28. They who were repeatedly confounded, asked one (him) off; break (him)". The foot-soldiers (fought) with the
another: "Where is the great king's horse, marked with a note group of foot-soldiers; the elephant-riders (fought) with the
on his forehead?" Just then, the hero Pratapagrya saw in front warriors (on elephants); those who had got into chariots
of him the army that was ready and that was resounding with (fought) with those who were in chariots; the horse -riders
the sounds (made) by the heroes. At that time some peopl e (fought) with those who were seated on horses. The elephants
said: "O king, (your) horse is taken (away) by this one (i.e. by were cut off, and were divided into two. The horses also were
Damana). Otherwise, bow would he, followed by the army of split up into two. The earth was filled with many human heads.
heroes stand facing (you)?" Hearing these (words), Pratapagrya Then that very mighty Pratapagrya who was very angry, having
sent his servant (to Damana). Having gone there, he asked seen the prince ready to destroy his army, said to his charioteer:
(him): "Where is the horse of king Rama? Who has taken it? "Take the horses (i.e. the chariot) to that place where that
Where has he taken it? Does the fool not know Rama, having great warrior, that prince, is engaged in the destruction of my
made an offering to whom gods led by Indra have well bowed army." Then the brave prince whose feet were bowed by the
(before him). The large army of that righteous king, being jewels of the heads of the heroes, confronted Pratapagrya.
angry, will fully destroy (him) if he does not salute him." Hear- Pratapagrya's charioteer took his horses to that place where the
ing (these words) spoken (by the servant), the mighty and wick - hero Damana, the crest-jewel of all the brave, stood. Standing
ed son of the king reproached with a mass of words. in the chariot nourished (i.e. adorned) with gold, and holding a
29-32. (He said:) "I have brought the sacrificial horse bow he went to the prince ready to fight, and challenged him:
adorned with such marks as the note etc. Those who are brave 46-50. "O prince, O child, you have tied up the best horse.
may free him by conquering me now with force." The servant, You do not know the great king (Rama) who is served by all
having heard those words, was full of anger, and he, laughing, best heroes, whose wonderful valour even the lord of the
went (back). He told the king as narrated properly (above). demons (i.e. Ravana) could not bear. Having taken his horse, you
Hearing it, the very mighty Pratapagrya, with his eyes red due went to your house. Know me, your enemy, of the form of death,
to anger, went to fight with the king's son, followed by great who have come to your city. O child, leave the horse, and play
heroes. The mighty one went in a chariot made of gold, shining a child's game. Whose son are you? Wherefrom do you come?
1740 Padma Purina V.23.68-80 1741
How have you—a short-sighted one—seized the horse? O child,
moment (only). With four (arrows) he killed his four horses;
pity for you has arisen in me." Having heard this, Damana, of
with two (arrows) cut down his flag. With one (arrow) he
a large heart, smiled, and, looking down upon the power of
caused to fall down on the ground the charioteer's headfromhis
Pratapagrya, said to him:
body. Again with four (arrows) he struck the king's son. At
that moment only he cut off with one (arrow) the bow along
Damana said:
with its string. The large-minded one got into another chariot
51-52. I tied the horse forcibly, and took him to my city. O
adorned with gems of horses and taking a bow in his hand he
you very powerful one, I shall not give (back the horse). With
made it ready.
life (i.e. if you live) fight (with me). About what you told me
68-80. He said to Pratapagrya: ''O good hero, you have
that I am a child and I should go and play, (I say), O great king,
shown a wonderful valour. Now see the superiority of my
see my play in the battle.
bow." Saying so, Damana took ten arrows; and with four
Sesa said: (arrows) killed the four horses. With four he cut the chariot
with its wheels into (pieces of the size of) sesamum (seeds).
53-60. Speaking like this he took up his bow with the
With one he pierced his chest, and with one he (pierced) his
string. He, born from one having strong arms, discharged a
charioteer. Blowing his conch he roared and with the sound of
hundred arrows on the chest of Pratapagrya. Having fixed a
the conch he honoured his deed (saying): "Well (done), O hero,
hundred arrows on his bow, the valourous one blew a conch.
O you of great power." Thus seeing the valour, Pratapagrya,
Due to that sound of the conch, the timid were frightened. He
with anger got into another chariot and went to fight with the
struck at his chest with a hundred arrows. Dexterous Pratapa-
prince. (He) said (to him:) "O hero, see my wonderful valour."
grya cut off the good (i.e. sharp) arrows. Seeing the arrows cut
Saying so he quickly discharged a volley of arrows with whetted
off, and getting angry, the powerful son of the king discharged
joints. Everywhere, on (the bodies of) elephants and horses
sharp arrows having heron feathers (attached to them). Curved
arrows were seen. Going into the space they occupied every
arrows, bearing their names, and beautiful with sharp edge and
place like the highest Brahman. The brave and great one,
falling (down), were seen in the sky and on the ground. The
delighting his own hosts and making his enemies very much
arrows sticking to his arms and chest produced many fire-
dejected, and (even) lose their life, quickly covering the prince
particles and burnt the army. It was a great (tragedy). The
with crores of sharp arrows, roared. The mighty and very
very angry Pratapagrya, saying 'Wait, wait', struck him on
powerful prince, seeing himself completely covered with masses
the head with arrows, ten in number. Those arrows stuck into
of sharp arrows, got angry and he of an endless valour took up
the forehead of the prince. O sage, they shone there like ten
weapons; and he shaking the bow on his arms, and with his
branches of a tree.
eyes red due to anger, discharging arrows, tearing the enemies,
61-67. The high-minded one was not afflicted by being
cut off all the missiles and weapons (of his enemy). Having
struck by the arrows, like a seven-year old elephant struck by
destroyed that mass of weapons, the prince said to him: "O res-
sticks. Having fixed three hundred auspicious arrows with their
pectable one, if you are (really) brave, pardon me for this one
feathered parts decked with gold, and resembling the fire of
stroke. O brave one, listen to my solemn declaration made by
Siva, on his bow he discharged them. Those arrows pierced the
me through pride: "Let me have that sin, drowning me into the
chest of Pratapagrya and being besmeared with blood, he went
ocean of hell, of those arrogant ones, clever in disputation,
down like those who are averse to the devotion of Rama.
who censure the Veda, if with this (one) stroke I would not
Pratapagrya got very much angry, and discharging thousands of
knock you down from your chariot."
arrows quickly, deprived Subahu's son of his chariot that
 1742 Padma Purarta V.24.11-24 1743
81-88. Speaking like this, he drew out from the quiver an ghna saw his horses wounded and dead along with their riders.
excellent sharp arrow resembling death, full of a series of flames, That killer of the enemies seeing his men, chariots and elephants
and placed it on his bow. That arrow resembling in effulgence completely vanquished was extremely angry as the ocean at the
the destructive fire at the end of the world, and aimed at the time of final deluge (is agitated). Seeing before him that pre-
chest (of Pratapagrya), was discharged by the excellent (son of eminent Damana who had, after belittling his army, taken away
the) king. It speedily reached him. Pratapagrya, seeing the the horse and had vanquished Pratapagrya, the king, with his
arrow on the point of knocking him down fixed sharp arrows eyes full of anger, said to his warriors: "Who is here (among
on his bow to cut off that arrow. That arrow cutting off all the the warriors) that would conquer Damana, wielding all (kinds
arrows in the middle reached Pratapagrya's heart endowed of) weapons and missiles, and who, being fearless, will vanquish
with courage. The arrow stuck his chest and entered his heart. with a missile the brave prince skilled in fighting?"
The king (thus) struck fell down on the ground. His chario - 11-17. Hearing these words, (Bharata's son) Puskala, the
teer, seeing him in a swoon and unconscious and fallen from killer of (his) enemies, ready to conquer Damana, said these
the driving box on the ground, took him and carried him away words: "O lord where is this Damanaka, and where is your
from the battle (-field). There was a very loud wailing, the army unlimited army? (i.e. what a great disparity is there between the
was baffled and went where (their chief) named Satrughna, two?) Due to your valour I shall conquer (him); O highly in-
surrounded by crores of brave men, stood. The king's son (i.e. telligent one, here I go. When I the servant, remain (here) to
Damana) having obtained victory after vanquishing Pratapa- fight (with the enemy), who will take (away) the horse? This
grya, waited for king Satrughna. valour of Raghunatha will do every act. O lord, listen to my
solemn declaration which will give you joy. In the battle I shall
conquer Damana skilled in fight. If I would not conquer
Damana, let me incur that sin incurred by those who are dep-
rived of the tasting of the honey from the lotuses in the form of
CHAPTER TWENTYFOUR the feet of Ramacandra. I would have that sin which that son
who (first) looking upon his mother's feet as a holy place (later)
Puskala Defeats Damana goes against her, if I do not conquer Damana. Today let the
king's son (i.e. Damana), with his huge chest pierced by my
Sesa said:
arrow, adorn the earth by his lying (there) in the battle."
1-3. Satrughna who was overpowered with anger, was
grinding his teeth, shaking his hands, repeatedly licking his lip Sesa said:
with his tongue, again and again asked them: "Who has taken 18-24. Having heard this solemn declaration of Puskala,
(away) my horse? Who has vanquished Pratapagrya, the crest- (Satrughna) perpetuating the family of Raghu, was glad at heart;
jewel of all the heroes?" Then the servants said: "Damana, and the brilliant one ordered (him) to fight. Being ordered (by
Subahu's son, and the killer of his enemies, conquered Pratapa- Satrughna), he (i.e. Puskala) surrounded by a large army went
grya and has taken aways the horse." there where the prince Damana, born in the family of the brave,
4-10. Hearing this, viz. that his enemy Damana had taken stood. Knowing him to have come to the battlefield, the best
(away) the horse, he speedily came to (the spot) where the battle among the heroes, surrounded by his army, went forth to him.
had taken place. There Satrughna saw (his) elephants that were The two seated in their chariots and looking graceful in them,
(once) haughty due to rut, with their cheeks torn and merging encountered each other (and looked as if) Indra and a demon
in the water (i.e. pool) of blood. That very angry, brave Satru- had come to the battlefield to fight. Puskala said to that very
 174 + Padma Purana y.24.40-60 1745
mighty prince: "O prince Damana, know me to be the mighty 40-45. All the arrows discharged by the prince perished.
son of Bharata, and to have come to fight (with you) with (i.e. They were reduced to ashes by the arrows (discharged with the
after having made) a solemn declaration; and O best one, know accompaniment) of (hymns sacred to) fire. Then, Damana,
me to be known by the name Puskala and having the sweet vow knowing the use of all missiles, with his mind full of anger, took
of always serving the feet of Raghunatha. O you very intelligent the missile called Varuna, when his army was (thus) burnt. He
one, I shall conquer you by means of a multitude of weapons. discharged the missile (to the accompaniment) of (hymns sacred
Be ready (to fight with) me)." to) Varuna to pacify the fire. It submerged all his army full of
25-28. Having heard these words, Damana, the killer of chariots and horses. The chariots of the enemies were seen to be
enemies, an orator, fearless and one whose valour was noticed, submerged in the water. Elephants also were inundated. His
laughed and replied: "Know me to be Damana, Subahu's son, own (elephants) had become calm. The fire that was discharged
with my sin removed due to my devotion to my father, and to through the 'fire-missile' had died. His own army, oppressed
have taken (away) the horse of king Satrughna. Victory is brou- by the flames of fire, became peaceful. The enemies trembled
ght about by destiny. He whom destiny adorns, will have it. and made sounds by drawing in breath due to the cold water,
Observe my might in the battle." Speaking in this way, he fixed and struck by shower of hail and troubled by wind.
an arrow on his bow, stretched it up to his ear, and discharged 46-52. Then seeing his own army troubled by flood of water,
sharp arrows that took away his enemies' life. and shaken, agitated, fled and removed by the Varuna (missile),
29-31. The arrows, getting darkish, covered the sky where Bharata's son Puskala, with his eyes red due to great anger,
the brilliance of the sun's rays was put off by the shadow of the fixed a great arrow, the 'wind-missile' on his bow. Then there was
arrows. The line of arrows that had stuck to the wall-like tem- great (i.e. strong) wind propelled by the wind-missile. It speedily,
ples of the elephants adorned (them) like variegated colours of destroyed the dense army that was present there. The serpents
minerals. Men, horses, elephants and chariots, struck by the shaken by the wind struct one another. The horses also along
volley of arrows of (i.e. discharged by) the king, were seen to with their riders struck one another. Men shaken up by the
have fallen there. wind, had their hair loose, were lustreless, and were seen to be
32-39. Puskala, the killer of the enemies, having seen his falling like vampires that had come to the earth. The prince,
valour and having seen the battlefield covered with the shadow seeing that his army was overpowered by wind on al! sides, fixed
of arrows fixed an arrow accompanied with hymns sacred to the 'mountain-missile' on his bow. Then mountains fell on the
Agni on his bow. Having sipped water according to the proper heads of those who were fighting. They covered the wind; and it
rite, he discharged the arrow. Then there on the battlefield fire did not stir anywhere.
appeared. Touching the sky with its flames it rose like the fire 53-60. Puskala fixed (the arrow) called Vajra on his bow.
at the time of the deluge. Then his army was tormented and Those (enemies) cut off by Vajra in a moment became reduced
was frightened on the battlefield. Being oppressed by the to the size of sesamum-seeds. (That missile called) Vajra reduc-
flames of fire, it took to heels. The (crescent) moon-like umbre- ing mountains to particles, and with its shafts accompanied by a
llas of the archers were burnt and appeared to have the lustre of hymn, heavily fell, with a loud sound on the chest of the prince.
silver. The enemies' horses, burnt at their (i.e. with their) manes He the strong hero, with his mind confounded and struck on the
(burnt), ran away. The chariots also, along with good drivers' chest and heavily wounded was pained and was very much dejec-
seats, were burnt. Camels, carrying gems like rubies, and troub- ted. The prudent charioteer, seeing the prince dejected in mind,
led by series of flames as in a crematory, ran (away). At some took him away from there to a distance of a krosa. Then the
places elephants died; at some place riders of horses perished; at prince's warriors fled and ran away. Having gone to the city,
places footsoldiers with their bodies burnt by fire perished. they told (people there) about the prince being in a state of
 1746 Padma Purana V.25.18-30 1747
dejection of mind. The righteous Puskala having thus secured covered (with bravery) like the ocean on the parvan-day. With
victory in the battle and remembering the words of Rama was his lips throbbing due to anger, (gnawing) his teeth with this teeth,
not able to (i.e. did not) strike again. Then there was the loud licking his lips with his tongue, and emaciated due to grief, he
sound of the large kettledrums. There was a huge cry of victory. said to his general: "Keep my army ready in the vicinity (of
Charming words like 'Well (done), Well (done)' proceeded there. Satrughna's army). I shall fight with Rama's brave soldiers who
Seeing Puskala victorious that 3atrughna was glad. Surrounded have harmed my son. Today I shall, with sharp arrows, over-
by ministers like Sumati, he praised (Puskala). throw him who has troubled my son, (even) if the great lord
will protect him. The general, having heard these words spoken
by the king of mighty arms, did like that (i.e. as he was ordered),
and himself became ready. He reported to the king that the
army which consisted of four divisions, and resembled the army
CHAPTER TWENTYFIVE Subahu Gets of Death, had killed crores of wicked people. Having heard the
words of his general, Subahu, the killer of his enemies, went out
Ready with His Army in the Kraunca Array to that place where Satrughna who had troubled his son, stayed.
(He went there) with elephants intoxicated by rut, with horses
Sesa said: having the speed of mind, with chariots full of all weapons and
missiles and conquering the enemy.
1-3. Then, seeing his warriors with their bodies covered with
18-26. At that time, due to the great weight of the army, the
streams of blood, the king was not happy. He grieved; and
earth quaked. As the army was moving on, there was a great
asked them about the movements of his son (Damana): "Tell
hustle and bustle. Seeing the king to have moved out in a cha-
me his entire act. How did he take away the excellent horse?
riot with its parts made of gold, Satrughna's army, (capable of)
Tell me also how much army (the enemy has)? How many
striking all enemies, became ready. His brother Suketu, skilled
heroes came there to fight? How did my hero Damana, intent
in mace-fight, and full of (i.e. endowed with) all weapons and
on fighting with the enemy's army, fight and someone, having
missiles quickly came there by a chariot. The king's son, Cit-
conquered this invincible hero, destroyed him."
ranga, skilled in all (types of) battle, quickly went in his own
4-17. Having heard these words of the king, those servants
chariot to the furious army of Satrughna. His younger brother
of him, wearing garments wet with blood (oozing) from their
known as Vicitra, skilled in various (modes of)fight and afflicted
bodies, said: "O king, having seen the horse adorned with marks
by his brother's grief, went in his golden chariot. Other brave
like the note etc. I got it seized through pride and belittling the
warriors, skilled in the use of all weapons and missiles, being
best of Raghus. Then the follower (i.e. the protector) of the
ordered by the king, went to the battle full of warriors. King
horse, surrounded by a small army, came (there). And a fierce
Subahu angrily came to the battlefield. He (there) saw his son in
and thrilling fight took place with him. When your son, having,
a swoon (due to being) hit by an arrow. Seeing his unconscious
made him swoon with his own arrows, stood there, Satrughna,
son named Damana lying in the driving box, the king again
surrounded by his large army came there. Then a great battle
and again became grieved and fanned him with twigs. The
accompanied by (i.e. in which) weapons and missiles (were used),
brave hero, knowing (the use of) great missiles, sprinkled with
ensued. Your very mighty son became victorious many times.
water and touched by the king with a delicate hand, slowly
O king, now, having discharged a missile, the son of 3atrughna's
regained consciousness.
brother has made your brave son swoon in the battle." Hearing
27-30. He got up (and said:) "Where is my bow? Where
these words, (the king) full of anger and grief had his body
has Puskala, after having got ready (to fight) and being hurt
 Padma Purana V.26.7-21a 1749
1748
by my arrow, gone after having left the battle?" Hearing tell all this to me who am asking you, knowing which I shall
these words uttered by his son Subahu was extremely glad and order my soldiers to take position for the fight.
embraced his own son. Damana with his body wounded by rows
of missiles, on seeing his father, bowed his neck (i.e. head) and Hearing these words, Sumati, of an auspicious mind, being
devoutly fell at his feet. The king skilled in (various) acts of pleased, said to Satrughna, the tormentor of his enemies.
fight put back his son into the chariot, and said to the general:
Sumati said:
31-35. "Arrange the military array called Kraunca, invincible
7-11. O king, in the vicinity there is an auspicious city
to the enemy, entering which I shall conquer the army of king
(called) Cakranka, in which there are sinless persons due to
!§atrughna." Hearing those words of king Subahu, his general
their devotion to Visnu. This Subahu, most familiar with the
arranged the special type of military array called Kraunca, which
religious law, and the lord of that city, is present, surrounded
the very mighty groups of enemy, holding hosts of weapons did
by sons and grandsons, before you. He is always attached to
not enter all of a sudden. At its mouth (i.e. entrance) Suketu
his own wife and is averse to another man's wife. Visnu's story
stood; at the throat (a hero) called Citranga remained; at the two
revealing the highest object, dwells in his ears. The king does
sides stood two princes, and at the tail the king (himself) stood.
not take more than a sixth part of the wealth of another person
In between his huge army looked splendid with its four divisions.
(i.e. any person is his kingdom). He, the religious one, worships
Having made the Kraunca array, the general informed the king
brahmanas with the same devotion with which he worships
of having arranged it. The king, having seen his army that was
Visnu. Having the vow (of drinking) the honey from the lotuses
ready (for the action), and the well-formed Kraunca-array,
of the feet of Visnu, he is always engaged in serving him. He is
decided to fight with the warriors present in Satrughna's army.
devoted to his own duty; he is averse to another's way of life.
12-14a. The army of no other heroes is like his army.
Hearing about the defeat of his son, he, being full of grief and
endowed with his four-divisioned army, he is present (here) to fight.
You also have these many heroes like Laksminidhi. With the
CHAPTER TWENTYSIX A Fierce host of their weapons, they will conquer the enemy. Order them
who are well-disposed to you.
Fight Between Laksminidhi and Suketu
14b-21a. Hearing those words, Satrughna said to his
Sesa said: excellent heroes whose minds were full of great joy due to the
battle having come near: "Subahu's soldiers have today arranged
1-2. Seeing that army like a cloud of a fearful size, and
the Kraunca array. His heroes have taken position at its
surrounded by many elephants, horses, chariots and foot-
soldiers, Satrughna spoke thus to Sumati in serious words. opening and sides. Who, knowing (the use of) weapons, will
Waited upon by learned men knowing many words and ideas. break through it? He who has the power to break through it,
or is eager for victory should take up this gauntlet from my
Satrughna said: lotus-like hand." Then the hero Laksminidhi took up (the
gauntlet) to break the Kraunca(-array). He, surrounded by
3-6. O Sumati, whose city has reached my best horse? I many heroes, knowing (the use of) all weapons and missiles,
see this army resembling the ripples of an ocean. Whose army said (these) words: "O king, I shall go to break through the
is this which is endowed with four divisions, is very joyful, and Kraufica(-array). Formerly, Bhargava (i.e. Parasurama) broke
appears before (me) standing with eagerness to fight? Properly

1
 1750 V.26.41-63a 1751
Padma Purdna

through the Kraufica(-mountain). (Now) I (shall do) like (him)." with their joints curved. Both were seen by the soldiers to have
Then he said to another hero: "Who will go with him?" Then their bodies pierced with arrows, covered with blood like the kirn-
Puskala made up his mind to go after him. Riputapa, Nala - suka (trees) full of flowers. The two who were discharging crores
ratna, Ugrasva, Vframardana—all (these) went by Satrughna's of arrows, who were fixing (on their bows)quickly(-going) arrows,
order to break through the Kraunca(-array). who were dexterous and mighty, were (i.e. could) not (be) dis-
21b-27a. Great 3atrughna, seated in a chariot, having all tinguished by any one. They had coiled (i.e. bent) their good
(kinds of) weapons, and surrounded by many soldiers, followed bows, they were showering (their enemy) with the stream of
him. At that time the two oceans with big waves and ready to arrows, and were like new clouds executing Indra's order. Their
destroy the world appeared to be agitated. Then big kettle - arrows were just seen to behead elephants, horses and brave
drums from both armies were beaten. At every place were men, but were not seen when they were fixed on the bow or
heard the war-drums and sounds of conches. The horses neighed discharged. By them having bows and arrows in their hands
and the elephants trumpeted very much. The best heroes gave and biting their lips through anger, the earth was filled with
out 'hum' sounds. The fellies of the chariot -wheels made a great warriors having diadems and rings. Between the two,
sound. There on the battlefield many angry warriors who were knowing (the use of) all weapons and missiles, and fighting
brave and very proud of the might of their arms were seen proudly, a fierce, great battle, causing wonder (even) to the
saying (to one another): "Cut (him off); break (him)." When gods, took place. A great battle, piercing crores of warriors,
both the armies of Satrughna and his enemy were thus ready to took place. Nobody at no place saw (i.e. could see) the sky in
fight, Laksminidhi said to Suketu who was at the opening (of (i.e. due to) the net of arrows.
the array): 41-63a. At that time brave Laksminidhi who destroyed
his enemies, fixed sharp, strong arrows, eight in number, on his
Laksminidhi said: bow. With four arrows the hero killed the horses of Suketu;
27 b - 31a . K no w m e t o b e t he s on of Ja na ka , kn o w n and laughing he quickly cut off the very lofty flag (of his chariot).
as Laksminidhi, skilled in (the use of) all weapons and missiles, With one he knocked down on the ground the charioteer's head
and proficient in fighting. Release the horse of Ramacandra, from his body. He, full of anger, cut off, with one (arrow) the
the destroyer of all demons. Otherwise, pierced by my arrows (enemy's) bow along with the string. The swift king, with one
you will go to Yama's abode. (arrow) pierced the chest of Suketu. Seeing that wonderful
deed, heroes were astonished. (Suketu) whose bow was cut off,
Hastening suddenly to the best hero who was speaking like who was without a chariot, whose horses and charioteer were
this, Suketu made his bow ready and discharging arrows quickly killed, took up a big mace and approached (his enemy) with a
became steady. Those arrows had sharp joints; had their desire to fight. Seeing him, skilled in mace-fighting, to have
feathered parts made of gold; they were difficult to be put up approached, he got down with a mace (in his hand) from (his)
with; they were seen to pervade (everything) in the battle. chariot. Laksminidhi, who was very angry, took a big mace
31b-40. Having speedily destroyed that volley of arrows, fully made of iron and variegated with gold (i.e. bright) and
Laksminidhi stretched his bow and discharged at his chest six full of all charm, hastily struck that mace resembling the fire of
sharp arrows charming with whetted joints. Those arrows were the thunderbolt on the chest (of Suketu). O great sage, that
seen to have gone down to the earth after having pierced the hero (though) struck by the mace, did not shake like an intoxi-
heart of the brother of the strong-armed one; they were smeared cated elephant struck with garlands by a child. Then that best
with blood and were stained. With his chest pierced by his arrows, hero said to Laksminidhi: "O you tormentor of the enemies, if
Suketu, who was full of anger, struck him with twenty sharp arrows you are brave, (then) put up with one stroke of my mace."
 1752 Padma Purana V.27.1-13 1753
Saying so, he heavily struck on his forehead with the mace. boxing. The two, desiring to kill each other, clung to each
Being struck on the forehead with the mace, he vomitted blood, other—one's foot on the other's foot, seizing the hand (of the
and was very angry, and struck on his head with the mace of enemy) with his own hand, chest with chest, and mouth with
the nature of death (i.e. the fatal mace). Suketu, knowing the mouth. Both were very valourous, both swooned. Seeing that
ways of the world, also struck him on (his) shoulder. Thus the (men) in thousands were amazed and praised (them): "O king
two, skilled in mace-fighting, being very much angry, fighting Laksmlnidhi is blessed; blessed is the mighty younger brother of
with maces, desiring to conquer each other, avoiding each the king!"
other's strokes, were intent upon killing each other. In that war
nobody would lose and nobody would win. The two very
mighty and brave ones were wet with streams of blood on (i.e.
flowing from) the head, the forehead, the shoulder, the chest,
and all the limbs. Then Laksmlnidhi, getting angry, raised CHAPTER TWENTYSEVEN
his mace speedily and he, the powerful one, went (forward) to
strike the powerful younger brother of the king on his chest. Killing of Citranga
Then the king's brother, seeing him coming, held his great
mace, and went all of a sudden to kill him from (his) army to Sesa said:
(Laksminidhi's) army. This one held (i.e. caught) in his hand 1-3. Citranga who was seated in his chariot and was at the
the mace hurled by him; (and) the very powerful one struck neck of the Kraunca(-array), and was adorned with heroes,
him with the same mace. Then king Laksmfnidhi, seeing that plunged into that army as a boar plunges into the ocean. Having
he had taken (i.e. caught) his mace, desired to have hand-to- stretched his very strong bow, resounding like thundering, he
hand fight with the strongest one. Then the king's younger discharged sharp arrows burning crores of enemies. Great
brother who was angry, who knew (i.e. proficient in) fighting of heroes with their entire bodies very much pierced with the
all kinds, and who was the best among the heroes, seized him arrows, lay (there) with the diadems and armours on their bodies
with his arms. Then Laksmlnidhi struck on his chest with his and with their lips bitten.
fist. Then he too, raising his fist, struck him on his head. The 4-8. When the battle proceeded like this, Puskala taking the
two who were angry and were biting their bud-like lips, struck bow that was variegated with gems and that very much tormented
each other with terrible slaps with the hands resembling the the enemies, went to fight. The forms of the two who had come
thunderbolt. They indulged in boxing; they bit each other with together (to fight) looked very charming like the forms of Skanda
their teeth; they seized each other's hair; they scratched each and Taraka in the Taraka-battle in ancient times. That dexterous
other with their nails. Puskala, quickly stretching his bow, quickly struck him with
63b-69. Thus the fight between the two was fierce and arrows having curved joints. Citranga too, who was overpowered
horripilating. Then the angry brother of the king seized the with anger, fixed sharp arrows on his bow and repeatedly
king's foot, swung him round and threw him on the ground. discharged them in the front part of the battlefield. The taking
Laksmlnidhi seized the hand of the king's younger brother and (of the arrow from the quiver) was not noticed; the fixing (of the
swinging him. round for a hundred times high up (in the air), arrow on the bow) was not noticed; the discharge (of the arrow)
overthrew him on the hip of the elephant. Then he fell on the was not noticed. Only the two (heroes) who had coiled (i.e.
ground; and then in a moment regaining consciousness, the stretched) their bows were noticed.
brave one in the same way speedily whirled him in the sky (i.e. 9-13. Then that Puskala who was angry pierced the great,
in the air). Then the two, who were fighting, again indulged in pre-eminent warrior on his chest with a hundred arrows.
 1754 V.27.30-48 1755
Padma Pur ana
Citranga in a moment cut off all those arrows into (pieces of the great, sharp arrows with their feathered ends beautified with
size of) sesamum seeds; and with (his) arrows he struck Puskala gold, at his chest. Those extremely fierce arrows drank his blood.
on the limbs of his body. With his charming, deceptive missile Having drunk it, they fell on the ground like one's ancestors
Puskala whirled that divine chariot in the sky (i.e. air). It was who were false witnesses. Then the angry Citrangaka took five
indeed a wonder. That chariot, along with the horses, after arrows and discharged them at the forehead of the very vigou-
having moved round in a circle (in the air) became steady; and rous son of Bharata. He (i.e. Puskala) being struck with those
with a great difficulty it remained on the battlefield. Seeing his arrows, fixed an arrow on his excellent bow and took a vow to
valour, that intelligent Citranga who was skilled in (the use of) kill Citranga:
all missiles, was angry, and said to Puskala: 30-38a. "O hero, listen to my pledge regarding killing you.
Knowing it, you should attentively fight here. If, with this arrow,
Citranga said: I do not deprive you of your life, then indeed it is my pledge
14-19. You have done a good deed, appreciated by good that I would have (i.e. go to) that world which is reached by
warriors in the battle, viz. you whirled for a moment my cha- those people governed by Yama, who have polluted a chaste
riot with the horses in the sky (i.e. air). (Now) see also my woman graceful with good conduct." Having heard these best
valour displayed by good warriors. You would be moving in the words, the killer of great heroes laughed. The intelligent hero
sky and (would be) honoured by gods. spoke auspicious words to Puskala: "Death always and every-
where is certain in the case of beings. Therefore, O you crest-
He the best one among those familiar with the use (of wea- jewel of heroes, I am not sorry about my death. O hero, that
pons), and knowing (the use of) great missiles discharged with pledge which you, endowed with valour, have taken, is certainly
(i.e. from) his bow an extremely fierce missile. Being pierced in true. That sin which a man who breaks (i.e. changes) the mind
the battle with that arrow he along with his chariot, horses, flag of him who desires to go on a pilgrimage, or which a man who
and charioteer moved in the sky like a bird. (And) even before the knows (i.e. values) any other vow than the lofty vow of Ekadasi
best chariot quickly whirling in the sky (i.e. air) became steady, has, gets, will accrue to me who would violate my vow (i.e. if I
he discharged another arrow. The chariot, along with the cha- violate my vow)."
rioteer, again whirled round (in the air). Seeing that act of his 38b-39. Speaking these words only, he became silent, and
son, the king was amazed. took up his bow. Then he, having taken out from his quiver an
20-29. Puskala, the killer of the heroes on the side of the excellent arrow, spoke distinct words leading to the enemy's
enemy, somehow became steady and struck his chariot, along murder.
with the charioteer and horses, with arrows. That hero, whose
chariot was shattered, resorted to another chariot. That too was Puskala said:
broken with his arrows by Puskala on the battlefield. When, 40-48. If I have served with a mind free from wickedness
after having got into another chariot he encountered him, he the pair of Rama's feet, then my words would come true. If I
again shattered his chariot with sharp arrows. In this way that have enjoyed my own wife, and do not know (i.e. have not seen)
hero, Puskala, shining in the great battle, shattered ten chariots any other woman (even) in a dream, then my words will come
of the king's son. Then Citrangaka, remaining in a variegated true.
chariot, speedily came to fight with Puskala in the battle. In the
battle he struck Puskala with five arrows. The son of Bharata Saying so he fixed on his bow an arrow resembling the des-
(i.e. Puskala), being struck with those arrows, was extremely tructive fire at the end of the world, and (capable of) cutting the
pained. He, being angry, raised his bow, and discharged ten heroes' head, and discharged it. The powerful son of the king,
 1757
1756 Padma Purana V.28.8-24

seeing the arrow that was discharged, fixed on his bow a sharp one, take &atrughna's horse adorned with a white chowrie and
arrow resembling the destructive fire at the end of the world. possessing beauty on account of a golden leaf; (but) give up your
That arrow cut off the arrow ready to kill him. There was a sleep.
great wailing when that arrow was cut off. The hinder part of 8-12. This Puskala, spotless with his valour, the best due
the arrow fell on the ground, and the forepart along with the to his valour, the tormentor of his enemies, the killer of enemies'
blade cut off his neck in a moment like a lotus-stalk. Seeing him heroes, appears having a bow (in his hand) before you. Ward
falling on the ground his soldiers wailed profusely and fled away. him off by good, sharp arrows discharged from your bow. O
That excellent head along with the diadem and ear-rings fell on the hero, how do you, being unconscious, lie in the battlefield? The
ground and looked beautiful like the cresent moon (falling) from elephants, the foot-soldiers, so also those seated in chariots,
the sky. Seeing the hero fallen, Puskala, Bharata's son, plunged being afflicted through fear, will surrender themselves to you.
into the array, fully accompanied by all heroes. Look at them, Overy intelligent one. O son, how, without you,
am I able to bear the sharp arrows of Satrughna, discharged
from his fierce bow on the battlefield? Henceforth who is capable
of protecting me abandoned by you? If you will abandon your
sleep, then I am capable of (having) victory."
13-19. The king, lamenting very much like this, afflicted due to
CHAPTER TWENTYEIGHT
the grief (of the death) of his son, very much and repeatedly
Subahu's Defeat beat his chest with his hand. Then (his two sons) Vicitra and
Damana seated in their own chariots saluted the feet of their
Sesa said: father, and spoke what was proper for the occasion: "O king,
1-4. Then the king, having seen his pre-eminent son fallen when we are alive, tell us what grief you have in your heart. The
dead (on the ground), was pained by the grief due to (the death death longed for by the heroes in a battle, becomes great. Indeed
of) his son, and wept very much. Being extremely afflicted, he this lordly Citranga who, with his diadem, with his lips bitten
struck on his head with his hands. Trembling very much, he shed with his teeth, looks splendid on the heroes' ground, is fortunate.
tears from his lotus-like eyes. Taking the son who was fallen Quickly tell what work, desired by you, we should do today.
(dead), who was charming like the curved orb of the moon (i.e. We two shall today destroy the entire helpless army of Satru -
like the crescent moon), who was wet with the blood (oozing) ghna. Today only we shall cause to fall down from the chariot,
from the wounds caused by the arrows of Puskala, who looked Puskala, the killer of our brother in the battle, after having cut
charming by means of the ear-rings, whose pair of eye-brows was off his head adorned with a crown. Give up your grief. O you
curved, who was the best, who had bitten his budlike lower lip, very highly intelligent one, how do you appear to be very much
he kissed him with his lotus-like mouth and lamenting said these afflicted with grief?"
words: 20-24. Having heard these words of his two brave and highly
5-7. "O (my) brave son, O hero, why do you not look at honoured sons, the great king gave up his grief and decided to
me, of an eager heart, with the pair of your clear eyes? Why are fight. They too, who were furious in the battle, and who longed
you without (i.e. not telling me) a story for my diversion? You for an opponent, went into the enemy's army, full of unlimited
indeed appear to have your mind plunging into the sea of anger. O warriors. The two heroes, resembling clouds in the rainy season
son, tell me how (i.e. why) you are not laughing and not talking fought in the battle—Damana with Riputapa, and the other
to me. (Why) are you not amusing me with your nectar (-like (i.e. Vicitra) with Nllaratna. The powerful king, holding a bow
words) having a sweet taste, O son? O you very intelligent and remaining in his chariot, covered with gold, beautified with
 1758 Padma Purana
gems, rich in beauty on account of jewelled poles, and looking
down upon great heroes skilled in archery, went to fight with V.28.46-58a 1759
&atrughna surrounded by crores of heroes.
another chariot and fought with the mighty (Hanumat).
25-29. Seeing Subahu, full of wrath, having come to fight
The king, proficient in taking aim with an arrow and
with Satrughna who had destroyed his son and had caused the
conversant with (the use of) great missiles, struck him on his tail,
killing of his entire army, Hanumat having his nails as his weapon,
face, and chest and on arm and feet. Then the angry and best
making a loud sound, and moving by the side of Satrughna ran to
monkey (i.e. Hanumat), jumped and struck with his foot on
him. Subahu, with his eyes full of anger, seeing that Hanumat
the chest of the king shining among good (i.e. brave) warriors.
making a loud sound, coming to him, said laughing: "Where has
Puskala gone after having killed my son in the battle? Today I He, being struck with (Hanumat's) foot fell unconscious on the
shall quickly knock down his head with bright ear-rings. Where is ground; and vomitting blood from his mouth, he trembled with
Satrughna, the protector of the horse? Where is Rama? And a flood of (i.e. heavy) breathing. Then Hanumat who was very
where are the warriors? Let them see me who will snatch away angry, speedily pounded the horses the heroes and (even) the
their life in the battle to have come." elephants on the battlefield. Then his brother Suketu and king
30-36. Hearing these words of (i.e. uttered by) him, Hanumat Laksml-nidhi—both, quite ready, came near (each other) to
spoke to him: "Satrughna, the destroyer of Lavana (the son of fight.
Madhu), is the guardian of the army. How would he fight in the 46-50. Men, wounded with volleys of arrows showered by
battle, O king, when his servant is in the fore. O best of men, Puskala, fled and went (away) on seeing the king who was
having conquered me in the battle you will go to him." He unconscious. The king's powerful son, Damana, seeing his army
speedily struck with ten arrows on the chest of the monkey who being defeated, stopped it as a dam stops the high-going sea.
spoke like this, who was very strong and who remained like the best Then the king who being struck with the stroke of his foot by
mountain. He took in the cavity of his hands the arrows that came the best monkey in the battle was unconscious, saw a dream:
to him and pounded them, the sharp ones tearing (i.e. capable in a pavilion on the bank of Sarayu in Ayodhya Ramacandra
of tearing) the enemy, (to pieces as small as) sesa-mum seeds. The was surrounded by many pre-eminent brahmana sacrificing
very mighty one having pounded those arrows and roaring like the priests. There gods like Brahma and others, crores of universes,
thunder of clouds and having surrounded his chariot with his with the palms of their hands joined, repeatedly praised him
tail, took it high up (in the air). Then that best king, while with eulogies.
remaining in the sky (i.e. in the air), repeatedly cut oif his (i.e. 51-54. Narada and others with their hands glittering with
Hanumat's) tail with arrows of sharp end. He (i.e. Hanumat) lutes sang (the praise of) the dark Rama, of beautiful eyes and
struck on the end of his tail with arrows with curved joints, holding a deer's horn. Celestial nymphs like GhrtacI and
abandoned that divine chariot spotted with gold. Menaka danced there. Vedas, being embodied, stood by
37-45. When he (i.e. Subahu) was released by him, he, with Raghava, full of all charm, and giver of whatever things (i.e.
his eyes full of wrath, struck with sharp arrows, that best everything), and giver of pleasures to his devotees. Seeing this
monkey, Hanumat. Hanumat, the lord of monkeys, pierced with and other (things), he whose knowledge was destroyed by the
arrows and covered with blood everywhere (on all the parts curse of a brahmana, while getting up, regained consciousness,
of his body), entertained great wrath against the king. Having and said: "What have I seen?"
seized with his large teeth his chariot along with the horses, 55-58a. Having got up, he, having a retinue of a crore of
he speedily pounded it. That was indeed a wonder. Seeing his servants, and surrounded by a crore of chariots went on foot to
own chariot being broken, the mighty king quickly resorted to the feet of Satrughna. Having called Suketu, so also Vicitra
and Damana who were ready to fight, he, who was familiar
with law, warded them off. The great, righteous king, endowed
with piety said to them: "O brother, O sons, listen to my words
possessed of virtue. Now immediately stop fighting.
1760 Padma Purana 1761
V.29.1-10
58b-67. Great unfairness has taken place, since you, O nve my kingdom (to Rama). Seeing Rama in the sacrifice J great
Damana, seized the excellent horse of Ramacandra. This Rama merit, I shall be blessed. Let them bring the horse. I like to hand
is the highest Brahman and is beyond effect and cause. He is
him over (to Rama)."
the lord of the mobile and the immobile world. He has taken
up a human form. I have now perceived this knowledge of
Brahman. I, the innocent one, was formerly deprived of the
wealth of my knowledge due to the curse of Asitanga. Formerly
I had gone on a pilgrimage with a desire to know the true CHAPTER TWENTYNINE King
nature (of Brahman). There I saw many sages most familiar with
religion. With a desire to know (Brahman) I went to see the sage Subahu Surr enders to Satrughna
Asitanga. Then the brahmana, showing favour to me said to
me: "He, who is the lord of Ayodhya, is known by the term Sesa said:
Para Brahman (the highest Brahman). She who is his queen
1. They, the strikers (of their enemies), (too) hearing the
Janaki, is said to be actually full of pure intelligence. The medi-
tating sages, desiring to cross the boundless ocean of the worldly words of their father, said joyfully, "Let it be so", to the great
existence, difficult to be crossed, directly wait upon him by king longing to see Rama.
means of restraints etc. He whose banner is Garuda, removes
great sins, merely when he is remembered. That wise (man) who The sons said:
waits upon him, will cross the mundane existence." Then I 2-9. O king, we do not know anything except the lotuses of
laughed at the brahmana (and said): "Who is he? Rama is just your feet. Let that which you have in your mind, take place
a man. Who is that queen Janaki who is full of joy and sorrow? quickly. Let this horse, adorned with a white chowrie, very
How can a birthless one be born? What here is the act of a non- much beautified with a jewelled necklace, and smeared with
doer, which is beyond birth, death and old age? O sage, tell it sandal (-paste) etc. be taken there. Your kingdom has the
to me." fruit of your orders (i.e. your orders are obeyed), O lord.
68-75. The best sage, getting angry with me who spoke like Your treasures are very rich. Your garments are very costly,
this, cursed me: "O meanest among the mean, not knowing the fine and excellent. There is (plenty of) sandal; so also there
(true) nature of him, you are replying (i.e. speaking) to me. is camphor. Your horses are very charming. The elephants
Laughing, you are censuring Rama, (by saying that) he is a are haughty due to rut. The chariots have golden poles. There
human being. Therefore, you who do not know the truth, are are a hundred thousand female servants who are adorned with
(just) feeding your belly (i.e. you are selfish)." Then I clasped many ornaments of various, colours. There are very agreeable
his feet. Then he, the ocean of pity, seeing my modesty, spoke servants. There are gems resembling the sun. There are various
to me with kindness: "O king, when you will create an obstacle jewels. There are white pearls produced from the templ es of
in Rama's sacrifice, then Hanumat will forcibly strike you elephants. There are a hundred thousand corals. O you very
(with) his foot. Then you will realise the truth, not otherwise intelligent king, give all those things which are very splendid, to
(simply) due to your desire." Formerly he told me like this. Now Ramacandra. O king, offer us, your sons and your servants (to
I have seen (i.e. realised) it. When the angry Hanumat struck Ramacandra). O king, how is it that you do not make your
me on my chest, I saw Rama's (i.e. Laksmi's) lord, of the nature throne over to him?
of the perfect Brahman. Therefore, the very mighty one should
bring the horse, rich in beauty, so also wealth and garments. I Sesa said:
10. Hearing these words of his sons the king became glad;
 1762 V.29.27-41
Padma Purdna
and he said to the brave sons who were ready to do his words (the word) 'Rama', he with his sons saluted the feet of 1763
(i.e. to obey his orders): Satrughna. Seeing that pre-eminent and affectionate king,
The king said: Satrughna got up from his seat along with all his heroes
and embraced him with his arms. The king, the killer of his
11. Let all (the heroes) having put on (their armours), enemies, having very much (i.e. devoutly) honoured Satrughna,
having weapons in their hands, and surrounded by many and being delighted, spoke with a faltering voice to Satrughna.
chariots, bring the horse. Then I shall go to the king.
Sesa said: Subahu said:
27-31. Today I am blessed along with my sons, my family,
12-18. Hearing these words of the king the diligent (men),
my horses (and elephants) that I am seeing your feet praised by
brave in battle, viz. Vicitra, Damana, so also Suketu, went by
crores of kings. O you ocean of kindness, my ignorant son
his order. The heroes went to the city and took in front of the
king the horse which was adorned with a golden plate etc., was Damana had seized this best horse. (Please) forgive him this
richly decorated with a jewelled necklace, was decorated with a unfairness. He does not know (Rama) the crest 'of the Raghus,
variegated note, was well adorned with a mass of pearls, and the deity superior to all gods, the creator of the universe with
was held by the heroes possessing great weapons and missiles ease, the destroyer and yet the protector also. (Take) this king-
and having all (kinds of) charm from the front and the dom rich in all constituents and having mighty horses (and
back by means of a rope. On the head of the horse, a white elephants). These treasures of me are full of wealth. These sons
chowrie appeared aloft. In front of him a couple of good of me and I myself—all of us are Rama's servants, obeying your
chowries shone again and again. (They) took the horse of the commands. Take all (this) along with their effects. I have no
good (i.e. auspicious) horse-sacrifice, which had wind's speed superiority complex.
and was made fragrant with Krsnagaru sandal, in front of the 32-41. Where is that Hanumat, the bee at Rama's lotus-
king. The intelligent king seeing the horse decorated with a feet, due to whose favour I shall have the sight of the king of
jewelled necklace, having the speed of mind and a beautiful kings? What is not obtained on the earth in the company of
form brought (before him) was pleased. the good? Seeing that great king (i.e. Rama) having eyes like
19-23. The very righteous king adorned with royal insignia and lotus-petals, I the ignorant one, have today overcome (the effect
accompanied by his sons and grandsons went on foot to of) the brahmana's curse, and will obtain here the entire fruit
Satrughna. Thinking that wealth is perishable and gives pain to of my existence, difficult to secure. Being very much separated
them whose hearts are attached to it, he went to make a from Rama, I have passed a large (portion of my) life. Only a
proper use of the unsteady wealth. Then he saw Satrughna little (part of) it is left. How shall I see the best of the Raghus?
adorned with a white umbrella and being fanned by servants Show me (that) Rama who is proficient in the rite of sacrifice,
standing before him, asking Sumati (to narrate) Ramacandra's and by the dust of whose feet (Ahalya) the dear wife of sage
story free from any tidings causing fear, well adorned by (Gautama) who was turned into stone was purified. The crow—
heroes, crowded with crores of heroes who desired to protect the the bird—obtained the highest position due to his arrow's
horse, and surrounded on all sides by thousands of monkeys. touch. Many in the battle went to (the best) position on seeing
24-26. Seeing the feet of Satrughna, he was delighted; and the lotus of his face. Those who respectfully take the name of
thinking 'I am lucky', and with a concentrated mind uttering this Raghunatha go to the highest place thought of by ascetics.
Blessed are the people born in Ayodhya, who having drunk
with the cups of their own eyes the lotus of Rama's face go to
(i.e. obtain) happiness (and) great prosperity.
 Padma Purdna V.30.1-13 1765
1764
Having spoken like this to the king (i.e. Satrughna) CHAPTER THIRTY
he offered the (sacrificial) horse, his kingdom and wealth (to
Satrughna) and said (to him): "O lord of the earth, I am (your) Janaka Releases Sinners from Hell
servant." Hearing these words of the king the eloquent Satrughna
who conquered the cities of his enemies and who was Sesasaid:
proficient in (using correct) words replied to the king: 1-7. Then the horse, adorned with the note, reached Tejah-
Satrughna said: pura (city) in which king Satyavan truthfully protected his
subjects. Then Raghunatha's younger brother (Satrughna) with a
42-49. O king, how do you speak (like) this? You are old,
retinue of a crore going after the horse went in front of (the
(therefore) you are venerable to me. Let this Damana com-
king) the conqueror of cities. Having seen the beautiful city,
mand your entire kingdom. It is the duty of ksatriyas which
enjoins a battle. By my order let all this kingdom and this adorned with variegated ramparts, shining with golden pitchers
wealth go back (to your son Damana). As Raghunatha (i.e. all round, adorned at every place with thousands of temples of
Rama) is always adorable to me by means of speech and mind, deities (Satrughna said to Sumati). "In it monasteries of asce-
similarly, O lord of the earth, you will also be adorable (to me). tics, full of ascetics, look beautiful. Here flows the great goddess
Having armed yourself, having put on an armour, having taken (Ganga), remaining on the head of him having three eyes (i.e.
a sword, and with your elephants and horses, you should today Siva), and crowded with swans and ducks, and resorted to by
be ready to go after the horse. hosts of sages. O Sir, in every house of brahmanas smoke pro-
duced from the sacred fire purifies those whose minds were over-
The lord of the earth who was highly respected by Satrughna, flowing with sins." With his mind amazed due to the joy pro-
having heard these words of Satrughna, consecrated his son on duced on seeing that city Satrughna, the subduer of his enemies,
his throne, and the king, a great warrior and a knovver of the said to Sumati.
truth, surrounded by great heroes, having performed purificatory
rites according to the sacred commands over his son killed on Satrughna said:
the battlefield by Puskala, grieved for a while from the point of 8. O minister, tell (me), whose city this is, which being
view of the world (i.e. as commonly people do). Recollecting seen by me, gives joy to my mind as it is righteously protected.
Raghunatha he destroyed his grief with knowledge. Being ready
and seated in a chariot, he, led by great warriors and surrounded Sesa said:
by a great army, came to Satrughna. 9. Hearing these words of king Satrughna, Sumati told
50-53. The king (i.e. Satrughna), having seen him having him everything properly and without exaggeration.
come with his entire army, made up his mind to go to protect
the horse. The horse marked by a note on his forehead and Sumati said:
released by him, took a turn towards the left and wandered 10-13. O lord, being attentive, listen to the auspicious
towards many eastern countries. At every place respectable and tales of Visnu's devotees, hearing which one is freed from sins
very brave kings saluted him. Nobody seized him. Some brought like the murder of a brahmana. Satyavan is a king who is
variegated garments, some brought wealth, (others brought) liberated while living, is a bee resorting to the lotuses in the
people, and some brought (i.e. handed over) their kingdom and form of Rama's excellent feet, knows sacrifices and their con-
saluted him.
stituents, is a performer of sacrifices and a great protector,
whom his father known as Rtambhara-famous in the world
and very religious, obtained after having propitiated the cow
 Padtna Parana V.30.31-43a 1767
1766
by means of many vows. The cow, pleased (with him) by righteousness. Knowing thus, O Rtambhara, offer
gave him a son, adorned with many virtues and having a worship to a cow. The ancestors of him and the deities also are
great charm, (called) Satyavan. Know that best king. always pleased with him who everyday worships a cow with
Satrughna said: grass etc. All the desires of him, of a pious vow, who gives a
cow her daily measure of food, are really fulfilled. A thirsty cow
14-15. Who is king Rtambhara? Why did he worship the tied at home, an unmarried daughter in menses (i.e. who has
cow? How did he have a son—a devotee and worshipper of attained puberty) and a deity with faded flowers destroy the
Visnu? Tell me all this account of the devotee of Visnu. religious merit obtained before. The ancestors of him who
When heard, it removes the mountain of the great sins of forbids a cow that is eating her grass (i.e. grass meant for
beings.
her), are on the point of falling (into hell). That foolish man
who beats a cow with a stick, goes, bereft of his hands, to the
Sesa said:
city of Dharmaraja (i.e. Yama). The ancestors who have gone
16-18. Hearing these very meaningful words of Satrughna, down (to hell), of him who wards off the gadflies, dance
he clearly told him the story about his origin. Formerly there (saying): "This fortunate son (i.e. descendant) of me (of us) will
was king Rtambhara who was childless. He had many wives, emancipate us."
but did not have a child on (i.e. from any one of) them. Then 31-37. In this case they narrate this ancient account: the
he, intent on his well-being, asked the sage named Jabali who wonderful event of Janaka that formerly took place in the city
had luckily come there, the cause of (i.e. leading to) the birth of Dharmaraja (i.e. Yama). Once king Janaka gave up his life
of a son. by means of abstract meditation. Then an aeroplane decorated
with a mass of small bells came (there). Then the king, with
Rtambhara said: his body being carried by servants, got into it, and went (to
19-21. O lord, tell me, the childless one, the words leading heaven). On his way he went near the city of Yama. Then sin-
to the birth of a son. Knowing from you that by doing which ners were being oppressed in crores of hells. Having received the
an excellent child (i.e. a son) holding (i.e. continuing) my family wind (i.e. breezes blowing) from^thebody of Janaka they became
will be born to me, I shall certainly carry out these excellent happy. The affliction due to the tormentation in hell became
words (of you). (I shall give) a gift, (I shall observe) a vow, joyful (i.e. bearable) for them. Due to the wind (i.e. breezes
(visit) a sacred place or (perform) a sacrifice, O best sage. blowing) from Janaka's body, their great misery perished (i.e.
disappeared) at that time. Then the beings oppressed due to
Hearing these words of the king longing for a son and sins, not desiring separation from him, lamented very much.
bowing to him, the best sage told him words leading to the birth They uttered piteous words to him: "O blessed one, do not go
of a son. from here. We who are tormented, are happy due to the wind
(i.e. breezes blowing) from your body."
He said:
38-39. Hearing these words, the very righteous king, filled
22-30. O lord, there are three means for him who longs with a flood of pity, thought in his mind:'If the beings are
for a child: Visnu's grace, grace of a cow or of Siva. Therefore, happy here due to the touch of the wind (i.e. breezes blowing)
O king, you offer worship to a cow having a divine body, in from my body, I shall stay in this city only. This is charming
whose tail, mouth, horn and back gods live. When she is heaven (for me).'
pleased, she will give what is longed for (and) is accompanied 40-43a, Thinking like this, the king, with his mind being
sympathetic, and causing happiness to beings, stayed there only
 1768 Padma Purana V.30.57-71 17 69
in front of the hell. Dharma (i.e. Yama), causing severe tor- Dharma said:
ment to the sinners, came there at the door of hell. Then he 57-65. This one cohabited with his friend's wife that con-
saw king Janaka, doer of great meritorious deeds, full of pity, fided in him. Therefore, I have roasted him on an iron-pale for a
who had stood at the door (having come) in an aeroplane. The myriad of years. Th.n having thrown him—the defaulter— into
lord of the dead bodies (i.e. Yama), smiling, said these words to the species of pigs, he, marked with the marks of a eunuch, would
Janaka: be cast down into the species of human beings. This one
43b-53. "O king, why have you, the crest-jewel of piety, repeatedly and forcibly embraced the wife of another (man).
come here? This is a place for the wicked sinners who cause Therefore he, is roasted in Raurava (hell) for a hundred years.
harm to the life (of others). O king, men like you, who do This wicked one stole the wealth of others and enjoyed it.
meritorious acts, do not come (to this place). Those men who Therefore, having cut off his hands, I shall cook him in puss
are intent upon deceiving others, who are engaged in censuring and blood. This one did not honour and welcome a guest
others, and are intent on (grabbing) other's wealth, alone come oppressed with hunger that had come to him even by words.
here. That man who would abandon his wife who is religious Therefore, he should be dropped into the Tamisra (hell) full of
and absorbed in serving him without her fault, would come fuel. Let him, troubled by bees, meet with torment for a
here. He who, greedy through attachment for wealth, deceives hundred years. This one, being shameless, loudly reviled
his friend, comes here, and receives intense torment from me. another person. This one too sending forth his ears (i.e. with
Having bound the man who, a foolish one, does not remember great interest) listened that reviling many times. Therefore,
Rama mentally, with words or acts, through hypocrisy, hatred, these two have fallen into a dark well. This one who had
or ridicule, I throw him among these an d cause him to be deceived his friend being dejected, is very much roasted in
boiled. Those who have remembered the lord of Rama, leave Raurava hell. Therefore, making them eat the fruit of their sins, I
my place and quickly go to Vaikuntha. O very intelligent king, shall release them. O best among men, you, accumulating a
my servants, unable to look at (people) like you, bring those heap of religious merit (would please) go (to heaven).
who are great sinners. Therefore, O great king, go, enjoy many
pleasures. Having got into an excellent aeroplane, enjoy the Jabali said:
(fruit of the) religious merit earned by you." Having heard these 66. Thus he pointing out the sinful beings became quiet.
words of Dharmaraja (i.e. Yama), the lord of that (city), he, The devotee of Rama with his eyes full of pity said:
full of the flood of compassion, said to him:
Janaka said:
Janaka said: 67. Tell me quickly how the miserable beings can be free
from hell and doing what would they obtain happiness.
54-55. O lord, due to pity for (these) beings I (shall) not
go (to Vaikuntha). Comforted by the wind (i.e. breezes blow - Dharma (i.e. Yama) said:
ing) from my body, they are staying here. O king, if you release 68-71. These have never propitiated Visnu. They have
all these living in hell, then, being happy, I shall go to heaven never listened to his stories. How can (these) sinners (then) be
resorted to by meritorious persons. free from hell? If, O great king, you (desire to) release them,
even though they are great sinners, then give them that religious
Jabali said: merit (of you about) which I shall tell (you now). Once, having
56. Hearing these words, he, pointing out to him each one got up in the morning, you meditated with pure heart upon
of the many dwelling in hell, said to Janaka:
 1 770 Padma Pur ana V.31.5-20 1771
this ^rl Raghunatha (i.e. Rama) who is called the remover of Dharmaraja then told him (the cause of) his arrival to Yama's
great sins. Give them that religious merit which you collected
city.
when you uttered with pure heart the name Rama, Rama; by
that their freedom from hell would take place. Dharmaraja said:
Jabali said: 5-12. O king, you have great religious merit. None else has
72-77. Hearing these words of the intelligent Dharmaraja like it on the surface of the earth. O you who have been observing
(i.e. Yama), the great king gave (them) the religious merit the vow of (drinking) the honey from the two (lotus-)feet of
obtained by him from his birth. (He said:) "Let there be pleasing Raghunatha, the celestial river in the form of your fame which
release of these from hell due to the religious merit earned (by gives great joy and emancipates the wicked, purifies all the sin-
me) from birth by the worship of Raghunatha." When he was ners full of the dirt (of sin). Still, O you best king, there is a
speaking like this, the beings dwelling in hell that moment only small bit of sin (in you), due to which you, full of merit, have
became free from hell and became divine-bodied. They said to come to my residence (Samyamini). Once you prevented a cow
king Janaka: ''O king, by your favour we have been in a mo - that was grazing (from doing so). Due to the effect of that sin,
ment freed from miserable hell, and will (now) go to the highest you have seen the gates of hell. Now, freed from (that) sin and
position." He intent on showing kindness to all beings, seeing endowed with great religious merit, enjoy many many pleasures
those men resembling the sun freed from hell, was very much obtained through your religious merit. Raghunatha, the ocean
pleased in mind. All those, praising Janaka, the great king, the of pity, taking away (i.e. desiring to remove) the misery of these,
treasure of pity, went to heaven adorned by gods. has sent (you) the devotee of Visnu on this great route. O you
of a good vow, how would they have been free from sin, if you
had not come along this way? O very intelligent one, people like
you who are afflicted by others' misery and who are the abode
of kindness, thus remove the misery of beings.

CHAPTER THIRTYONE Jabali said :

King Rtambhara is Blessed with a Son 13-15. Having saluted Yama, who was speaking like this, he
went to heaven in a divine aeroplane adorned with the host of
Jabali said: celestial nymphs. Therefore, cows are to be honoured; one should
1. When those men living in hell went (to heaven), king not even mentally censure them. One who censures them, re-
(Janaka) asked Yama, the best among those who know dharma. mains in hell as long as the fourteen Indras rule. Therefore, O
best among kings, worship a cow. Being pleased, she will quickly
The king said :
give you a son who is devoted to piety.
2-4. O Dharmaraja, you have said that men who commit
sins and are not interested in religious discourses, come to your Sumati said:
place. O you righteous one, tell me for what sin I have come here, 16-20. Having heard it, he asked about the worship of a
and the cause of my sin, from the beginning. cow: How is she to be respectfully and carefully worshipped?
Hearing these words of him, O you tormentor of the enemies, What kind of man does she make him? Jabali duly told him the
worship of a cow. He who has undertaken the vow of (worship -
ping) a cow, should everyday go to the forest to graze her. He
 1773
1772 Padma Purdna V.31.41-57
restraints and controls. For two sinners who have committed
should make the cow eat barley-grains and should collect them
heaps of sins, there is no expiation: for him who deliberately
from her dung. O king, one longing for a son should eat those
kills a cow and one who censures Narayana (i.e. Visnu). The
barley-grains. He should drink pure water (only) when she drinks
meanest one who mentally desires (giving) pain to cows, resides in
water. He should be seated (only) when she would sit on a high
a place in hell as long as fourteen Indras (rule). Even that un-
seat. Everyday he should ward off the gnats and should him -
fortunate man who just once censures Hari, would, surrounded by
self collect grass or fodder (for her). She gives a son devoted to
his sons and grandsons, see hell. Therefore, O lord of men, you
piety to him who does like this.
should realise that he who censures Visnu or causes pain to cows
Sumati said : never gets release. There is an expiation if a cow is killed through
ignorance. You (now) go to Rtuparnaka, the intelligent devotee of
21-27'. Hearing these words that pious Rtambhara, longing Rama. He looks equally upon all his foes and friends. He will
for a son, practised the vow. Worshipping the cow everyday, he quickly tell you the expiation for this killing of the cow. Formerly
pleased her with grass etc. The intelligent one, showing great you had attached his countries, so he had abandoned them.
care for her food (like) barley, warded off the gnats. Of him who Giving up enmity, go to Rtuparnaka. Being composed, do
was worshipping the cow grazinggrass etc. in the forest and having quickly what he will tell you (to do), so that there will be the
fear from nowhere, auspicious days passed. Once that king, curi- expiation of the sin committed by you."
ous to observe the beauty of the forest, had cast his eyes on it, 41-48. Hearing these words of (i.e. spoken by) him, he went to
and was roaming all around. At that time a lion having come Rtuparnaka who was an excellent devotee of Rama and who
from the interior of the forest struck the cow that was yelling in looked equally upon his foe and friend. He told him whatever,
many ways, that was helpless and that was afflicted due to the the killing of the cow etc., took place. He too thought of a
burden of the lion (on her body). Then the king, having means for the expiation of that sin. Having reflected for a mo-
come there and having seen his mother (i.e. the cow) struck by ment, king Rtuparna who was intelligent and who knew dharma
the lion, was very much distressed and cried. Being afflicted he laughed and said to Rtambhara: "O king, who am I before (i.e..
came to Jabali, the best sage, and asked him about the atonement as compared with) the sages knowing the scriptures ? Why have
for the sin of killing a cow. you, abandoningthem, cometome, fancying myself to be learned?
If you have faith in me, then I shall say something. O best of
Rtambhara said:
men, carefully listen to my words. By means of act, thought and
28-29. O lord, I had resorted, by your order, to the forest words have recourse to Raghunatha. O you highly intelligent
and looked after the cow. A lion not falling within the range of one, please the lord of the worlds without deceit. When pleased,
(my) sight (i.e. not noticed by me) came from somewhere and he will grant (i.e. satisfy) all desires of your mind. He will destroy
attacked the cow. What do (i.e. should) I do for the atonement the sin of having ignorantly killed a cow. O you religious-minded
of that sin, by your order? How can I fulfil the vow granting a one, O you best one, remembering Rama, look after the cow.
v
son to me? By giving gold to a brahmana, you will atone for the sin."
30-40. The best sage said to the king speaking like this: Sumati said :
"O king, there are means for the atonement of a sin. There are 49-57. Hearing those words king Rtambhara, with his mind
expiations, O you very intelligent one, for all sins of one who purified, took to remembering Rama, and observed the vow.
has killed a brahmana, who is ungrateful and who drinks liquor. Engaged in the well-being of all beings, and always remembering
AH the sins of him who observes the (vows) duly go away by Rama, he, looking after the cow, went to the forest as before.
means of vows like Krcchra, Candrayana (observed) along with
 1 774 Padma Purarta
V.32.10-26 1775
Surabhi was pleased with him. When gratified, she said: "Oking,
choose a boon from me according to the desire of your mind?" How then was he not (so) to others? He loved remembering
Then the king said (to her): "Give me a son who is a devotee of Raghunatha. His sins were washed. His misfortune was destro-
Rama, who is fond of his father, and who will follow his own yed. He, knowing that the very wonderful horse of Ramacandra
duty." The merciful, desire-yielding, divine cow, being pleased, has come, will come and give you the kingdom free from trou-
gave the boon to the king longing for a son, and disappeared. blesome fellows. O king, I have told you the best (thing) that
Then at the (proper) time he obtained a son—-Visnu's devotee you have asked for. O lord, what more do you ask? Order it
and serving Rama. His father (i.e. king Rtambhara) named him (and) I (shall) do it.
Satyavan. Having obtained the son (named) Satyavan who was
Sesa said:
greatly devoted to his father and comparable to Indra (only) in
valour, the great king obtained great joy. The king, having ob- 10. The horse, possessing many wonders, went into the city.
tained a righteous son, was full of joy and having deposited (i.e. Seeing him, all the people went to the king, and reported to
entrusted) the kingdom with him, went to a forest for practising him.
penance. There, with his mind full of devotion he propitiated
Visnu, and with his sins fully washed, he physically went to the The people said :
place of Visnu. 11-12. A certain horse, shining with a note on his forehead
white like the water of Ganga, has come.
Hearing those charming and pleasing words uttered by the
people, the king laughed and said (to them): "Ascertain whose
horse that is."
CHAPTER THIRTYTWO 13-20a. They told him: "A horse, looked after by Satrughna,
has come from the city of king Rama." He, having heard the
Satyavan Meets Satrughna very pleasing, two-lettered name of Rama, marked with a falter-
ing sound, was very much delighted in mind: "The horse of that
Sumati said: Rama, the lord of Ayodhya, who is constantly thought by me
1-9. O dear one, this king too who was well known by the has come with Satrughna to my city. Hanuman who serves the
name Satyavan pleased by means of his duty Raghunatha, the feet of Rama and who never forgets Rama in his mind, will also
lord of the worlds. Being pleased (with him) the lord of Rama be there. I (shall) go there where there are Satrughna, (Hanumat)
(i.e. Visnu) gave him unswerving devotion to his feet, difficult the son of Maruta (i.e. the Wind) and other men who serve the
to obtain through crores of religious deeds by his worshippers. lotus-like feet of Rama". He ordered his minister: "Quickly come,
He, full of pity and not being fatigued, everyday told the puri- taking all the royal wealth with me. I shall go to look after the
fying tale of Sri Raghunatha to people. He beat with sticks, caus- excellent horse of Raghunatha, and to do (i.e. to offer) service
ing fear even to Yama, the man who did not worship Ragunatha to Rama's lotus-like feet, which is difficult to be had." Saying so
(i.e. Rama), the lord of Rama (i.e. Visnu). He made every man he with his soldiers went out to Satrughna.
who would be above the age of eight till he would be eighty 20b-26. Just then Rama's brother (Satrughna) along with
years old, observe the fast of Ekadasi. To him Tulasi was dear; his soldiers reached the city. Mighty heroes roared; chariots pro-
his neck never abandoned the excellent garland from the lotus- duced big sounds; there were the sounds of the triumphant con-
like feet of Raghunatha. He was venerable even to the sages. ches ; everywhere there were the flute-sounds. King Satyavan,
having come along with his ministers, saluted (Satrughna's) feet

I
 1776 Padma Parana
V.33,10b-31 1777
and presented to him his very wealthy kingdom.
Satrughna, having recognised the king, observing Rama's vow, 10b-12. They spoke such words. Just then that lord of de-
gave his great kingdom to his son named Rukma. He, endowed mons who was surrounded by the best demons, seated in an ex-
with truth, and of great glory, having embraced the very glorious cellent aeroplane, was seen by all the best warriors, seated in
Hanumat of mighty arms and also other devotees of Rama, chariots and adorned with valour. There fearful demons, having
regarded himself blessed; and with Satrughna, he was bad faces, terrible mouths, long fangs, were seen ready to seize
delighted in mind. Just then the horse well-protected by heroes the army (of Satrughna).
went a long way off. Satrughna along with that kingand heroes 13-14. Then they informed Satrughna, the best among kings:
went (afterthe horse). "We do not know (how) one, shining in an aeroplane, took away
the horse into the sky. Having confounded us—the heroes, with
darkness, he came, and seized the horse. O best king, do what is
proper."
15-18. Hearing those words, Satrughna was full of great
anger. (He said:) "Who is this powerful demon that has seized
CHAPTER THIRTYTHREE
my horse? Today let the aeroplane, struck by the volley of my
arrows, fall down. Today let the head of my enemy fall down,
Satrughna's Army Gets Ready to Fight Vidyunmalin
(after being struck) by my arrows with sharp horse-shoe-shaped
Sesa said: heads. Make ready all chariots filled with great weapons and
missiles. Let (our) warriors go to strike back the horse-snatcher."
l-7a. When many excellent warriors like Satrughna and all Speaking thus, he, with his eyes red due to anger, said to his
great kings having crores of chariots were going, there was all minister who knew justice and injustice and who was proficient
of a sudden, on the way, very fearful darkness in which kinsmen in the affairs of a war.
could not recognise their own man or a stranger. The sky was
covered with dust and was full of lightning and thunder. In such Satrughna said :
a very fearful confusion clouds showered profuse blood with puss
19-21. O minister, tell me who, that are diligent in killing
and (other) foul things. The heroes who were great enemies, be-
the demon, are very brave, are having great weapons, are best
came very much confounded. When the people were perplexed, the
among those who know (the use of) excellent missiles, should be
condition was: 'What is this? What is this?' The eyes of people
of renowned vigour were pervaded with darkness. (A demon) appointed (to kill the demon). Think and quickly tell me. I shall
who was well known as Vidyunmalin who was Ravana's friend, do your words (i.e. I shall do as you tell me). Tell me about the
lived in the nether world and was surrounded by a line of demons heroes knowing (the use of) all missiles and capable of (fighting
took away the horse. He was seated in an aeroplane made of with) him.
iron and going according to (occupants') desire. Having heard this the minister spoke befitting words showing
7b-10a. He causing fear to all heroes took away the horse.
the heroes, bent quickly (before Satrughna), capable of (fighting in)
In a short while the darkness disappeared and the sky became
pure. Those heroes led by Satrughna said: "Where is the horse?" that excellent battle.
Looking for the best horse, they saw one another; (but) when
they did not see the horse, there was loud wailing. "Where is the Sumati said:
horse of (i.e. intended for) the horse-sacrifice? Who, the wicked 22-31. Let Puskala, the tormentor of the enemies, and hav-
m
one, has taken it (away)?" g great weapons and missiles and ready to get victory in the
1778 Padma Purdna Y.33.41-54 1779
battle, go to conquer the demon. In the same way let firm devotion which I have towards the lotus-like feet of Raghu-
Laksmi-nidhi possessing a mass of missiles, go. Let him break his natha, will itself make (my words) true.
vehicle with his sharp arrows. Hanumat of bold deeds is Hearing that pledge of Puskala, king Laksminidhi, made a
capable of fighting with the demons. O lord, let him strike the truthful solemn declaration, adorned with his valour.
demon with his face and tail. So also let all the brave monkeys
who are skilled in fighting and are prompted by your words,
Laksminidhi said:
go to fight. Let the best ones (like) Sumada, Subahu,
Pratapagrya, go to fight with the mean demons with their sharp 41-43. If I turn back (from the battlefield), Iwould have that
arrows. May you too, seated in a chariot endowed with great sin which a man gets if he keeps mum on hearing the censure of
weapons and ready to kill the demon, obtain victory in the the Vedas, or being outcast from all religions, he mentally likes
battle. O king, this is my view. Let those warriors who are brave (the censure of Vedas); (I shall have the sin of) the brahmana
and capable of destroying him, go (to fight with him). What is the who is wicked and sells liquor and lac etc., or who, the fool,
use of (sending) many other warriors ? being tempted by greed sells a cow; (or of him) who having
drunk the water from the money of a mleccha, does not ob-
When the minister, named Sumati, and best among the heroes, serve an expiation.
spoke like this, Satrughna told the heroes skilled in fighting (as 44-54. Having heard the pledge, Hanumat, skilled in battle,
follows): "O heroes, let Puskala and others, who are skilled in said, after having remembered Rama's feet, (the following) aus-
(the use of) all weapons and missiles, state in my presence their picious words: "My lord (Rama) whom all gods along with de-
pledge to destroy the demon. Let you, making a great solemn mons salute by (bowing) their heads (adorned) with gems, should
declaration befitting your valour and accompanied by the army,
go into the battlefield."
32-33. Hearing these words, the mighty (heroes) of Satru-
ghna, who were endowed with lustre, made their own great
solemn declarations. Then, first, the hero Puskala, endowed with
I always be reflected on by meditating saints in their hearts. The
glorious Rama is the lord of Ayodhya and is worshipped by the
lord of the world. Those words which one would utter by re-
membering him will come true. O king, who (i.e. how insignificant)
is this mean, weak demon, seated in (the aeroplane) moving
great energy, having heard the words of the lord of the earth, according to (occupants') desire? Tell me quickly what should
made this (i.e. the following) solemn declaration: be done by me. Who would (i.e. is able to) knock me down?
With my tail I (shall) lift up the Meru (mountain) along with the
Puskala said: lord of gods. I (shall) dry up the entire ocean. I shall even drink
34-40. O best king, listen to my very wonderful solemn de- up the Samvarta (cloud abounding in water). I have the favour
claration made due to my valour in the presence of all people of king Sri Raghunatha and Janaki. O king, there is nothing on
that are listening to it. If I do not make the demon overcome the surface of the earth which would ever be unattainable for
with a swoon and his face full of scattered hair, let me have the me. If, O king, these words uttered by me would be untrue, then
sin which he who enjoys his own daughter, gets, or which one at that time only I would be away from devotion to Raghunatha.
gets by censuring deities. Let me have that sin if I falsify your If I falsify my words, then let me have the sin which a sudra
words. O great king, listen to my pledge in case the very power- who would keep a tawny cow with the desire (to obtain) milk
ful soldiers (of the demon) do not fall on being pierced with my (from her), would have. If I speak false words, let me have the
arrows. If I do not make my words true, let me have the sin of sin of that sudra who infatuated by love has sexual intercourse
him who distinguishes between Visnu and Siva or Siva and Sakti. with a brahmana woman. Certainly let me have that sin which a
These are all the words uttered by me (i.e. I had to say). That
 1780 1781
Padma Purana, V.34.8-21
man greedy throi'gh the taste of the tongue would drink liquor to (occupants') desire, as it were, repeatedly threatening them,
by the smell of which a man would go to hell and by its touch said with a deep-sounding voice: "Let the brave warriors not go
would even go to Raurava (hell), if, due to Rama's grace I shall to fight. Let them go home. Let them not cast their life. I shall
not make my pledge true." not release the excellent horse. I am well-known as Vidyunmalin,
55-59. When this was spoken by the great heroes, the war- and am the friend of Ravana. I have come to atone for my friend
riors quickly made a solemn declaration shining with their valour. who is dead. Where has that Rama who has killed (my) friend
3atrughna also praising those heroes skilled in battle (with the Ravana, gone? Where also is his brother (Satrughna) who is the
words) 'Well (said), well (said)', made a solemn declaration when crest-jewel of all the brave men? Having killed him—the younger
people were observing (i.e. in the presence of people): "In front brother of Rama, and drinking his blood along with bubbles
of you, I shall declare my vow adorned with my energy. Let the coming up from his neck, I shall atone for (the death of) him
magnanimous ones endowed with exertion for fight, listen. If I (i.e. Ravana)." Hearing these words Puskala, the best among the
do not strike with my arrows and knock down on the ground excellent warriors, said to him endowed with valour and bravery:
from the aeroplane his head cut off and broken from his trunk,
let me certainly have that sin which one would get by giving false Puskala said :
testimony or by stealing gold or due to censuring the Vedas." 8-11. Excellent warriors do not brag in the battle. By means
60-63. Hearing the good words of Satrughna, those (warri- of showering their weapons and missiles they show (their) valour.
ors) honoured by heroes (said:) "O Rama's brother, you are O you maddened one, he who killed Ravana is surrounded by
blessed. Who else but you would be (so) great? O lord of the his kinsmen. Where will you go by snatching his horse? You will
world, you alone killed the very mighty Lavana, Madhu's son, fall (when struck) with Satrughna's arrows discharged from his
who caused misery to gods and demons. Who (i.e. how insigni- bow. Jackals will eat you fallen dead on the ground. O wicked
ficant) is the demon? Where (i.e. of what importance) is his small one, do not roar when I, Rama's servant, am (here). In a battle
army? O you very intelligent one, you will (just) in a moment excellent warriors roar in the battle due to great accomplishment
destroy him." Saying so, the heroes became ready on the battle- after conquering their enemy.
field. Gladly they went to (attack) the demon to make their
pledge true. Sesa said:
12-21. The best demon hit strongly with a (missile called)
Sakti, Puskala—the hero—who was speaking thus, and who was
ferocious in battle, on his chest. That Puskala, seeing that great
iron missile, attached (i.e. decked) with gold, cut it off with three
very fierce and sharp arrows. Made lustreless by the arrows, it
CHAPTER THIRTYFOUR fell on the ground in three parts. While falling it shone like
Visnu's three missiles. Seeing the missile cut off the demon, the
Vidyunmalin Killed in Battle tormentor of his enemy, quickly took up a lance having three
points and made of iron. The best demon discharged it having
Sesa said:
sharp points and resembling fire. He, called Puskala, made it into
1-7. V/ith chariots having good horses (yoked to them), rich (pieces like) sesamum seeds with his arrows. Puskala, Rama's
in charm and full of all weapons and missiles and endowed with servant, having quickly cut off the trident, fixed on his bow sharp
various jewels, they went to (i.e. marched against) the mean de- arrows having the speed of mind. The arrows quickly sticking
mons. Seeing them the demon seated in a vehicle going according (i.e. striking) his chest produced anger, as the charming qualities
 Padma Parana V.34.38-57 1783
1782
of Visnu produce love in the heart of a devotee of Visnu. teeth of a calf. The demon, pained (due to being struck)
The very ferocious Vidyunmalin afflicted with pain due to with those arrows, took up a trident which had three points,
being pierced by his arrow and ready to strike took up a fierce which was burning and which was extremely fierce due to lines of
mallet. He whose name was Vidyunmalin, sent (i.e. discharged) flames. The fierce one struck (i.e. hit) the chest of Puskala, the
that mallet. It struck the chest (of Puskala). It produced (blood) great hero. The best archer, struck by the trident, fainted. He
and made him foul. Puskala, the tormentor of his enemies and suffered from a great mental depression and fell on the chariot.
the hero struck by the mallet, shaking with tremour, fell in the 38-51. Knowing him to have fainted, Hanumat, the son of
middle part of the chariot. Wind, with his heart overcome with anger, spoke to the demon:
22-28. In the same way his brother Ugradariistra fought with "O you wicked-minded one, where are you going? With kicks I
Laksmlnidhi, with fatal weapons and missiles discharged in shall kill you who have come here to snatch away the horse."
various ways. Ragaining consciousness just at that moment, he Saying so, and remaining in the air, he tore with the tips of his
said to the demon: "O greatest among the demons, you are for- nails the great demons, the soldiers of the enemy seated in the
tunate. Great is your valour. Now listen also to my great vow vehicle. The son of Wind (i.e. Hanumat) struck some with his
honoured by the brave. Today with sharp arrows I shall knock tail, some with the soles of his feet, some with his fore -arms.
you down from the aeroplane." Speaking thus, he took up an Some, when struck, perished; some, being struck, fainted. Then
arrow, which was sharp, difficult to be overtaken, burning, having (they) afflicted and frightened due to strokes with the feet, fled.
the lustre of fire, and having great excellence. Just when he ex- The Wind's son (i.e. Hanumat) killed there many very fierce de-
erted to retaliate, a very fierce and sharp arrow got into his mons ; they were cut off, broken and divided into two pieces. The
chest. Confused by the arrow and with his heart perplexed, the vehicle, going according to the will (of the occupants) and with
demon, losing his consciousness, fell on the ground from the its defences and gateways broken, was surrounded on all sides
middle part of the vehicle going according to the occupants' by the wailing demons. When the very brave Hanumat was in the
desire. Ugradariistra saw his elder brother falling. Being afraid of sky in a moment, on the earth the (next) moment, the unassail -
the enemy, he took him into the interior of the vehicle. able vehicle moving according to the (occupants') will, would be
29-37. With great anger he said to his enemy Puskala, the seen here and there. The monkey, Wind's son, taking any form
best among the mighty: "O wicked one, having overthrown at will, would be seen striking (the enemies), wherever that vehicle
my brother, where will you go? Having vanquished me in the (moved). When the great men (i.e. the demons) remaining in the
battle (i.e. if you vanquish me in the battle then only), you will vehicle, were thus distressed at that time, Ugradarhstra, the lord
get excellent victory. When I am (alive), put an end to the hope of demons, approached Hanumat. (He said): "O monkey, you
of victory in your heart." He (i.e. Puskala), with his eyes full of have done a great deed, viz. knocking down the warriors. If you
anger, quickly struck with ten arrows on (i.e. discharged ten stay for a moment, I shall deprive you of your life." Speaking
arrows into) the chest of the wicked one who was speaking like thus, that wicked-minded one struck Hanumat with a very sharp
this. The wicked one, struck with ten arrows by the magnanimous trident having the lustre of a blazing fire. The mighty one (i.e.
Puskala, got angry in his mind, and started to strike him. Grin- Hanumat) seized the trident coming to him in his mouth and
ding his teeth in anger, he raised his fist and struck (Puskala). reduced the entire one made of gold to powder. Having powde-
Causing in (others') hearts fear (like) the noise of the whirlwind red that iron trident discharged by the demon, the powerful
(caused) by the fall of the thunderbolt, he roared. The hero Hanumat struck him with many blows of his open hands.
Puskala, knowing (how to wield) great missiles, struck with a 52-57. He (i.e. Ugradarhstra) struck here and there by the lord
fist, desiring the destruction of the wicked-minded one, did not of the monkeys with the blows of his open hands, was afflicted and
tremble. He discharged into his chest arrows very sharp like the created anillusion, causing fear to the entire world. Then there was
 1784 V.34.77—V.35.5 1785
Padma Purdna

darkness in which none was noticed, in which (a soldier) belong- They difficult to ward off, and adorned with swords in their hands,
ing to one's own side or of the enemy did not recognise many gladly drank the blood of the heroes of Satrughna even while
men. Rocks resembling mountain-peaks fell upon the (bodies of) they were alive. Seeing that missile pervading (everything) and
excellent warriors. Being struck by them all of them were per- destroying all the warriors, he discharged, to send it back, the
plexed. (Streaks of) lightning flashed; clouds thundered violently, missile called Narayana. That missile, presided over by Narayana,
showered puss and blood, discharged dirty water. Many trunks in a moment, checked all of them. AH of them, impelled by the
with the heads having ear-rings cut off, were seen falling from the demon, met with destruction. Then that angry demon Vidyun-
malin took a sharp, fierce and strong trident to kill Satrughna.
sky. Everywhere naked, ugly, fierce, terrible, very hideous de-
mons, with their hair very much scattered, were seen. Seeing Vidyunmalin coming with a trident in his hand, (Satru-
ghna) struck (him) on his arm with arrows resembling the cres-
58-63. Then the people, distressed and full of fear of one
cent moon. With his arm cut off with those arrows he prepared
another, took to their heels; a great portent was thought (to
himself to strike (Satrughna) with his hand. (He said:) "O
appear). Then the very glorious Satrughna came (there) in his
Satrughna, you are (now) killed. Go. Who will be your protec-
chariot, and having remembered Sri Rama, he fixed arrows on
tor?"
his bow. Having shaken off the illusion with the bewitching mis-
77-81. When he was talking like this, (Satrughna) quickly
sile the powerful one, scattering streams of arrows in the sky,
cut off with arrows the head along with the ear-rings of that
showered the demon (with them) in the battle. Then the quarters
mighty hero. Seeing him (i.e. Vidyunmalin) with his head cut off,
brightened up; the sun had its halo (of lustre), clouds went
the valourous Ugradarhstra started striking Satrughna served by
(away) as they had come; lightning subsided. Then the great
the brave with his fist; but Satrughna cut off his head with an
vehicle, occupied by the demons, and full of words like 'Cut off,
arrow with a sharp horse-shoe-shaped head. All the heroes skilled
break' was seen in front; and thousands of arrows with their
in the use of weapons and missiles ran on the battlefield.
feathered ends adorned with gold, repeatedly fell on the vehicle
Except the lord of the demons all with their life remaining (i.e.
remaining in the sky and going according to (occupants')
saved) went (away). Having saluted Satrughna they gave (back)
desire.
the horse snatched (away by them). Then were heard all around
64-68. Then the aeroplane, a portion of which was broken, the sounds of lutes, the sounds of conches and the charming cries
did not appear (moving) high, (but) appeared like a portion of of victory of the brave soldiers.
the city that is broken, on the earth. Then the demon, being very
angry, fixed arrows on the bow, and roaring, he scattered (i.e.
discharged) them on (Satrughna) Rama's brother. Those arrows
in hundreds stuck to his body in many ways. They, the sharp and
bent ones, causing streams of blood to flow, gave him great charm.
Satrughna, endowed with a great power, fixed on his bow a mis- CHAPTER THIRTYFIVE
sile presided over by the Wind-deity and causing the demons to
tremble. The demons, with their hair loose, and falling from the Dialogue between Lomasa and Aranyaka
vehicle and the sky, appeared like groups of ghosts and vampires
moving in the sky. Sesa said:
69-76. The demon's son, seeing the missile discharged by 1-5. King Satrughna, along with Puskala, obtained great
Raghunatha's brother, fixed on his bow a missile presided over joy on obtaining the horse taken away by the demons. Those
by Siva. From it proceeded vampires, ghosts, evil spirits and
warriors, with their bodies sprinkled with blood, so also LaksmI-
fiends, having skulls and swords and drinking profuse blood.
 Padma Purana V.35.17-29 1787
1786
nidhi praised the great king full of energy to fight. When tell me who am asking you, to whom this hermitage, which
that great demon Vidyunmalin, difficult to conquer, was killed, appears auspicious belongs.
all gods, O sage, gave up their fear and obtained happiness.
The rivers became clean; and the sun became clear. Breezes Sesa said:
sprinkled with scented water blew. The great heroes, with 17. Hearing these words, Sumati, showing his affection,
spotless lustre and of clean bodies seated in the chariots, became said to the king, with words accompanied by a bright smile.
ready. All of them endowed with the good luck of victory said
to the king: Sumati said:
18-24. O great king, having seen this best sage, absorbed in
The heroes said:
all scriptures, we shall indeed have our sins removed. Therefore,
6-8. O you very intelligent one, luckily you have killed the bow down before him, and ask him. He who is extremely greedy
demon Vidyunmalin, due to whose fear gods were frightened and of the honey from the lotuses in the form of Rama's feet, will
were driven out of the heaven. Luckily the great horse of tell you everything. (Bow down before him) known by the name
Raghunatha has been got (back); luckily you have obtained Aranyaka, the servant of the feet of Rama, full of very severe
victory everywhere on the globe. O lord, release this charming penance and proficient in the significance of all sacred texts.
horse having the speed of mind. Let there be no delay now, O
you very intelligent one. Hearing these words augmented by religious significance, he
went along with a few servants to see him. (They were) Hanumat,
Sesa said: the brave Puskala, the best minister Sumati, Laksmfnidhi, Prata-
9-14. Hearing these words of the heroes which were proper pagrya, Subahu, and Sumada also. Noble-minded king Satru-
for the occasion, he, having praised them (with the words) 'Well, ghna, surrounded by these reached the hermitage to salute that
well', released the best horse. He that was well-protected by best brahmana Aranyaka. Having gone there he with all the
chariots, foot-soldiers, best horses and those who were proficient heroes who had bent down their necks in modesty, saluted the
in the use of all weapons and missiles, went, when released, to best ascetic.
the northern direction. O Vatsyayana, listen to the account of 25-27. Having seen all those kings led by Satrughna, he
what took place (in the case) of Satrughna, which burns heaps then offered them respectful offering and water for washing their
of sins. He reached Reva's bank resorted to by hosts of sages. feet etc. along with fruits and roots. He said to all the kings:
Her water was the fluid of the heap of sapphires under the pre- "Where had you gone together? O sinless ones, how have you
text of water. He (i.e. Satrughna) waited upon by the brave, gathered here? Tell (me) all that." O brahmana, having heard
saluted the respective (i.e. everyone of the) sages and followed those words of the best sage, Sumati, skilled in speaking (proper)
the gem of the horse going at will. He went to that old hermitage words, said (to him):
made of the leaves of palasa, sprinkled with the waves of Reva
and the refuge of those who remove sins. Sumati said:
15. Satrughna who did all deeds bringing merit and worldly 28-29. By all (these) the horse of the king belonging to
prosperity, on seeing it, said to Sumati who knew everything and Raghu's family is being protected. The hero (Rama) will per-
was proficient in political wisdom. form a sacrifice furnished with all ingredients.

The king said: Hearing those words of (i.e. uttered by) them the best sage,
as it were dispelling the entire darkness with the lustre of his
16. O Minister, O you who are best among those who think, teeth, said:
 1788 Padma Purann V.35.50-70 1789

Aranyaka said: believer, so also to a censurer, or to a wicked man; it should

30-34. What is the use of other sacrifices furnished with all not be given to the enemy (i.e. hater) of devotion. It (i.e. the
ingredients, giving (but) little merit and giving perishable secret) which is excellent and removes all misery, should be told
positions? Foolish people worship other (god), leaving Hari, to Rama's devotee who is calm and free from lust and anger.
the Raghu hero (i.e. Rama), the lord of Rama, giving a stable There is no greater god than Rama; there is no greater vow than
glorious position. A foolish man torments (himself) by sacrifices, (that in honour of) Rama. There is no greater reflection
abstract meditations and vows by leaving him who, even when than (on) Rama; there is no greater sacrifice than (in honour of)
merely remembered, removes the mountain of sins. Oh! see the Rama. Having remembered him, having muttered prayers to
folly and illusion of people (that) a man leaving the easy worship him, and having worshipped him, a man gets the highest
of Rama, would practise (i.e. he practises) difficult (things). It (position) and obtains great glory in this and the next world.
gives liberation to men and removes all sins merely by being When he is remembered, when he is mentally meditated upon,
remembered. It is reflected upon by the meditating saints having he who is the giver of all desired objects, gives (i.e. generates
desires. in the mind of the man) great devotion which helps him to
cross the ocean of the mundane existence. Even a candala by
35-40. Formerly with a desire to know the reality and think-
remembering Rama goes to (i.e. obtains) the highest position.
ing much about (how to find) a wise man, I went to many holy
Then what about those like you who are greatly devoted to the
places. But nobody taught me the truth. Then, due to my great
Vedas and (other) scriptures?
luck I came across the sage Lomasa who had come (down to
50-52. I have disclosed to you the secret of all the Vedas
the earth) with a desire to visit the holy places. Having saluted
and (other) scriptures. Act as you would desire. Ramacandra is
that great sage who had a great (i.e. long) life and whose couple
the only god. His worship is the only vow. (Utteritig) his name
of feet was served by great meditating saints, I asked him (about
is the only hymn; and praising him is the only scripture. There-
the truth): "O lord, today (i.e. now) I have obtained the human
fore, worship the charming Ramacandra by all means; so that
existence, which is wonderful and difficult to obtain. What
the ocean of the mundane existence would be as trifling as a
should one who desires to cross the fearful ocean of the worldly
small puddle."
existence, do? Having thought, tell me if there is a vow, a gift, a
53-70. Having heard those words, I again put a question:
prayer to be muttered, a sacrifice, or a deity, that would eman-
"How is the god meditated upon by men? Or how is he wor-
cipate me from the ocean of the mundane existence. O lord of
shipped by them? O you highly intelligent one, O you who
reflective thinking (i.e. greatest mediating saint), O You who are
know everything, tell me (all that) in detail, knowing which I
the master of the significance of all the scriptures, tell me that
shall be blessed in the three worlds, O best sage." Having
knowing which I shall by means of the ocean of your grace
heard these words of (i.e. uttered by) me, that Lomasa, having
cross the fierce mundane existence."
reflected, told me everything preceded by the meditation on
41-49. Hearing these words of (i.e. uttered by) me, the best Rama: "O best brahmana, O you sinless one, I shall tell you
sage said: ''O brahmana, listen attentively and with great faith. what you have asked me, as to how the lord of Rama (i.e.
There are gifts, holy places, vows, voluntary religious obser- Visnu) burns (i.e. removes) the distress of the mundane exist-
vances and restraints. So also there are many abstract medita- ence. In the city of Ayodhya, which is charming and adorned
tions, sacrifices giving (i.e. taking one to) heaven. O magnani- with a variegated pavilion, at the root of the desire-yielding tree
mous one, I shall tell you a great secret which removes all sins giving all prosperity, one should meditate upon the charming
and helps (one) to cross the ocean of the worldly existence. Raghuraja (i.e. Rama) seated upon an attractive throne, adorn ed
Listen to it. It is not to be told to an atheist, or to a non - with great emeralds, gold and jewels like the sapphire remov-
 1790 Padma Purana
V.36.1-15a 1791
ing darkness by means of its lustre. (One should meditate upon
Rama) whose body is dark like durva-blades, who is worshipped CHAPTER THIRTYSIX Lomasa
by god of gods, whose face condemns the beauty of the full moon
Narrates the Deeds of Rama to Aranyaka
on the full-moon night, whose forehead resembles theportion of the
moon on the eighth day (of the month), who is rich with the beauty Sesa said:
of dark hair, who is tinged with the jewels of his crown, who is
adorned with beautiful ear-rings having the shape of crocodiles, 1. The best brahmana, having heard this very important
who is beautified with lips shining with coral-like lustre, who is (advice) from Lomasa, again asked that sage, who knew every-
adorned with the row of teeth having the shape of the rays of the thing and who was best among the meditating saints.
lord of the stars (i.e. the moon—i.e. having pointed teeth), whose
mouth is beautified with a tongue sweet like the China rose, on Aranyaka said:
which reside Vedas like the Rgveda along with sacred books ,who 2-4. O best of sages, O you very intelligent one, tell me
is adorned with a neck possessing the charm of a conch, who, the (what) I am asking you. Preceptors are full of compassion, and
excellent one, possesses lofty and fleshy shoulders like those of explain everything to their servant(s). O magnanimous one,
a lion, who has long arms marked with armlets and bracelets who is that Rama who is reflected upon by you everyday? What
hanging up to the knees and adorned with rings and diamonds, are his deeds? O best brahmana, tell me. Why has he taken the
who has a very large chest beautified by the perfume of LaksmI incarnation? Why is he born as a human being? (Please) quickly
and marked with beautiful marks like that of Srivatsa, who has tell me all that to remove my doubt.
a large belly with a large navel and adorned with a beautiful
waist endowed with a jewelled girdle and special charm, who is Sesa said:
adorned with spotless thighs and knees and with majesty, who is 5-7. Having heard these very charming words of the sage,
adorned with delicate feet marked with lines like a diamond-pin Lomasa narrated to him the wonderful good conduct of Rama.
and a barley-shoot and fit to be reflected upon by the meditating Knowing that people have been merged into hell, the lord of
saints. Having reflected upon and remembered him you will the lords of abstract meditation, the charming highest lord, the
cross the ocean of the mundane existence. One worshipping him ocean of kindness—knowing thus, descended along with Sri in
according to his own desire by means of sandal etc. obtains four ways to spread his glory in the world, by means of which
great prosperity in this world and the other world. (a man) would cross the terrible (mundane existence).
71. O great king, you asked me about the excellent medita- 8-10. Formerly when the Treta age came, Rama, the des-
tion upon Rama. I have told it to you. (With its help) cross the cendant of Raghu, the full incarnation, having lotus-like eyes,
ocean of the worldly existence." was born in the solar dynasty. That Rama had Laksmana as
his companion and the young (boy) had side-locks of hair on
his temples. Due to the promise of their father, the two youths
(i.e. Rama and Laksmana), devoted to Visvamitra, were handed
over (to Visvamitra) for the protection of his sacrifice by the
king. They were restrained, (good) archers, brave, and were
devoted to Visvamitra.
ll-15a. To cause an obstacle to them a demoness named
Tataka met them in the fearful forest when they were going
along their way. Rama, the descendant of Raghu, sent by the
sages' permission Tataka (to face) the torture inflicted by Yama
 V.36.30-42 1793
1792 Padmct Purmia the Mahendra mountain and saw her the same night in Lanka.
During the remaining (part of that) night Hanumat had the
by means of his practice of archery. By the touch of sight of Sita.
the sole of his foot Gautama's wife Ahalya (who had been 3O-34a. On the twelfth Hanumat stayed on the simsapa
transformed into) a stone due to Indra's contact, again got tree. On the same night (he told) a story for (generating) confi-
her own form. When Visvamitra's sacrifice proceeded well, dence (in SIta's mind). Then his fight with Aksa and others took
(Rama), the best among Raghus, killed with great arrows place on the thirteenth day (of the first half of Margasirsa). On
Marica and Subahu. He broke diva's bow that was in Janaka's the fourteenth day the monkey (i.e. Hanumat) was bound by
house. Indrajit with the missile presided over by Brahma. He burnt
15b-17. When Rama was fifteen years old, he married, Lanka with lire set to his tail. On the full-moon day the monkey
according to (the proper rite of) marriage, the charming Sita (i.e. Hanumat) returned to the Mahendra mountain. (Having
not born from the womb. Having had Sita (as his wife), Rama spent) five days from the first day of the second fortnight of
then became (i.e. regarded himself) fortunate. Then for twelve Margasirsa on the way, Madhuvana was burnt (by the monkey)
years he enjoyed with her. In his twenty-seventh year, he pre- after again having come back. On the seventh day (a token of)
pared (himself) for the rank of (i.e. for being consecrated as) recognition (from Sita) and full report (of the adventure)
an heir-apparent. was given (to Rama).
18-23a. Then Kaikeyi asked king (Dasaratha to grant) two
34b-35. Rama set out on the eighth day when there appear-
boons: "By one of the two Rama, having matted hair, should go
ed the Uttaraphalguni constellation and the time was (the aus-
away along with Sita and Laksmana for fourteen years. By the
picious) Vijaya, and when the sun had reached the middle of
second, my (son) Bharata should be (consecrated as) the heir-
the sky (i.e. at mid-day). Having made a solemn declaration,
apparent." The king sent away Rama accompanied by Janaki
Rama went towards the southern direction: (His solemn
and Laksmana. For three nights he took (only) water (and) on
the fourth day he ate fruits. On the fifth (day) Rama prepared declaration was:)
an abode on the Citrakuta (mountain). In the thirteenth year, 36-38a. "Even having crossed the ocean, I shall kill the lord
O great sage, Rama disfigured the demoness Surpanakha in of demons." Sugrlva was the companion of Rama who proceed-
Pancavati. When he was moving in the forest along with Janaki, ed towards the southern direction. After seven days his army
the demon (Ravana), due to the ripening of his sins, came to encamped on (the shore of) the ocean. Rama, along with his
kidnap her. army encamped on (the shore of) the ocean from the first day
23b-27. Then on the eighth day of the dark half of (the to the third day (of the first half of Pausa).
month of) Magha, at the time called Vrnda, Ravana took away 38b-40a. On the fourth day Bibhisana joined Rama.
Sita left (alone) without Rama and Laksmana. She, being taken Consultations took place for crossing the ocean on the fifth
away by him, wailed like an osprey: "O Rama, Rama, protect day. For four days Rama undertook fasting to death. Then he
me who am taken away by a demon." As a hawk overcome obtained a boon from the ocean who advised to make a joint
with hunger would take a wailing quail similarly Ravana being effort.
under the influence of passion took away Janaka's daughter. 40b-42. (The construction of the bridge) was begun on the
When he was thus carrying away the daughter of Janaka, tenth day, and was completed on the thirteenth day. On the
Jatayu, the lord of birds, fought with the king of demons. Struck fourteenth day Rama encamped his army on the Suvela moun-
by Ravana he fell (down). tain. From the full-moon day to the third (of the dark fort-
28-29. On the tenth day (of the first half of Margasirsa) night) the army of the lord of the monkeys crossed the ocean
Sampati told the monkeys about Sita whom (he had seen) on and with Laksmana besieged Lanka for (getting back) Sita.
the ninth day of the first half of Margasirsa to be living in
Ravana's house. On the eleventh day Hanumat jumped from
 1794 Padma Purana V.36.58b-75
1795
43-45. The encampment lasted for eight days, 58b-59. On the second day of the dark half of
beginning with the third day and ending with the tenth. On the Phalguna Indrajit won (the battle). There was a temporary
eleventh day Suka and Sarana came (to Rama). On the cessation of hostilities for five days from the third day to the
twelfth day of the dark half of Pausa, the counting of (the seventh day due to the soldiers being intensely occupied in
soldiers in) the army was done. The lord of the best monkeys fetching the herbs.
quickly described the army. For three days from the thirteenth 60-61a. Then, in the battle that lasted for five days (from
day to the new-moon day Ravana assessed (the soldiers in) his the eighth day) to the thirteenth day Laksmana struck Indrajit
army and showed inclination to fighting. who was well-known for his power and valour. Temporarily
46-52a. On the first day of the bright half of Magha ceasing the hostilities, on the fourteenth day Ravana took
Angada went (to Ravana) as (Rama's) envoy. Then Sita was initiation (i.e. performed a sacrifice).
shown an illusory head of her husband (by Ravana). For seven 61b-70a. Ravana went to fight on the new-moon day. When
days from the second of Magha to the eighth (of Magha), a from the first day of the bright half of Caitra to the fifth day
confused battle took place between the demons and the monkeys. Ravana was fighting for five days, there was a great killing of
On the night of the ninth day of the bright half of Magha the demons. Mahaparsva and others were killed (in the battle
Indrajit bound Rama and Laksmana with the serpent-noose. that took place) from the sixth day of Caitra to the eighth day.
When the lordly monkeys were perplexed and were completely On the ninth day of the bright half of Caitra Laksmana was
nervous, Pavana, on the tenth day, muttered into Rama's ear pierced (i.e. struck) by a missile (discharged by Indrajit). Rama
his real form for freeing him from the serpent -noose. Then who was full of anger made Ravana flee. The son of Anjani (i.e.
there was the arrival of Garuda on the eleventh day. On the Hanumat) brought the Droria mountain for (treating) Laksmana
twelfth day Dhumraksa was killed (by Rama). He himself (with the herbs on the mountain). The demons temporarily
killed Kampana in the battle on the thirteenth day. From the ceased fighting on the night of the tenth. On the eleventh day
fourteenth of the bright half of Magha to the first day of the the charioteer Matali sent by Indra devoutly presented Rama in
dark half, Nila (after fighting with Prahasta) killed him after the battle with a chariot (sent by Indra). From the twelfth day
three days. (of the bright half) to the fourteenth day of the dark half i.e.
52b-58a. From the second day of the dark half of Magha for eighteen days Rama fought with Ravana in a single combat
till the fourth day, in the fierce fight that lasted for three days in chariots. In the battle that was fierce Rama obtained victory.
Rama made Ravana flee the battlefield. From the fifth day to During the eighty seven days of the war which began on the
the eighth day Ravana woke up Kumbhakarna. Then he ate food second day of the bright half of Magha and continued up to the
for four days. After six days—from the ninth to the fourteenth fourteenth day of the dark half of Caitra, there was a cessation
—Rama killed in the battle Kumbhakarna who had eaten up of hostilities for fifteen days—thus the (actual) war took place
many monkeys. On the new-moon day there was a temporary for seventy-two days. The obsequial ceremonies of Ravana and
cessation of hostilities due to grief. During the four days from others took place on the new-moon day. Rama stayed on the
the first day of the bright half of Phalguna to the fourth day battlefield on the first day of Vaisakha.
Hve demons—Bisatantu and others—were killed. In the same 70b-75. On the second day of Vaisakha Bibhisana was con-
way Atikaya was killed (in the battle that took place) from the secrated on the kingdom (i.e. as the king) of Lanka. On the
fifth to the seventh. During (the battle that lasted for) five days third day took place the purification of Sita and obtaining boons
from the eighth day to the twelfth day (the two demons) Nikum-
from gods. Having, after a long time, killed the lord of Lanka,
bha and Kumbha were killed. Then, after three days Makaraksa
he, the elder brother of Laksmana, accepted the auspicious
was killed.
Janaki, afflicted by the demon (viz. Ravana) and taking her
(with him) with great love, he returned. On the fourth day of
 Padma Purana 1797
1796 V.36.93— V.37.11
Vaisakha Rama got into the Puspaka and through the
sky again came back to Ayodhya. When the fourteenth year was one, will perform the great sacrifice, viz. the horse-sacrifice? You
complete Rama along with his group stayed in Bharadvaja's should tell me all that now; and should go to look after the
hermitage on the fifth day of Vaisakha. On the sixth day he met horse. You should, repeatedly remembering Rama's feet,
Bharata at Nandigrama. On the seventh the descendant of remember them (constantly).
Raghu (i.e. Rama) was consecrated (as the king) in Ayodhya.
93. Hearing these words of the sage, they were wonder-
76-79a. Maithill (i.e. SIta) lived without Rama in the house
of Ravana for eleven months and fourteen days. Rama ruled (i.e. struck. Remembering Raghunatha, they said to sage Aranyaka.
was consecrated as the king) when he was forty-two years old.
At that time SIta had completed thirty-three years. That lord
Rama being delighted entered the city Ayodhya at the end of
the fourteenth year and with his brothers ruled there.
CHAPTER THIRTYSEVEN
79b-83. When he is thus ruling, Agastya born of a pitcher,
the priest best among the eloquent, will come to the lord of the Sage Aranyaka Goes to VismCs Heaven
Raghu (dynasty). At his words (i.e. suggestion) he will perform
a horse-sacrifice. O you of a good vow, his horse will come to Sesa said:
your hermitage. His delighted warriors will (also) come to your 1. By the best sage they were asked (about) the wonderful
hermitage. In front of them you will narrate pleasing tales about
deeds of Rama. Regarding themselves as blessed and fortunate
Rama. O best of brahmanas, along with them you will go to
Ayodhya. Seeing Rama having eyes like lotuses in Ayodhya, they spoke with respect.
you (will) be just at that moment crossing the ocean of the
The people said:
worldly existence."
2-5. On seeing you we are now purified, since by (telling us)
84-86a. Having thus spoken to me, that best sage Lomasa,
the account of Rama you are purifying people (like) us. Listen
(most) intelligent of all, said: "What do you want to ask
to the true statement. You are the best among the brahmanic
(now)?" Then I spoke proper (words): "Due to your grace I
have known all the wonderful deeds of Rama. By your favour sages. We shall tell all that you have asked us. By the words (i.e.
I shall obtain the lotus-feet of Rama." The lord of sages saluted at the suggestion) of Agastya Rama is performing a very great
by me went (his way). sacrifice furnished with all ingredients for removing (the sin due
86b-92. By his favour I have secured the worship of the to) the killing of a brahmana. We who all look after him have
feet of Rama. That I (i.e. such as I am, I), everyday, repeatedly come along with the horse to your hermitage. O very intelligent
remember Rama's feet. Being careful, I shall again and again one, know it.
sing his deeds. I shall purify other people by the enchanting 6-11. Hearing these pleasant words, an elixir of life, the
song. With a desire to see him and repeatedly remembering the brahmana, devoted to Rama was highly delighted. "Today the
sage's words I shall be delighted. On the earth I am fortunate, I tree of my desire for glory has become fruitful. Today my mother
am blessed, I am lucky (that) I shall have a desire to see who gave me birth, is blessed. Today I have obtained kingdom
Rama. Therefore, by all means that charming Rama should be free from troublesome fellows. The treasures are very rich today.
worshipped, for he (alone) should be saluted by all with a desire Today the gods are very much pleased. I have today obtained the
to cross the ocean of the mundane existence. Therefore, (tell fruit of maintaining the sacred fire to which oblations were offered,
me) why you have come here. Which king, a religious-minded that I shall see the pair of the lotus-like feet of Ramacandra.
 1798 V.37.30-46 1799
Padma Pur an a
excellent sage. Having put the sage with his servants in a
That extremely charming lord of Ayodhya, who is everyday medi- man-drawn vehicle, Satrughna reached Ayodhya where Rama
tated upon in my heart, will indeed be seen by me. Hanumat, em- had taken his abode. He (i.e. the sage) seeing from a distance the
bracing me, will ask me about my well-being. The best one, on city in which the king of the solar dynasty lived, quickly (got
seeing my great devotion, will be pleased." down from the vehicle and) went on foot with a desire to see
12-13. Hearing these words, Hanumat, the best of the
monkeys, clasped the pair of the feet of the sage Aranyaka. "O the lord of Raghus. He reached the beautiful city of Ayodhya
lord, O brahmana-sage, I am (Rama's) servant standing before adorned with people. A thousand of desires got (into his mind)
you. O lord of sages, know me, Rama's servant, resembling a for seeing Rama.
dust-particle." 30-32. There on the bank of Sarayu adorned with a pavi-
14-17. When he was speaking like this, the sage, who was lion, he saw Rama who was dark like durva-blades, whose eyes
highly delighted, embraced Hanumat adorned with his devotion to had the beauty of lotuses, who was holding on his waist a char-
Rama. Both were full of love, both were bathing with nectar (as ming deer-horn endowed with beauty, was surrounded by hosts
it were). Covered (by each other) they appeared as it were drawn of sages led by Vyasa, was well-served by the brave (soldiers),
in a picture. They sat there and told very pleasant stories. Their was surrounded by Bharata and Sumitra's son (Laksmana), was
minds were full of love for the lotus-like feet of Raghunatha. giving to the groups of the poor whatever they asked for.
Hanumat said various charming words to that excellent sage 33-36. Having seen him, (the sage) called Aranyaka regard-
Aranyaka who was full of the thought about the feet of Rama: ed himself as blessed. "My eyes, resembling lotus-petals, are see-
18-24. "O lord, this is the great diamond-like offspring of ing Rama. Today my knowledge of all sacred texts has become
Dasaratha's family. He is Rama's brother; is very brave. This very significant, since, knowing Sri Rama, I have reached this
Satrughna salutes you. He killed Lavana who was fearful to the city of Ayodhya." He, delighted, saying these and many other
entire world; and he made all sages, of excellent penance, happy. words, and shining with his body very much delighted on seeing
This is (Bharata's son) named Puskala, who is served by very the feet of Rama, went near Rama's lord who was extremely in-
great heroes and who now conquered many great heroes on the accessible even to other lords of deep meditation, devoted to re-
battlefield. Know this one of many merits and of great power to be flection. '-Today I am lucky (that) Rama's feet will come within
Rama's minister, dear to Raghupati (i.e. Rama) like his own life, the range of my sight (i.e. will be seen by me)." Saying these
knowing every thing and proficient in dharma. This is Subahu, who charming words (he stood) seeing Rama.
is very fierce, who is a conflagration to the families of the 37-40. Rama too, seeing the best brahmana glowing with
enemies, and is a bee (howering) round the lotus-like feet of his own lustre, having the form of penance, got up. The great
Rama. This one of great fame salutes you. This Sumada too, Ramacandra saluted his feet for a long time. "O brahmana god,
who, due to service of Rama's feet given (i.e. assigned) to him by you have today purified my body." Saying these words, the lord,
Parvati, has now achieved the great crossing over the ocean of before whose feet (the lights of) the gems on the crowns of gods
the mundane existence. This Satyavan who having heard from and demons bending before him were waved, fell at his feet. The
his servant that the horse (of Rama) had come, offered his best brahmana, of a great penance, held the best king between his
kingdom (to Rama). He is saluting you (by prostrating himself) arms, and embraced the dear lord.
on the ground." 41-46. The son of Kausalya (i.e. Rama), the lord, having put
25-29. Having heard these words, sage Aranyaka, having him on a high jewelled seat, washed his pair of feet with water.
embraced (them) with respect, welcomed them by offering fruits And Hari (i.e. Rama) himself took (i.e. put) that water, used for
etc. They, very diligent ones, being delighted, having performed washing the sage's feet, on his (own) head, saying: "Today with
their daily morning rites in Reva, stayed in the hermitage of the my attendants and (members of) my family I am purified. Having
 1800 Padma Purdiia
1801
smeared him with sandal (-paste), he gave him a milch cow; V.38.1-5
and he, served by the lord of gods, said (these) charming words: (just) as he had seen him in his meditation, he, who was extremely
"O lord, I would perform the sacrifice called Vaji-medha (i.e. delighted, said to the best sages: "O best sages, listen to my very
horse-sacrifice). That will be today fully completed due to the pleasant words. Who will be (i.e. who is) so very lucky like me on
arrival of your feet. Today, sacrifice (called) Asvamedha (i.e. the earth ? There is none like me; there was none born like me;
horse-sacrifice), purified by your feet, will destroy my sin due to there will be none like me, since Ramabhadra having saluted me
the killing of a brahmana." To him, served by the lord of kings the inquired about my (i.e. offered me a) welcome. He the dust of
sage Aranyaka smilingly spoke thus in sweet words: whose feet is always sought for by the scriptures has today after
47-58. "O lord, O king friendly to brahmanas, your words drinking the water (flowing) from my feet regarded himself pure."
are proper. O great king, the brahmanas who have mastered the When he was speaking like this, Brahmanic (lustre) burst out
Vedas, are (but) your forms. O king, when you will perform the (from his body) entered (the body of) the lord of the Raghus.
auspicious act like worshipping brahmanas, all the (other) kings (The sage) when all people were watching in the pavilion on the
will worship a brahmana. O great king, the words which you bank of Sarayu, obtained absorption (into the deity, viz. Rama),
uttered, viz. "I shall perform a pure sacrifice to remove (the sin of) a which (absorption) is difficult to be secured by the meditating
brahmana's murder" are but laughable. (Even) a fool void (i.e. saints. In the sky there was at that time the sound of musical ins-
ignorant) of all sacred texts, would go to the highest position truments. There was (also) the sound of lutes. Shower of flowers
after having crossed the ocean of all sins (merely) by remembering fell in front of them who were watching the interesting wonder.
your name. It is clear that the essential meaning of all the Vedas The sages also, having seen it, praised the best sage (saying):
and old narratives is that Rama's name is remembered to over - '■The best sage is fortunate, since he has secured residence in the
come sins. O Ramacandra, as long as your name is not distinctly body of Rama."
uttered, sins like those of brahmana murders, roar. O great king,
having heard your name, the elephants in the form of great sins
run away with a desire to find a place somewhere (to hide them-
selves). Therefore, O Rama, O you whose sight is meritorious,
how can there be a killing by you? A men, having heard your CHAPTER THIRTYEIGHT
good (i.e. auspicious) account, instantly becomes pure. Formerly
in the Krta age I heard the words from the mouth of (i.e. uttered Getting Back the Horse from the Possession of an Under-
by) sages knowing ancient accounts and residing on the bank of Water Female
Ganga: 'As long as men do not utter the charming name of
Rama, there are fears for those very sinful cowardly men'. There- Sitta said:
fore, now I am blessed; O Ramacandra, the destruction of my 1. Having heard this account, the noble-minded Vatsyayana
mundane existence has now become easy due to my having seen obtained great joy and said to the lord of the serpents.
you." He worshipped the sage who was speaking like this. All the
sages uttered the words, 'Well, Well'. Vatsyayana said:
2-5. O lord of the serpents, I who listen to the story of
Sesa said: Raghunatha who is famous for destroying the affliction of his
59-67. O Vatsyayana, best among the sages, and greatly devotees, am not (at all) satisfied. The great sage Aranyaka
devoted to Rama, a great wonder took place there. Listen to it possessing (the knowledge of) the Vedas, who cast his perishable
when I am telling (it to you). When he saw the great king Rama body after seeing Raghunatha, is blessed. From there where did
the king's horse go? By whom was he restrained? How was the
 Padma Purana V.38.18-36 1803
1802
glory of the lord of Rama produced there? O lord of The men said:
serpents, tell me all the truth, since you are omniscient. You
hold the body of Visnu; you actually possess his form. 18-22. O lord, we do not know. For a while he was in the
water. Then he plunged (into the water). Your charming horse
did not come (up). You yourself (should) go there, and bring
Vyasa said:
the horse quickly. O you very intelligent one, we would go
6. Hearing these words, he, with his heart delighted, there with you.
narrated Rama's deeds highlighting his so many (innumerable)
virtues. Hearing these words of the soldiers, the descendant of
Raghu (i.e. Satrughna) was dejected on seeing the men ready to
Sesa said: swim in the water. He said to the chief minister: "What should
we do hereafter? Tell (me) how the horse will (i.e. can) be
7-16. O brahmana sage, you are well asking about Raghu- brought (back). Which brave ones should be employed to find
natha's virtues by expressing a desire to hear them, by regarding out the horse in the water? Tell me who will bring back the
them as not having been heard, though you have repeatedly heard horse and by what means."
them. From there the horse, surrounded by many soldiers, 23-26. Hearing these words of the king, Sumati, the best
went out to the charming bank of Reva resorted to by hosts of minister, said, as it were delighting Satrughna, what was
sages. Then all the soldiers, skilled in fighting and carefully
proper for the occasion: "O lord, you, of wonderful deeds,
watching the path of (i.e. taken by) him, proceeded wherever the
have glorious power. It is clear, you have the power to go to
horse (moved). Then the horse holding a golden note on his
the nether world through water. Another thing is: Puskala
forehead and with his body worshipped, went to a pool of water
in Reva full of unfordable water. Then the excellent horse of the magnanimous one, has also the power. So also Hanumat
Ramacandra plunged into water. At that time all the great engaged in serving the feet of Rama (has the power). Therefore,
heroes were wonder-struck. They just said to one another: you three (should) go and certainly bring the horse from the
"How can the horse be regained? Who will go into the water place where the sacrificial horse of the intelligent Raghunatha
to bring the horse of great splendour?" When, thus dejected, might be."
they were consulting one another, the lord of the Raghu
Sesa said:
(family) arrived there with hundreds of heroes- Seeing all of
them dejected, the crest-jewel of the brave called Satrughna, 27-32. Hearing these words, Satrughna, the killer of the
asked them with a voice deep-sounding like that of the clouds: enemy's warriors, himself, along with Hanumat and Puskala
"Why do you all today stay in groups in the water? Where is entered the water. When he entered the water, he saw a city.
Raghunatha's horse adorned with the golden note? Has it been The city was rich with the beauty of many gardens and immea-
drowned into the water? Or has it been snatched by some surable. He saw there Rama's horse well adorned with the
haughty person? Tell me that quickly as to how you are golden note, and tied to a golden pillar decked with rubies.
confused." There excellent ladies having attractive forms were waiting
upon a beautiful lady comfortably seated upon a couch. Seeing
Sesa said: them all the ladies said to their queen: "These (individuals) of
a small height, young and with well-nourished bodies will be
17. Having heard these words of the best (descendant of) the best object of your food. The blood of these men when
Raghu, the king, the heroes told everything to the crest-jewel they die (i.e. when they will be killed) will be sweet."
of the brave.
33-36. Hearing these words of her female servants, that
 V.38.50-63 1805
1804 Padma Purdnd
(done to him). Giving up all bashfulness, choose the
sinless beautiful lady, gesticulating her face with her eye- best
brow; laughed a little. At that time the three shining with the boon."
beauty of their armours, having helmets, and endowed with 50-52. Hearing her great words, Hanumat said to her:
valour and bravery, reached there. O brahmana, seeing there the "Due to the grace of Raghunatha everything that we have is
ladies endowed with the wealth of beauty, they expressed their excellent. Still, I ask for an excellent boon. Give that one,
amazement: "What is this great thing being seen?" With the desired by my mind: Let Raghunatha be our lord in every
feet (of the lady) shining with the lustre of the gems in their existence, and let us be his servants doing his work." Hearing
crowns, all the magnanimous ones saluted the divine, excellent, these words of the monkey (i.e. Hanumat), that lady laughed
ladies. and said sweet words, honoured for their merit:
37-39. That beautiful young lady, the greatest of all, 53-63. "O servants of the lord of (the) Raghu (family), what-
asked those men: "Who are you that have come here? How is ever is desired by you, which is difficult to be obtained by deities,
it that you men are holding bows? My place is greatly deluding will take place. There is no doubt. Yet, I who slighted (Rama)
and is inaccessible to all gods. No one that has come here ever shall give (you) a boon to please Ragunatha. My words would
returns. To which king does this horse belong? How is it that come true. Later king Viratnani, accompanied by great heroes
the horse is fanned with chowries? (How is it) rich in beauty and protected by Siva, will seize your horse. O you very power-
with the golden note? You should tell (everything) to me." ful ones, take a great missile from me to conquer him. You,
great Satrughna, should fight with him in a single combat in
Sesa said:
chariots. When, in the battle, you will discharge this missile; he,
40-43. Having thus heard her words full of deluding being purified by it, will again realise the true nature of Rama.
manner, Hanumat, with his fear gone and smiling, said: "We Realising him, and giving the horse (back to you) he will fall at
are the servants of the king, the crest-jewel of the three worlds. your feet. Therefore, take from me the missile destroying the
This group of the three worlds salutes (him) the crest-jewel of enemy." Hearing that (i.e. those words), Rama's brother (i.e.
all gods. Know the horse to belong to Ramabhadra who is Satrughna), facing the north, and with his body purified,
proceeding to (perform) a horse-sacrifice. Release our horse. received that wonderful missile given by that female devotee.
O you beautiful lady, how (i.e. why) has he been tied? We are Having received that missile, he became one with great might,
skilled in (the use of) all missiles; we are proficient in (the use destroyer of the enemies, difficult to be assailed and propitiated,
of) all weapons and missiles. Killing those who obstruct (our) and a hook to drive the elephants in the form of his enemies.
horse, we shall forcibly take (back the horse)." Having saluted her, Satrughna, the best among the descendants
44-49. Hearing these words of the monkey (i.e. Hanumat), of Raghu, took the best horse, and from the water went (up) to
that excellent lady, seated in a hollow, proficient in (using the bank of Reva, fit for comforts. Having seen him, all the
proper) words, laughed, and said: "Nobody is able to free this soldiers, with their bodies delighted and full of joy, praised him
horse brought by me, even (if he fights) with sharp points of (as): "Well (done), well (done)!" and asked him about the com-
arrows that are blazing up, (even for) a myriad of years. But I ing out (i.e. as to how the horse came out of the water). Hanumat
am the servant of the lotus-like feet of Rama. I do his work. I told them about the great (i.e. important) coming (out) of the
shall not seize the horse of that intelligent king of kings. I, who horse, and also about having received the boon. They too, hear-
took away the good horse, have committed great rudeness. Let ing (it) were delighted.
that Ramacandra, the protector, who loves his devotees, pardon
me. You, the men of him, the protector, are afflicted for that
horse. O best one, ask for a boon difficult to be secured even by
gods, so that the best man would forgive me the severe harm
 1807
1806 Padma Purdna V.39.17-26

CHAPTER THIRTYNINE the sala (trees), the tala (trees) and the tamala (trees). In it the
cooings of cuckoos were heard. The good jasmine (creepers)
The Seizure of the Horse by ViramanVs Son had always lost their sleep (i.e. were blossoming) due to the
humming of bees. (There) the groups of the pomgranate (trees)
Sesa said: were linked to the karnikara (trees); the rows of the sylvan trees
1-8. When everywhere the tabors were sounded and when shone with the ketaki and kanaki trees.
everywhere there were the sounds of lutes, the horse was released. 17-20. With his mind full of joy, singing sweetly and indis-
From there he (went) to Devapura fashioned by gods, in which tinctly, and having a body—the abode of charm—he, with
men's houses laughed, as it were, (i.e. were bright) by means women on all sides having a strong desire to talk sweetly and
of the constructions of crystal walls at the spotless Vindhya having raised breasts, entered the forest through passion and free
mountain resorted to by elephants. Even the houses of the from fear. Some pleased him with their knowledge of dancing,
subjects (i.e. ordinary people) were made of silver here (i.e. in some (pleased) him with their singing arts, some with clever
this city). Here the ornamental ruby gateways were girdled by words; others, being intoxicated, pleased him with the signs
variegated gems; in every house there were attractive, most (i.e. knittings) of their eye-brows. The women made him happy
beautiful women that with side-glances attracted the hearts of with their skill in embracing. Having collected flowers with them
men. Here, O brahmana, in every house rubies were seen to he, having Cupid's body, praising them with tender words,
have been fixed in the good (i.e. beautiful) floors, as it were, to adorned those women.
vie with the lips of the women. In every house the pleasure- 21-23. When the intelligent king of kings was passing his
mountains fashioned with sapphires produced the hope of (the time like this, that extremely charming horse went to that region
arrival of) clouds in (the minds of) the peacocks having plumages. -of the forest. The women seeing him, on whose forehead was
In this city swans, restrained on the crystal-floors in the houses arranged (i.e. put) the golden note, who resembled Ganga
were not afraid of a cloud and did not remember the Manasa (in colour), whose body was tawny due to the reddish saffron,
Jake. (In it) at the abode of Siva darkness was always dispelled who was uniform in speed which excelled that of the wind said
by the moonlight; (so) the men there did not distinguish between (the following) to their lord. The women had a tawny comple-
the bright half and the dark half (of the month). xion like the interior of a lotus. They had set back the beauty of
9-11. There the great king VIramani, the chief among the ■corals afraid of their red lips, with their red lips. Their faces
righteous (kings), ruled over a large kingdom full of all enjoy- ■were beautiful due to the laughter meted out by the rows of their
ments. His very brave and powerful son named Rukmangada teeth. They were lustrous due to their seductive eyes resembling
(once) went to a forest to sport with women of charming bodies. ■Cupid's arrows.
The sound of their anklets and also the sound of their bracelets
attracted the mind of Cupid (himself); then what to say about The women said:
others! 24. O darling, who is this great horse adorned only with
12-16. He (i.e. Rukmangada) went to the great forest which - the golden note? To whom does he, endowed with loveliness,
was full of trees with good flowers, where Sadasiva had made belong? Seize him with your might.
his abode, and which shone with the six seasons. In it the many
campaka trees adorned with blooming buds caused affliction in -Sesa said:
the hearts of passionate men, when they were seen by the men. 25-26. Hearing those words spoken (by the women), he
{There) the mango trees, having crores of sprouts, were bent having charming and sportive eyes, easily seized the horse with
with fruits etc. (There were) the naga (trees), the punnaga trees, ■only one hand resembling a lotus. Having read the golden note
 1808 Padma Puratia
having clear letters, he seized him, and again said these words to- V.39.45-56 1809
the women.
lotus-like feet of Rama, which are waited upon by me. Now a
Rukmahgada said: great effort must be done to protect the horse. They will forci-
27-32. On the earth there is none else like my father in bly take this horse, though protected by me. Therefore, O great
valour and wealth. How can that king Rama show haughty king, with modesty you should (first) give along with the king-
disregard of him? Let my very mighty father whom Rudra, the dom, the horse and food and then see the pair of his feet.
holder of the trident, always protects, whom gods, demons,
yaksas salute with their heads havingjewels (bowed), perform Having heard these words of Siva, the best king said to him,
the horse-sacrifice. Let this (horse) go to the stable. Let my whose pair of lotus-like feet were adorable (even) to Indra and
soldiers tie him. others.
Hearing these words, the charming women had their faces Viramani said:
joyful, and embraced their lover. The great son of king Vira-
mani, seizing the horse, entered with his wives the city with great 45-50. This is the duty of ksatriyas to preserve valour. He
enthusiasm. When the sounds of the tabors that were beaten, is eager to surpass it by the sacrifice called horse (-sacrifice).
were loud, he, being praised on all sides by the bards, went to Therefore whosoever is possessed of self-respect, has to maintain
the great house (i.e. palace) of his father. his own valour, by doing, as is possible, a deed, (even) spending
33-37. He told him about his having seized Rama's wonderful (i.e. harming) his (own) body. Everything is done by (my) son
horse released for the horse-sacrifice, moving freely and since he has seized the horse. He has angered king Rama. (So)
protected by Satrughna endowed with great power. The great, O lord, do what is proper for the occasion. It would certainly
very intelligent king Viramani, having heard his words, did not not be an act to be done by ksatriyas that he (i.e. a ksatriya)
very much approve that deed of him. Taking the seizure of that overcome with fear, should all of a sudden, salute the feet of
horse which was brought (to him by his son) like a thief's act his enemy. The enemies laugh at him (and say): "This mean
and bringing him (to Siva) he told lord Siva, of wonderful king is a coward. He is insignificant; he, the mean one, being
deeds, having a lady (i.e. Parvati) as the half (part) of his body, overcome with fear like a common man, has bowed (before
having the moon for decorating his body. The great king • me)." Therefore, when the fight is imminent, you should think
Viramani honoured by the great, having condemned the deed and do whatever is proper and should protect your devotee.
done by his son, consulted him.
Sesa said:
Siva said:
51-56. Hearing these words, Siva laughed, and spoke words
38-44. O king, your son who took away the great horse of in a voice deep-sounding like a cloud, and infatuating his mind:
the intelligent Ramacandra, has done a wonderful deed. Today "Even if the thirty-three crore gods are present, who would take
a great war deluding gods and demons, with the great king the horse from you when I am your protector. If Rama comes
Satrughna, the only protector of a crore of heroes, appears and shows himself to me, then I shall salute his very delicate
(imminent). Your son has carried away (the horse)—the con- feet. One should not fight with one's lord. (Doing so) is said to
stituent of the sacrifice—-of that Rama who is held by me in my be a very evil course. Other heroes are (insignificant) like
heart, and who is spoken (about) with my tongue (by me). But
blades of grass. They are not capable of doing anything. There-
in the battle there will be a great gain, since we shall see the
fore, O best of kings, fight when I, your protector, am well-
settled. Who would take (away) the horse even if the three
worlds come together."
 V.40.13-24 181t
1810 Padma Purana the army, well joined together. In it rules the very brave and
valourous king Viramani, protected by Siva, and he is ruling
Sesa said: justly. He, Siva who is the destroyer of the whole universe, (but)
Hearing those great words of Candracuda (i.e. Siva) the king who always lets loose (his) partiality for his devotee, is won over
who took pleasure in fighting was very much delighted in his- (by the king) by means of his devotion. So if the horse is taken*
mind. there will be a great war. Let the good ones, being careful, pro-
tect the army.
13-16. Hearing this, that Satrughna, the very glorious one,
and the crest-jewel of all kings, waited (i.e. got ready to fight) after
arranging the army. When he having consultations with his good
CHAPTER FORTY
minister (Sumati), waited comfortably, the divine sage (Narada),
Satrughna Resolves to Fight Against Viramani eager (to see) the battle, came there. Having seen the sage, the
abode of austerities, that had arrived there, Satrughna got up
Sesa said: (from his seat) and seating him on a seat, offered him a respectful
1-7. Looking for king Rama's horse the great king's soldiers offering. He, skilled in speaking, pleasing Narada the best sage,
endowed with great power (or army) came (there). (They said:) with words, said to him pleased with the welcome (offered to him):
"Where is the horse? Who has taken him? How is it that he
Satrughna said:
is not seen? Who, a very dull one, will go to Yama's city after
17-19. O highly intelligent brahmana, tell me where my horse
having (i.e. because of his having) taken the horse?" While the
soldiers of Raghu were searching the course of the horse, the is. My servants, experienced in their duty, cannot trace his course.
great king surrounded by a large army came (there). He asked all Tell (me the name of) that insolent ksatriya who has taken
his servants: "Now where is my horse? How is it that the horse, (away) my horse. O you abode of penance, how will the horse be
adorned with the golden note is not seen?" Hearing these words got (back by us)?
of (i.e. uttered by) him, the servants who were following the Hearing these words of Satrughna, Narada, sounding the lute
horse, said: "The horse having the mind's speed has been snatched and repeatedly singing Rama's account, said:
away by someone into the forest. Therefore, even though we
know the path well, the horse is not noticed. Therefore, O lord, Narada said :
an effort should be made now to get (back) the horse." Hearing 20-24. O king, this is Devapura. Viramani is the great king
their words, Satrughna, the killer of his enemies, and having a there. His son, who was in the forest, has seized your best horse.
fascinating form, asked Sumati: Today you will wage a very fierce battle (against him). Here (i.e.
in this battle) soldiers having might and valour will fall. There-
Satrughna said: fore, O very powerful one, you should remain here with great
8. Which king stays here? How did he secure the horse? effort. Make an array to which access is difficult for the enemy's
How much is the power (or army) of the king, who has today soldiers. O king, in it you will have victory over the best king
taken away my horse ? with difficulty. Who would defeat Rama even on the entire earth?
Sumati said:
9-12. O king, this is Devapura fashioned by the lord himself.
It is like the Kailasa (mountain) inaccessible (even) to hosts of
 1812 Padma Purdna 1813
V.40.46-54
Speaking like this, the brahmana disappeared, and remained younger brother isubhangada, having put on his body an excellent
in the sky watching the very fierce battle like the one between armour full of (i.e. decked with) big gems, went to (participate
gods and demons. in) the festival of fight. The king's brother Vlrasirhha, proficient in
the use of all weapons and missiles went there by the king's
Sesa said:
order, for that was a royal order. The king's sister's son also who
25-26. Then king Vlramani, the crest-jewel of all brave men, was known as Balamitra, equipped with an armour and a sword,
asked his general, very eminent and brave among the enemies, to went to the king's palace. His great general Ripuvara, makin g
proclaim loudly by beating the war-drum; and told him with deep ready the army with its four constituents, reported to the king.
sounding words: Then king Vlramani got into the best chariot full of all weapons
Vlramani said: and missiles and high due to having high wheels made of gems.
Then in the ocean of the heroes the sound of conches, as if well
27-31. O general, give the order (with the beating) of the war- impelling the cowardly warriors to fight, was heard. Kettle-drums
drum in my beautiful city. Hearing it, let my well-equipped sounded by auspicious musicians were beaten on all sides. The
(heroes) march against fsatrughna. troops of him who proceeded to fight, stood there. AH (the
soldiers) had averted the evil by recitation of hymns; all were
Hearing the words of Vlramani, the general at that time made adorned with all ornaments. All fully equipped with missiles and
the proclamation with the war-drum making a great sound. In weapons went to the battlefield. The mountains and caves were
every house and on the road the sound of the war-drum was filled with the sounds of kettle-drums and conches. Is it that
heard: ''Let all the heroes present in the capital march (against) their sound went to call those who stayed in heaven?
Satrughna. Those who looking upon themselves as brave dis-
46-48. When that din took place, the great king Vlramani,
obey the order of the king, even though they may be sons or
full of enthusiasm to fight, went to the battlefield. When, after
brothers, should be killed by the king's order. Let the heroes
arriving at the battlefield full of chariots and foot-soldiers, he
listen to the sound (which is produced) when the war-drum is
remained there, his army went there like the ocean to wash away
beaten. Having heard it, they should, without delay, perform
their duty." the (enemy's) men from that place. Having seen that army full
of warriors fighting from chariots, proficient in (the use of)
Sesa said: weapons, and making a great noise, the king (i.e. Satrughna)
32-34. The best heroes, having heard the sound of the war- said to Sumati:
drum, with their bodies decorated with golden armours and with Satrughna said:
the interior of their hearts delighted by the festival of fight, went 49-50. The powerful Vlramani who had seized our horse,
to the best king. Some, having put on beautiful helmets on their
has again come with a great army having four divisions. How
heads, and very charming due to the armours, and (thus) crores
should the battle be fought? Who, fierce with might, will fight?
of them well adorned, went (to the king). The furious ones, as a
Show all those heroes to me, and (show me also) how the desired
result of the king's message, went (to the king), in chariots to which
two horses looking beautiful due to gems and gold were yoked. victory would be had.
35-45. All of them obeying the command of the king went Sumati said :
riding very charming horses to the king's abode. Rukmarigada 51-54. O lord, that great king, endowed with devotion to
also, who was well adorned with a distinguished golden armour 2§iva and surrounded by a huge army, has come to fight. Now,
and a helmet, got into his chariot having mind's speed. His Jet the hero Puskala knowing the use uf great missiles fight. Let
 V.41.8-24 1815
1814 Padma Purdna-
Rukmangada said:
other warriors like Nilaratna, proficient infighting (fight). O in- 8-15a. You who perform brave deeds and whose power and
nocent one, you should fight with Siva or with the king. He, of
valour are great; come to fight with me, the strong and lustrous
a great power and valour, should be conquered in a single com-
bat. In this way, O king, you will be victorious. O very intelligent prince. O brave one, what is the use of frightening and killing
lord, later you should do what you like. others, crores of men? Having fought a great battle with me,
obtain victory.
Sesa said: The mighty Puskala laughed and quickly struck him who was
55-57. Hearing these words Satrughna, the killer of the speaking like this on his large chest with sharp hooks. Not bearing
heroes of his enemy, having determined to fight, ordered his. it, the prince fixing arrows on his great bow struck with ten arrows
good warriors: "All the kings with their armies proficient in (the Puskala in his chest. Both excited while fighting, both desiring
use of) weapons, should quickly exert themselves in such a way victory, shone in the battle like Kartikeya and (the demon)
that I get victory." Hearing it, those (kings) proficient in fighting,, Taraka. Fixing very sharp arrows ten in number on his bow
full of great energy, went with their soldiers to fight (against the- Puskala, the hero, made the prince chariotless. With four
enemy in order to obtain) victory for the descendant of Raghu. (arrows) he knocked down his four horses; with two (he knocked
down) his charioter; with one (he knocked down) his flag and with
two (he knocked down) the guards of his chariot. The swift one
pierced the prince with one (arrow).
15b-17. Seeing that wonderful act all heroes were very much
delighted. He whose bow was broken, who had lost his chariot,
CHAPTER FORTYONE whose horses and charioteer were killed, became extremely angry
and got into another chariot. Standing in the excellent chariot
Rukmangada Is Defeated by Puskala adorned with gems of horses, he took a big strong bow furnished
with a string.
Sesa said : 18-19. Rukmangada said these words to the brave Puskala:
1-7. Those very powerful heroes of Satrughna, endowed with "O you tormentor of the enemies, having done (a) great (act of)
valour and quite ready to fight, went into the army of Viramani. valour where are you going? Today see my valour brought about
The men discharging arrows, piercing many soldiers, holding by might. O hero, stand carefully; I shall take your chariot to
bows were seen standing in the battlefield. Many elephants were the sky."
killed there. On the battlefield were seen jewelled chariots shat- 20-22a. Saying so he fixed a very fierce arrow on his own
tered with their horses. Having heard about their destruction the bow. Then enchanting the 'bhramaka' missile (i.e. the whirling
mighty Rukmangada, standing in a jewelled chariot, came there missile), he discharged that sharp arrow adorned with gold at the
to fight with the soldiers. He fixed arrows on his bow and had feathered part into Puskala's chariot. By that arrow his chariot
two inexhaustible quivers. That mighty Rukmangada, full of was taken to a distance of a yojana. With difficulty it was held
great anger and with blood in his eyes, making thousands of in check by the charioteer; the chariot roamed on the earth.
brave men terrified with his arrows causing wailing (in the 22b-24. Puskala, who knew the (use of) great missiles, getting
enemy's camp), went (to fight). The mighty prince challenged back his position with difficulty, and fixing an arrow on his, bow
Satrughna and Bharata's son Puskala like himself in fame and said (these words) to him: "O best among the heroes, reach
glory. heaven resorted to by all gods. O best king, people like you are.
 1816 V.42.5-16 1817
Padma Purana
sound of) a cloud and filling the battlefield with his sound
not fit for (living on) the earth. They are fit for the assembly of
Indra. Therefore, go to the abode of gods." Puskala who knew (the use of) great missiles, spoke to that
25-28. Speaking thus he discharged a great missile reaching Hanumat:
the sky. (Struck) by that arrow the chariot straightway went into Puskala said:
the sky. Going beyond all worlds it went to the sun's orb. By its
flame the chariot, along with the horses and the charioteer, was 5-10. O great monkey, how (i.e. why) have you come to
burnt. With his chariot greatly burnt by its rays, he being fight in this battle? How much is the 'great' power of the king
extremely pained, fell, keeping in heart &va, the destroyer of the VIramani? It is very little. When the three worlds coming
impious ones. With his body burnt by the rays, he fell there on together stand before you, (even) then you may or may not
the ground. He became extremely unhappy; and swooned on the desire to go to fight. Who is this king VIramani (before you)?
battlefield. How much is his power? It is battle. O hero, your fierce arrival
29-33. When the prince dropped unconscious on the ground, (i.e. the arrival of you, the fierce one) here is not considered
there was a great wailing on the battlefield. The enemies led by (necessary). By virtue of the side glance in the form of the
Puskala got victory; (while) the enemies who had preserved the grace of Raghunatha I shall come out after overcoming him
horse, were intent on fleeing. Then king VIramani, seeing the who is difficult to be subdued. O lord of monkeys, do not have
swoon of his son (i.e. seeing that his son was unconscious), was a mind to fight. With the heap of Rama's grace you crossed the
full of anger, and marched against Puskala who stood in the ocean in the form of demons. Similarly by remembering Rama
battlefield. At that time the earth, along with the mountains and well I shall overcome this one difficult to be subdued. There is
excellent forests, trembled; the brave ones were delighted, (while) no doubt that the ocean of the miseries of them who after having
the cowards were oppressed with fear. Holding a great bow and encountered a difficulty remember Rama, gets dried.
two inexhaustible quivers and breathing heavily due to anger, he 11. Therefore, O mighty hero, O powerful one, go near
challenged his enemy. £atrughna. I shall just come, after having vanquished king
VIramani in a moment.
Sesa said:
12. Having heard these courageous words uttered by
CHAPTER FORTYTWO Puskala (Hanumat), the killer of the heroes of the enemy, again
spoke (these) words to Puskala.
Viramani Is Defeated
Hanumat said:
Sesa said:
13-16. O son, do not act rashly towards king VIramani.
1-4. Seeing him challenging king Puskala in the ocean of He is a donor, a protector and is endowed with might and
the great army, even Hanumat, the lord of monkeys, having valour. You are young, (while) the king is old and the best
with a sound raised the tail of his big body and having made a among those who know (the use of) all weapons and missiles. In
sound like that of a cloud, ran to him. When the best heroes a battle he has conquered many heroes adorned with (i.e. charac-
stood in the battlefield, the lord of monkeys went to the best terized by) bravery. Know that by his side is protector Siva,
king. Seeing Haniimat coming the mighty hero Puskala looked won over by means of devotion and living in his city with Uma
at him with his eyes full of much blood (i.e. very red) due to (i.e. Parvati). Therefore, O Puskala, I will fight with this king
anger towards his enemy with a deep-sounding voice like (the only. Having vanquished other heroes, obtain great fame.
 ~V.42.34-56a 1819
1818 Padma Purdna
.not those who are old in age. I made unconscious your son who
Puskala said: was proud of his valour and might. Now I shall knock you
17-23. Having won over 3iva through devotion he has down with (my) weapons in the battle. Therefore, O king, stand
installed him (i.e. his image) in his city; but the great lord does with care in the battle. Nobody (even if) he remains at Indra's
not directly live in his heart. That Rama, having propitiated position, can conquer me, a devotee of Rama.
whom Sadasiva reached the highest position, does not go to 34-45a. Hearing these words of Puskala, the best king,
any other place after leaving my heart. The entire immobile and seeing (i.e. knowing him to be) young, laughed, but again
mobile world remains where Rama remains. Therefore, I shall became angry. The furious son of Bharata, having seen him to
conquer king VIramani in the battle. O monkey, go to fight be angry, struck the king in his chest with twenty sharp arrows.
with other kings who are very haughty, in the battle. Do not be The king, seeing those arrows, discharged by him (i.e. Puskala)
worried (about me), O lord. coming to him got very angry and cut them off in many ways
Having heard these courageous words, Hanumatwent to fight with sharp arrows. Seeing the arrows being cut off he, the
with VIrasirhha, the younger brother of king (VIramani), in the prince named Puskala and the son of Bharata, was very angry
battle. Laksminidhi, fought in a single combat in chariots with at heart, and struck the king on his forehead with three arrows.
his son named Subhangada who knew the use of great weapons Stuck there, they shone as if they were the three peaks of the
and missiles. Prince Sumada, distinguished by his own valour and Trikiita (mountain). The king afflicted by the arrows and full of
might, (equipped) with weapons went to fight with Balamitra. great anger, struck the hero Puskala, in his heart with nine arrows.
24-25. Seeing the king and challenging him, Puskala, By these arrows profuse blood was quaffed from the body of
skilled in a single combat in chariots, seated in a chariot decked the son of the younger brother of Rama, as (it were) angry poiso-
with gold went to him. The king who spoke well, seeing Puskala, nous snakes had clung on his body. Puskala who was extremely
skilled in fight, to have come (there), said (to him) with fearless angry, again quickly pierced the king with a hundred arrows •of
words on the battlefield. sharp joints. By the arrows his armour was cut off. His crown
along with the helmet (was broken). His chariot (was) broken.
VIramani said: His great bow which was made ready, was also cut off due to the
26-30a. O child, do not march against me who am angry flood of (i.e. profuse) anger. Wet with the blood and with his
and fierce and irascible in a battle; go (back) with a desire for body pierced with arrows the king getting into another chariot
(i.e. in order to save) your life. Do not fight with me. Kings like marched against the son of Bharata. (He said to Puskala:) "O
me favour children like you. They do not strike them. There- hero, O bee (howering round) the lotus-like feet of Rama, you
fore, go out of the battlefield. I was eager (to fight with you) till I are blessed. Today you have done a great feat that I was
had not seen you with my eyes. Now my mind does not desire deprived of my chariot. Now, O hero, protect your life when I
to strike you. All that great act of you, having (but) a child's am fighting (with you). For you, (to save) your life is not easy
intelligence, viz. that you pierced my son with arrows and caused when I stand (before you) in the form of death."
him to swoon, is forgiven by me. 45b-56a. Speaking like this, he, proficient in (the use of)
many weapons, struck (him) with innumerable arrows. On the
Hearing these words, Puskala said to him: earth and in (every) direction (only) his arrows (were seen)
there. On all sides he pierced and cut into two the chariots
Puskala said:
along with the warriors (in them). On the battlefield flowed a
30b-33. (You say) I am a child, and you are very old, pro-
river having the stream of blood, where the intoxicated elephants
ficient in (the use of) all weapons and missiles. But the view of
Iksatriyas is: Those alone who have a superior power are old and
 1820 Padma Puranct
V.42.65-78 1821
looked like peaks of mountains, the hair on the heads of
65. O best of sages, having shaken off the net of those
beings again and again appeared like moss. Many arms of the
heroes, which were beautified with rings and which were arrows with those arrows, and having blown his conch, he with
smeared with sandal, appeared after they were cut off like his fear gone said to the king in the battle.
serpents. The heads of the best heroes had the resemblance of
turtles. There the flesh of the great heroes was (i.e. looked like) Puskala said:
mud. When such an incident took place, hundreds of witches 66-70. O hero, you have done a great feat by putting me, a
drank, with vessels, the blood of the creatures falling in the great warrior and tormentor of heroes, into the cage of arrows.
battle on the battlefields. With joy and eagerness they Due to your old age you are venerable to me; (but) O king
enjoyed the flesh. Having drunk the blood and having eaten the Viramani, today, now, see my great act of valour on the battle-
flesh, the furious (witches) danced, laughed and sang loudly field. O hero, if with three arrows I shall not make you uncons-
on the battlefield. The goblins there on the battlefield with cious, then listen to my pledge deluding all the heroes: O hero,
their bodies intoxicated, holding with their hands the heads if I do not cause you to fall into a swoon in the battle, let me
of creatures, were engaged in sounding them like musical have the sin of him who, a great sinner and of very foolish
instruments made of bell-metal. The furious jackals, causing fear deeds, even after reaching Ganga that removes sins, cen-
to cowards, having eaten much flesh of those that fell on the sures her and does not plunge into her (water). Be ready, O
battlefield roared. The cowards who were frightened got into the king.
hollows of asvattha trees. They were eaten up by the witches.
Sinners survive nowhere. 71-78. Hearing these words of Puskala, the best king
(Viramani) was angry, and being very much afflicted fixed sharp
56b-64. Seeing this destruction of his army, Puskala, the arrows (on his bow). Those arrows went (off) after piercing the
best among the heroes, also, brought about destruction on the great chest of the son of Bharata and fell down on the earth
battlefield. The heads of elephants were cut asunder, pearls fell like those who are averse to the devotion to Rama. Then he
(from their heads). That river (of blood) full of hair, appeared
aiming at his large expansive chest, discharged a sharp arrow,
like the Tamraparnf (river). The arrows discharged by Puskala
bright like fire. The lord of the earth cut it into two with his
and stuck into the bodies of men destroyed the life of the heroes on
all sides. On the battlefield, all the excellent warriors with their arrow; and burning like the orb of the sun it fell into the
bodies wetted with blood, with their bodies pierced appeared like chariot. He fixed another auspicious arrow through (i.e. remem-
the kimsuka (trees). At that time Puskala who was. angry and bering) his devotion to his mother. He too cut it off with a big
full of wrath, having spoken (a few words) to the king, struck arrow. Then dejected in heart and remembering Rama, the
him with many arrows. The king with his body pierced by his destroyer of his affliction, as to what to do (then), the knower of
arrows and with his armour shattered, regarding him as very (i.e. he who was proficient in the use of) great missiles discharged
powerful, struck him with crores of arrows. Due to those arrows (an arrow). The arrow resembling a serpent and burning
profuse blood discharged from the armour flowed (down). His with the sun's radiance, stuck into his chest, and made him
body in the grip of the cage of arrows, became brilliant. That unconscious. Then all wailed and were intent on fleeing. When
son of Bharata, remaining in the cage of arrows and with his the king became unconscious, Puskala obtained victory.
mind afflicted, was not able either to take or to fix his arrows.
Remembering Rama, and holding tightly the great bow in his
hand, he discharged sharp arrows keeping off the hosts of his
enemies.
 1822 Padma Purana V-43.21-42a 1823
CHAPTER FORTYTH REE holder saluted by gods, the author of deluge, having eyes very
red due to anger, saw very intelligent soldiers (there). Seeing
Defeat of Puskala and Satrughna
the great god who had come there, the powerful younger brother
Sesa said: of Rama went to the battlefield to fight with the crest-jewel of
all gods. Seeing Satrughna having come (there), the holder of
1-7. Hanumat having come to VIrasirhha, said these words: the trident, held a bow with the string (stretched), and being
"O brave one, stop; where are you going? In a moment I shall very angry said: "Puskala, the servant of Rama's feet, who went
conquer you." Hearing these powerful words of the monkey, he to the battle after having killed my devotee, has done a great
burning with a flood of (i.e. great) anger sounded his bow having feat. Today where is that Puskala knowing (i.e. proficient in
the sound of clouds and discharging sharp arrows shone on the the use of) great missiles? Killing him who troubled my devotee
battlefield. Hanumat, Anjanl's son, seeing those sharp arrows in the battle, I shall get happiness."
firmly stuck to his body, (and therefore looking) charming as in
a heavy downpour of rain from a cloud in Asadha, became ex- Sesa said:
tremely angry in his heart. With his fist having adamantine 21-28a. Saying so he sent Virabhadra to Puskala. "Go to
strength he struck (Vfrasirhha) on his chest. The hero struck fight with Puskala who is troubling my servant in the battle."
with the fist fell on the ground. Seeing his uncle fainting, He sent Nandin to (fight with) the very mighty Hanumat. He
Subhangada (came to the battlefield). Rukmangada also aban- sent Bhrngin of mighty arms to (fight with) Kusadhvaja. He
doning his swoon, went to the battlefield. Both of them shower- ordered his own attendant by name Canda to (fight with)
ing arrows, loudly thundering like two clouds and causing great Sumada. The large-minded Puskala seeing that the great atten-
destruction, marched against the monkey (i.e. Hanumat). dant of Maharudra (i.e. Siva) had come went to fight (with him).
8-11. Seeing that the two heroes had come the lord of In the battle Puskala struck him with five arrows. With his
monkeys having encircled with his tail the two holding bows body wounded by those arrows he directed the trident (towards
along with their chariots, broke them (by throwing them) on the him). The very strong one, having cut off the trident in a
ground (and) they became unconscious just at that moment only. moment, roared. O brahmana, seeing his trident cut off the
With their bodies tinged with blood the two became motionless. mighty follower of Rudra quickly hit Bharata's son on his head
Balamitra fought with Sumada for a long time and made him with (the missile called) Khatvanga. That great warrior, hit
unconscious with (i.e. by striking him with) arrows having very with the Khatvanga, became unconscious for a moment. That
sharp joints. In a moment Puskala led him to a swoon (i.e. made good warrior Puskala knowing (i.e. proficient in the use of) great
him unconscious) which was (characterized by) loss of sensation. missiles, giving up his swoon (i.e. regaining consciousness) that
Satrughna's army destroying the (enemy's) warriors got victory. moment only cut off with his arrows the Khatvanga in his hand.
12-20. At that time Siva seated in an excellent chariot and 28b-42a. Virabhadra, with the Khatvanga in his hand cut off
stretching his divine bow ran (i e. rushed) to these warriors. The became extremely angry and shattered the warrior's chariot.
great one carrying the crescent moon in his twisted hair and Having broken the chariot of the warrior and having (thus)
having as ornaments serpents touching at will, took up his made him a foot-soldier, he fought with the magnanimous
bow. The great god, the remover of the afflictions of his devotees, Puskala in a close fight. That very mighty Puskala abandoning
seeing his own men unconscious, went along with mighty troops the chariot shattered to pieces by him (i.e. Virabhadra), hit
to fight with these warriors of Satrughna. With his attendants Virabhadra with his fist. They hit each other with fists, thighs
and followers he causing the earth to tremble came there to and knees. They were eager to kill each other. They desired to
protect his devotees as he formerly came to Tripura. The trident- conquer each other. Thus (the fight) between the two powerful
 1824 Padma Purdna V.43.62—V.44.5 1825
ones lasted for days, going on day and night. None lost in it deluding everyone. Those (gods) who had remained in their own
and none of the very powerful ones won it. When the fifth day cities having come to see it by resorting to (their) divine cars,
came, the very mighty Virabhadra seized the great hero Puskala praised very much that (fight) of the two: "This one is the
and jumped into the sky. There a great fight, attracting (even) author of the destruction and the creation of the three worlds.
the gods, took place between the two, with fists, strokes of feet, This one is also the younger brother of the great king Rama-
arms and excellent hoofs (i.e. feet). Then Puskala who was candra. What will be this (i.e. what will it lead to)? Who, on
extremely angry seizing Virabhadra by the neck struck (i.e. the earth, will be victorious? Which hero will meet with a defeat
threw) him on the ground. The very mighty Virabhadra on the battlefield?" The fight between the two thus continued
distressed by that stroke seized Puskala by the foot and for eleven days.
repeatedly shaking him and throwing him on the ground the 55-62. When the twelfth day came, theking(i.e. Satrughna)
very mighty one cut off his head with blazing ear-rings with his full of anger discharged the missile called 'Brahma' to kill Maha-
trident. The very strong Virabhadra having killed Puskala roared. deva. Knowing that (his) enemy Satrughna had discharged the
That roaring follower of Siva frightened great warriors. When great missile he laughed and absorbed it and discharged the
Puskala fell in the battle, there was a very great wailing. All the great (missile called) Brahmasiras. Being very much astonished
very proficient men became frightened on the battlefield. They (he thought) what should be done hereafter ? Into the chest of
informed Satrughna that Puskala killed by Virabhadra, the him (i.e. of Satrughna) who was thinking like this, the crest-
attendant of Siva, had fallen on the battlefield. The great hero, jewel of gods (i.e. Siva) quickly struck an arrow resembling fire.
the mighty (Satrughna) having thus heard about Puskala's being (Being struck) by that arrow Satrughna became unconscious on
killed in the battle, was very much grieved and due to great grief the battlefield. The entire army served by the warriors, wailed.
trembled. All heroes, led by Subahu, Sumada, and proud of the strength
42b-47a. Knowing that Satrughna was distressed Rudra of their arms, were knocked down on theearthby the attendants
spoke to him who was grieving for the hero (viz. Puskala) when of Siva. Seeing Satrughna pained by the arrow and fallen un-
Puskala was killed in the battle: "O very powerful Satrughna, conscious and Puskala being put in a chariot by the servants to
do not be distressed on the battlefield. The fall of heroes in a protect him, the angry Hanumat, wagging his dreadful tail,
battle is said (to lead) to fame. The hero named Puskala who remembering Rama, and delighting his own (colleagues) came
fought for five days with Virabhadra who causes great destruc- to fight with Siva, the author of destruction.
tion and who in a moment killed Daksa that insulted me, and
who in a moment killed the demons, the soldiers of Tripura, is
blessed. Therefore, O lord of kings, O very powerful one, giving
up your distress fight; When I—'the warrior—am standing (before
you), stand (i.e. wait) carefully, O best among the heroes. CHAPTER FORTYFOUR
47b-54. The brave Satrughna, having abandoned his grief Hanumat on the Drona Mountain
got angry with Sankara, and making his bow ready he covered
the great god with arrows. Those arrows, it was a great wonder, Sesa said :
did not produce any wound on the body of the lord of gods who 1. The hero Hanumat, desirous of killing the lord of gods,
had come there for the protection of his devotees. Those arrows
came near Rudra on the battlefield and said (to him):
(of Satrughna) and also the arrows of Sankara remained in the
sky, pervading this entire universe of the sage (i.e. Brahma) Hanumat said:
working wonders. Everywhere (people) on seeing that war of 2-5. O Rudra, what youare doing is against religious merit.
arrows thought it to be the deluge, destroying the world and
 1826 1827
Padma Purdna V.44.22-3-3
Therefore, I desire to punish you eager to kill Rama's devotee. (i.e. hit) the chest of the intelligent (Hanumat) (and) in a moment
Formerly I heard it said variously by gods and sages that Rudra, the lord of the monkeys became afflicted. In a moment having
the trident-holder, always remembers Rama's feet. All that has overcome that pain he seized a strong tree and hit it on (Siva's)
become (i.e. proved) false in your case, who are fighting with chest adorned with great serpents. The lordly serpents struck by
Satrughna. My brave (hero) Puskala is killed and Satrughna also the hero were frightened. Leaving him and going here and there
has become unconscious. Therefore, I shall today knock you, they speedily went to the nether world. Siva seeing the tree dis-
ready to destroy the three worlds, down. O Sarva (i.e. Siva), you charged (by Hanumat) and (hitting) his chest got angry and took
who are averse to Rama's devotion, stand carefully. a terrible pestle in both his hands.
22-29a. (He said): "O mean monkey, you are (now) killed.
Sesa said :
Flee and go (away) from the battle. In a moment I shall destroy
6-9. That great lord said to the monkey speaking like this: your life with (this) pestle." Seeing the pestle discharged by the
"O best hero, you are fortunate. What you say is not false. This angry Siva the monkey remembering Visnu (i.e. Rama) avoided it
Ramacandra saluted by gods and demons is my lord. Satrughna, very speedily. That pestle made of strong iron and discharged by
the killer of his enemy's heroes, brought his horse. Inspired by Siva, fell down. Having torn off the entire earth it went to the
devotion to him (i.e. Rama) he came to protect him. The duty nether world. Hanumat, the servant of Rama, was extremely
(of the lord) is that his devotee, his own soul, must be protected angry at that time. Taking a mountain in his hand he hit it on
on any account. Let the great Raghunatha look upon me who the chest (of Siva). While the lord of SatI (i.e. Siva) was thinking
am shameless by showing pity for me who was a little angry due of cutting off the mountain he was struck by the lord of monkeys
to the great grief of my devotee." with a tree having many branches. When he (i.e. Siva) was intent
on cutting it off, he WPS hit with rocks (by Hanumat). The per-
Sesa said:
severing Siva made up his mind to break those rocks. Just then
10-16. When the lord of Candi was speaking like this, he showered him (i.e. Siva) with trees and mountains. Having
Hanumat, extremely angry, took a big stone and hit it at his encircled the protector of the beings (i.e. Siva) with his tail he
chariot. His chariot, hit with the stone was broken to pieces struck him again and again with stones, mountains, trees and
along with the charioteer, horses, flag and banners. All the deities strokes of his tail. Nandin was very much frightened, and even
in the sky praised the lord of monkeys; "O lord of monkeys, you the moon was reduced to pieces. The very angry great god got
are blessed; you have done a great feet." Seeing Sri Siva without very much confused.
a chariot Nandin ran to him. He said to the great god: "Sit on 29b-32. He said to the lord of monkeys who every moment
my back." Hanumat was extremely angry with Siva who was made him very much disquieted: "O follower of the protector of
seated on (the back of) the bull (i.e. Nandin). Drawing out a big Raghus, you are blessed. You have today done a great feat, so
stone he then quickly hit it on his chest. Hit with it the lord of that I am very much pleased with you. O you, having a great
the beings (i.e. Siva) took a sharp, bright, spear, having three speed, I am not easily obtainable by means of charity or sacri-
points and resembling the flames of fire. Seeing that great trident, fice or a little penance. Therefore, ask for a boon from me."
bright like fire, that came to him, he (i.e. Hanumat) took it in
his hand and in a moment quickly broke it into (pieces as small
as) the sesamum seeds. Sesa said :
17-21. When the lord of the monkeys quickly in a moment 33. Hanumat laughing (i.e. smiling) and speaking in fear-
broke the trident, Siva took in his hand the (missile called) Sakti less words, spoke to that very much delighted great god (i.e.
entirely made of iron. That Sakti discharged by Siva stuck to Siva) who was speaking like this:
 1828 V.44.56-72 1829
Padma Purana disturbed with fear and wet with blood, Indra, the best of
Hanumat said:
all gods, being dejected said to the gods: "How (is it that) you are
34-40. O great god, by Ragunatha's grace I have everything. shaking with fear? How (is it that) you are wet with blood? By
Yet I ask for a boon from you who are pleased with the battle. which demon or by which mean goblin have you been struck?
This our (hero) named Puskala has fallen down dead. So also Tell me the whole truth, so that knowing it I shall go to (i.e.
Jsatrughna, Rama's younger brother, became unconscious in the march against) him; and having struck and bound him, the mad
battle. Many other heroes wounded with arrows have also fallen. one who struck you, I shall come (back)." Hearing these words
Some are unconscious, some have sunk; (please) protect them the best gods spoke in piteous words to Indra saluted by gods
along with your own attendants. Do that by which big ghosts, and demons.
vampires and fiends, so also foxes and others, will not take them
away and eat them up; and (do that by which) their bodies will Gods said:
not be split. By all means preserve all of them, till, having con- 56-61. We do not know (we are not sure, but) someone,
quered the attendants of Indra, I bring (either) the Drona moun- taking the form of a monkey, came here and was intent upon
tain or the herbs thereon, and bring back, per force, to life these taking that mountain after encircling it with his tail. When he
heroes kept under (your) control. Here I go to take that Drona decided (i.e. was about) to go back, all of us gathered together
mountain on which life-restoring herbs exist. and being well-equipped and showering him with all weapons
41-47. Hearing these words (Siva) said to him: "All right. and missiles, fought with him. He, the powerful one, vanquished
Quickly go to that mountain. I shall preserve your dead war- all of us in a battle. Many excellent gods, struck (by him) there
riors." Having heard those words of the lord, he went to the fell on the ground. We with our bodies quite wet with blood and
mountain Drona. Having crossed all islands he went to the milky afflicted with the wounds and (i.e. but) alive due to our religious
ocean. Here (i.e. on the battlefiled), great Siva, with his very merit, have come here.
strong and brave attendants took care of the corpses. Hanumat
having reached (the mountain) Drona and having put that great Hearing these words of the gods Indra ordered all gods
mountain called Drona on his tail quickly started for the battle- endowed with great power: "Go to the great mountain Drona
field. O brahmana, when he was engaged in carrying it, the to bind the very mighty monkey. Binding him who has com-
mountain shook. Seeing it shaking the hosts of deities protecting it mitted a great sin against the gods, bring him (here)."
wailed and said: "What is this happening on the mountain? Who 62-67. Thus ordered, they went to the best mountain Drona,
is this hero of great power and valour that is taking away this where the mighty hero, Hanumat, the best monkey, stood.
(mountain)?" Doing (i.e. saying) so all the gods together saw the Having gone there all of them spoke to Hanumat. They were
monkey. Saying to him, "Leave it" they struck him with crores of struck by Hanumat with fists and slaps. In a moment, they with
weapons and missiles. their bodies having bloody wounds fell there. Others intent on
48-55. Seeing them all striking (him) Hanumat was very much fleeing went to the lord of heaven Hearing it (i.e. the account)
angry. In a moment the hero struck them all as Indra had struck the angry Indra, the best of gods, directed all the best gods towards
demons. Some of them were struck (by him) with his -. feet; some the great hero, the lord of monkeys. Ordered by him they went
were crushed with his hands. Some were struck with his tail and where the mighty lord of monkeys (stood). Having seen all of
some were hit with the peak (of the mountain). All of them struck them come there the best of the monkeys said: "O heroes, do
by the monkey, perished in a moment. Some wet with blood, fell on not go to (i.e. march against) me in the battle. I shall now for-
the ground. Some trembled due to the fear of the monkey (and) cibly take you near the city of Yama."
went to Indra, the lord of gods. Seeing them 68-72. Though told like this, all of them endowed with great
 1830 V.45.1-15 1831
Padma Purana

power, got ready and struck the monkey with weapons and mis- CHAPTER FORTYFIVE
siles discharged in various ways. Cruel due to anger some of the Sri Rama Appears on the Battlefield
best gods struck the mighty one with various (weapons and mis -
siles like) lances, hatchets, swords, spears with sharp edges, Sesa said:
pestles and saktis. He quickly struck all the best gods with rocks.
1-2. Having heard the words of Brhaspati, the Supreme
Some fled to Indra and told (the account) to him. Hearing the
Being, the enemy of Vrsaparvan, having come to know that
words told by them the lord of the gods was frightened. Having
Wind's son (Hanumat) had come there on Rama's mission gave
gone near (i.e. to) Brhaspati, the head and the counsellor of the
up the fear in his mind that was due to the monkey and was
residents of heaven, the excellent preceptor of gods, and having
saluted him, he asked him: delighted and said to Brhaspati.

Indra said: Indra said:

73. O lord, who is the monkey that has come to carry Drona 3-8. How shall we manage, O master of gods, if this Drona
(mountain)? Who (i.e. he) has killed my heroes, the gods, holding (mountain) is taken (by Hanumat)? Tell me further, how can
weapons. the gods survive? Now properly propitiate the son of Wind.
Rama will be very much delighted, and the gods would have
Sesa said :
happiness.
74. Having heard these words uttered by him, the great
Angirasa (i.e. Brhaspati) spoke to Indra, the lord of gods, who Hearing the words of the lord of gods, Brhaspati, putting
was dejected with fear. Indra in the front and surrounded by all gods went there where
the fearless monkey, Hanumat, stood. Having forcibly conquered
Brhaspa ti said : the happy gods he was roaring. They led by Brhaspati, went
near him and having saluted the feet of the son of Wind fell (at
75-80. He is the servant of him (i.e. of Rama) who killed
his feet). Brhaspati, the best among the eloquent being urged on
Ravana in the battle and burnt (i.e. destroyed) Kumbhakarna
by the lord of gods, the master of the world, spoke to the hero.
and who killed all the enemies. Know him to be Hanumat who
with the fire (set) to his tail burnt Lanka along with the Trikuta
Brhaspati said:
mountain and who killed Aksa. He killed all (the gods). He is
intent upon (taking) the Drona (mountain). The great king 9-11. Not knowing your valour the gods have done (this)
(Rama), the best one among the mighty, is performing the horse - act. O you highly intelligent one, you are the servant of Ra ma's
sacrifice. The great king Viramani, Siva's devotee, took away his feet. What for is this undertaking, and how have you come here?
horse. Then a battle fascinating the gods, took place. In the We who are bent before you, will carry out what you say. O
battle Siva killed many heroes of Rama. To revive them this very you son of Wind, having a body causing fear to the demons,
mighty one will certainly take the Drona (mountain). (Even) after give up anger and regard the lord of gods with favour.
fighting with him for hundreds of years he, the powerful one, will
Sesa said:
not be vanquished by you. Therefore, propitiate the monkey.
Give him the herb thereon. 12-15. Hearing these words of the preceptor of gods he of
a great fame, spoke to all gods and to Brhaspati: "In the battle
with king Viramani, Siva killed many warriors. To bring them
back to life I shall carry the Drona mountain. Those who, proud
 V.45-36.52a 1833
1832 Padma Puranai
Satrughna Hanumat put medicine on his chest that had come to
of their power and valour, will stop it (i.e. the mountain (i.e. started) breathing, and said to him: "O best Satrughna,
from being carried by me) will be sent to Yama's abode by revive. O you of great might and valour, why (i.e. due to what)
me. Therefore, give me either (the mountain) Drona or the did you become unconscious on the battlefield? If I being
herb on it, by which I shall revive the heroes who died on the diligent (i.e. diligently) keep celibacy till (the end of) my life,
battlefield. then let this hero Satrughna revive in a moment." No sooner
did he utter these words than Satrughna came back to consci-
Sesa said: ousness in a moment. (He said:) "Where is Siva? Leaving the
16-21. Hearing these words of the magnanimous son of battlefield where has Siva gone?" Sri Rudra, the trident-holder
Wind they all bowed before him and gave him the reviving had killed many heroes in the battle. The magnanimous lord of
herb. The gods had given up their fear and were delighted and the monkeys revived them all. Then all of them were well-
the residents of heaven being happy went (back) keeping the equipped ; their minds were full of anger. Seated in their own
lord of gods in front (i.e. led by the lord of gods). Hanumat chariots they with their bodies wounded marched against their
took the medicine and came to the battlefield. He was praised enemies. Puskala marched against Virabhadra; Kusadhvaja
by all the hosts of gods eagerly watching that feat. Even all the against Canda; the hero Hanumat against Nandin; and Satru-
enemies having seen the monkey who had come (back), praised ghna against Siva in the battle.
him (with the words), "Well (done), well (done)", and looked 36-52a. The king marched against Satrughna who was the
upon the monkey as wonderful. The monkey (i.e. Hanumat), best among the mighty, who had stretched his bow, and who
full of great joy, came there and went near the dead warrior had stood after calling (i.e. challenging) Siva in the battle. The
Puskala, the heart of Rama, protected by Siva on the fierce heroic king Viramani and the mighty Satrughna fought in the
battlefield. Having called Sumati, the minister honoured by the battle with each other a fight causing wonder to the sages. O
great, he said (to him): "I shall bring back to life all the heroes, brahmana, king Viramani in a moment shattered to (pieces like)
that died in the battle." sesamum seeds more than a hundred chariots of Satrughna, the
22-27. Saying so, (he put) the medicine on the great chest lord of kings. Then Satrughna who was very angry on the
of Puskala, and joining his head with his body, spoke (these) battlefield, discharged the Agneya missile (i.e. the missile pre-
auspicious words: "If I recognise (only) lord Raghava (i.e. sided over by Agni) to burn him along with his army. The king
Rama) by the deeds of my mind, body and speech, then let him seeing that great burning missile discharged by Satrughna got
quickly revive by means of the medicine." When he was saying very angry and took up the Varuna missile (i.e. the missile
these words, Puskala got up on the battlefield and he, the crest- presided over by Varuna). Seeing that (fire) cooled by the
jewel of the brave, gnawed his teeth in anger: "Where has that Varuna missile the strong younger brother of Rama discharged
Virabhadra, making me unconscious on the battlefield, gone? I at him the Vayavyastra (i.e. the missile presided over by Vayu).
shall instantly knock him down. Where is my excellent bow?" Due to it great (i.e. strong) wind was produced. The clouds
To him who was speaking like this the lord of the monkeys struck by the wind moved in all directions. They roamed
said: ''O hero, you who are talking about him on the battle- here and there and the army (of Satrughna) became happy.
field, are blessed. You who were killed by Virabhadra, have Seeing his army afflicted by the wind the great king Viramani
been again brought back to life by the grace of Raghunatha took (i.e. fixed) the mountain-like missile eradicating the enemy
(i.e. Rama). Come on, let us go to Satrughna who is uncons- on his bow. The wind was checked by the mountains and did
cious." not blow on the battlefield. Seeing it the younger brother of
28-35. Saying so he went to the front of the excellent Rama (i.e. Satrughna) took up the missile like the thunderbolt.
battle. (There) Satrughna afflicted by Siva's arrow, was breath-
ing (i.e. was alive). Having gone there near the magnanimous
 Padma Purana
1834 V.46.1-17 1835
All the mountains struck by the Vajrastra were reduced to
pieces like sesamum seeds and were powdered in the battle CHAPTER FORTYSIX
honoured by the heroes. The heroes with their bodies
shattered by the Vajrastra (i.e. the thunderbolt-like missile) Viramani Surrenders the Horse to Sri Rama
were adorned with blood on the battlefield. The battle was
interesting. Then the great king Viramani who was very angry Sesa said:
fixed on his bow the wonderful Brahmastra (i.e. the missile 1-4. Seeing his brother Sri Rama destroying the affliction
presided over by Brahma) burning the enemies. Satrughna took of him who had saluted him to have come (there) Satrughna
an arrow and remembered the very charming missile given by became free from all unhappiness, O best brahmana. The con-
that female devotee and deluding all enemies. The Brahmastra, fused Hanumat seeing with joy Rama's feet saluted him who
which left his hand came to the enemy. Just then he, named had come (there) for the protection of his devotees and said:
Satrughna, discharged the deluding missile. In a moment the "O lord, it is (but) proper for you to protect your devotees,
Brahmastra was cut into two by the Mohanastra (i.e. the since you freed everyone vanquished and tied with a noose in
deluding weapon) and quickly stuck into the king's chest and the battle. O you descendant of Raghu, we are now blessed
made him unconscious. Hundreds of arrows were discharged by
that we shall see your feet. In a moment only we shall conquer
king Satrughna. And all the brave attendants of Siva that had
the enemies by your grace."
become unconscious lay so on the ground near the feet of Siva.
52b-60. The very angry Siva seated in his chariot went to the Sesa said:
king. Satrughna at once went to fight with Siva on the 5-17. O brahmana, seeing Rama who was within the scope
battlefield. Making his bow ready and drawn out he fought. of (i.e. known by) meditation of the meditating saints, who gave
Between the two a fight breaking the enemy, took place. It fearlessness to those who saluted him, who had come there,
brightened up the atmosphere by means of the weapons and Siva fell at his feet, and said: "You are the only Purusa (i.e. the
missiles discharged in various ways. Such a battle due to (i.e. Supreme Being) actually rising above Prakrti (i.e. Nature). With
involving) killings by missiles and counter-missiles and strikings a portion of you, you create and destroy the universe. You
and counter-strikings did not take place even between gods and who are formless, are the highest cause of the entire world.
demons. At that time Satrughna was very much afflicted in the
Endowed with Maya you who are only one, take up three
battle with Siva. On the advice of the son of Wind (i.e.
forms: At the time of creation (you exist) in the form of
Hanumat) he remembered his lord (i.e. Rama): "O lord, O
Brahma, In protecting (the world) you are full of your lustre;
brother, the very fierce &va is snatching away my life. Raising
and at the time of the final destruction of the world (you are) I
your bow protect me on the battlefield. O Rama, many crossed
known as Sarva (i.e. Siva). O highest lord, your act of performing
the ocean of grief by (uttering) your name. O Rama, O Rama,
the horse-sacrifice for removing (the sin of) the murder of a
the cloud of kindness, lift me who am in misery." When he
brahmana, is (but) a wonderful mockery. Wherefrom can sin
was speaking like this, Rama who was dark like the blue lotus,
whose eyes were like lotuses, having (tucked) a deer's horn to (come to) you, the spotless water from whose feet called Ganga
his waist, and who had the body of (i.e. like that of) an initiated I carry inside (i.e. on) my head to pacify my sins? Certainly I did
person, was seen on the battlefield. Seeing him on the battle - the act to hurt you much. O you kind one, forgive (me) about it
field, Satrughna was amazed. which obstructs you. What do (i.e. can) I do? I did this for
maintaining truthfulness. Knowing your prowess I came (here)
for the protection of my devotee. This (king Viramani) formerly
bathed in the river called Sipra and practised wonderful penance
in the temple of Mahakala at Ujjayinl. Then, I who was pleased,
1836 Padma 1'urana 1837
V.46.37—V.47.6
said to the king: 'O great King, ask for (your desired object).' He to Rama who was praised by Satrughna, Haniimat and (other)
chose a wonderful kingdom. I said to him: 'Your kingdom (i.e. great warriors like Puskala. The king Vi ramani urged on by
rule) will be in Devapura. I shall diligently dwell for your pro- Siva then gave (Rama) everything along with his kingdom and
tection in your city till Rama's sacrificial horse comes (to your with sons, beasts and kinsmen. Then Rama was praised by all
city)'. O Rama, I who granted such a boon, am really your his enemies and servants, and especially by Satrughna and
servant. I am now pitied (by you). The king will give back (i.e. others, who were very much eager. Seated in a jewelled chariot he
restore) the horse along with his sons and beasts; and he will then disappeared. When Rama disappeared, all were amazed. Do
offer service to (your) feet." not look upon that Rama who alone is saluted by the world, as a
Sesa said: human being. Being in water or on the land he is always
present everywhere. At that time the heroes were thoroughly
18. Hearing these words of Mahesa (i.e. Siva), the best of delighted and embraced one another. A great festivity with (the
Raghus (i.e. Rama) with his eyes full of pity spoke with a grave sound of) musical instruments and auspicious instrumental
voice: music, took place. Then all the heroes who were pleased and
Rama said: amazed, and who were proficient in (the use of) all weapons
and missiles, followed the horse that was released. Having
19-22. It is but the duty of the gods to protect their de - directed that servant (viz. Viramani), telling him to seek the
votees. You have done an auspicious deed, since you have now refuge of Sri Rama, the only one difficult to be obtained in the
protected your devotee. O Siva, you are in my heart (a nd) I am world, Siva, of a truthful vow, and the author of the deluge and
in your heart. There is no distinction between us. (Only) the creation, disappeared there. Adorned with (i.e. accompanied by)
wicked-minded fools see (the distinction, i.e. they look upon us his servants, Siva went to Kailasa.
to be different). Those men who make distinction between us 37-38. King Viramani meditating upon the lotus-like feet of
who are indeed of the same nature are roasted for a thousand Sri Rama and accompanied by his army, went along with the
kalpas in (the hell called) Kumbhlpaka. Those who are your
mighty Satrughna. For those excellent men who listen to this
pious devotees were (i.e. are) my devotees only; and my
story of Rama, there is never the misery due to the mundane
devotees also salute you with great devotion.
existence.
Sesa said:
23-36. The lord (i.e. Rama) having heard these words of
Siva revived the unconscious king Viramani by touching him
etc. The able lord and god along with Siva, also revived other
CHAPTER FORTYSEVEN
unconscious sons of king Viramani, who were afflicted with
arrows. Making the king ready, the lord of the beings (i.e. The Sacrificial Horse Develops Stiffness
Siva), made him, surrounded by his sons and grandsons, salute
Rama's feet. Blessed was king Viramani who saw the best Sesa said:
Raghu, difficult to be secured by meditating saints devoted to 1-6. Then, O brahmana, the horse went to HemakQta close
deep and abstract meditation even after myriads (of years). O to Bharata. The horse with chowries tied (on to his body)
best brahmana, having saluted Raghunatha (and thus) having was protected by thousands of warriors. That HemakQta
their bodies rendered blessed, they became most venerable even was (many) yojanas in expanse and length on all sides and had
to Brahma etc. The king (Viramani) gave (back) the best horse myriads of silver and golden peaks. There was an excellent
1838 Padma Piirana V.47.22-32 1839

garden adorned with trees (like) sala, tala, tamala, karnikara, case realised the general cause: Even though dragged, he did
hirhtala, naga-punnaga, kovidara and bilva, also campaka, not move from his place as much as (the measure of) a sesamum
bakula, megha (a kind of fragrant grass), madana, kutaja seed." Having heard the words of the monkey Satrughna,
and others. It was also adorned with creapers like jatika, the best among speakers, said to Sumati, the best of the
yuthika and navamalika (varieties of jasmine), so also with ministers.
mango-trees, vines with sweet grapes, and pomegranates. It was
noisy with many birds; it was resounding with (the humming of) Satrughna said:
bees. It had the sounds of peacocks' notes. It gave joy in all 22. O innocent minister, why is there the stiffness in the
seasons. body of the horse? Why (for what cause) is there stiffness in
7-13. Accompanied by Satrughna the horse which had the horse's body, O innocent one? What remedy should be
mind's speed and had a charming golden note on his large fore- employed here, so that the horse can move?
head (came there). While that horse (let loose) for the horse-
sacrifice, was (thus) going, suddenly a wonder took place. Listen Sumati said:
to it, O best brahmana. His body became stiff, and he did not 23. O lord, some sage proficient in all (branches of) know
move, but (just) stood on the path. The best horse became ledge should be looked for. I know only what actually occurs in
immovable like the Hemakuta. Then all the guards of the horse a region and is perceptible but do not know what is concealed
gave him strokes with whips. Even though he was (thus) beaten from the senses.
(i.e. whipped) the horse with his body having become stiff, did
not move (on). The guards of the horse, having approached Sesa said:
Satrughna, cried: "O lord, we do not know what has happened 24-29. Hearing these words of Sumati he, the knower of
to (our) excellent horse. O you very intelligent king, when the dharma, looked, along with his servants, for an auspicious sage.
excellent horse having mind's speed, was proceeding, there was a All the soldiers going everywhere looked for a sage, a knower
sudden stiffness in his body. We whipped him, but he did not of dharma. But, nowhere did they find the best sage. But one
move. O best king, having considered this, take whatever action diligent follower (of the horse) went as far as (the distance of)
(you deem proper)." a yojana in the east. There he saw a great hermitage where all
14-21. Then the king who was amazed, went along with beasts and men also had no enemies, (as) the very charming
his soldiers near the great horse. Puskala seized his feet with ones had all their sins destroyed due to a bath in Ganga,
his hand, and lifted (i.e, tried to lift) him up from the ground. where many (sages) practised penance with fire. With their
But he did not move from it (i.e. from the ground). Though faces hung down, they filled their bellies with (i.e. subsisted on)
attacked by the strong one the horse did not move at that time. smoke, leaves and air; where the smoke rising from the sacred
Large-hearted Hanumat decided to lift him up. The best among fire always purified (everything). It was happy with many sages
the powerful ones encircled him strongly with his tail, and with and was excellent due to creepers with their leaves taken off.
(great) might dragged (i.e. tried to drag) him. Yet he did not 30-32. He, coming to know that the charming hermitage
move. Then, Hanumat, the best monkey, being amazed said to belonged to the sage Saunaka, reported it to the king with his
Satrughna, the greatest among the mighty, when the heroes heart full of wonder. Hearing that Satrughna along with his
were listening (i.e. in the presence of the heroes): "(Encircling) servants became extremely glad. Along with Hanumat, Puskala
Drona with my tail, I now (i.e. recently, had) lifted it up easily. and others he went to that hermitage. Having seen there the
But it is a great wonder now that this (comparatively) small best sage who had properly offered oblation to the fire, he
horse does not move. The excited, strong heroes have in this
 1841
Padma Purana
V.48.1-3
1840
misery. Such is the strange account. In the Gauda country in
saluted (prostrating before him) like a staff, his feet a great forest adorned by the bank of Kaverl, a brahmana
destroying sins. named Sattvika practised a great (i.e. severe) penance. One
33-36. Seeing king Satrughna, best among the mighty, day he drank water. One day he ate (i.e. subsisted on) air.
coming (there), he offered him materials of worship and water One day he did not eat anything. In this way he would pass
for washing the feet; and became glad on seeing him. The best three days. When he was thus engaged in the vow Death
sage seeing him comfortably seated and resting said to the king: himself seized him with his fangs; (and) the observer of
''O lord, why are you wandering? Your wandering is great. If, the great vow met with death. Playing with celestial nymphs in
kings like you do not roam over the entire earth, then the wicked a divine car, rich in all (kinds of) beauty and adorned with all
will harass the good who are free from affliction. O king, gems, he went to the peak of Meru. There was a great
Satrughna, the best among the mighty, tell me (why you are Jambu tree, the fluid from which was enjoyable. (There was) a
wandering like this). May all your wandering etc. be for our river called Jambavati, full of golden water. In it, sages, meri -
good." torious due to many (kinds of) penance, and having all plea -
sures, sported eagerly according to their desires. There he (i.e.
Sesa said: Sattvika) joyfully playing at his will with the celestial nymphs,
37. The king with his body delighted replied in a faltering being arrogant due to pride on account of his high opinion
tone to the brahmana who was speaking like this. about himself, acted disagreeably with them. Then he was cursed by
the sages: "Be a hideous demon." Then, he being extremely
Satrughna said: afflicted said to the sages, rich in knowledge and penance: "May all
38-41. Not far away from your abode all of a sudden a you kind brahmanas favour me." He was then favoured by them:
wonder took place in the case of Rama's horse having the mind's "When you will speedily stiffen (Rama's) horse, you will hear
speed. O best among the wise, hear (about) it. The horse by Rama's account. After that you will be free from this very fierce
chance went into your garden rich in beauty. In its skirt ther e cause." O lord, that brahmana thus addressed by the sages became
developed stiffness in his body (just) in a moment. Then my a demon. He has stiffened Rama's horse. Free him by narration
mighty heroes like Puskala, fierce with madness, forcibly dragg - (of Rama's account), O sinless one.
ed the horse. Yet he did not move. Due to our good fortune
you who are known to be a boat for us who are drowned into
the boundless ocean of misery, are seen by chance. Tell us the
cause (of the stiffness of the horse's body).
CHAPTER FORTYEIGHT
Sesa said:
The Horse Is Relieved of Stiffness
42-43. The best and very intelligent sage, when asked like
this, mentally conceiving the horse along with the cause (of its Sesa said:
stiffness), thought for a moment. Having in a moment known
1. He who killed the enemy's heroes, having heard what the
it with his eyes dilating with amazement, he said to the king
sage told, was amazed at heart, and said to Saunaka:
who was grieved and full of doubt.
Satrughna said:
Saunaka said:
2-3. The way of fate is mysterious, due to which that
44-55. O king, listen, I shall tell you the cause of the stiffness (brahmana) named Sattvika, though he had reached heaven (i.e.
(of the body) of the horse, hearing which you will be free from
 ^n
1843
1842 Padma Purdna y.48.4-36
eats all alone sweet food, and intent on tasting (i.e. enjoying) it
had become divine), was made a demon by his deeds. O lord, O does not give it either to a deity or to his friend, certainly falls
great sage, tell me about the path (i.e. the consequence) of deeds, into the hell called Krmibhojana. That man who, when not
and which hell is (obtained by beings) due to the result of which facing a calamity, would snatch away gold etc. or the wealth of a
deeds. brahmana, would fall into the very vicious hell (called) Sanda-
rhsa. The fool who nourishes his own body (only) and does not
Saunaka said:
know (i.e. care for) anyone else, is dropped into the very terrible
4-36. O best among the descendants of Raghu, you are hell (called) Kumbhlpaka hot with oil. The servants of Yama
blessed that you have such a good thought. Though you know make the man who would, through folly, desire an unapproachable
(it) you are saying (i.e. asking about) for the good of the people. lady to be his wife, embrace her metallic image (in hell). Those
I (shall) tell (you about) various results of various deeds. O who, insolent through their might, violate the propriety of conduct
great king, listen to them. Hearing (about) them one would as laid down by the Vedas, fall into TaranI and become eaters of
obtain salvation. He, of a wicked mind, who forcibly seizes the flesh and blood. He who having made a sudra woman his wife
wealth of others, the child of another person, and another's wife would lead the householder's life withher, is full of great misery and
for the sake of enjoyment, is dropped after being tied with certainly falls into the Puyoda(hell). Those fools, those rogues
Yama's noose into the Tamisra hell for a thousand years. There who practise religious hypocrisy for cheating people, are beaten by
the arrogant servants of Yama beat him up. Then tormented Yama and fall into Vaisasa hell. Those fools, those sinners who
by the fruition of his sins, he goes to (i.e. is born in) the species make their wives of the same caste drink their semen, are engaged in
of pigs. Having experienced great misery there he goes to human drinking semen, in a stream of semen. Thieves, those who set
species (i.e. is born as a human being) which is characterised by fire, those who are wicked, those who administer poison, those
diseases etc. and which acquaints him with his infamy. He enga- who plunder villages, being full of sins, are thrown into
ged in (committing) sins, deceives (other) beings, and feeds his Sarameyadana (hell). A man who, full of sin, forcibly snatches the
own family only. He would fall into (the hell called) Andha- wealth of others, falls with his face downwards into
tamisraka. Those men who kill beings here (i.e. in this world) Avicinaraka. Having experienced much misery there he would go
wrongly fall into (the hell called) Raurava and are eaten up by to (i.e. would be born in) the most sinful stock. The servants of
ruru (deer). He who, for (filling) his own belly, plainly kills Yama make him, the foolish man who through (sheer love of) taste
(other) beings, is, through Yama's order, dropped into (the hell drinks liquor, drink liquid iron. That man who through the pride
called) Maharaurava. He, the sinner, who hates his own father of his knowledge and conduct, would disregard his elders, is after
or a brahmana, (is dropped) into the vicious (hell called) Kala- death thrown with his face downwards into the Ksara-naraka.
sfltra extending over a myriad yojanas. He who hates cows is Those men who deviating from righteous conduct commit
roasted for as many years as the hair on (the bodies of) the treachery, are thrown into the hell (called) §ula-prota full of
beasts by Yama's servants. That king who would, on the earth, many torments. That wicked man who inflicts pain on all men
punish him who does not deserve punishment or that greedy through his words, falls into the Dandasuka (hell) and is bitten by
king who gives physical punishment to a brahmana, is harassed snakes. Thus, O king, there are many hells for the sinners.
by Yama's servants having faces like those of pigs. Then for Having committed sins they go (to them); and these (sinners)
experience terrible agony. Those who have not listened to the story
being free from (his) sins he is born in wicked stocks. Those
of Rama or have not obliged others, have all (kinds) of miseries in
men who through their might foolishly snatch or destroy the
hell. It is said that he who has happiness here,
little wealth of brahmanas or the means of subsistence of cows,
are oppressed very much, and are thrown into (the hell called)
Andhakupa in the other world. He who being greedy brings and
 V.-*».tu-u9 1845
1844 Padma Purana corpulent. He who steals bell-metal becomes a leper. A man who
snatches tin has his hair tawny. A man who takes away lead
would have it in heaven. Those who are miserable and diseased,
have come from hell. suffers from headache. A man who steals iron becomes a block-
head. A man who steals hide is surrounded by (i.e. full of) fat. A
Sesa said: man who steals honey smells like a goat. By stealing oil a man
is extremely troubled by itch. By stealing raw food a man
37-39. Hearing this the king, trembling every moment, again
becomes toothless; and by taking away cooked food he would
asked the brahmana to get all his doubts removed. (He said:)
"O great sage, tell (me) the characteristics of the respective sins. suffer from a disease of the tongue. By copulating with his
Due to which sin, and having which characteristics, is (a man) teacher's wife a man suffers from strangury. By copulating with his
born on the earth?" Hearing those words of him, the sage said sister he becomes a leper. So also by cohabiting with his
to the king: "O king, listen, I shall tell (you) the characteristics daughter he suffers from leprosy. By cohabiting with his brother's
of the sinners." wife he suffers from leprosy called gulma-kustha. By cohabiting
with her who is approachable only by his master, he suffers from
Saimaka said: leprosy with red spots on the cheeks. By cohabiting with the
40-69. One who drinks liquors and one having black teeth wife of his confidant he suffers from ring-worm. By having
is bom in hell. One who eats what is prohibited, is born as one sexual intercourse with his father's sister he would have boils in the
having chronic enlargement of the spleen. He who eats (food) right side of his body. By cohabiting with his maternal uncle's
seen by a woman in her course, is born as one who has worms wife he would have boils on the left side of his body. He has
leprosy on his waist by cohabiting with the wife of his
in his belly. Having eaten (food) touched by a dog, a cat etc. a
paternal uncle. By having sexual intercourse with his friend's
man would be of (i.e. give out) foul smell. A man who eats
wife he becomes one whose wife dies (i.e. becomes a widower). By
(food) without offering (it) to gods etc. has a disease in his belly,
having sexual intercourse with a woman of his own family he suffers
is unhappy, and is troubled by a great malady. By creating obs-
from fistula in the anus. One who cohabits with a famale ascetic
tacles in the food of others (i.e. by spoiling their food), indiges-
tion takes place (in the body of the man who spoils others'food). suffers from urinary disease. By having sexual intercourse with the
He who though he has wealth (i.e. though he can afford to give wife of a learned brahmana he suffers from ulcer in the nose. By
good food), gives bad food, has slow digestion. A man who gives cohabiting with the wife of him who is initiated a man has a flow of
(i.e. administers) poison, gets vomitting sickness; he who kills defective blood. He who cohabits with the wife of his kinsman
(a person) on the way, has a disease in his feet. A wicked man suffers from the ulcer of the heart. He who has sexual intercourse with
is born as one suffering from asthma and cough in hell. A rogue a woman of a higher caste suffers from the ulcer of the head. By
would suffer from epilepsy; and he who torments others would cohabiting with a beast he suffers from a urinary disease. There is no
suffer from colic. He who causes forest conflagration would doubt that men suffer from these diseases in hell. Women also
suffer from dysentery. He who would throw dung into a temple suffer from these diseases by having sexual intercourse with the
or into water, would suffer from a very terrible disease of the respective men. Thus, O king, the characteristics of great sinners
anus (as) a manifestation of his sin. The diseases caused by are narrated. The sin would perish by means of religious merit
miscarriage are consumption, urinary diseases and dropsy. A due to charity, by hearing Rama's deeds, or by (practising) penance.
man who breaks the image (of a deity), does not have stability The river of the narration of the deeds of Visnu would wash all the
sins—the mud—of the sinners. There should be no doubt about
(in life). One who speaks wickedly becomes maimed; one who
censures others becomes bald-headed. A man who laughs at this. (Even) Ganga does not purify him who despises Hari. Even
what others say becomes squint-eyed; he who steals gold of a very meritorious holy places are not
brahmana has bad nails. He who steals copper becomes
 1846 1847
Padma Purdna V.49.12-20
able to purify him. He who being weak in knowledge (i.e. being Kundala, where the ear-rings fell from Aditi's ears trembling with
ignorant) laughs at the deeds being narrated, does not get free- joy and fear. There no man ever violated religious laws. The
dom from hell even at the end of the world. O king, go with people there remembered Rama everyday. There everyday men,
your followers for freeing the horse. Relate the deeds of the lord Rama's servants, free from sins, wors hipped Asvattha and
of Sri, so that the horse would move. Tulasi. There everyday men of pure hearts, free from fraud,
worship charming temples having Rama's idols. There is the name of
Sesa said: Rama (told) in words and never the account of a quarrel. In the
70-76. Having heard this, Satrughna, the killer of the enemy's heart he alone is meditated on, and no memory of sex finds a
heroes, became delighted and accompanied by his servants place. There men whose bodies are purified by the story of
saluted him, and turning back went (back). Having, with Hanu- Rama and who have assiduous devotion to truth, never indulge in
mat, gone to the side of (i.e. near) the excellent horse, he narrated gambling. In it lives the mighty and righteous (king) Suratha
Rama's deeds destroying terrible misfortunes. "Go (in) to the whose mind is delighted by recollecting Rama's feet, and is very
divine vehicle due to the religious merit obtained by the narration mad (after Rama).
(of the deeds) of Rama. Move freely in the world. Be free from 12-17. How shall I describe the excellent servant of Rama,
the bad birth." When after having these words Satrughna stood viz. Suratha, whose all virtues spread on the earth purify sins?
by, he saw an excellent (man) borne in a divine car. He said: "By Once the servants of that king saw, while they were wandering,
listening to the narration (of the deeds) of Rama, I have become the sacrificial horse smeared with sandal (-paste). When they
free. O very intelligent king, I (shall) go to my abode. Give me saw the note (on the- forehead) of the horse, which had clear
leave to go." Saying so the divine one seated in his divine car, left. letters, they were amazed. Knowing that the horse which was
At that time, the followers (of Satrughna) along with Satrughna charming to the eye, was released by Rama, they were delighted;
were amazed. Then the horse was free from the stiffness and the and being eager they told (about him) to the king who was in
ground; and wandering through that forest full of birds proceeded. the assembly: "O lord, there is the city Ayodhya. Its lord is
Rama. The horse which is fit for a horse-sacrifice and which is
released (by Rama), has, while wandering, reached along with
the servants the vicinity of your city. O great king, seize that very
charming horse."
CHAPTER FORTYNINE
Sesa said:
King Suratha Seizes the Horse 18. Hearing these words uttered by his (servants), the king,
Sesa said : being full of joy, said to his strong heroes in a voice grave like
1-3. Seven months passed as the horse easily roamed over (the thundering of) the clouds:
Bharatavarsa full of kings. He going round all the excellent
Bharata (country) was honoured by excellent kings. Surrounded Suratha said :
by excellent warriors and mighty soldiers like Satrughna he 19-20. We are blessed that with our servants we shall see the
roamed over many countries near the Himalayas. Taking into face of Rama. I shall seize his horse surrounded by a crore of
consideration Rama's might nobody seized him. warriors. I shall release the horse when Rama would come. The
4-11. Praised by the kings of Anga, Vanga and Kalinga the object of me, the devotee, always engaged in meditating (on
horse went to the beautiful city of Suratha. The city was named Rama) will be fulfilled.
 Padma Purdna 1849
1848 Sesa said: V.49.39-54
21-24. Saying so, the king ordered his servant: "Forcibly his head adorned with matted hair, saw Suratha, the servant of
seize the horse. The horse should not be released. He (should be Visnu, in his assembly. He had the Tulasi (-leaf) on his head and
kept) within sight. By this, I think I shall have a great gain in uttered the great name of Hari. He always made his people listen
that I shall see Rama's feet, difficult to be obtained by Brahma, to (i.e. narrated to his people) the accounts dealing with religious
Indra and others. He, one's relative, or son, or kinsman, or deeds. Then the king, seeing the sage who was, as it were, penance
beast or vehicle, alone is blessed, by whom Rama would be ob- incarnate, saluted his feet and gave him water for washing his
tained. Therefore, seizing the sacrificial horse which has the feet etc. The best king said to the sage who was comfortably
speed he desires, which is charming, and which is adorned with a seated and who was resting:
golden note, tie him in the stable." 39-41. ''Today my existence is blessed; today my house is
25-26. They who were thus addressed, went and quickly blessed. Tell me various excellent stories about Rama, hearing
seized Rama's horse and gave him whose entire body was auspi- which the sin of the hearers perishes everyday." Hearing these
cious, to the king. The king, the destroyer of the demons and pro- words uttered (by the king) the sage, showing all his teeth,
ficient in righteous deed, gladly received him, and said to his laughed very much and clapped his palms. (The king) said to the
mighty servants: sage who was laughing: "What is the reason for your laughing?
27-35. "O very intelligent Vatsyayana, listen attentively. No (i.e. what made you laugh)? Kindly tell me so that my heart will
man in his (i.e. Rama's) country was attached to another man's be pleased." Then the sage said to the king:
wife. No man was attracted to another man's wealth, and no 42-54. "O king, listen attentively to the excellent reason for (my)
one was lustful. No man was attached to (things liked by) the laughter. You told me: To me narrate the glory of Hari (i.e.
tongue, and went along a wrong path; (everyone) would narrate Visnu). Who is Hari? Whose glory (should I narrate)? All men
(nothing else) but (the deeds of) Rama." The king said to his are influenced by their deeds (i.e. fate). Due to deeds heaven is
servants^ "You skilled in religious deeds have come to serve; obtained; due to deeds (one) would go to hell. Due to deeds
tell (me) your movements. (In my country) men have the vow of alone, all (things) like sons and grandsons would (be had). Indra
having one wife only (i.e. were loyal to their wives). They do not after performing a hundred sacrifices went to the highest position.
crave for others' wealth. They are not attached to censuring Brahma also obtained the wonderful world called 'Satya' due to
others. They have not gone away from the course laid down by his deeds (i.e. his fate). Many gods like Maruts who became
the Vedas. The warriors everyday do recollection etc. of Rama. I successful due to their deeds enjoy, being served by the hosts of
who am angry towards Yama, keep them for service to Rama. I celestial nymphs, pleasures. Therefore, perform sacrifices etc. and
do not allow those wicked, sinful men, behaving in the opposite
indeed worship deities, so that you will have spotless fame on
way, to reside in my country." In his country did not live the
the earth." Hearing these words of him he, with his mind agitated
most sinful ones who mentally committed sins. (There lived people
with anger and with his heart fixed on Rama alone, spoke to the
whose) all sins were destroyed by meditation on Hari and were
full of joy. When the country was like this and the king was brahmana skilled in (various) acts: "Do not say (anything) about
religious, all the men that died (i.e. after death) obtained bliss. In the account of deeds giving a perishable fruit. You who are
the city of Suratha there was no entrance for the servants of condemned by the world, go out of my city. Indra will
Yama. quickly fall down. Brahma also will fall down, but men eager
for Rama's worship will not fall. See Dhruva, Prahlada and the
36-38. Then Yama taking up the form of a sage came to the wonderful Bibhisana. So also others who are Rama's devotees
king. He having put on garments of the barks of trees and with never fall. These servants of Yama will beat with iron mallets and
by binding with nooses, those wicked ones who condemn Rama.
 1850 Padma Purdna V.50.1-13 1851
O mean brahmana, I do not punish you due to your CHAPTER FIFTY Ahgada
brahmana-hood (i.e. because you are a brahmana). Go, go away
from my sight; otherwise I shall beat you." Delivers Satrughna's Message to Suratha
55-63. When the greatest king called Suratha, his servants
were eager to drive him out by holding him with his arm, then Sesa said:
Yama taking up his own (i.e. original) form, adorned by people, 1-6. Then the younger brother of Rama came (there) and
said to the king: "O servant of Visnu, I am pleased; ask for asked his servants: Where is the very charming sacrificial horse?"
(what you want). O you of a good vow, though I tempted (i.e. At that time those very mighty heroes said (these) words to
tried to lead astray) you with many words, you, served by the good, Satrughna: "We do not know. Some warriors took the horse
did not swerve from service to Rama." Then the king, seeing
and went into a city; and all of us were despised by the mighty
Yama very much pleased, said: "If you are pleased, then grant
me an excellent boon. Let me not meet with death till I meet servants of the king. You are now the authority as to what
Rama. O Yama, let me never have fear from you." Then Yama should be done now." Hearing those words of them, Satrughna
said to the king: ''This will take place in your case. The chief became very angry and the hero gnawing his teeth and repeatedly
of the Raghu (family) will truly do everything desired by you." licking (his lips) with his tongue said: ''Snatching my horse
Saying so Yama praising the deeds of him who had set his heart where will you go? Now (only) I shall ruin with (my) arrows
on the devotion to Rama, vanished and went to his own city. (your) city with the people (i.e. the inhabitants)." Saying so, he
That righteous king, the servant of Rama, seized the horse with said to Sumati: "Whose city is this? Who is its lord that took
great joy and said to the servants of Visnu: "I have seized this away my horse?"
horse of Rama, the lord of the earth. All of you, skilled in
fighting, should be ready everywhere." Sesa said:
64-69. Thus told, all the very powerful soldiers of the king 7-12. Hearing these angry words of the king the minister
became ready in a moment, and being eager (i.e. eagerly) went spoke in a sweet voice words with distinct syllables: "Know this
to the assembly. The king's ten brave sons were: Campaka, to be a very charming city named Kundala. The righteous,
Mohaka, Ripunjaya, Durvara, Pratapin, Balamodaka, Haryaksa, mighty ksatriya Suratha lives here. He is always given to
Sahadeva, Bhurideva and Sutapana. These ten sons of the king religious conduct and is the servant of the couple of feet of
became ready on the battlefield. Full of great enthusiasm they Rama; he is Rama's servant like Hanumat by thought, deeds
desired to march (against Satrughna). The king too called his and speech. There are hundreds of (good) deeds of this righteous
bright chariot fashioned with the beauty of gold and adorned with (king) Suratha who is all-good, has a retinue of very strong
horses having excellent speed. The king having enthusiasm to fight, (soldiers). If the best horse is snatched away, there would be a
surrounded by the entire army, stood directing all his servants great war here. Many heroes skilled in fighting will fall (in the
in the assembly. battle)." Having heard (the words) thus spoken, Satrughna, the
killer of the heroes of his enemy and the best among the eloquent,
again said these words to (his) minister.

Satrughna said:
13. How should we act here if he has snatched away Rama's
horse? He does not come to fight with (our) army which is strong
and served by heroes?
 Padma Purana 1853
1852 Sumati said: V.50.30-48
14-16. O great king, an eloquent messenger should be sent have done an unjust act. Go gladly to Satrughna and having
to the king, by (hearing) whose words the best among the strong fallen at his feet quickly give the horse (back to him) along with
will come along with his army. Or, the horse might have been your kingdom and sons. Otherwise, with your body wounded
carried away through ignorance by some proud (person). He and deprived of your head by the arrows discharged by Satru-
will give us (back) the excellent, auspicious, sacrificial horse. ghna you will lie adorning the surface of the earth. Where will
you go by snatching the sacrificial horse of him who easily in a
Hearing these words of (i.e. spoken by) him, the intelligent
moment destroyed the lord of Lanka?
and powerful Satrughna said these polite words to Angada.
Sesa said:
Satrughna said:
30-35. The lord of the earth, replied to him (i.e. to Angada)
17-19. You (please) go to Suratha's great city which is who was speaking like this. "You are saying everything that is
nearby. Having gone (there) as a messenger say to the king: proper. Your words are not untrue. But listen to my words, O
"You have taken away knowingly or unknowingly Rama's servant of Satrughna's feet. I have seized the great horse of the
horse. Give him (back); or go in for a fight along with your intelligent Ramacandra. Through the fear of Satrughna and
warriors." O you, who are endowed with the greatest might and others I will not at all release him. If Rama himself will come
who are intelligent, act as a messenger in the same way as you and appear before me, then (only) I with my sons will, after
acted as the messenger of Rama to Ravana in Lanka. saluting his feet, give him my entire kingdom, much wealth,
Sesa said: corn and army. If Rama would not come, I shall now even in a
moment conquer the great warriors like Satrughna and bind
20-22. Hearing these (words) and saying, 'Yes' to the king,
them in my house."
Angada went to (Suratha's) assembly full of groups of warriors.
He saw (there) king Suratha holding Tulasi-sprouts and telling Sesa said:
(about) Rama to his own servants. The king too seeing the 36. Hearing this, the intelligent Angada laughed at the
monkey having a charming body and knowing him to be king; and said very important words with great courage.
Satrughna's messenger and Valin's son, said to him.
Angada said:
Suratha said: 37-48. You, being devoid of understanding due to your old
23. O lord of the monkeys, how and for what purpose have age, are speaking (like this)! That (j.e. understanding) has left
you come here? Tell me the full reason so that knowing it I you, since you, strengthened by your devotion (to Rama) are
shall do that (what is proper). despising Satrughna who easily killed the demon Lavana, the
enemy of king Mandhatr, who killed many very strong and
Sesa said: insolent warriors in battles. You are binding (i.e. thinking of
24-29. The lord of the monkeys very much wondering in binding) that lord of warriors who killed Vidyunmalin seated in
his heart said to the king who was speaking like this and who (a vehicle) moving according to the occupant's desire. You
served Rama: "O best king, know me to be Valin's son, the lord appear to me to be devoid of wisdom. Satrughna's brother's son
of the monkeys. I have been sent to you as a messenger by Puskala is very mighty and knows (the use of) great missiles.
Satrughna. O king, some of your servants came and have now Satrughna has very much pleased Virabhadra, the attendant of
suddenly and unknowingly taken away my horse, (and thus) Rudra. How can I describe his great valour earned through his
might, resembling whom in might, fame or glory, there is none
1854 Padma Parana V.50.57—V.51.10
1855
on the earth? Near him remains Hanumat who has (set) Sesa said:
his heart on the lotus-like feet of Rama, whose (i.e. of 57. Having heard this and having smiled the hero went
Hanumat) many deeds will be heard (i.e. known) by you, who in a where the king (stayed), and having gone to him told him
moment forcibly burnt the demon's (i.e. Ravana's) city (Lanka) (everything) as was told by Suratha.
along with the Trikuta mountain, who killed Aksa, the son of
the wicked lord of demons, who repeatedly brought the mountain
Drona along with the deities in it on the tip of his tail for
reviving the soldiers. Rama (alone) knows his uprightness.
None else who is a dunce, knows it; him, the lord of monkeys,
his servant, Rama does not forget (even) a little from his heart. CHAPTER FIFTYONE
All the lordly monkeys like Sugrlva who live on the earth, serve
Hanumat Frees Puskala from Campaka
king Satrughna. They are eager to see (the horse). (So also
there are others like) Kusadhvaja, Nilaratna, Riputapa knowing Sesa said:
(the use of) great missiles, (and) Pratapagrya, Subahu, Vimala
1-7. On hearing the words of Suratha from the mouth of
and Sumada. (So also) king VIramani, full of truth (i.e. truth-
(i.e. through) Angada all (the soldiers) proficient in fighting and
ful), is the servant of the king. These and other kings serve
seated in their chariots became ready (to fight). There was the
him.
sound of the war-drums, so also of kettle-drums. On the battle-
49-50. There (i.e. among them), who are you (but) a
field the sounds of the roars of the soldiers arose. All the world
mosquito in the ocean, O hero? Realising that, go (i.e.
was full of the sounds of the chariots and the trumpets of
march) with your sons to the kind Satrughna. Having given
the elephants. The great sound (even) reached the sky. The
(back) the horse you will go to the lotus-eyed Rama (and)
soldiers skilled in fighting and full of enthusiasm for fighting
seeing him you will make your limbs and your existence
made various sounds which scared the timid ones. When such a
blessed.
din took place, the king named Suratha surrounded by his sons
and soldiers went to the battlefield. Pervading fully the earth
Sesa said:
with elephants, chariots, horses and hosts of foot-soldiers, and
51-56. The king said to the messenger who was speaking in inundating it as the ocean (inundates it), he was seen with (or by)
various ways: "You (will) immediately show them (to me, as) I soldiers. Seeing that army resounding with the sounds of
do not know all (of them). O messenger, the might of Hanumat conches and also with cries of victory, and ready to fight, the
who, taking Rama on his back went to protect the sacrifice, is king said to Sumati.
not as (great) as my own. If with devotion I worship Rama men-
tally, with words and deeds, then he will quickly show me his Satrughna said:
body. Otherwise, let the heroes led by Hanumat endowed with 8. The king surrounded with a huge army has come. O you
devotion bind me, and take (back) the horse speedily. (You) go very intelligent one, tell (me) what we should do now.
to (my) enemy Satrughna and tell him what I said. Let (your)
good warriors be ready. This I, powerful one, am going to the Sumati said:
battlefield. On the battlefield he will after thinking (properly) do 9-10. Now many very fierce warriors like Puskala skilled in
what is proper. Let them free the great horse or give him to me." fighting and proficient in (the use of) all weapons and missiles,
should fight. The very strong, very brave son of Samlra (i.e. of
 V.51.25b-44 1857
25b-28. I am Suratha's son; and Viravati is my mother.
My name is that (i.e. Campaka) which makes all lovely in the
Padma Purdna spring season. The bees attracted by honey abandon the abode
1856
of my juice drunk in the spring. In complexion I resemble gold.
Vayu, viz. Hanumat), very proficient in fighting, should I have a mark in the centre. O hero, know me as having the
fight with king (Suratha). attractive name which is the name (of that tree). Fight with me
Sesa said: with arrows. Nobody is able to conquer me in a battle. I shall
11-18. When the great minister was speaking like this, the now show you my wonderful valour.
haughty sons of the king indeed stretched their bows on the Sesa said:
battlefield. Seeing them, the very strong, respected soldiers like 29-31. Hearing these great (i.e. important) words Puskala
Puskala who were furious in battles and who had bows and was glad in heart. Taking him to be difficult to be conquered he
arrows in their hands and who were seated in their chariots, discharged arrows in the battle. He went (i.e. marched against)
went (to fight). The great warrior Puskala knowing the (use of) Puskala who was discharging arrows in crores. (And) then
great missiles, fought in a single combat in chariots with Cam- Campaka, full of anger, made his bow ready. He discharged
paka protected by a great hero. That Kusadhvaja, son of sharp arrows which destroyed the hosts of enemies, which were
Janaka, fought with Mohaka. Vimala (fought) with Ripunjaya, marked by his name, and which had golden-feathered ends.
Subahuka with Durvara. Pratapagrya (fought with) Pratapin, 32-37. The great hero Puskala discharging arrows shar-
and Angada with Balamoda. Nilaratna fought with Haryaksa, pened on (whet-) stones and causing darkness everywhere with
and Satyavan with Sahadeva. The powerful king Viramani fought arrows, cut off those (arrows) on the battlefield. Seeing his
with Bhurideva. Ugrasva, endowed with might, fought with arrows being cut off by the hero, Campaka, full of anger,
Asutapa. (Those warriors) skilled in fighting, fought a great challenged the mighty Puskala. Saying "Leaving the battlefield, do
single combat in chariots. All of them were skilled in (the use of) not go (away)" he again quickly pierced Puskala at his chest with
weapons and missiles and were proficient in fighting. O best ten arrows. Those arrows of a sharp speed came and stuck very
sage, when the fight with Suratha's sons thus started, there took much (i.e. very deep) into the chest of Puskala, and quaffed the
place great destruction. powerful blood. Afflicted by those arrows the hero too,
19-21. Puskala said to Campaka: "O prince, what is your through great anger, took five arrows, holding them like moun-
name? You who have come (to fight) with me in the battlefield, tains. These powerful arrows, and the arrows of him, arranged in
are lucky. Now wait; why do you go? How would you live the sky, were cut off in a hundred ways by the king's son.
(now)? O you proficient in (the use of) all weapons and missiles, 38-41. The mighty son of Suratha having cut off the very
come to fight with me." Hearing these words of (i.e. spoken by) sharp arrows, took up a hundred arrows and struck Puskala on
him the mighty son of the king said to Puskala with a tone the chest. Those arrows cut off into a hundred ways by the
grave like the (thundering of) the clouds: magnanimous Puskala and opposed by the speed of (his) arrows
Campaka said: fell in the vicinity of the battlefield. Seeing that very great feat
22-25a. Fight here will not take place with (i.e. depending the mighty son of the king clearly struck him on his chest with a
upon) name or family. Yet I shall tell you my name preceded thousand arrows.
by (i.e. with) my might. My mother is lord Raghava; my father 42-44. Puskala knowing (the use of) great missiles, quickly
is said to be Raghava. My brother is Ramacandra; and my kins- cut them off too; but he again immediately fixed a myriad arrows
man is Raghava (i.e. Rama). My name is Ramadasa (i.e. Rama's on his own bow. Puskala knowing (the use of) great missiles cut
servant). I am ever Rama's servant. Rama who favours his
devotees, will save me in the battle. Yet following the belief of
the people (i.e. convention) I shall now describe (myself) to you.
 1858 Padma Purdna V.51.67b—V.52.4
them off too. Then being very angry he sent a shower of 1859
was again quickly discharging arrows at him. He pounded
arrows. Perceiving that shower of arrows (coming to him), the
destroyer of heroes, viz. Campaka, praising Puskala (with the all those arrows discharged by the enemy. Taking a sala (tree)
words) "Well (done), well (done)", struck him. Seeing Campaka in his hand he struck the king's son (with it). The strong one
possessing great valour Puskala who knew (the use of) all made the sala discharged by him like (i.e. of the size of)
weapons, fixed the missile of (i.e. presided over by) Brahma on sesamum-seeds. Hanumat discharged an elephant on the head
his bow. of the prince. He too was struck by Campaka, so he died and
45-48. The great missile discharged by him set ablaze the fell on the ground. Hanumat knowing (the use of) great missiles,
ten directions; and having pervaded the sky, the heaven and the discharged rocks. By means of a mechanism controlling arrows
earth, it was on the point of causing universal destruction. Campaka greatly pounded all the rocks; O brahmana, it was a
Campaka, proficient in (the use of) all missiles, seeing that great wonder. Seeing that all the rocks discharged by him were
missile discharged, discharged the same missile to kill his active pounded, Hanumat thinking that he was very powerful, was very
enemy. People looked upon one of the two lustres as the final much angry at heart. The monkey (i.e. Hanumat), seized him in
destruction of the world. The best missile united with the other his hand, and jumped into the sky. Campaka fought with that
one, destroyed it. Seeing that wonderful feat, Puskala saying, Hanumat. The best monkey was very much beaten by him in a
"Wait, wait", angrily struck Campaka with infallible arrows. close fight. The hero, terrible on account of a mountain of (i.e.
49-52. The magnanimous Campaka not caring for the great) pride, was angry in his mind.
arrows discharged (by Puskala), discharged the terrible missile 67b-71. Seizing Campaka by his foot, he dashed him on the
called Ramastra towards Puskala. When he saw the missile ground. Struck by the lord of monkeys, the speedy one got up
discharged by the noble Campaka, and decided to cut it off, he in a moment and seizing Hanumat by his tail whirled him round.
was struck by an arrow. He was bound by the brave The lord of the monkeys seeing his power and laughing again
Campaka and was again put into his own chariot. The noble- seized him by his foot. Having whirled him for a hundred times
minded one decided to send him to the city. When he named he dropped him on the haunch of an elephant. That Campaka,
Puskala was bound there was great wailing. The warriors intent the son of the king, fell on the ground. Adorning the battlefield
on fleeing, went to Satrughna. rich due to being embellished by heroes, he fainted. At that
53-56. Seeing them routed, Satrughna said to Hanumat : time the men, the followers of Campaka, wailed. (Hanumat)
"Which hero has completely defeated my army adorned with freed Puskala who was tied up from the noose of Campaka.
heroes?" O king, then he said: "This hero Campaka, firm in his
position, is taking (away) the hero after tying him up." Hearing
such (i.e. these) words of him, Satrughna full of anger, said to
Vayu's son (i.e. Hanumat): "Quickly free (him) from the king's
son (i.e. Campaka) who, the very mighty one, has tied up (our)
warrior Puskala, O best among the heroes, free him (i.e. CHAPTER FIFTYTWO
Puskala) from him (i.e. Campaka). How do you delay in the King Suratha Wins the Battle
battle?"
57-67a. Hearing these words, and saying "Yes", Hanumat Sesa said :
went to free Puskala from the hero Campaka. Seeing Hanumat 1-4. Seeing Campaka fallen Suratha, the mighty ksatriya,
to have come to free him he, the very angry one, struck him with his body filled with grief, went, seated in a chariot (to the
with hundreds and thousands of arrows. He broke the arrows battlefield). Suratha who was very powerful, was angry and heav-
discharged by the noble one (i.e. Campaka). The mighty one ing heavy sighs, called (i.e. challenged) the monkey. Seeing the
 Padma Purana 1861
1860 V.52.18b-34
king challenging him the very brave hero, the lord of that bow also. Making great sounds in many ways every moment
monkeys, having great speed, went to (i.e. marched against) through great anger, he thus broke to pieces eighty bows of the
him. King Suratha with his beautiful voice deep-sounding like king. Then (the king) getting very angry took (the missile) called
(that of) the clouds, seeing Hanumat who despised great heroes Sakti.
coming, said : 18b-23. The hero (i.e. Hanumat) struck by the Saktifell down.
Suratha said: (Then) in a moment being anxiously desirous (to defeat Suratha) he
got up and, being very angry, seized the king's chariot. Seizing it he
5-8. O best monkey, possessing great might and valour you flew with a great speed toward the sea. Seeing him flying Suratha, the
who performed a great feat for Rama in the demon's city, are killer of his enemies, struck the active Hanumat on his chest with
blessed. You are the devoted servant of Rama's feet. You, the iron-clubs. He dropped the chariot from a distance and in a moment
hero, overthrew my mighty son Campaka. Now having tied you it was shattered to pieces. Getting into another -chariot he (i.e.
up I shall go to my city. O best among the lordly monkeys, wait Suratha) speedily went (i.e. rushed) to (Hanumat), the son of Vayu.
carefully. I have told (you) what I thought to be the truth. Encircling the chariot along with the horses and the charioteer
and with the banners, Hanumat shattred it on the battlefield.
Hearing these words of Suratha the lord of the monkeys said Getting into another chariot, the very powerful king went (to
with a grave voice (to him) on the battlefield adorned only by attack Hanumat). Hanumat with his body getting
warriors. strength violently broke it.
24-27. Seeing the chariot shattered Suratha got into another
Hanumat said:
(chariot). He forcibly broke it along with the horses and the
9-10. You remind (us) of Rama's feet. We are the servants charioteer. In this way Hanumat shattered fortynine chariots.
of Rama's feet. If you bind me forcibly, my lord (Rama) will free Seeing that feat the king too along with his soldiers was amazed.
me. O hero, make true (i.e. carry out) the pledge that you have Being angry he said to the lord of monkeys: "O son of Vayu,
in your heart. (A man) who remembers Rama goes to the end of acting bravely (like this) you are blessed. No one (but you) has
(i.e. destroys) his misery. The Vedas say this. done or will do this feat. O son of Vayu, O bee (hovering round)
the lotuses of the feet of Rama, wait for a moment till I make my
Sesa said: bow ready."
ll-18a. Suratha having praised Vayu's son (Hanumat) like 28-34. Saying so, and stringing the bow he, full of anger, -
this, pierced him with many fierce arrows sharpened on a whet- fixed on his strong arrow the missile called Pasupata (i.e. presided
stone. Not minding those arrows discharged (by Suratha) and over by Pasupati). Then ghosts, friends, goblins, led by witches,
causing bloodshed, Hanumat seized (Suratha's) bow ready with frightening Hanumat, suddenly appeared (there). The monkey
arrows with his hand. The angry monkey holding the bow in was bound by the Pasupata missiles. He was seen by the people
both his hands broke it; and shouting (i.e. with his shouts) he *(bound by the missiles). While they were wailing, the son of Vayu
scared the warriors and tore them with his nails. Seeing that his remembering Rama in his mind broke them in a moment. With
bow with the string attached was broken by him (i.e. by Hanu- his body freed he at once fought with king Suratha. Seeing him
mat), he took another bow adorned with a great (i.e. strong) with his body freed Suratha, knowing (the use of) great missi -
string. The monkey angrily seized that bow also and broke it. les, taking him (i.e. Hanumat) to be very strong, took the missile
He (i.e. Suratha) took another bow. The mighty (Hanumat) broke known as Brahma (i.e. presided over by Brahma). The strong
that (also). When that bow was broken, he took another Maruti laughed and swallowed the Brahma missile. The king, the
bow. He (i.e. Hanumat) having a great energy, quickly broke protector of the earth, seeing that (the missiles was) swallowed
 Padma Parana V.52.59-69 1863
1862
by him, remembered Rama. Remembering Rama, the son of tha having in his mind the charming lotus-like feet of
Dasaratha, he fixed the Rama-missile (i.e. the missile presided Rama, said: "In the battle I have knocked down your warriors
over by Rama) on his bow, and said these (words) to him: "O waiting for Hanumat. Now I shall overthrow you also on the
best monkey (now) you are bound." battlefield. Recollect Rama who, the hero, (will) himself come
35-39a. Having heard those words, when the hero Hanumat, and protect you. Otherwise, O you tormentor of the enemies,
Rama's servant, would go ahead, he was bound on the battle- you will not live before me." Saying so, the king struck him with
field by the king with the Rama-missile. To the king Hanumat thousands of arrows. He put the great Satrughna into the cage of
said: "O king, what do (i.e. can) I do now? You have bound me the volley of arrows. Satrughna (trying to) avoid the volley of
with the missile of (i.e. presided over by) my master, and not arrows, discharged a missile to burn the arrows with bent joints.
with any ordinary one. I respect it; O king, take me to your city. The great king Suratha, seeing that missile discharged,
That abode of kindness, my master, will come and release me." destroying it with the Varuna missile (i.e. the missile
When the son of Wind (i.e. Hanumat) was bound, the angry presided over by Varuna), pierced him with crores of arrows.
Puskala went to (i.e. marched against) the king. He pierced that Then he fixed on his bow the wonderful missile given by the
Puskala who had come (like that) with many arrows. The mighty female devotee which deluded all heroes and made them sleep.
one struck the king with thousands of arrows.
The king seeing that great deluding missile remembered Visnu
39b-46. The king cut off many of his arrows on the battle- and said to Satrughna: "This one is proficient in (the use of) all
field. When that great warrior Puskala was thus angry in the
weapons and missiles. No other delusion seems to be causing
battle, the entire world—immobile and also the mobile—was filled
fear and tormentation to me who am deluded by the recollection
with arrows. Seeing their firm resolve to fight, the soldiers of gods
of Sri Rama."
were perplexed. Then what to say of (i.e. what can be said about)
men who got scared in a moment! With the discharges of missiles 59-65. When the hero spoke like this, he discharged the
and counter-missiles a fierce, thrilling battle took place among the great missile. Cut off by the arrow it fell on the battlefield.
warriors. Then the angry king took an arrow. But it was cut off Seeing that the great missile was fruitless against the king, he
by the arrows angrily discharged by Bharata's son (Puskala). being extremely amazed, fixed an arrow on his bow. The des-
When that arrow was cut off, the king took another. When he troyer of great demons fixed on his bow that fierce arrow resem-
(i.e. Puskala) cut off (i.e. tried to cut off) that arrow, he was bling fire in lustre with which Lavana was killed. Seeing that
wounded on chest (with it) which stuck to (i.e. struck) his chest. (arrow) the king said: "This arrow sticks to (i.e. strikes) the
Having fought a very great (i.e. fierce), wonderful battle with the chest of the wicked. It does not even remain in front of the
king, the very lustrous and very intelligent Puskala fell into a devotee of Rama." When he was saying like this, Satrughna
swoon. When Puskala had fallen, !>atrughna who tormented his struck him with that arrow and pierced him in his chest (with
enemies, got angry with Suratha and seated in his chariot went it) resembling flames of fire. The tormentor of the enemies,
(to him). afflicted by the arrow and full of great agony became unconscious
47-58. The very mighty brother of Rama said to king for a moment in the interior of his chariot. Having in a moment
Suratha: "You have done a great feat that you have bound the overcome that agony he said to his enemy before him: "Endure
son of Wind (i.e. Hanumat). You have overthrown even the one stroke of (i.e. given by) me. Where will you go from my
great hero Puskala and so also my other very mighty and brave presence?"
warriors in the battle. Now wait. O king, where will you go by 66-69. Speaking like this inthe great battle he fixed on his bow
Overthrowing my soldiers on the battlefield? Now put up with an arrow full of flame of fire and having golden feathered ends.
my arrows." Hearing these words of the hero, the mighty Sura- That arrow that was discharged from the bow and that remained
on its way, though cut off by Satrughna with the upper part of
his (sword's) blade, fell upon his chest. Being rendered un-
1864 Padma Parana
1865
conscious by that arrow, he fell on the chariot. The entire
V.53.14-27
army that was defeated wailed and fled away. Suratha, the V .JO.ii-i..

servant of Rama, obtained victory in the battle. Then heroes of SIta and having eyes like lotus-petals. With all his senses free
rendered unconscious by his ten sons, fell somewhere. from grief he remembered the kind one for his own freedom
from bondage.

Hanumat said:
14-17. O lord, O best among excellent men, O kind one, O
CHAPTER FIFTYTHREE lord of Sita, O you whose face is charming on account of
Rama Frees the Bound Heroes beautiful hair, O you who burn (i.e. destroy) the affliction of
your devotees, O you having an attractive form, release me at
Sesa said: once from the bondage. Do not tarry. O abode of pity, you
1-11. Seeing the army defeated and also seeing his master freed (beings) like the excellent elephant, so also gods who were
(lying) unconscious, Sugriva went to fight with the king. "Come, being profusely burnt by the fire of the family of demons, and you
O king, where are you going after rendering all the warriors un- untied the hair-bonds on the heads of their beautiful wives. (Please)
conscious ? O you proficient in fighting, quickly fight with me." remember me. You are engaged in the performance of a sacrifice
Repossessing power saying so uprooted some huge tree with along with the best sages; you give a thought to religious
branches and struck it on his head. Due to that stroke the very merit, O you whose feet are praised by kings. O god, O Supreme
mighty, very brave king looked at Sugriva and angrily fixing Being, today I have been firmly tied with a noose by Suratha;
sharp arrows (on his bow) struck them on his chest. Sugriva quickly release me. If in spite of my remembering you very
laughed and at once foiled all those arrows. He, the very power- much, O you whose lotus-like feet are worshipped by excellent
ful one, struck Suratha on his chest. Tearing Suratha with his gods, you would not release me, then the manifested world would
nails he violently struck him with mountains, peaks (of moun- laugh at you; therefore do not delay in this matter; quickly release
tains), trees and bodies of elephants. With the very terrible (me).
missile called Rama (i.e. presided over by Rama) he quickly 18-27. Hearing this (prayer), the Raghu-hero (i.e. Rama), the
bound him also. The best monkey (i.e. Sugriva) took Suratha to lord of the world and the abode of kindness, quickly came by the
be a servant of Rama. He became like an elephant which, having Puspaka (aeroplane) to release his devotee. The monkey (i.e.
an iron chain hanging from his feet, cannot do anything. Putting Hanumat) saw him who was well accompanied by Laksmana who
all the warriors into his chariot he went to his own city. Going followed him, and Bharata, and who was accompanied by hosts
to his assembly, the very great one said to Hanumat who was of sages led by Vyasa. Seeing his lord having come (he) said to
bound: ''Remember the kind Raghunatha, the protector of the king: "O king, see Hari who has kindly come to free his own
his devotees, so that he of the best mind will instantly release (devotee). Formerly, merely by being remembered he freed many
you. Otherwise, even after a myriad years I shall not free you votaries of him. In the same way he has come to free me tied
from bondage." with a noose." Seeing Sri Ramabhadra (who had) come there,
12-13. Having heard these words Hanumat seeing himself that Suratha, full of the flood of devotion, in a moment saluted
tightly bound and the warriors unconscious and afflicted with him hundreds of times. Sri Rama having four arms, embraced
the strokes of the enemy, remembered for freedom from the him with his arms; and, repeatedly sprinkling his devotee with
bondage Sri Ramacandra born in Raghu's dynasty, husband tears of joy. he said: "Your body is blessed. You have done a
great feat. You fully tied the powerful lord of monkeys—Hanu-
mat." Sri Rama freed the excellent monkey from the bondage. He
 Padma Purana ~V.54.1-17 1867
1866
looked at all those unconscious warriors and (merely) by CHAPTER FIFTYFOUR
(his) glance he revived them. They gave up their swoon (i.e. they
regained consciousness). They were seen by Rama serving gods. Lava Binds the Sacrificial Horse
They got up and saw the charming Ramacandra. They saluted
the lord of Raghus. He enquired after their well-being. Sesa said:
28-32. Then Suratha, having seen Rama to have come there 1-5. Janald's son Lava surrounded by sages' sons went to
for favouring his votary, gladly presented to him his entire l>ring sacred fuel fit for the rites in order to perform the rites.
kingdom along with the (sacrificial) horse. He pleased Sri Rama There he saw the sacrificial horse marked with a golden note and
with (i.e. by giving him) many excellent garments. He said (to made fragrant with the divine perfume of saffron, agaru (sandal)
Rama): "O Raghava, I did an unjust act; (please) forgive me." and musk. Seeing (the horse) and with curiosity aroused he said
Then Sri Rama said: "You have protected the (sacrificial) horse. to the sons of the sages: "Whose horse having mind's speed has
It is the duty of ksatriyas to fight along with the lord. You have fortunately come to my hermitage? Come with me; observe
done a good deed. The warriors are highlypleased on the battle- (him); do not be afraid." Saying so that Lava quickly went
field." (The king) along with his sons (then) worshipped Visnu near the horse. He born in the family of Raghu and standing
in a human form (i.e. Rama). Having stayed (there) for three near the horse, holding a bow and an arrow, stood invincible
days and having dismissed him with a blessing, the mighty like Jayanta near the horse.
Sri Rama along with the sages went back in the divine car (i.e. 6-11. Having gone (there) with the sons of the sages he read
Puspaka) moving according to (the occupants') will. Seeing him the excellent note, shining with lines of distinct letter s, and
{going like that) all of them were amazed and told (one another) placed on the (horse's) forehead. "There is the great family of
charming stories about him. Vivasvat which is well-known in all the worlds; in which there is no
33-37. The powerful and very mighty Suratha, having one that is dependent or none that is greedy of another's wealth.
placed (his son) Campaka in his city, decided to go with Satru- To the family belongs Dasaratha who is the banner of the solar
ghna. Satrughna, having got (back) his horse, caused the kettle- dynasty, who is a (great) archer, who is great, who is a teacher
drums to be sounded. He (also) caused the various sounds of initiating (one) in (the science of using) a bow, whom all the
conches to be produced everywhere. The hero along with deities with gods salute with their heads having (ornaments of)
Suratha let loose the sacrificial horse. He roamed in foreign jewels (bent down). The noble Ramacandra, descendant of
countries. (But) no powerful (man) seized him. Wherever the Raghu, crest-jewel of all the brave, removing the pride of the
wandering horse went there Satrughna along with great army might of the warriors, is his son. His (i.e. Rama's) mother is the
and with Suratha also went. Once he (i.e. the horse) went to daughter of the king of Kosala, the producer of a jewel. From
the excellent hermitage of Valmlki which was resorted to by ex- her womb was born a jewel of a son, Rama who causes fear to
cellent sages and was marked with smoke in the morning (and his enemies, who is well-trained by a brahmana, is performing a
which was situated) on the bank of Ganga. horse-sacrifice to remove the sin due to his having killed the best
brahmana, viz. Ravana.
12-17. He has let loose this sacrificial horse, chief among
horses, surrounded by a large army and well-protected by moats.
My brother Satrughna, the killer of Lavana, surrounded by an
army consisting of the groups of elephants, horses, chariots and
foot-soldiers, is his protector. Let that king who has, through his
•conceit, the pride that he is great, or let those who think that they
 V.54.35—V.55.3 1869
1868 Padma Purana
manas have food (only). Therefore, going home, you eat (whatever)
are brave, they are best among the archers or that they are is brought by your mothers." Thus told they remained quiet and
mighty here (i.e. on the earth), seize forcibly the horse adorned watched the valour of that Lava. Those sons of sages remained
with a jewelled necklace, having the velocity of mind and away and out (of the range of the imminent fight). When this
moving at his will, and very bright due to his movement incident took place, the servants of that king (i.e. (Satrughna)
everywhere. From him (who has seized the horse) hurt by the came (there, and) seeing the horse bound, they said to Lava: "Who
arrow discharged from (Satrughna's) bow, my brother Satrughna has bound the horse? Oh, with whom is Yama angry? Who,
will easily and forcibly-free him. Letthose ksatriyas born being in the midst of volleys of arrows, will get (i.e. suffer from)
fromaksatriya girl (i.e. woman) or born in good families having a great agony?" Then Lava quickly said: ''I have bound this
good wives, seize him. Those of wrong bodies (i.e. those that are excellent horse. With him who releases (i.e. tries to release) him,
not proper ksatriyas) should, after presenting their kingdom to (my) great brother Kusa will be angry. What will even lord Yama
Raghu (i.e. Rama), salute him." himself, after coming over here, do? Being very much pleased
18-21. Having read like this, Lava, wielding a weapon and a with the shower of arrows, he will salute (KuSa) and go (back)."
bow, got angry, and with words faltering through anger said to
the sons of the sages: "See quickly the audacity of that ksatriya Sesa said:
king who has written this in the note on the (horse's) forehead 35-37. He holding the bow in both his hands discharged
about his valour and might. Who is this Rama? Who is Satru- arrows with sharp horse-shoe-shaped heads at those servants of
ghna? They are (but) insects having very little might. They are Satrughna who had on hearing these words come there to re-
born in the family of ksatriyas, and not we, the excellent ones? lease Rama's horse that was bound and who said, "This is a
He does not have as his mother Slta who has given birth to a child". They with their arms cut off went to Satrughna through
hero—who has given birth to Kusa, who had in her womb a gem grief, and when asked (by him), they all told about the cutting
called Kusa, as the piece of wood (called Arani) used for kind- off of their arms by Lava.
ling the sacred fire has fire (in it).
22-24. I shall now show on all sides my being a ksatriya
etc. If he is born of a ksatriya and if he is killer of his enemy, he
will take (back) this horse fit for the sacrificial rite, which is
bound by me. Otherwise, he will abandon his ksatriyahood and will CHAPTER F1FTYFIVE
worship Kusa's feet. Now, with the arrows discharged from my
bow he will lie down. So also the other great warriors, ornaments The Observation of the Spies
of the battlefield (will lie down)."
25-28a. Uttering these words, Lava, the best one, holding Vyasa said:
a bow and arrows, despising all kings, seized the horse. Then the 1. Having heard this charming account of the powerful
sages' sons said to Lava who desired to seize the horse: "Rama, Lava the sage entertaining a doubt again asked the serpent (i.e.
the king of Ayodhya, is very mighty and brave. Even Sakra (i.e. Sesa) having a thousand faces.
Indra), insolent through his power does not (dare) catch his
horse. Do not seize him. Listen to these words of me (i.e. of us) Sri Vdtsyayana said:
which are beneficial." Hearing these words he said to the brah- 2-3. Formerly you had said that Rama due to the censure by
mana-sons: a washerman and ardently longing for fame abandoned Sita all
28b-34. "O best brahmanas, you do not know the power of
ksatriyas. Ksatriyas are proud of their valour (while) brah-
 1871
1870 Padma Purana V.55.18-38
who was very much pleased, said to his beloved (i.e. Sita): "O
alone in the forest. Where were the two sons born toJanaki (i.e.
Janaki, you are lucky. In the morning you will go, and having
Sita)? Where did they learn archery? How did they learn the
seen those ladies with penance as their wealth, (and thus) having
science which enabled them to take away the horse of Rama?
made yourself blessed, you will come back near (i.e. to) me."
Vyasa said: 18-26. Hearing these words of Rama she was extremely
pleased. (She thought): 'In the morning I shall certainly see the
4. Hearing these words of the sage, the very intelligent ser - female-ascetics.'The spies who were sent to ascertain his fame that
pent Sesa praised the brahmana and narrated to him the was reported (by others) slowly went to him at night. Everyday
wonderful deeds of Rama. listening to very charming stories about Rama, they had that day
gone to the large house of a rich man. Seeing a lamp burning
Sesa said:
and noticing (i.e. hearing) human voices, the spies remained there
5-8. Protecting according to dharma a part of the earth, for a moment, and heard the great glory (of Rama). There a
along with his wife Rama ruled in Ayodhya with his brothers. certain beautiful lady pleased with her child sucking her breasts,
Sita retained his semen (i.e. Sita conceived), and five months had said these pleasing words to it: "O son, drink (i.e. suck) as much
passed (i.e. her pregnancy was five months old). The queen shone pleasing milk of me as you like. O my son, later it will be diffi cult
very much like the triad (of Vedas) holding the Supreme Being. for you to have it. Rama, shining like the petals of a blue lotus,
Some time Rama asked (Sita) the daughter of Videha (king is the lord of this city. Therefore, the people living in the city will
Janaka): "What is your cherished wish? I shall fulfil it." The not be reborn. How can there be the drinking (i.e. sucking) of milk
chaste lady, getting abashed, was asked in private only. With in the absence of birth? Therefore, thinking in your mind that the
her words faltering through abashment she said these nectar(-like) milk is (later) difficult to obtain, drink (suck) it repeatedly. For
words to Rama: them also who will remember Sri Rama, meditate upon and talk
Sita said: about him, there will certainly be no drin king (i.e. sucking) of
(the mother's) milk (i e. they will not be
9-17. By your grace I have enjoyed everything and shall en- reborn)."
joy good (things). O dear one, no cherished wish remains in my 27-38. Hearing these words—the nectar of Rama's glory, they
mind. She whose lord is like you whose good feet are praised by being delighted went to another house—a great house of a for-
gods, has all excellent (things). Nothing remains (to be secured). tunate person. Just then, another spy, thinking that it was a plea -
You are asking with persistence about the cherished wish present sant house, remained there for a moment with a desire to listen to
in my mind. (So) O you charming lord, I tell the truth to you. O Rama's glory. There a beautiful lady, chewing tambula, affectio -
lord, a long time has passed since I saw the chaste ladies like nately offered it to her husband, seated on a couch. She, aboun -
Lopamudra. O lord, my mind becomes eager to see those beauti- ding in beauty, fumigated with camphor and agaru (sandal), see -
ful ladies. With you I obtained the kingdom and lived happily. ing her husband, and with her eyes moving said with her bangles
I am ungrateful (as I have not seen them). Desirous of saluting making a jingling sound to him having the form of Cupid: ''O
them some time, I, having gone (to them) shall honour them, the lord, you appear to me like the lord of Raghu (family) having an
treasures of penance, with garments etc. 1 shall also offer them extremely handsome and very delicate body, a pair of eyes with
bright gems and ornaments, so that the chaste ladies gratified by their corners resembling lotuses, an attractive and expansive chest,
me will give me pleasant blessings. This, O dear one, is the and arms with armlets—you are to me actually Rama." He, hand-
longing in my mind. (Please) fulfil it. some like Cupid, having heard these very pleasant words of his
wife, dancing (i.e. moving) the corners of his eyes, said: ''Listen,
Hearing these very charming words of Sita, Ramacandra
 1873
1872 Padma Purana V.55.52-67

O darling, you, a chaste lady, have spoken very pleasant (words). band: "O lord, we in whose city lord Sri Rama himself is
It is proper for the loyal wives that their husbands are just like the king and protects his subjects like his own sons, are most
Rama to them; but (see), where am I, the luckless one, and where fortunate. The great feat, difficult to perform, which he perform-
is that great, fortunate Rama? (i.e. there is a great disparity bet- ed, is not easy to do: He controlled the ocean and built a bridge
ween Rama and me). Where am I, small like an insect, and over it; he having killed his enemy Ravana, after having shat-
where (is Rama) worshipped by gods like Brahma? Where is tered it with (the help of) the monkeys, brought (back) Sita. Thus
the fire-fly, the gem of the sky, and where is the low moth? he performed a great act."
Where is the lord of beasts (i.e. the lion), the enemy of the ele- 52-56. Hearing this speech containing very sweet words, the
phants, and where is the dull-witted hare? Where is that respectable husband smiled, and again said these words to her: "O innocent,
Ganga, and where is the water on the street flowing the wrong beautiful lady, this is not a great feat of Ramacandra, viz. the
way? Where is Meru, the abode of the gods, and where is a killing of Ravana etc. or controlling the ocean etc. He, the great
small heap of the gufija fruits? Similarly, where am 1, and where one, requested by Brahma etc. easily came (down) to the earth and
is Rama, by (the touch of) the dust of whose feet the lady who performed good deeds which remove great sins. Do not look upon
was reduced to a stone, became in a moment one having the Rama who gives joy to Kausalya, as a human being. He who
form that enticed (even) Brahma?" sportively obtained humanhood(i.e. was born as ahuman being),
39-45. With passion produced in her, taken away by love creates, protects and destroys the world. We are lucky that we
for him, and making her eye-brows like bows dance (i.e. knitting see Rama's lotus-like face which is difficult to be seen by gods
her eye-brows), she embraced her husband who was speaking like Brahma."
these words. Hearing words like these, the spy went to another 57-67. He heard the deeds of Ramacandra, giving delight to
house. Just then another spy heard words full of glory. Some the ears. The spy that stood at the door repeatedly heard such
lady making ready all (things) like a bed with flowers (strewn words. Another spy having gone to another house stood there to
over it), sandal with camphor, fit for love-making, said (these) listen to Hari's (i.e. Rama's) glory. There also he heard the
words to her husband: "O my lord, lie on the bed with flowers splendid glory of $>n Ramabhadra. A very beautiful lady, play-
(strewn over it) and fit for enjoyment, also have smearing with ing with dice with her husband, as it were causing her bangles to
sandal etc., so also enjoyment in various ways. People like you dance, spoke (these) sweet words: "O dear one, T have speedily
alone deserve enjoyment, and not those who are averse to Rama. won everything; what will you, having a mind to win, do (now)?"
Enjoy properly everything that is obtained through Rama's Saying these words in jest she joyfully embraced her husband. The
grace. A loving (wife) like me, sandal removing torment, a bed husband said: "O you of a beautiful body, O you very charming
with flowers arranged over it—all (this) is due to Rama's grace. one, I alone have won. I, who always remember Rama, do not
Those men who will not worship Rama are deprived of garments, have a defeat anywhere. Remembering Rama, the charming one, I
enjoyments etc. and are not able to fill their belly (i.e. to main- shall just now vanquish you, as formerly the gods after rem-
tain themselves)." embering him, vanquished Diti's sons (i.e. the demons) in a mo-
46-51. To the lady who was speaking like this, the husband ment." Saying so he turned over the dice. Just then he won; being
who was delighted, said: "You are telling the truth; I have delighted he said these words: "What I said has come true; I
everything due to the grace of Rama." The spy, hearing about have defeated you, O young lady. One who remembers Rama has
Rama's glory, went (away). Just then a spy, remaining in some- never any fear from one's enemy." Speaking like this they who
one else's house, heard (these) words. A certain lady engaged in longed for each other, tightly embraced each other. Then the spy
playing upon the lute with her husband on the bed, to whom went home. Thus the five great spies, having heard the glory of
her husband was singing the glory of Rama, said to her hus- the king and praising one another gladly went home. One, the
 1874 Padma Purana

sixth spy, having seen the houses of artisans, went there desiring
to hear (about) the glory of the king, the lord of the earth.
r V.56.1-17
CHAPTER FIFTYSIX
1875

68-73. A washerman, with his eyes red due to anger and full Rama Seeks Bharata's Advice
of anger kicked his wife who had stayed at another's house, and
despised her: ''From my house, go to the house of him where Sesa said:
you stayed for a day. I shall not accept you who violate my 1-9. Having performed the daily morning duties, having
commands." Then his mother said to him: "Do not abandon duly gratified the brahmanas, the most learned in the Vedas,
her who has come (back) to (our) house, who has not commit- with presents of gold, he went to the assembly. All men went to
ted any fault, and who is free from bad acts." The angry washer- the assembly to salute Raghunatha, the king looking after all the
man said to his mother: "I am not as great as Rama as to accept subjects like his own sons. Laksmana had held an umbrella over
(my wife) who stayed in another's house. Whatever that king the king's head. Bharata and Satrughna had at that time held
does, might by lawful; (but) I will not accept my wife who has the chowries. Sages led by Vasistha attended there (upon Rama).
stayed in another's house." He again and again said these words: Ministers led by Sumantra who did justice, (were present) there.
"I am not king Rama who protected Sita that had stayed in When the time moved on like this, the six well-adorned spies
another's house." came to salute the king seated in the assembly. Seeing them
74-79. Having heard these words, the spy was full of anger. desirous of speaking, the best king, being eager, entered the
He took a sword in his hand and decided to kill him (i.e. the wash- interior, private chamber in the assembly. The good-minded
erman). He (then) recollected Rama's words: "None of my sub- king asked all the spies in private: "O spies, O you who restrain
jects should be killed." Realising this, he, of a noble mind, wrath- your enemies, tell me correctly how people talk about me; how
fully withdrew (his sword). On hearing (the washerman's words), (they talk) about my wife; in what way do they talk about the
he was very much afflicted with grief, and being angry and breath- acts of my ministers?" Hearing these words the spies spoke in
ing out and in repeatedly (i.e. repeatedly sighing) he went where a grave tone like that of the (thundering) clouds to the lord of
the five spies stood. They met one another there, and told (one the Raghus who was asking them.
another) the deeds of Rama honoured by all people without an
exception, and heard by them. Having heard his words they told The spies said:
one another: "This censure uttered by a wicked man should not 10-17. O lord, now your fame purifies all people in the
be reported to Raghunatha (i.e. Rama)." Having thus spoken to world. We heard it, being told by men and women in every
one another, the eager ones went (home) and slept, after having house. You the Supreme Being, went to the earth to adorn the
mentally decided: 'In the morning, we shall tell the king'. great family of Vivasvat. You have largely spread your fame.
(In that family) many famous and very mighty (kings) were
(born) but they did not have that fame as you have. You, the
lord, have made blessed all the subjects that do not have an
untimely death and trouble from disease. As the moon, or as
the river Ganga illumines the earth, your good fame illumines
the earth. Having heard (about) your fame, Brahma and others
are very much ashamed. O lord, everywhere your fame now
purifies the people. We all who are your spies, O lord, are most
blessed, (since) every moment we see your charming face.
 1877
1876 Padma Purdna V.56.31-52

Having seen (i.e. heard) these words of the five spies, he §esa said:
asked the sixth one whose face was marked with abashment. 31-32. Hearing these words which were like the great
thunderbolt, (Rama) heaving and breathing repeatedly fell
Rama said: unconscious. Seeing the king (fallen) unconscious, the spies full
18-21. O you very intelligent one, tell me truly what you of grief fanned him with the end of their garments to remove
have heard (being talked) in the commingling (i.e. crowd) of (Rama's) grief.
people. Tell all that to me as it is. Otherwise you are a sinner. 33-40. The king who regained consciousness after some
time, said to them: ''Go and quickly sendBharata to me." The
Again and again, and fast, Rama asked him in detail. Yet he spies carrying messages and grieved, quickly went to Bharata's
did not tell Rama the words of the people (i.e. popular scandal). house and told (him) Rama's message. The intelligent Bharata,
Then Rama said to the spy with an abashed face: ''I swear you having heard Rama's message went to the assembly. Learning
with truth. Tell me everything properly." Then a spy slowly that Rama was in the private (chamber), he quickly came to him,
said (these) words to the spy: "You have to tell what was said and the noble-minded one said to the door-keeper:''Where is
by the artisans, even if it is not fit to be told." that Ramabhadra, (that) treasure of kindness, my brother?" The
hero went to the house charming with gems, indicated by him.
The spy said: Seeing Rama tired out, he became afraid in his mind:'Is this
Rama angry? Or is it the grief of the lord?' Then he said to the
22-30. O lord, except that your wife stayed in the demon's king, heaving repeatedly: "O lord, how is that your face which is
house, your fame due to your having killed Ravana has (spread) easily pleased, is hanging (like this)? Your face, due to the
everywhere. But an artisan—a washerman—despising his wife
tears appears like the moon eclipsed by Rahu. Tell me the full
who had stayed in another's house, beat her at night. His mother
and true cause. What do (i.e. should) I do for you? O great
said to him: "Why do you beat this innocent one? Accept the
king, give up your grief. How can you be the receptacle of
woman (i.e. your wife); do not censure her; follow my words
grief?"
(of advice)." Then the washerman said: ''I am not king Rama
41-46. The righteous hero Ramacar.dra, who was thus
who accepted SIta that had stayed in the demon's house." O
being spoken to by his brother, spoke to him in a faltering voice:
lord, (the washerman further said:) ''Every act done by a king is
''O brother, listen to my words. (Listen to) the cause of my
proper. The act of others, even though they perform meritorious
deeds, is improper." Again and again he said: "I am not king grief. O very intelligent one, this morning remove it. In the
Rama." I got angry. (But) just at that time I remembered your family of Vivasvat no king was (ever) hurt by infamy. My fame
words (viz. 'Do not kill a human being'). (I also thought:) today has become foul; Ganga has been joined by Yamuna.
'Cutting his head I (should) at that time knock him on the The life of those kings only is good on the earth who have
ground.' Then I thought: 'Where is Rama and where is the fame. The life of those who are wounded by infamy is like (that
washerman? (i.e. there is a great disparity between Rama and of) the dead. Those who would have fame on the earth, go to
the washerman). This wicked one is telling a lie. He is not eternal worlds. Those who are bitten by the female serpent in
speaking the truth'. O Rama, if you order I (shall) kill him now. the form of infamy, would go down. Today my fame, the divine
Due to your persistence, I told you about the analogy, though river in the world, has become turbid. Listen to the words which
(really) it should not have been told. The king is the authority the washerman said about me.
here (i.e. in this matter). Let him think (what is relevant). 47-52. In this city a washerman today uttered certain cen-
surable words about Janaki (i.e. Sita). Then, O brother, what
 1878
1879
Padma Pur ana V.57.1-16
should I do on the earth? Should I abandon myself (i.e. should CHAPTER FIFTYSEVEN
I commit suicide) today: or should I abandon my wife Janaki?
Which of the two should I do? Tell me what is proper." Speak- The Washerman's Former Birth
ing like this Rama, the crest-jewel of Dharma shedding
tears and with his body shaken with horripilation, fell on the Vat sy ay ana said:
ground. Seeing his brother fallen, Bharata, full of grief, having 1-2. O you of a good vow, tell me how the lord received
examined him carefully, slowly brought Rama (back) to con- the utterance of the censure of Janaki having pure, excellent
sciousness. Having seen Ramacandra who was very much fame in the world. O Sesa, do that by which my mind shall have
grieved, to have regained consciousness, he spoke very charming very splendid happiness, so that I who drink the nectar coming
words to remove his grief: "Who is this washerman? Which out from your mouth, shall be satisfied, and by which my
censurable words did he utter? I shall cutoff the tongue of him worldly existence will be cut off.
who censures Janaki."
53-60. Then Rama told the words that came out of the Sesa said:
washerman's mouth (i.e. that were uttered by the washerman) 3-11. In Mithila, a great city, there lived a king by name
and that were heard by the spy, to the magnanimous Bharata. Janaka. Pleasing his subjects, he ruled righteously. When that
Hearing them, Bharata said to his brother who was afflicted SIradhvaja (i.e. Janaka) was ploughing the field, an extremely
with grief: "Brahma said: 'She is pure'. Your father Dasaratha beautiful girl came out from the long, first furrow. Then king
also (said the same thing). (Then) how should she respected by Siraketu (i.e. Janaka) became extremely glad. He named her,
the world, be abandoned merely on (the strength of) the washer- the fascinating one, the glory of the world, Sita. When she,
man's words? Your fame praised by Brahma and others, purifies extremely charming, was playing in the grove of the garden,
the worlds. How will it be turbid today due to the words of the she saw a pair of a male and a female parrot that delighted her
washerman? Therefore, give up the great grief due to the censure mind. The parrots were extremely delighted and lustful, and
of Sita. Look after the kingdom along with her—the very fortunate affectionately talking to each other in pleasant words. That
one—who is pregnant. How do you wish to abandon your pair, enjoying (each other's company), quickly flew in the sky,
charming body? Without you who remove our grief, we all are settled on the lap of a mountain, and spoke (to each other): "On
doomed today. That very glorious Sita will not live without the earth, charming Rama will be the king. His wife will be (a
you (even) for a moment. Therefore, with (that) loyal wife enjoy woman) by name Sita. The intelligent, powerful king, vanquish-
ample glory." Hearing these words of Bharata, the righteous ing (his enemies), will rule (over the earth) along with her for
(king), the best among the eloquent, again spoke these words to
eleven thousand years. Blessed is that queen Janaki, and blessed
him:
is he, named Rama, who having approached each other, will
61-64. "O brother, whatever you say is all just. But by my gladly enjoy."
order, carry out the words which I utter. I know that she is
12-16. When the couple of parrots was conversing in this
purified in fire, is chaste and is honoured by the world. (But) I
way, Maithili, observing their words and realising that this was
am afraid of public scandal. (Therefore) I (shall) abandon my
(wife) Janaki. So, taking in your hand a sharp and very fierce a divine couple and thinking, 'this couple of parrots is telling
sword, (either) cut off (my) head, or abandon (my) wife Janaki charming tales about me, (so) I shall catch the couple, and will
in the forest." Hearing these words of Rama, Bharata, with ask about all the words, the meaning of which is already
tremor in his body and tears (in his eyes), fell unconscious on expressed', she said to her friends: ''Slowly catch this charming
the ground. pair of the birds." The friends just then went to the mountain,
and caught the excellent pair of the birds, and with a desire to
 1880 Padma Purana V.57.41-53 1881
do what was dear to their friend (Sita), reported it to her. of the solar dynasty, having resorted to whom gods will be
Seeing the pair uttering many words in various ways, she com- fully victorious. He will have three wives, having forms that
forted it, and said to it these words. will fascinate (even) Indra. On them (i.e. from them) four
children (sons) lofty on account of might, will be born. Rama
Sita said: will be the eldest of all. Bharata is said to be (born) after him.
17-18. Do not be scared. Who are you two, the charmin After him (i.e. Bharata) Laksmana (will be born), and after
ones? Where have you come from? Who is Rama, and whoi him (will be born) Satrughna, powerful everywhere. The large-
Sita? Wherefrom did you have the information about them minded one (i.e. Rama) will go by the name Raghunatha. They
Tell me all that quickly. Let your fear of me go away. will have endless names; O friend, the face of the powerful Rama
The pair of birds said: will be charming like the calyx of a lotus. His very long (i.e.
19-26. There is a very great sage Valmiki who is the best large) eyes will have the beauty of lotuses. His nose will be
among those who know dharma. That sage made his disciples raised, large and charming. His eyebrows will be lovely and
sing the future adventures of Rama. He, engrossed in the well - charming due to their being harmonious. His lovely hands will
being of all beings, everyday remembered its words. All those be hanging up to his knees. His very small neck will be
future adventures of Rama, being sung repeatedly, were heard charming like a conch. His chest will be plain and expansive
by both of us; they came to us (i.e. were mastered by us) due to and charming. His chest will be pure and will have a mark.
repetition. Listen to them. In the end we shall tell who that Endowed with the beauty of charming thighs and waist, he will
Rama is and who that Janaki is and what will happen to her have a pair of knees, pure and naturally adored. His lotus-like feet
with Rama of a playful nature. Glorious Visnu, good stories will always be worshipped by all his (votaries). The very
about whom are sung by celestial women, will, having divided charming Raghupati (will be like this). Rama possess a form like
himself into four, come up at the sacrifice performed by this. Who ami to describe him? Even one having a hundred
Rsyasrnga. He, having a bow in his hand, will come along with mouths cannot describe him. Then what about birds like me?
Visvamitra and his own brothers to Mithila. Then there seeing Seeing his form, (even) Laksmi, charming and having a
a bow difficult to be taken (i.e. wielded) by other kings, he will beautiful body, was enticed. (Then) which (lady) is there on
break it, and will obtain the very charming daughter of Janaka. the earth that will not be enticed? He has great power, great
O excellent one, we have heard that with her he will rule over a valour, and has a very enticing form. What power do I have to
large kingdom. O you of a beautiful body, we who had flown describe Rama endowed with all glory and virtues?
there, heard this and other (things) about you, told by those 41-53. Lucky is that queen Janaki (i.e. Sita), having a very
who lived there. Release us who desire to go. attractive form, who will gladly enjoy with him for a myriad
years. O beautiful lady, who are you? What is your name that
27-40. Grasping (i.e. hearing) these words very pleasant to you cleverly and respectfully ask me to narrate (the account) of
the ears, she again spoke (these) words to that pair o f birds: Rama?" Hearing these words, Janaki, telling the couple of birds
"Where would that Rama be? Whose son (will he be)? In what about the charming and enticing (story of) her birth, said to
way will he marry her? What form will the excellent man have? them: "I am that Janaki, the daughter of Janaka, whom you
Tell me exactly all this that I have asked you. Later I will do mentioned. I shall truly release you when that very charming
all good things liked by you." Hearing those (words), the Rama comes to me; not otherwise-—being (just) allured by your
female parrot, seeing Janaki and realising in her heart that she words! I shall caress you. You, having (i.e. speaking) sweet
was oppressed by love, then said to her: "There will be an words, stay happily (with me)." Hearing these words they
intelligent mighty king having a line of chariots, and the scion trembled and were frightened. They were mutually (i.e. both)
1882 V.57.67—V.58.8 1883
Padma Parana

afraid; (and) said this to Janaki: "O good lady, we are birds, distressed, angry, frightened and shaking due to separation
living in forests and resorting to trees. We wander everywhere. from her, fell into the water of Ganga graced with eddies.
We would not get happiness (merely by staying) at home. I am Due to his being angry, due to his being distressed, and due to
pregnant. Having gone to my place and having given birth to his having insulted Sita, he obtained very (mean) sudrahood (as
sons (i.e. young ones) I shall come (back). I have told you the he was born as) a washerman named Krodhana. That best bird
truth." (Though) thus addressed by the female parrot, she did (or best brahmana) who, doing ill to the great, abandons his
not release her. Then her husband (i.e. the male parrot), eager, life through anger, obtains sudrahood after he dies. That took
and with his face hung down spoke to her: "Sita, release my place. Due to the words of the washerman she was censured
wife. How do you keep this my beautiful wife? We shall go to and separated. On account of the curse of the washerman, she
the forest and shall happily move in the forest. My charming was separated (from Rama), and she went to the forest.
wife would be (i.e. is) pregnant. Having performed her (i.e. after 67. O brahmana, I have told you what you had asked about
her) delivery I shall come to you, O lovely one?" Thus, (Sita), born in Videha. Listen to the further account here (i.e.
addressed, she said to him: "O you very intelligent one, you can regarding Sita). I (shall) narrate it.
gladly go. I shall keep this happy one, doing what is dear to me,
near me." Thus addressed, the bird was unhappy; and full of
tenderness, he said to her: "Those words which are uttered by
the meditating saints are true: (The words are:)
54-56. 'One should not speak, one should not speak. One CHAPTER FIFTYEIGHT
should remain by resorting to silence. Otherwise, due to the
blemish in one's utterance, the mad one would be fettered.' Had Laksmana Leaves Sita in the Forest
we not talked (to each other) on this tree, how would we have
been bound? Therefore, one should resort to silence." Saying Sesa said:
so, he spoke to her: "Obeautiful lady, O Sita, I shall not live 1-8. Seeing Bharata unconscious, Raghunatha who was very
without this wife of me. Therefore, O you charming one, leave much afflicted, said to the door-keepers; "Bring Satrughna
her." quickly to me." Hearing these words, (the door-keeper), in a
57-66. Though admonished with various words, she did not moment brought Satrughna where his brother Rama remained
release her. The (parrot's) wife, who was angry, and miserable, with Bharata. Seeing Bharata unconscious and Rama afflicted,
then cursed Janaka's daughter: "As you are separating me from he who was grieved, saluted (Rama) and said: "What has this
my husband, in the same way you will be, when pregnant, frightful (incident) come about?" Then Rama, with his face hung
separated from Rama." When she, the afflicted one, was repeat- down with a piteous voice and with his words faltering and with
edly saying like this, her life departed due to misery, full of the tremor, told Satrughna, the servant of his feet, the words of the
distress of her husband. For her who was repeatedly remember- sudra—the popular censure: "O brother, listen, and quickly and
ing Rama and uttering (the name) Rama, a divine car properly carefully do what I tell you, so that my fame will go (i.e. flow)
arrived. The female parrot became luminous when she had gone like Ganga on the earth. Having heard the words unequal-
to heaven. When she died, her husband, that lord of birds, was led in the world, uttered about Sita by the sudra, 1 indeed de-
extremely angry, and being distressed, fell into Ganga: ''In cided to abandon my body or Janaki." Hearing these words of
Rama's city, full of people, I will be born as (a sudra so) that Rama, Satrughna, the killer of his enemies, being afflicted fell
due to my words she will be dejected, and extremely unhappy down with a termor on the earth. Having regained consciousness
due to separation (from her husband)." Saying so, he who was after some time, he said to Raghunatha:
 1884 PadmaPurana V.58.27b-41 1885
Satrughna said: tely (for me) they are also doing opposite of what I tell
them. Where should I go? Whom should I approach? Kings on
9-13a. O lord, why are these horrible words being talked the earth will laugh at me marked by infamy, as handsome men
aboutJanaki? Are the sacred texts, censured by the wicked-mind- laugh at a leper. (When) formerly kings were born in Manu's
ed heretics, outcast from all religions, not to be accepted by the race, they were born with superior qualities. (But) now when I am
brahmanas? Does Ganga that destroys the sins of all the people born that has become false."
and that removes calamities, not deserve to be touched by the 27b-33a. Seeing Ramabhadra speaking like this, he checked
good, since she is touched by sinful men? In the world the sun his profuse tears, and spoke in a weakened tone: "O lord, do not
rises to give light to the world? What is lost if he is not liked by be dejected. How is it that you are deprived of your understand-
the owls? Therefore, you (please) accept this (your) wife, (though) ing? Who are you, learned one (i.e. How does a learned person
censured by a sudra. O Ramabhadra, kindly do what I say. like you) to abandon Sita? I shall call the washerman, and ask
13b-16. Having heard these words of the high-minded him: 'How did you censure that Janaki, the best among ladies?'
Satrughna he again and again said what he had told Bharata. In your country no small person is forcibly harassed. Therefore,
Hearing those words of his brother, Satrughna, full of the flood act towards him as there is the conviction about him in your
of grief, fell unconscious on the ground like a tree with its roots mind. Why do you (unnecessarily) abandon the timid one who is
cut off. Seeing his brother Satrughna fallen (unconscious), he loyal to her husband (i.e. you)? The daughter of Janaka does
(i.e. Rama), being very much afflicted, said these words to the not know anyone else (but you) mentally or by speech (i.e. she
door-keeper: ''Bring Laksmana near me." He, having gone to does not think or talk about anyone else). Therefore, accept her;
Laksmana's house, told him these words (i.e. this message). do not abandon Janaki. Having shown favour to me, resort to
(i.e. do) it quickly."
The door-keeper said: 33b-34. To Laksmana who was speaking like this, Rama,
17-19a. O lord, Rama has summoned you quickly. who was overpowered with grief and who was determined to
abandon Sita, advising Laksmana with words of righteousness,
Hearing that summons (made) by Rama, the sinless one said to him:
quickly and speedily went where his brother (Rama) was. Seeing
Bharata unconscious, also seeing Satrughna unconscious, he said Rama said:
(these) words to Sri Ramacandra, who was afflicted with grief: 35-41. How do you tell me: 'Do not abandon her?' Though
19b-23a. "O king, what is this frightful (scene) like swooa I know her to be sinless, I am abandoning her due to public cen-
etc. Therefore, O sinless one, tell me the entire main cause." To sure. For the sake of my fame I shall give up my unhappy body.
Laksmana who was talking like this and was full of the flood of I shall even forsake you, my brother, (if you are) condemned by
grief, the king quickly told the entire account from beginning. public censure. Then how much more about other (member of
Hearing those words arising from the deserting of Sita, he, my) family, sons, friends, and splendid wealth? For the sake of
sighing again and again, had his body as it were stupefied. Seeing my fame, I shall give up everything, indeed Sita also. To me my
his brother with his body stupefied, and repeatedly trembling, and brother, my wife, my kinsmen, are not so dear as my beloved,
not talking anything, he, afflicted with grief, said: spotless fame, known in the world. Certainly now the washer-
23b-27a. "Marked with infamy, what shall I do by being man is not to be questioned. In course of time the minds of
(i.e. living) on the earth? I, being afflicted, will abandon, through people will be fully satisfied. A disease, aslong as it is unripe (i.e.
the fear of the world, this my glorious body. My brothers were not properly developed), cannot be diagnosed on the earth, but
always eager to do what I had told them; but, now unfortuna- goes away (i.e. is cured) after it has aggravated by means of
 1886 Padma Purdna V.58.55-78 1887

medicine. Similarly this will take place (i.e. people will be satis- Jdnaki said:
fied) in course of time. Now do not delay. Leave this chaste lady 55-63. I, Maithili, who remember Rama's feet and to fulfil
in a forest, or kill me with a sword. whose cherished wish he sent Laksmana, am blessed. Today I
shall salute the female ascetics living in the forest, and looking
42-44. Hearing these words uttered (by Rama), the great upon their husbands as deities I shall honour the charming ones
one was pained. Laksmana, overpowered with grief, thought in with (presents of) garments.
his mind (i.e. to himself): 'Jamadagni's son (Parasurama), killed
even his mother by the order of his father. The order of an elder- Saying so, Raghunatha's wife (Sita), in order to do what
ly person, whether it is proper or improper, is not at all to be was dear to her, took (with her) charming garments, costly
disobeyed. Therefore, with a desire to do what is dear to Rama, ornaments, gems, spotless pearls, camphor etc. having fragrance,
I shall leave her (in the forest).' Thinking like this in his mind so also various things like sandal in thousands. Repeatedly
(i.e. to himself), he said to his brother: accepting these (things) from the hands of the female servants
and then going to Laksmana, Sita tumbled at the threshold. Not
Laksmana said: minding it through curiosity, she said to Laksmana who did good
to her: "Where is the chariot in which you will take me (to the
45-47. What ought not to be done should even be done. An forest)?" Heaving he along with Sita got into the golden chariot.
elderly person's order should not be violated (i.e. disobeyed). He said to Sumantra: "Drive the horses having the speed of
Therefore, I shall carry out your words that you speak to me, mind." At the words of Laksmana he looking at Laksmana's
O you of a good vow. face full of tears called the chariot, well-yoked (with horses). The
horses, struck by kim with a whip, fell on the path. When the
To Laksmana, who was speaking like this, he said: "Good, horses did not move, he said to Laksmana:
good, O very intelligent one, you have pleased my mind. Tonight
only, under the pretext of (fulfilling) Sita's cherished wish to see Sumantra said:
the female ascetics, put her into a chariot and leave her in the 64-78. O lord, though driven with effort, the horses do not
great forest." move. What should I do? I do not realise the cause of their fall.
48-54. Hearing these words, he, with his mouth fully
parched, weeping, shedding tears, went to his own house. Hav- To him who was speaking like this, Laksmana said in a falte-
ing called Sumantra, he said these words to him: "Make ready ring voice after mustering courage to the charioteer: "Strike
my chariot, adorned with good horses." He, having heard these these with whips etc." Hearing these words, the charioteer some-
words, then brought the chariot. Seeing the chariot that was how drove them. Then Sita's right eye, indicating trouble, throb-
brought Laksmana overpowered with grief, was very much bed. Just then in her heart grief, indicating misfortune, was pro-
distressed; and he, the servant of his brother (Rama), got into duced. Just then only, auspicious birds turned round. Seeing
the excellent chariot, and sighing, went to Sita's abode, and hav- these, Sita said to her brother-in-law: "How is it that I have a
ing gone into the harem and heaving and full of grief, said (these) desire to go to see the female ascetics. May well-being come to
words to the daughter of Mithila: "O mother Sita, Rama has Rama; so also to his younger brother, Bharata; so also to his
sent me to you. To fulfil your cherished wish you (can) go the subjects everywhere. Let misfortunes not come to them." That
female ascetics." Having heard these words of (i.e. spoken Laksmana with his throat chocked and full of tears, did not say
by) Laksmana, Sita who was very much delighted, said to anything to Sita who was speaking like this. She (while) going
Laksmana: saw deer turning to the left and causing multitudes of miseries.
 1888 Padma Purana V.59.9-32 1889
She said (to Laksmana): "It is laid down that since today the Janaki said:
deer are turning to the left, it is not proper that I am going after 9-12. O hero, I do not see (here) hermitages resorted to by
abandoning Rama's feet. The highest duty of women is to serve sages and giving joy to the eyes. Nor do I see their wives having
their husbands' feet. So, whatever would happen to me who am a great treasure of penance. I am only seeing fearful birds and
going after leaving him, (must be said) to be proper only." When dry trees. This entire forest is being burnt by wild fire. I notice
the queen (Sita) was thinking like this on the way, she actually you too with your eyes full of tears. At every step I am experi-
saw Ganga which was resorted to by groups of sages only, in encing a thousand ill omens. Therefore, O best hero, tell me
which waves of water resembling milk were seen, in which waves whether I of a wicked heart, am abandoned by the noble Rama.
having the form of a staircase to heaven were seen. By the Tell it to me quickly.
touch of the drops of her water the heap of great sins not finding
any place all around, runs away. Having reached Ganga, Laks- 13-18. Hearing these words, Laksmana, overpowered with
mana shedding tears said to Sita, seated in the chariot: "Sita, grief, and with tears (flowing) on his face checked, then said
come down to the ground from the chariot." Having heard his nothing. She, afflicted with grief and moving with Laksmana in
words Sita with her arms held by him, in a moment got down that forest only looked at his face and again spoke to that hero;
and on the way tumbled on thorns. yet, he, desiring to see something, did not say anything to her.
Then, (when) she asked him, she very much insisted (on getting a
reply). When Laksmana was asked by Sita persistently, he with
his throat choked and repeatedly repenting, told her the reason
why she was deserted. Hearing those words like (the fall of) the
CHAPTER FIFTYNINE thunderbolt, she, (though) free from any disease, became like a
good creeper with its roots cut off. Just then the Earth did not
The Birth of Kusa and Lava take (back) this daughter (i.e. Sita) of her, since she believed
that Rama would not abandon sinless Sita.
Sesa said: 19-24. Seeing Sita fallen down, Laksmana, eager (to revive
1-8. Then Laksmana, having made Sita cross Ganga in a her) revived her by means of breezes produced by (the move-
boat to the other bank, took her by hand and went to the forest. ments of) the tips of sprouts. Having regained consciousness,
On the way she who was marked with her face parched up, she said, "O brother-in-law, do not joke. How does the descen-
walked. Her good (i.e. delicate) feet were hurt with thorns. She dant of Raghu abandon me who am sinless?" Having thus
tumbled at every step. At that time Laksmana carrying out the moaned much, she, having seen Laksmana full of grief, being
order of Raghava took her into the very fearful forest causing fully distressed, fell unconscious on the ground. Having regained
misery, in which there were fierce dense trees like barbula, khadira consciousness after a while, she full of grief and hurt by sorrow,
slesmataka, cincinika, which were dry due to wild fire. Serpents (and) remembering Rama's feet, said: "How does that very
living in the hollows of trees and getting very angry, hissed. intelligent, great Raghunatha who along with the monkeys res-
Owls causing fear to the minds of people, cried. (In the forest) trained the ocean for my sake, abandon me? How will that great
artless, very wrathful, tigers, lions, foxes, and elephants, eaters hero abandon me by (relying) upon the words of the washerman?
of human beings were noticed. Buffaloes, hogs which were wicked, Now, my destiny is unfavourable."
which were marked with two fangs, afflicted the minds of beings. 25-32. Saying so the daughter of the Videha(-king) again
Sita seeing such a forest suffered from grief through fear. With swooned. Seeing her unconscious he wept in a tone affected by
her feet pricked by thorns she said (these) words to Laksmana. emotion. Having regained consciousness she who was very much
 1891
1890 Padma Purana, V.59.43b-58
Rama. Seeing her brother-in-law going, Janaki with amazed
distressed, looked at Laksmana who was afflicted with grief and
eyes (said): "This my noble brother-in-law is joking. How (is
whose throat was choked, and said to him: "O Laksmana, go to '
it that) Raghava abandoned me who was dearer to Rama than
Rama, the (very) image of Dharma and the treasure of glory,
his own life!"
and tell him these my words in the presence of the treasure of
43b-50. Thinking like this, she looked at him with unwin-
penance: 'Even knowing me to be sinless, you abandoned me.
king eyes. Realising on his having crossed Jahnavi (i.e.
Does it behove your family, or is it the fruit of your knowledge
of the sacred texts? You abandoned me who was always attached Ganga) that her desertion by Rama was a fact, she fell down,
to your feet, who always ate what was left over by you. For all was in a very great peril, and fainted. At that time swans
that my destiny is the cause (i.e. is responsible). O best among brought water from all places and sprinkled (it over her). Sweet
excellent warriors, may you have welfare everywhere. Remem- fragrant breezes blew. Elephants with the tips of their tongues
bering you mentally, in deeds and speech, I shall just hold my full of (i.e. wet with) water, washed as it were, her body covered
breath (i.e. live) in the forest. All others were mentally aban- with dust. Deer came near her with their eyes full of wonder. At
doned by me, O you born in the family of Raghu. O lord of the that time, trees were full of flowers, without the spring (i.e
earth, you alone should be my husband in every birth: I who though it was not the spring season). When this was the time
remember your feet, have all my sins destroyed and have become (i.e. when so much time passed), the chaste lady regained con-
the best chaste lady.' sciousness and being very much afflicted with grief, and saying
33-39. Obest of the Raghus, convey all my message to my 'Rama, Rama', moaned. "O lord, O friend of the poor, O good
mothers-in-law. 'I (though) sinless, have been abandoned in the treasure full of pity, how do you abandon me in the forest
very fierce forest. I remember your feet in the forest, full of without my fault?" She talked like this; she wept again and
herds of deer. The very noble Rama abandoned me (though) again. She looked here and there; and she again and again be -
pregnant in the forest.' O Laksmana, listen to my words. May came unconscious.
well-being come to you. Now preserving well Rama's semen 51-55a. At that time revered Valmiki had come to the forest.
(in my womb), I would give up my life. As you are proving At that time he heard weeping with piteous words. He then said
true Rama's words, you will have prosperity. One serving the to his disciples: "Find out from the interior of the forest who
lotus-like feet of Rama, and depending upon another, has to do is weeping in a distressed tone in the forest." Ordered by the
it. I should be favoured, and be remembered at times." Saying sage, they went to the place where Janaki saying 'Rama, Rama'
so, she fell unconscious on the ground in front (of Laksmana). and full of a flood of tears, was sitting. Seeing that they eagerly
Seeing Janaki unconscious, Laksmana became afflicted. Saumitri came back to the sage Valmiki. Having heard the words uttered
(i.e. Laksmana) fanned her with the ends of his garment, and by them, the sage then went (there). Seeing that heap of pena-
having saluted her who had regained consciousness, he repeat- nce (i.e. Valmiki), Janaki who looked upon her husband as a
edly consoled her with sweet words. deity, (said):
55b-58. "My salution to the sage, the image of the Vedas,
Laksmana said: the ocean of religious acts of austerity." He greeted that Si ta
40-43a. This I (i.e. I Just) go to Rama; and will tell him who was saying like this with |blessings. "Live long with your
everything. Near you, there is the great hermitage of the sage husband; obtain two bright sons. Who are you? Why have you
Valmiki. come to the fearful forest? Why are you like this? Tell me
everything, I would (like to) know the cause of your sorrow."
Speaking thus to her, he being afflicted and full of tears, Heaving and with tremor produced in her body, Rama's wife
turned round, and shedding tears, sorrowfully went to king then spoke with piteous words to the sage:
 1893
1892 Padma Purana V.59.80b-86
rites with darbhas and the hair of a cow's tail. So the two sons
59-63. "Listen to my significant words—the cause of all my have well-known names Kusa and Lava. Valmiki also performed
sorrow. Know me to be the servant of king Raghunatha. I have the auspicious rites where she free from menstrual excretion (i.e.
been abandoned without a fault. I do not know the reason for who had given birth to a child) remained, in such a way that
that. By Rama's order Laksmana left me here and went (back)." she having lotus-like eyes, was very much delighted in her heart.
Valmiki, consoling Sita having lotus-like eyes and lotus-like The same day, Satrughna, with a few soldiers, had, after killing
face full of tears, and who had said like this, spoke to Sita: Lavana, come to Valmlki's pleasant hermitage at night. At that
"Know me to be the sage Valmikiwhoisyour father's preceptor. time Valmiki had directed Satrughna: "Do not tell Rama about
O Vaidehi, do not be afflicted, come to my hermitage. O you Janaki's sons. I shall (later) tell it (to him)." The attractive sons
who look upon your husband as a deity, suppose that your of JanakI grew there (i.e. in Valmlki's hermitage). Valmiki
father's house is (situated) at a different place. In such an act brought up the two joyful excellent (boys) with bulbs, roots and
(i.e. when such an act is done), let me be angry with the king fruits. The two, very charming like the moon of the first day of
(i.e. Rama)(i.e. I would be angry with Rama,andnot with you)." the bright half (of a month), were purified (with rites) in due
64. Hearing words like these, JanakI who looked upon her course.
husband as a deity, who was full of affliction, and whose face 80b-86. The two charming ones were initiated into sacred
was full of tears, was a little happy." study (by Valmiki). Having initiated them into sacred study,
the sage taught the two boys the Vedas with their six limbs.
Sesa said:
He taught them the science of archery with its secrets and
65-68. Having consoled her whose eyes were full with the Ramayana. Valmiki gave them two bows well adorned with gold;
flood of grief, Valmiki took her to his auspicious hermitage full (the bows were) unbreakable, had strings, and were best in
of the groups of female ascetics. She, going after Valmiki, the warding off the groups of enemies. (He gave them) two inex-
treasure of penance, shone like a charming star going after the haustible quivers full of arrows, and two swords. He (also) gave
moon. Having reached his hermitage full of sages, Valmiki told to Janaki's two sons, shields that could not be pierced through.
the female ascetics about JanakI who had come to his hermitage. The two archers who had mastered the Vedas, gladly moving in
Vaidehi, of a noble mind, saluted all the female ascetics. Being the hermitage, shone like the two bright Asvins. Seeing (her)
very much delighted, they embraced one another. two excellent sons holding swords and shields, JanakI was very
69-72. That treasure of penance, Valmiki, said to his dis- much delighted and gave up (the grief) due to her desertion (by
ciples: "Construct a beautiful hut of leaves for JanakI." Hearing Rama). O brahmana, I have told you this account of the birth
these very pleasant words of Valmiki, they constructed an of Janaki's sons. Hereafter listen to the cutting off of the arms
attractive hut with leaves and (pieces of) wood. Waiting upon of the soldiers that took place.
Valmiki and eating (i.e. subsisting upon) fruits, Vaidehi, a chaste
wife, lived in it. JanakI who looked upon her husband as a
deity muttering 'Rama, Rama', (both) mentally and in words,
passed her days there.
73-80a. At (the proper) time JanakI gave birth to two sons,
having charming bodies, and having the likeness of Rama and
like (the two) Asvins. Hearing about the birth of the two sons of
JanakI, the sage was delighted; he who knew the sacred prayers,
performed the purificatory rites like the ceremony performed at
the time of the birth of a child. Valmiki performed (these)
1894 1895
Padma Purdna V.60.21b.33
Rama. I am the ferocious general, named Kalajit, of the king.
CHAPTER SIXTY
Seeing you resembling Rama, pity is produced in my heart.
Lava Defeats the Army and Kills the General Otherwise, you will not live due to the suffering caused by me."
Having heard these words of the warrior of Satrughna (i.e. of
Sesa said: Kalajit), the boy laughed a little, and with a little wrath said
1-4. Seeing his soldiers with their arms cut off, Satrughna (these) wonderful words: "Go, you are free; report to that Rama
getting very angry and biting his lower lip with anger, said to the seizure of the horse. O brave one, I am not afraid of you by
them: "O you, which hero has cut off your arms? I shall cut off means of (i.e. though you have uttered) words of political
both the arms of him, (even though he is) protected by gods, O wisdom. I do not care (even) if crores like you (encounter me).
soldiers. The great fool does not know (anything about) the Due to the grace of my mother's feet, they are to me (as light) as
great might of Ramacandra. Now through my valour I shall cotton. That your name which your beautiful mother gave to
show (him) my might. Where is that hero ? Where is the charming you, is only due to complexion and not due to valour, like the
hero? Which fool, not knowing the valour, would seize sleeping ripe bimba fruit (having red colour but no efficacy). Now,
serpents?" When the heroes were told (like this) they were amazed characterised by (i.e. on) the strength of your name (Kalajit),
and much afflicted. show me your valour. You will prove your name to be true
5-10a. They told (him) about the child that had the like- vanquishing me who am your death."
ness of Ramacandra. He on hearing the seizure of the horse by Sesa said:
the boy, had his eyes red due to anger and willing to fight he 21b- 25a. He, the crest (i.e. the best) of excellent warriors,
ordered his general Kalajit: "O general, by my order array the disturbed by the words like thunderbolt, got very angry in his
entire army. We have to encounter a very mighty and brave mind, and again said (these) words: "O boy, in which family
enemy. This is not a child who has seized the horse. He might are you born? What is your name? I do not know your name,
be Visnu or he might be Siva. My horse could not have been
so also your family and your virtue. How can I, being in a
taken away in any other way. Certainly a great destruction
chariot, conquer you who go on foot (i.e. are a foot-soldier), by
of the mighty army will take place. The boy with a fearless
following the prescribed course of conduct?" Then, he got very
mind, is playing (doing) acts according to his own will. We
angry, and again said these words: ''O warrior, what is the use
difficult to be conquered by our enemies, should get ready and
go there." of (your knowing) my family, my virtue, or my name? I am
Lava and will in a moment vanquish all the soldiers of my enemy.
10b-14a. Hearing these words of Satrughna, that general
of the army made ready that army which was arranged in (such) Now I shall even make a warrior like you (seated in a chariot)
a way that it would be hard (for the enemy to dislodge it) and go on foot (i.e. a foot-soldier)."
which had four divisions. Satrughna, having seen that excellent 25b-33. Speaking like this, that mighty Lava made ready his
(complete) army with four divisions made ready, ordered it to bow; he made the twang-sound (of the bow) and scared the
go to that place where the boy who had seized the horse, stood. soldiers at heart. Having recollected Valmiki first and (then) his
Then the army moved with the four divisions causing that part mother Janaki, Lava discharged sharp arrows which instantly took
of the earth to quake and scaring by its might the enemies. The away the life (of his enemies). Kalajit who was angry, made his
generl saw that boy having a form (like that) of Rama. Think- bow ready and he who was quick and proficient in fighting,
ing (i.e. finding) him to be the likeness of Rama, he spoke to struck Lava. The younger brother of Kusa (i.e. Lava) in a mo-
him beneficial words: ment quickly cut off his arrows into hundred (pieces) and
deprived the general of his chariot by means of bright, excellent
14b-21a. "O boy, leave the best horse of the powerful
 1896 Padma Pur ana V.60.48b-67 1897

arrows. He who was deprived of his chariot, mounted upon an like an elephant struck with a garland. Even then he started
intoxicated, very speedy elephant which (i.e. whose ichor) was striking him with his head. Then Lava, looking upon the general
flowing in seven ways (i.e. streams) and which was brought by his as having superior valour, took a sword resembling the destruc-
soldiers. The victor (i.e. Lava), seeing him mounted upon an tive fire at the end of the world in his hand, and cut off his head
elephant, laughed, and pierced all the hosts of the enemies with ■ adorned with a large crown. When the general was struck down,
ten arrows fixed on his bow. Kalajit, seeing his valour, and with his there was a great wailing. The angry soldiers came (forward) to
mind amazed, threw (at him) a big mace made of great (i.e. strong) kill Lava.
iron. (Lava), the younger brother of Kusa, seeing the mace, made 48b-57a. By striking them with his arrows, Lava made them
with (i.e. weighing) a myriad of bharas coming to him speedily, intent on fleeing. Some were broken; some were pierced; some
cut it off quickly into three pieces with arrows having sharp, went (away) from the battlefield. Having warded off all soldiers,
horse-shoe-shaped heads. he gladly penetrated the army, as the hog, having heaved, plunges
34-40. He then discharged (at Lava) a sharp, fierce iron into the great ocean at the time of the deluge. The elephants
club, out to take away his life. Lava, full of speed, cut it were pierced and cut into two, and the earth was filled with pearls,
off. Having cut off the fierce iron club, he, with his eyes red due to and became inaccessible for the great warriors (when) it is covered
anger, observing him to have mounted upon the haunch of an with mountains. Horses, shining with power, having golden
elephant, became angry. At that moment (only) he cut off with saddles, charming, and decorated with gems, fell into the pool
his sword the trunk of that elephant. Supporting his feet with wet (i.e. full) with blood. The warriors fighting from chariots,
(i.e. standing on) the tusks of the elephant, he mounted on his who looked lovely on account of the bows in their hands, fell
head. Having cut off the general's crown into a hundred pieces, into the interior of the chariots like gods going to heaven. Warriors
and his armour into a hundred pieces, and having dragged the skilled in fighting, who bit their lips, marked with charm revolving
general with (i.e. by seizing) his hair he knocked him down on round their faces, were seen to have fallen there. A river of blood,
the ground. The general knocked down from the haunch of the with the tortoises in the form of horses' heads and charming due
elephant, again got angry. He struck him on his chest with his to its great stream and causing fear to the enemies, flew
thunderbolt-like fist; he, struck with fists, having bent his bow, (there). The arms of some were cut off; the feet of some were
quickly discharged arrows with sharp horse-shoe-shaped arrows at chopped off. The ears and noses and armours and earrings of some
his chest. He who had bent his bow and who had put on a
were cut off. When the general fell in the battle, such (was the)
helmet and an armour unbreakable even by crores of arrows,
destruction (that) took place. All heroes fell down. None survived
shone on the battlefield. He pierced by sharp arrows, took a
then.
sword to kill him.
57b-67. Lava, having got victory in the battle and having
41-48a. Lava, gnawing his teeth through anger, and re- vanquished the host of his enemies, thinking that someone else
peatedly heaving and breathing, cut off the centre of the arm might come, looked (everywhere). Some who were spared from
of the general who was coming with a sword in his hand. the battle, did not die on the battlefield. They went near Satru-
He, with the sword in his hand fell down. The general, seeing ghna to tell him (about) the wonderful account. Having gone
that his (right) hand holding the sword was cut off, angrily (to him), they told him (the account) as it took place on the
went to strike him with a mace (held) with the left (ha nd). battlefield—the death of Kalajit from (i.e. at the hands of) the
That arm of him along with the armlets was also cut off with boy, and his wonderful effort in the battle. Hearing that, Satru-
sharp arrows. Then the hero, getting extremely angry struck ghna who was amazed, laughed, and remembering the seizure of
Lava with his feet. Lava, (though) struck by his feet, did the horse by the boy, gnawed his teeth in anger, and said to
not move on the battlefield. He bore up the cutting off of the feet them: "O heroes, were you intoxicated, or were you cheating
 1899
1898 Padma Purdna V.61.9-23a
imps? How did incompetency overcome you? How did Kalajit Hearing these words, he ordered all his warriors: "Go with
die? How would a boy vanquish him who was fearful to the a great army. I (shall) come after you." In a moment the
hosts of enemies in the battle, who was (always) victorious in a soldiers went there where the mighty one (i.e. Lava), stretching
battle, and who was invincible even for Yama?" Hearing the his very strong bow furnished with a string, stood.
words of Satrughna, the warriors, wet with blood, said: "We 9-11. Having seen that very mighty army full of warriors,
were not under the influence of intoxication etc. There was no coming, the powerful Lava was not at all afraid in his mind.
fraud, nor gambling. O king, know that Kalajit had his death Lava, looking upon all the warriors as deer, angrily stretched
from (i.e. at the hands of) Lava. The boy having matchless skill, his bow, and discharging arrows in thousands, stood up like a
shook the entire army. (Now you decide) what is to be done here- lion. They, being afflicted by the arrows, and full of great
after, or which excellent men should be sent (against Lava). anger, looking upon the hero as a boy, then rushed to him.
Thinking him to be a child, you should not use your force rash- 12-14. Seeing thousands of warriors arrayed in a circular
ly." Then Satrughna, having heard these words of the warriors, arrangement of the troops, Lava, full of anger, quickly fixed
spoke to Sumati, the best intellect, about the waging of the war. arrows (on his bow). The first circular arrangement had a
thousand (soldiers). The second had ten thousand as the
number (of soldiers). The third had twenty thousand; the fourth
had fifty thousand; the fifth had a lakh of soldiers; the sixth
had ten thousand more; and the seventh had a couple of lakhs. He
was surrounded by seven (such) circular arrangements of the
CHAPTER SIXTYONE troops.
15-16. In the midst was Lava, surrounded by the circular
Hanumat Falls Unconscious arrangements of the troops; and moving like fire he burnt (i.e.
destroyed) all the soldiers forming the circular arrangements.
Satrughna said:
The noble one destroyed all the arrangement(s)—some with
1. O great minister, do you know who is the boy that took swords, some with arrows, some with barbed missiles, some with
away the horse and who destroyed all my army like an ocean? lances, (some) with spears having sharp edges, and some with
clubs tipped with iron.
Sumati said: 17-21. The younger brother of Kusa, freed from the seven
3-5. O lord, this is the great hermitage of the best sage circular arrangements of the troops, shone like the moon freed
Valmiki. O you who torment your enemies, ksatriyas do not at from the group of clouds at the advent ofthe autumn. He with
all live here. It might be that Indra became (i.e. took the form his disc cut off many trunks of elephants and mighty heads of
of) the great sage and snatched the horse, or it might be Siva. warriors, and completely struck (down) the warriors. Afflicted
Otherwise, who else would take away your horse? O great king, by Lava's arrows many fell and fainted on the battlefield; others,
who else but Puskala can go to (i.e. march against) him who very timid, fled away. Seeing the army afflicted by Lava's
killed the very fearful Kalajit? O you destroyer of your enemies, arrows, intent on fleeing, the hero named Puskala went to the
go there surrounded by all your brave warriors, kings, and your battlefield to fight. The mighty one, seated in his chariot, charm-
great army. ing due to good horse, saying, 'Wait, wait' and with his eyes full
6-8. Having gone there, having bound the hero, I shall show of anger, went to (i.e. marched against) Lava.
it to Rama, who has a curiosity. This is my careful (i.e. well- 22-23a. That Puskala knowing the (use of) great missiles,
considered) view. said to Lava: "Stand in the chariot adorned with good horses in
 1900 Padma Purdna V.61.40-62 1901

the battle. How shall I fight with you—a foot-soldier—in the 40-45. Having heard these words, Puskala, full of anger,
battle? Therefore, stand in the chariot, and then I shall fight fought with the very strong hero in the battle. Lava, getting
with you." angry in a moment angrily took out a sharp arrow (capable of)
23b-26. Hearing these words, Lava said to Puskala: "If I killing the enemy and resembling a serpent from the quiver. That
standing in your chariot, fight in the battle, then my victory blazing arrow discharged from Lava's bow and ready to pierce
would be doubtful. O hero, we are not brahmanas given to his chest was quickly cut off by Bharata's son (Puskala). When
receiving (gifts), but we are ksatriyas, always engaged in acts of Bharata's son cut off with his fatal arrow (the arrow of Lava), he
charity. Now, through anger I shall break your chariot. Then got very angry and took another fierce arrow. The sharp arrow
you will (also) be fighting on foot. Then you will fight (with discharged from the bow drawn up to the ear, pierced the chest
me)." of that Puskala in the great battle. The crest-jewel of the very
27-29. Puskala having heard these words full of righteous- brave, pierced in the chest by that fast going arrow, fell on the
ness and courage, was amazed in heart for a long time and made ground.
ready his bow. Lava seeing him having taken a bow, got angry 46-54. Seeing Puskala fallen, the son of Wind (i.e. Hanu -
and cut off the bow in his hand, and took an aim with his mat) took him who was unconscious and handed him over to
arrow. The powerful one, laughed and being excited broke his (Satrughna) brother of Raghava. Seeing him unconscious, he,
chariot in the battlefield, while he was stringing his bow. with his mind overcome with grief and full of anger, ordered
Hanumat to kill Lava. Hanumat, burning with rage, uprooted
30-35. Seeing his chariot broken and his bow cut off by the a salmali tree and quickly went (i.e. rushed) to vanquish in the
noble one, he regarded him as a great hero, and the fighter on battle the very powerful Lava. The mighty Hanumat struck on
foot ran away in the battlefield. Both heroes were heroes; both, Lava's head with the tree. Lava, seeing it falling upon (him),
had raised their arrows; both were wet with blood; both had quickly cut it off into hundred (pieces). When the tree was cut
their armours cut off. Both were seen to have their bodies off, the very mighty one again angrily uprooted trees from the
shattered with the strokes of arrows of each other; both desired root and struck them on his chest and head. The mighty one
victory; both desired to kill each other like Jayanta and Karti - speedily cut off with his arrows of sharp joints those trees which
keya or §iva and Indra. In this way they fought with each other Wind's son (i.e. Hanumat) took, and with which he struck him.
on the battlefield. Puskala said to the boy: "O crest -jewel of Then the monkey, Wind's son, having uprooted rocks like high
the brave, I have not seen a crest-jewel (i.e. best) of the brave rocks thrown down by an earthquake, speedily threw them on
like you. Today I shall knock down your head with arrows the head (of Lava). Struck by those multitudes of rocks in the
having sharp, fine joints. Do not run from the battlefield. Being battle, he raised his bow and powdered them with his arrows as
restrained, protect your life." particles with turners' wheels.
36-39. Saying so he put brave Lava in the cage of (i.e. 55-62. Then, in the battle the angry blessed Hanumat encir-
formed by) arrows. Puskala's arrows settled on the ground after cled the mighty Lava with his tail. Seeing himself tied up with
having pervaded the sky. Lava, being in the cage of (i.e. formed his tail, he the powerful one, remembering his mother in his
by) arrows, said to Puskala: "O hero, you have done a great heart, struck with his fist Hanumat's tail. Distressed by the
feat that you harassed me with arrows". Saying so, the hero strokes of the fist, Hanumat freed him. He the powerful one,
skilled in taking aim with an arrow and cutting off the volley freed from the tail, discharged arrows in the battle. The
of arrows, said to Puskala: "Take care of yourself (while) monkey with his body afflicted by the unavoidable strokes of
standing in the battle. Afflicted by the strokes of my arrows, arrows, looking upon the shower of arrows as very unbearable
you will fall covered with blood, on the earth." thought: 'What should we do here? If I run away then it is
 V.62.15-27 1903
1902 Padma Purdna
(the horse); how (i.e. why) have you caught the horse?
shameful for my lord; (If I stay here), the boy would strike me. (Since it is) due to your being a child, I forgive you. Come, see
Due to the boon given to me by Brahmadatta, I had neither a Rama, he will give you large (wealth)." The boy who was
swoon, nor did I die. The affliction caused by the arrows is addressed like this, said (these) words to Satrughna: ''What have
unbearable. Let §atrughna go to (i.e. march against) Lava in the you to do with my name, or my father, or my family, or my
battle and get victory over the boy. I desiring victory, shall age? O hero, if you are endowed with power, then fight (with
lie in false swoon!' Thinking like this in his mind, he fell me) in the battle; otherwise, salute the hero Kusa (by falling) at
on the battlefield, fraudulently unconscious when all the heroes his feet; otherwise you cannot go. You are the brave brother
were seeing (i.e. in the presence of all the heroes). He, skilled of Rama; (but) for us you are not the best among the mighty. If
in discharging arrows, knowing that the very mighty Hanum at you have power, then forcibly release the horse." Sayingso, the
was unconscious, struck all the kings (with arrows). mighty warrior, taking aim with his arrow, struck him on his
chest, head and arms on the battlefield.
15-27. Then the king (Satrughna) got angry, and making a
grave sound like that of the clouds, and as it were scaring the
boy (i.e. in order to scare the boy) made his bow ready. The
CHAPTER SIXTYTWO best among the mighty discharged innumerable arrows. The
boy powerfully cut off all those volleys of arrows. The surface
Lava Becomes Unconscious of the earth was pervaded by the arrows discharged by Lava in
many ways. They became inexhaustible (i.e. did not fail) like
Sesa said: gifts given on a day of a great portentous calamity. Those
1-14. Hearing that Hanumat was unconscious, Satrughna arrows fixed (on his bow) by Lava pervaded the entire sky.
was distressed: 'What should I do in the battle? This boy is Having reached the sun's orb, they proceeded uninterruptedly
very powerful.' Himself seated in a golden chariot along with everywhere. Even the wind did (i.e. could) not enter the cage of
excellent heroes he went where Lava, skilled in fighting in a his arrows. Then what can be said about human beings said to
wonderful way, stood. He saw Lava, as if Rama reduced to live for a moment? Seeing these arrows spreading on, Satrughna
childhood had come on the earth, having a bow and arrows in was amazed. Skilled in discharging arrows he cut off a hundred
his hand and discharging (arrows) in the battle. At that time he thousand (arrows). Seeing all his arrows cut off, the younger
thought: 'Who is this having Rama's form and having a charm- brother of Kusa (i.e. Lava) quickly cut off the bow of king
ing body dark like the petals of a blue lotus? This must be the Satrughna. When, having taken another bow, he discharged his
son of (Sita) the daughter of (the king of) Videha; not otherwise arrows, he shattered the chariot with arrows having sharp joints.
(i.e. none else), (who) having vanquished us in the battle, will go He cut off, the very strong bow in his hand, that had a string.
like the lord of beasts. There is no possibility of the victory of The heroes remaining on the battlefield, appreciated that feat.
us who are void of power. What shall we, (though) proficient in He, with his bow cut off, deprived of his chariot, with his horses
fighting, (yet) being weak, do?' He, having thought like this, said killed, with his charioteer killed, resorted to another chariot,
(these) words to the boy who fought with vehemence, knocking went to fight forcibly with Lava. Pierced with many arrows,
down crores of heroes: "O boy, who are you that are knocking with blood flowing from his body, he shone in the battle like a
down our heroes on the ground? You do not know the power kimsuka tree with flowers. Struck by the arrows of Satrughna,
of Rama who killed the demons. Who is your mother? Who is he, skilled in aiming with an arrow, and having bent his bow
your father? Being very lucky, you got victory. O you very mighty became very angry. He made Satrughna's body such that its
one, what is your name well-known in the world ? Release
 1904 Padma Purana 1905
V.63.1-20
armour was shattered, that the head was bereft of the crown been humbled by Satrughna, and there would not have been
and wet with the flowing blood. excessive fear.' When the noble Lava was thinking like this, a
28-38. Then Rama's younger brother (Satrughna) got mighty, fierce arrow resembling the destructive fire at the end of
angry; and he who was extremely angry discharged ten fatal the world, stuck to (i.e. struck) his chest. At that time the hero,
arrows having sharp tips. Having reduced them to very small struck by the king's arrow became unconscious in the battle
pieces like the sesamum seeds with his arrows having sharp adorned with the heads of all heroes.
joints, he struck on Satrughna's chest with eight arrows. Very
much afflicted with (the strokes of) the arrows and thinking of
the mighty Lava and regarding him to be invincible, he discharged
arrows at that time. Then Lava pierced him in his large chest
with an arrow resembling the crescent moon and looking CHAPTER SIXTYTHREE
charming in the joints. Pierced in the chest, he received a terri-
ble affliction. He, having a bow in his hands and well-adorned, Kusa's Victory
fell into the interior of the chariot. Seeing Satrughna uncons-
cious, Suratha and other kings, eager to get victory in the battle Sesa said:
ran to Lava. Suratha, the brave Vimala, so also king Viramani,
Sumada, Riputapa and others surrounded him in the battle. 1-3. Seeing Lava, the destroyer of his enemies, unconscious,
Certain kings struck him all round with arrows having sharp Satrughna, the very mighty one, obtained victory in the battle.
horse-shoe-shaped heads, pestles; some with very fierce arrows ; Putting Lava, the boy adorned with a helmet etc. and the likeness
some with darts and hatchets. The crest-jewel among the fight- of Rama in form, in the chariot he desired to go from there.
ing heroes, seeing them eager to fight unjustly, struck them Seeing that their friend was arrested by the enemy, the boys
(each) with ten arrows in the battle. They, struck with showers who were full of grief, quickly reported it to his mother, Sita.
of arrows in the battle, were very angry. Some fled away and The boys said:
some fainted on the battlefield. Just then, king Satrughna, full
of might, gave up his unconsciousness (i.e. regained conscious- 4-9. O mother JanakI, your son forcibly snatched the horse
ness) and went to fight with the great warrior Lava. of some proud king endowed with power. Then, O Janaki, the
39-47. Having come (to him), he said to that Lava: "You great brave boy vanquished all the army. Later also he got
who are like a boy, are lucky. You are not a boy; you are a victory. Having made that king unconscious, he obtained
god; you have come to outwit (us). I was never vanquished by victory in the battle. Then the very fearful king, having given
any hero in battle. You have made me unconscious, when I am up the swoon (i.e. having regained consciousness), got angry
seeing (i.e. under my very nose). Now see my valour. I shall and knocked down your son on the battlefield. We had in the
knock you down in the battle; put up with (at least) one arrow; beginning warded him off (saying): "Do not seize this excellent
Oboy, do not run away." Saying so, he who had destroyed horse." Despising all of us, the brahmanas who have mastered
Lavana, fierce like Yama's face, took an arrow in the battle. the Vedas, (he seized him)."
(Then) he fixed a blazing arrow and decided to strike on the Hearing these very terrible words of the boys, she fell on the
chest of Lava who was like fire burning everything, all the ground and full of grief she wept.
heroes. Seeing that blazing arrow illumining the ten quarters,
he remembered Kusa who knocked down his enemies. 'If at Sita said:
this time my strong, brave brother were here, I would not have 10-20. How is the cruel king fighting with the boy? He who
 V.63.28b-44a 1907
1906 Padma Purdna

has vanquished my son, has a wicked mind as a result of impious How (is it that) the hero is not seen? Where has the hero gone
deeds. O hero Lava, where are you, full of great power? How to play? Or with whom has he, due to his being a child, gone
(is it that) you seized the excellent horse of the unkind king? to see (i.e. look for) me? O my mother, why do you weep?
You are a boy, they are invincible and proficient in (the use of) Where is that Lava (now)? Tell me all that is the cause of your
all weapons. They were in their chariots, (while) you were grief."
without a chariot? How can the fight (be said to) be (between 28b-32. Hearing those words of her son, she who was
two) equal (parties)? With you (i.e. in your company) I gave afflicted, said to Kusa: "Some king, protecting a horse, has
up (i.e. did not mind) the unhappiness due to Rama's having seized Lava. My boy bound here the horse fit for the sacrificial
abandoned me. Now without you, how shall I live in the forest? rite. The mighty one. all alone vanquished many guards (of the
Come to me; release the sarcificial horse; let this king go. You horse). The king, having made him unconscious, bound him in
who wash away (i.e. remove) my sorrow, do not realise my sor- the battle. The boys who had gone with him, told me like this.
row. Had Kusa, the crest-jewel of the brave, been here today, he Then having heard that Lava was arrested, I became distressed.
would have (by) now freed you from the vicinity of the king. (Now) you who have come in time (should) forcibly release him
Due to my (bad) luck he too is not nearby. Now what shall I from the excellent king." Having heard his mother's words,
do? It is just my fate that is the cause for the rise of (this) sorrow. Kusa, full of anger, biting his lips and gnawing his teeth, said
to her:
The glorious one scratching the earth with the toe of her foot Kusa said:
and with tears in both her eyes, wept much like this. She said
to the boys: "This one (i.e. Lava) is a child, and he (i.e. Satru- 33-38. O mother, know that Lava is (surely) freed from the
ghna) is a king. How and where will he go on having vanquished binding by the noose. With my arrows I (shall) now kill him
my son in the battle?" When this Janaki who looked upon her with his entire army and horses (and elephants). Even if a god or
husband as her god was speaking like this, Kusa along with a deity comes, or even Siva comes, I shall free him with arrows
great sages came (back) from Ujjayini. After having worshipped having sharp joints. O mother, do not weep; vigourous fight
Mahakala on the fourteenth day of the dark half of Magha and here (i.e. in this world) leads to fame; (but) running away leads
after having secured many boons from him, he came in the to infamy. O mother, give me a divine armour, and a bow with
vicinity of (i.e. to) his mother. a string, so also a helmet and a sharp sword. Now I shall go to
21-28a. Seeing Janaki afflicted and overcome with fear and the battlefield; I shall vanquish the mighty army; I shall free
with tears produced in her eyes, and helpless due to being over- my brother fainted on the battlefield. If, O mother, I do not to-
come with grief, he, being anxious, said. At that time, his (right) day release your son from the great battle, then let your feet be
arm, throbbing and indicating fight, said (to him). In the heart angry with me on the earth.
of the mighty warrior there was great enthusiasm to fight. He Sesa said:
spoke to his mother, speakingpiteously in a faltering voice: "When
39-44a. With these words Janaki, of auspicious characteris-
I, your son, have stood by you, your affliction has gone. When
tics, endowed him with blessings and gave him all the multitude
I am alive, tears should not fall from (your) eyes." He, of a
of missiles: "O (my) son, go to fight, and free the unconscious
courageous mind, said to his mother who was sad with tears,
who was speaking in a piteous and faltering voice, who was in- Lava": Thus ordered, Kusa who had put on an armour, who
was decorated with ear-rings, who was powerful, who had worn
stantly unhappy due to Lava's being bounded by grief. "Where
a crown, who had a sword, who had a shield, who held a bow
is my brother, the destroyer of his enemies, who having come to
have known that I have arrived, would always come near me? after putting the inexhaustible quiver on his shoulders powerful
 1908 Padma Parana V.63.66-79 1909
like those of the lion, and who was the best among the war- power, are the victor. O king, if you are a warrior, fight with
riors, saluted his mother's feet, and quickly went (to fight). When me. Now I shall knock you down in the battle." Satrughna,
he speedily and quickly went to fight, he saw his (brother) Lava, knowing him to be the son of Sita from Rama, was amazed in
the destroyer of hosts of enemies. The very great warriors saw his heart and angrily took his bow. Seeing him having taken a
Kusa coming like Yama approaching to destrory the entire bow, Kusa, full of anger, stretched his own very strong and ex-
universe.
cellent bow. Satrughna who knew (the use of) all weapons dis-
44b-51. Lava, seeing his very mighty brother Kusa resem- charged sharp arrows. Kusa, laughing, easily cut them oifin the
bling wind, coming, shone very much like fire. Having freed battle. O sage, hundreds and thousands of arrows of (i.e. dis-
himself from the chariot, he went out to fight. Kus"a threw all charged by) Kusa and the king (i.e. Satrughna) pervaded the
the heroes on the battlefield into the eastern direction. Lava, entire world. It was a wonder. The mighty Kusa quickly burnt
through anger, urged on (i.e. made flee) all of them into the all of them with the missile presided ovey by the Fire. The brave
western direction. O sage, the men in the army, pervaded by king quelled it with the missile presided over by Rain. The king
affliction caused by KuSa's arrows and troubled by Lava's arrows who was very brave, put it down with the missile presided over
resembled the eddies in the ocean with the waves rising. The by Vayu. Then everywhere on the battlefield strong wind blew.
entire army, troubled by the volleys of the arrows of Kusa and He covered the wind that disturbed (everything) with the missile
Lava, did not get happiness. The frightened army repeatedly presided over by Mountain. The king cut off the mountain-
scattered here and there. No one endowed with might remained stones with a thunderbolt-like missile. Then that very great
anywhere on the battlefield and desired to fight. At this time warrior Kusa discharged the missile presided over by Narayana
Satrughna who tormented his enemies went to fight with the (i.e. Visnu). That missile presided over by Narayana, was not
hero Kusa resembling Lava. The killer of the heroes of his able to hurt the king.
enemy seated in a golden chariot, seeing Kusa full of power and 66-79. Then Kusa got very angry. He, given to anger, spoke
resembling Rama's form, said: to Satrughna having great might and valour: "I think you are a
Satrughna said: great hero, getting victory in the battle, as my fearful missile
presided over by Narayana, did not hurt you. O king, today
52-56. Who are you, very mighty one, and resembling your with three arrows I shall knock you down on the ground. If I
brother Lava? O great hero, what is your name? Who is your do not do this, hear my solemn declaration. I shall have in this
father? Who is your mother? O best of men, how (is it that) world the sin of the man who, having obtained human body
you are staying in the forest resorted to by brahmanas ? O very (i.e. birth) due to crores of religious deeds, does not honour it
powerful one, tell me everything so that I shall fight with you. through delusion. On this battlefield you should be attentive. I
Hearing these words, Kusa, filling with noise the battlefield shall instantly knock you down on the ground." Saying so, he
with his voice grave like that of the clouds, spoke to the king: fixed on his bow a fierce arrow resembling the destructive fire at
"(I know) only (that) SIta, devoted to her husband, gave me the end of the world after aiming it at the great expansive, hard
birth. Devoted to worshipping the feet of Valmiki, we two live chest of the enemy. Seeing that arrow fixed, Satrughna, full of
in the forest. O sinless king, we are engaged in serving our anger, discharged sharp arrows piercing the skin of Kusa. The
mother, are proficient in all lores (sciences and arts); we are arrow of a terrible form, resembling fire, and hissing like a ser-
known as Ku^a and Lava. pent, went forth to pierce his chest. The best king, remembering
57-65. Who are you, the hero, desiring to fight? Why is the Rama, quickly noticed the arrow. He cut off that arrow having
excellent horse let loose? Today in the fight, you, possessing sharp joints and discharged by Kusa. Then, Kusa who was
very angry due to his arrow being cut off, fixed on his bow an-
1910 Padma Pur ana V.64.12.28 1911
other arrow with sharp joints. While he, full of power decided Seeing the powerful monkey, the son of Wind, coming (to fight),
to pierce his chest (with an arrow), he cut off his arrow resem- he grinned, as it were provoking him to become wrathful.
bling the destructive fire at the end of the world. Then Kusa, full 12-17a. He said to Hanumat: "Come face to face with me.
of anger, remembered his mother's feet, and fixed on his arrow I shall pierce (you) with a thousand arrows. You will go to (i.e.
a third wonderful arrow, ^atrughna too, quickly took an arrow fall on) the ground dead." Hanumat, who was addressed like this,
to cut it off. Just then, he, pierced by the arrow fell on the realising that Rama's son was very powerful and that the duty
ground. When Satrughna fell, there was a great wailing. Kusa for the master should be done, ran (to him). The very powerful
proud of his might, obtained victory then. one, having quickly uprooted a lofty sala-tree having a hundred
branches and aiming at Kusa's chest, went to fight with him.
The mighty one, seeing Hanumat with a sala-tree in his hand
coming (to him), pierced him on his chest with three arrows
having sharp horse-shoe-shaped heads and resembling the
(crescent) moon. The son of Wind (i.e. Hanumat), being quickly
CHAPTER SIXTYFOUR pierced by the powerful Kusa, gnawing his teeth struck him on
his chest with the s"ala-tree. The bov (though) struck with the sala
Rama's Army Revives did not shake a bit.
Sesa said: 17b-22. Then the heroes through amazement (i.e. being
amazed) praised him on account of his being a child. That hero
1-5. Seeing Satrughna fallen, the excellent king Suratha Kusa, knowing (the use of) great missiles (and) being struck with
getting into his very wonderful chariot fashioned with jewels the sala-tree, took through anger a destructive missile to kill
went (to fight). Realising that Puskala was formerly defeated in his enemy. Seeing the invincible destructive missile discharged
battle, he went to fight with Lava, the crest-jewel (i.e. the best) by Kusa, (Hanumat) mentally meditated upon Rama, the des-
of the great heroes. Suratha, the crest-jewel (i.e. the best) of the troyer of the difficulties of his devotees. Then that missile causing
great heroes, having reached Kusa and discharging arrows in great pain, which was discharged by Kusa, stuck to (i.e. struck)
various ways, troubled him. With ten arrows with rising flames the chest of Maruti and he again swooned. Seeing the monkey
he deprived Suratha of his chariot. He speedily cut off his bow, (fallen) unconscious, the powerful one (i.e. Kusa) pierced with
strong and strung. The battle between the two heroes (fought sharp arrows that entire huge army. That entire army consisting of
with) destruction of missiles and counter-missiles and throwing four divisions, shattered with myriads of arrows of (i.e. dischar-
and counter-throwing of missiles was fierce and thrilling. ged by) him on the battlefield took to fleeing.
6-11. When the invincible king Suratha was very much 23-28. Then Sugriva, the lord of monkeys and a great protec-
exerting in the battle, Kusa thought:'What should I do (now) tor uprooted many trees and ran to the great warrior Kusa. Kusa,
in the battle?' He, possessing great power, having thought, took laughing, easily cut off all (those) trees. The mighty one again spe-
a sharp, fierce arrow to kill the king. Seeing the arrow resembl- edily cut off the trees that came to him. Afflicted by many arrows
ing the destructive fire at the end of the world, coming (towards on the battlefield, Sugriva took a fearful mountain (to hit it) on
him), he decided to cut it off. Just then the great arrow struck the head of Kus"a. Seeing the mountain coming (to him) Kusa
him. Then the very brave hero fainted in the battle, and fell in the pounded it with arrows (discharged") in many ways and quickly
interior of his chariot. The charioteer took him (away). Seeing rendered itfit for Maharudra's body (i.e. converted it into ashes).
on the fall of Suratha Kusa getting victory and scaring the hosts Seeing that great feat performed by the boy, Sugriva was averse
of heroes, (Hanumat), the son of Wind, went (to fight with him). to the hope of (i.e. was disappointed towards) victory on the
 1912 Padma Purana V.64.50-66a 1913

battlefield. Seeing in the battle invincible Kusa striking their tails and holding the two powerful ones, went to their
(Hanumat's tail) and becoming very impatient and overpowered hermitage. The two best monkeys (i.e. Hanumat and Sugriva)
with anger, he took a mountain to strike him (with). seeing them going to their hermitage, trembled and said to each
29-36. Seeing Sugriva eager to strike him, he carefully other in frightened words (i.e. words full of fear). Hanumat,
struck him with many arrows with sharp joints. He, struck with his mind soft through fear, said to the lord of monkeys:

i
with arrows of different kinds, and being afflicted, was exaspe- "These two sons of Rama will take us to their hermitage.
rated to kill Kusa, (and) went, (and) took a sala-tree. Then Formerly I who had gone to Janaki, had done a (good) act for
also that hero Kusa took a missile presided over by Varuna and Janaki. At that time the lovely queen Janaki was (well) dis-
he, the elder brother of Lava, bound him with that strong noose. posed to me. That Vaidehi will see me bound with a noose by
He being (thus) bound with soft nooses by the powerful Kusa, my enemy. The excellent one will then laugh (and) I shall be
fell on the battlefield adorned by great heroes. Seeing Sugriva ashamed. What should I do now? My life will end. A great
fallen, the warriors fled everywhere. Lava's brother, the crest- misery has befallen. What will that Rama do."
jewel (i.e. the best) of great heroes, got victory. Just then, Lava, 50-52. Hearing his words (Sugriva said): "O great monkey,
having vanquished warriors, also Puskala, Angada, Pratapa- my (condition) is the same. Tf he will take me like this, I shall
grya, VIramani, and also other kings, got victory in the battle, die." When the two who were very much frightened, were
and came to his brother who got victory in the battle and who telling like this to each other, Kusa and Lava energetically
destroyed crores of enemies. O sage, pleased with each other, reached the house of their mother. Seeing them to have come,
they embraced each other. They obtained victory. Then, being their mother was delighted. With great affection she embraced
elated they talked (to each other). her two sons, one by one.
53-57. Janaki, having seen the two monkeys, Hanumat and
Lava said: Sugriva, the best among the heroes and the lord of monkeys,
37-42. O brother, because of your grace, the ocean of the held by the two (i.e. by Kusa and Lava) by their tails, laughed.
battle has been crossed (by me). Now we shall cleanse the well- The excellent lady, seeing them tied with nooses, speaking for
adorned battlefield. their release, said these excellent words: "O my (two) sons,
free these very brave and very powerful monkeys. If the two
Saying so the heroes, Kusa and Lava, went (to the bat- big ones see me, they will cast their life. This is the hero
tlefield). (Lava) took the beautiful crest-jewel of the king Hanumat, who burnt the city of (the son of) Danu (i.e. the
which was decked with gold; so also the hero Lava took demon Ravana). This also is the lord of bears, the king of all
the auspicious crown of Puskala. He also took the very costly monkeys. Why have you, and where have you arrested them?
armlets of Satrughna, and of someone else. Seizing the heap of What have you done (to them) through disrespect? That (you)
weapons and also Hanumat, the lord of monkeys, they went two young ones have seized them by their tails makes me
near Sugriva and tied both (HanQmat and Sugriva). The younger wonder."
brother of Kusa held the tail of the son of Wind and said to his 58-66a. Hearing these soft words of the mother, the two
brother: "I shall take (him) to my (i.e. our) abode holding him sons, best in politeness and possessing great power, then said:
by his tail, to please our mother, for the sages'sons to play "Mother, there is a strong king (named) Rama, the son of
(with) and for (satisfying) my curiosity." Dasaratha. He has released a horse, well-adorned and having a
43-49. Hearing these words, Kusa then spoke to Lava: "I golden note on his forehead. O mother, this is what is written
shall seize this strong, powerful monkey." Speaking like this, there: 'My mother has given birth to one brave (son only).
the two, best among the mighty, having bound the two at
1914 Padma Parana V.64.75b—V.65.11 1915
Those who are (i.e. call themselves) ksatriyas, may seize (the the excellent horse. We shall release these two monkeys. We
horse); otherwise, they should worship the soles of (my) feet.' shall do (i.e. carry out) your words (i.e. your order)."
Then, O you chaste lady, I thought in my heart: 'Are you not 75b-80. Saying so, the two went to the battlefield, released
a ksatriyalady? Would you not be the mother of heroes? (i.e. the lords of monkeys, so also the horse fit for the horse-sacrifice.
Have you not given birth to heroes?) Seeing the arrogance of Queen Sita, having heard from her sons about the destruction
the king, I have forcibly seized the horse. (Our) hero Kusa has of the army, reflecting in her mind upon Sri Rama, looked at the
conquered and destroyed his army in the battle. O you who sun, the witness. "If by mind, words or deeds I worship
look upon your husband as a deity, know this to be the crown Raghunatha and none else, then let this king revive. O you lord
of the king. This also is the crown of another hero, the noble of the worlds, due to my truth (fulness) let the entire big army,
Puskala. Know this to be another crown, adorned with gems forcibly destroyed by my sons, revive." While Janaki who
and pearls. O excellent one, know this to be the king's attrac- looked upon her husband as her deity, was talking like this, the
tive horse, going at will, which is for my strong brother to entire army revived on the battlefield.
ride upon. 1 have brought these two monkeys, the best among
the strong, to play (with). They, who fight, are (brought here)
for (i.e. to satisfy) your curiosity?"
66b-67a. Hearing these words, Janaki, who looked upon
her husband as a deity, repeatedly said to her brave sons:
"Release them". CHAPTER SIXTYFIVE

Slta said: Sumati Describes the Adventurous Events to Rama

67b-69a. You have done injustice. You have snatched Sesa said:
Rama's great horse. You have knocked down many soldiers.
1-4. In a moment Satrughna, the hero, gave up his swoon
You have bound these lords of monkeys. The brave horse of
on the battlefield. Other mighty warriors also, who had fainted,
your father is let loose by him for a sacrifice. You have snatched
revived. Satrughna saw the best among the horses, standing be-
his horse too (which is to be used) in the best sacrifice.
fore him, and saw (i.e. found) himself to be without the helmet
69b-75a. Release these two monkeys; release this best and the army revived. Seeing this he wondered in his mind and
among horses. Apologise to the very angry Satrughna, the spoke to Sumati, the best among ministers, who had then revived:
brother of the king. "Having shown pity, the boy has returned the horse for the com-
pletion of the sacrifice. We (shall) quickly go to Rama desiring
Hearing these words of their mother, the best among the
(i.e. waiting for) the horse's arrival."
mighty, said: "We have conquered that king possessing might
5-11. Saying so, he, having got into the chariot and without
in the manner of ksatriyas. Unfairness is not possible in the
(the sounds of) kettle-drums and conches, quickly went to
case of us who fight in the manner of ksatriyas. Formerly
Rama far away from the hermitage. After him moved the great
Valmiki said to us who were learning (under him): 'In the
army full of four divisions and making the lord of serpents
hermitage a horse fit for a sacrificial rite was seized. Therefore,
broken down due to (i.e. under) its load. Having quickly crossed
a son would (i.e. could) fight with his father, or a younger
Ganga, full of water having waves, he went to his own country
brother with his (elder) brother; or a disciple with his teacher.
adorned with his own men. The king was accompanied by Pus-
By that no sin accrues.' By your order now we shall give (back)
kala and Suratha; he, holding a bow, was seated in a jewelled
1916 Padma Parana V.65.34-52 1917

chariot; he had put the horse in front; the horse was adorned boiled rice was (mixed) with curd, and accompanied by (i.e.
with jewelled necklaces; and on his head only shone the white mixed with) camphor. It was prepared by cooks cooking tasty
umbrella. Surrounded by thousands of chariots and mighty kings food, and served by waiters. There, certain brahmanas on seeing
who were adorned with heroic cries, he in due course reached the the rice boiled with milk put (i.e. served) in their dishes, said to
city, adorned by the solar dynasty, decorated with many excellent one another: "What is this wonder that is seen (here)? Is it the
flags, and shining with citadels. orb of the moon fallen from the sky through the fear of dark-
12-18. Rama, having heard that the army along with this ness? Here there is the wonderful nectar which puts an end to
Satrughna and with the brave Puskala had reached the city, was death." Hearing that, another excellent brahmana, with his eyes
delighted in many ways. Showing Laksmana the great army with red through anger, said. "The orb of the moon is not at all wet
four constituents, he sent him, his brother, best among the with nectar. The form of the moon is one (only). Then how can
mighty (to receive it). Laksmana having along with the army it be seen to be similar in every individual dish of a thousand of
gone to his army, and being beside himself due to joy, embraced brahmanas? Therefore, know that it may be a lotus or camphor.
him whose body was adorned with wounds. Being asked about Do not regard it to be the moon's orb endowed with white
the safety everywhere, he told him the news. Satrughna became lustre." Just then another (brahmana) overcome with anger,
very joyful and met with happiness. The brave and noble-minded shaking his head (said): "These foolish brahmanas, notproficient
son of Sumitra, being seated along with his brother (Satrughna) in the knowledge of tastes, do not know: This is cooked with the
in his own chariot, went along with the great army to the city. bulb of campaka. They are sweet lotuses."
Sarayu had sacred water, had purified the three worlds, was 34-40a. O sages, brahmanas who (generally) ate bulbs and
purified by the dust of Rama's feet, was bright like the autumnal roots, were pleased and were very eager to know the tastes and
moon, was crowded with swans and ducks, was adorned with the thus conjectured among themselves. Just then another brahmana
ruddy geese, and was very much resounding with birds, having said: "The existence of the ksatriyas is excellent. They will enjoy
very strange colours. food like that served on account of their great religious merit."
19-33. Ramacandra had abundantly got constructed there To him a brahmana said at that time: "Such is the fruit of charity.
pavilions resounding with the separate recitals of brahmanas Those who give to brahmanas, obtain what is desired. Such food
knowing the Vedas. There were many ksatriyas with their hands will never be seen by them who have never repeatedly worshipped
well-adorned with bows, and filling the earth with the noise of Visnu with various offerings of eatables. Those men who feed
the various twangs of their bow-strings. There brahmanas en- brahmanas with (foods of) various tastes, enjoy (food of) sweet
joyed (i.e. ate) charming and various kinds of food. Praising one taste abandoned by (i.e. kept away from) the sight of the sinners.
another, they talked about (i.e. discussed) interesting news Those best brahmanas, proficient in the Vedas, thus fed with
(topics). There were foods like rice boiled with milk, which (foods of) desired tastes, recited (the Vedic texts) in the pavilion.
were white and resembled the moon. They were full of (i.e. mixed) Being delighted, some danced, some laughed and some cried. A
with profuse milk and ghee and were mixed with sugar. There great festivity took place there.
were many small round cakes resembling the orb of the moon in 40b-52. Then Satrughna came there. Rama, seeing Satrughna
beauty. They were very lovely and were made fragrant with per- coming along with Puskala, could not contain the joy rising (in
fumes of camphor etc. There were soft components of macaroni his heart). Then Rama got up (togreet his) brother stuck to (i.e.
having hundred holes or no holes. With sweet food there were fallen at) his feet. Seeing his brother fallen at his feet, Rama
baked thin cakes that were dressed. There was boiled rice firmly embraced him who was full of politeness, and whose body
which resembled lotuses, which was mixed with kidney-bean- was adorned with wounds. Shedding tears in various ways (i.e.
seeds, which was having a perfume, and which gave delight. The profusely) on his head, Raghava got great delight which is far
 1918 Padma Purdna 1919
V.65.63-80
away from (i.e. which cannot be expressed in) words. He, over- unded by his entire mighty army, offered his entire kingdom in
come with (Puskala's) modesty, took polite Puskala who had which the elements causing nuisance were destroyed, O lord,
bent at his feet, between his arms, and embraced him much (i.e. That king Sumada who having propitiated the mother, the leader
closely). Raghunatha himself closely embraced others also like of the worlds, Jagadambika, obtained a long life and a kingdom
Hanumat, the hero Sugrlva, so also Angada, Laksmlnidhi, the free from bad elements, salutes you, served by lords. Accept,
son of Janaka, Pratapagrya, conquering his enemies, Subahu, with a favourable eye, him who desires to see you for a long
Sumada, the hero Vimala, the gem(-like) Nila, Satyavat, Vira- time.
mani, and Suratha, the servant of Rama—•who were affectionate 63-71. Then in king Subahu's city, full of army, his son
and had bowed at his feet. Sumati, the lofty one, being pleased Damana seized the best horse. With that Damana a great battle
and standing in front of Rama, closely embraced Sri Raghupati took place. Having caused (Damana,) the son of Subahu, to
favouring his devotees. Then Rama, the best among the eloquent, faint, Puskala obtained victory. Then Subahu, getting angry,
seeing his minister come near him, spoke with great delight to fought, in the battle with (Hanumat,) the son of Wind, the ser-
him: "O Sumati, O best among speakers, O best among minis- vant of your lotus-like feet, and best among the mighty. Being
ters, tell me who are these kings. How (i.e. for what reason) struck by his foot, he obtained the knowledge covered due to the
have all of them come here? Where (i.e. to which places) did the curse. Having dedicated everything to you, he has become the
horse go ? By whom was he arrested ? How was he released by protector of the horse. This king Subahu, of a lofty body, salutes
my brother having great might?" you. Sprinkle with a favourable glance king Subahu, proficient
in political wisdom. Then the horse that was let loose, plunged
Sesa said: into the puddle in Reva. There the mighty Satrughna obtained
the deluding missile. Then the horse went to Sivapura, adorned
53. Thus addressed that very intelligent Sumati, the best with the residence of Siva. You know what happened there, as
among ministers, laughed and spoke in a voice grave like the
you yourself had come there. The demon Vidyunmalin was killed;
(sound of the thundering) clouds.
Satyavat then joined (us); O you highly intelligent one, you know
about our battle with Suratha. Then the horse, released from
Sumati said:
Kundalaka, roamed everywhere. Nobody proud of his might,
54-59a. How should I speak before you, the omniscient one? seized him.
You are asking in the manner of the world. You who are every- 72-80. Then the horse reached Valmlki's hermitage. O best
thing, know all. Yet, O crest-jewel (i.e. the best) of all kings, among men, listen to what curious thing took place there.
always holding your order on my head (i.e. obeying your order), Then a strongest boy, sixteen years old and having resemblance
I shall speak; today (i.e. now) listen to it. O lord, by your grace, with you, seeing the horse marked with a note, seized him. Then
your horse, adorned with a note on his forehead, wandered on O best of men, a great battle with Kalajit took place. He was
the surface of the earth. No one, proud (through the pride) of struck by the hero with a sharp missile. Many very mighty ones
his name and power, seized him. (On the contrary) having given like Puskala were killed in the battle. The crest-jewel of the
their kingdom (to you), they saluted your lotus-like feet. Who, heroes made even Satrughna unconscious. Then the brave king,
desiring victory (and) free from old age and death, seized (i.e. the best among the mighty, feeling great pain in his heart, angrily
would seize) the best horse of the killer of Ravana, the lord of made him unconscious. When he was made unconscious by the
demons? Your lovely horse had just gone to Ahicchatra (city). king, another (warrior) came (there). He and this one, having
59b-62. The king of that city, Sumada, heard that your horse revived, destroyed your army. Having seized the weapons and
had come; and the very powerful one, with his sons, and surro- ornaments of all that were unconscious, and taking (with) them
 1920 Padma Purdna V.66.11b-28a 1921

the two monkeys that were bound, the two (i.e. Kusa and Lava) she gave birth to the two sons illumining the ten quarters. It is
went to their own hermitage. Having favoured (us) he gave clear that I named them Kusa and Lava.
(back) the great sacrificial horse. The entire army that was dead 1 lb-15. As the moon waxes in the bright half of the month,
was brought back to life. Having taken the horse, we have come they grew there continuously. In due course I performed all
to your vicinity. 1 have told you these words (since) I knew this (sacraments) like the thread-ceremony. O king, I made them
only. grasp (i.e. taught them) all the Vedas with their limbs. From my
mouth they learnt all the Upanisads, so also Ayurveda, archery,
science of (the use of) weapons, so also the lore of magic; I
made them skilled in music. The two, unsteady and fickle of
heart, skilled in all lores, sang on the bank of Ganga and in the
bowers of creepers and in groves. Then, O best of Raghus, I got
CHAPTER SIXTYSIX
the highest delight.
Singing of Ramayana by Kusa and Lava 16-21a. Having given them all the missiles, I put my hand
on their heads (i.e. I blessed them). Seeing them extremely
Sesa said: skilled in singing and proficient in knowing the difference among
1. Having come to know that the two boys in Valmlki's the notes like the first, the fifth and the third (notes of the
hermitage were his sons, he (i.e. Rama) went to Valmiki. gamut), people were wonder-struck. Seeing them like that I
made them sing charmingly. Due to my knowledge of the
Sri Rama said: future, I composed the holy Ramayana. The two, skilled in
2-5. Who are the two boys having my resemblance and the (playing upon) the tabor, musical instruments, lutes, sang in
best among the mighty? Why do the two, skilled in archery, every forest and infatuated the beasts and the birds. O Rama,
live there? Having heard what the minister told about them the sweetness of the singing of your sons is wonderful. One
who easily bound Satrughna and Hanumat, I am amazed. night Varuna took the two boys to hear them. By the order of
Therefore, O sage, tell me all the deeds of the two boys, since a the god the two boys who have a charming age and form, who
great, desirable delight thus comes to me. have crossed the ocean of the science of music, sang sweely
there.
Hearing those words of the intelligent king of kings, he (i.e. 21b-28a. Varuna along with the members of his family and
Valmiki) spoke important words, with clear syllables. singers, heard your highly sweet, charming pure deeds. Having
heard with Mitra your deeds sweeter than even nectar, O Rama,
Valmiki said: Varuna was pleased. With the functions of his life and senses
6-1 la. How is it that you who live in the heart of men, taken away by the joy of music, he did not direct (i.e. allow)
would not have the knowledge (of the deeds)? Yet, to delight your sons to come back (to the earth). The two boys, though
you I am telling it now. O king, these two boys, the best among enticed by charming, great pleasures, did not swerve, as a result
the mighty, who resemble your form, and have charming bodies of (their) remembering the feet of their teacher and their
like yours, (live) in my hermitage. When you abandoned in the mother. I too then went to the excellent abode of Varuna. O
fierce forest the pregnant, innocent Janaki, afflicted with grief lord, Varuna, having affection (for me), worshipped me. To
and repeatedly crying like an osprey, I saw the daughter of Varuna who, though he knew everything about the birth anddeeds
Janaka and brought your righteous wife to (my) hermitage. of the two boys, too asked me (about them), I told everything
The sages' sons constructed a lovely hut of leaves for her. In it about the birth of the boys and their acquisition of knowledge.
1922 Padma Parana V.66.44-59 1923
Hearing that they are Sita's sons, he (presented them) with been accepted. Sages (gave) them blessings; and from others
garments and ornaments. To honour my words 'the (articles) they (received) fame.
should be accepted, as they are given by a god,' the two princes 44-51. Formerly the sages saw the world to be full of one
accepted whatever was given by Varuna who was pleased with Rama (only). Now the entire world has become full of three
their musical instruments, singing, knowledge, age and virtues. Ramas on account of your two sons. Formerly in the world only
28b-36. Then the fortunate Varuna asked me with reference one form of Cupid was seen; but now with four Cupids (i.e.
to (i.e. about) Sita: (He said:) "Sita is at the head of chaste Cupid, Rama, Kusa and Lava), he will be born (i.e. will have
ladies; she is endowed with beauty and good character; she has four forms). O lord of kings, everywhere else Kusa and Lava
brave sons; she is noble; she does not deserve to be abandoned. are declared to be Rama's sons. Then why do you, a learned
O descendant of Raghu, there is a great loss (to Rama) in (i.e. man, shrink (from accepting it)? O you crest-jewel among those
due to) abandoning her. She is the greatest well-being of all having an auspicious fame, except in the case of your having
well-beings, which never perishes. O Rama, the hearing about abandoned Sita, praise about all your deeds is heard. O Rama,
and narration of the account of whom is holy, what loss is you who are the lord of the three worlds and are following
thereby if the stupid sinful persons do not realise her greatness? a householder's life, should accept these two sons who are
Her purifying behaviour is always before us. Those who reflect endowed with knowledge, good character and virtues. They
upon Sita's feet, instantly attain perfection; by the mere will not leave their mother and stay with you. Therefore, you
thought about her, these divine functions of the worlds like should invite your sons with their mother. Now by reviving the
origin, maintenance and destruction, take place. Sita is death; army, she has given a pious, convincing proof to all the people—
is nectar; (it is) she (who) gives heat; she sends down rain. Your even the sinking ones (i.e. sinners) (of her purity). O you who
JanakI is heaven, salvation, penance, deep abstract meditation cut off the pride (of your enemies), it is, therefore, not un-
and chanty. None else but your dear Sita alone creates Brahma, known to us or to gods. In her purity (being established), what
Siva and other gods like me. You are the father of all the was (supposed to be) lost for the people, is indeed (proved to
worlds, and Sita is the mother. Therefore, your erroneous view be) eternal.
about her is not at all proper for (i.e. will not at all lead to)
happiness. Sesa said:
37-43. You, the omniscient one, the lord, yourself know 52-54. Thus Valmiki enlightened Rama, though he was
that Sita, the daughter of the Earth, who is dearer to you than omniscient. Praising and saluting Valmiki, he spoke to Laks-
your own life, is ever pure. Therefore, you should respect mana: "O deer one, go, resorting to a chariot with Sumantra to
Janaki who is pure and dear to you. (If you do this,) there will bring Sita, (my) virtuous wife, along with (our) sons. Telling
be no mortification of the curse for Sita or for you. O Valmiki, her these my words and also the words of the sage and having
O best sage, you should actually tell these words of (i.e. uttered (thus) enlightened her, quickly bring her back."
by) me to Rama, the lord of the worlds." O lord, thus was I
told by Varuna about your receiving Sita. I was also told in Laksmana said:
the same way by all other gods. The gods, demons, all the 55-59. O supreme one, O lord of all of us, by your order I
gandharvas also, with minds full of curiosity, have heard the shall go. If the queen will come, then my journey will be fruit-
recital of Ramayana done by your two sons. All of them were ful. If the chaste one, being displeased with me for my former
pleased, and they praised your two sons. By means of their fault (of having abandoned her in the forest), does not
form, singing, age and virtues, they have enticed the three come, then I, coming (back alone) should be forgiven.
worlds. Whatever was given by the gods to your two sons, has
1924 V.66.87-92 1925
Padma Purana
Speaking thus to Rama, Laksmana getting with Sumitra and auspicious one, have enquired about your well-being. The self-
a disciple of the sage into the chariot by the king's order, went possessed one, not finding delight in anything else but you, is,
to Sita's hermitage. 'How should I propitiate Sita who would truthfully inviting you, O beautiful lady. O daughter of
know (i.e. remember) the former fault of me who always Janaka, the lord, finding all the quarters vacant without you,
depend upon Rama?' Thinking like this and (oscillating) weeps and makes others (us) also weep. O you born in the
between joy and fear, Laksmana reached Sita's hermitage, des- Videha country, he always remembers the place where you have
troying fatigue. stayed and looks upon it as occupied (by you), and says: "This
60-69. Having got down from the chariot, he with his eyes hermitage of Valmiki where Janaki spends her time in (talking
(i.e. sight) checked by tears, repeatedly addressing her 'O about) tidings about me, has become blessed." Our lord, while
noble one, O revered one, O respected one, O auspicious one', weeping, said something more to you. Listen to it: "There is
and with his entire body trembling, fell at her feet. She who no doubt that whatever is in the heart of the speaker does find
was beside herself by love, caused him to rise (and said): "O an expression. People call me alone the lord of their lord; but I
dear one, why have you come to the forest dear to the sages. Is say that for them the unseen (destiny) is the independent
the king, the pearl from the pearl-oyster (in the form) of cause. Even the lord of everything follows destiny in all his
Kausalya, all right? Carried away merely by his fame, is he acts. Then, would not those that are ruled (by him), follow
without anger towards me? By all he is called the ocean of it in (times of) happiness or of misery? That inevitable cause
auspicious virtues. Entering into the fear of infamy, he appointed which bore fruit at the time of bending the bow (of Siva), the
you to abandon me. If after that his fame has become spotless, frenzy of Kaikeyi, the death of my father, going into the forest,
then the fame of me who, even by dying, spread his good fame, your being kidnapped there, crossing of the ocean, killing of
will be very firm. O brother-in-law, let me quickly have the the lord of demons, at the time of receiving you (back), the
proximity of my husband. Though he has abandoned me, I have truthfulness of my pledge, at the time of the murmur about
not, in the least, forsaken him. The fruit (effect) depends upon (you, my) chaste wife, at the time of my again being connected
the means (cause); but the cause is not dependent upon the with my relatives, my acquiring the kingdom, O beautiful lady,
fruit. Is Kausalya whose son is the protector of the three worlds, again at the time of separation from you, is again succeeding at
who is free from heart-rending grief, and who has always been the time of our re-union. Due to that (destiny) which falsified
full of compassion for me, all right? Are all kinsmen like Bharata the Veda, due to which I followed (the ordinary) people (in
all right? Is the noble Sumitra, to whom I am dearer than her abandoning you), I have become the first cause. The wise
own life, all right? Have you also been abandoned like me people follow destiny. Destiny wears out by fruition (enjoyment
(by the king) for his fame? What is difficult for the king, to and suffering). That you (have exhausted) in the forest.
whom his own self is not dear, to abandon (anything)?" 87-92. O Sita, O you not seen by people (or by light), my
70-86. In this way she asked Rama's younger brother in causeless love for you, which is growing, having abandoned
many ways. He said to her: "The king is all right. He is asking you (now) invites you respectfully. The merging of the purity
about your well-being. O queen, Kausalya, Sumitra and other of love takes place (i.e. the purity of love disappears), even if a
royal ladies that there are, have with love and with blessing fault is suspected (to be present in an individual). The wise
asked about your well-being. O you auspicious one, I report to ones should always enjoy that (pure) love. O good one, I have
you the salutation, preceded by a question about your well- purified my love for you. It is not otherwise. It should be
being, offered to you by £atrughna and Bharata. O Janaki, the thought (i.e. borne in mind) that by me, following eminent
preceptors, and all their wives, have given you blessings and O persons, has been protected even this world in all conditions
for the sake of purity, (even) through our censure, O queen;
 1926 Padma Purdna V.66.110-122 1927

for due to the acts of the great this confused world would perish. so also (you should tell) all after going from here about my
The fame of both of us is bright; the love of us is splendid; the well-being." Sita. directed her sons (as): "Go to your father.
families of us are bright; the acts of us are splendid. On the You have to serve him only, who would give you his position."
earth there would be bright singers of the fame of us. Those who The two boys, Kusa and Lava, though thus ordered, were,
are the devotees of us go to the end of (i.e. cross) the ocean of unwilling (to go), (but) went there with Laksmana due to the
the worldly existence." words of (i.e. due to being ordered by) Valmiki.
93-100. Being pleased with your virtues you were thus 110-111. The two sons went near the lotus-like feet of
addressed by him. Make your mind compassionate to see the Valmiki. Laksmana also, going along with the two boys,
lotus-like feet of your husband. For you are prepared lovely saluted him. These i.e. Valmiki, Laksmana, and the two boys—
garments, great ornaments, fragrant unguents, charming scents. gathered, and knowing Rama to be in the assembly, they, being
For your delight Rama has sent chariots and female servants; eager (to see him), went (there).
so also an umbrella, white chowries, elephants and horses, O 112-120. The very intelligent Laksmana, full of joy and
beautiful one. Followed by me and praised by best brahmanas sorrow, having saluted (Rama\ reported to Rama all the words
and by bards and panegyrists, saluted by the ladies in the city, of (i.e. uttered by) Sita. By the words of Sita's message Rama
served by warriors, covered with flowers by celestial ladies, fell into a swoon (i.e. he became unconscious). Having regained
giving wealth to brahmanas as desired by them, having put in consciousness he said to Laksmana who knew the way of life:
front the two sons mounted on elephants, you the queen, the "O friend, go there again and having told her my words bring
ruler of men, (should) go to Ayodhya, your city. When you her quickly by making great effort; well-being to you. (You
have gone there and are united with your husband, today there should say to her:) 'Have you, practising penance in the forest,
will be songs (sung) for all royal ladies and all the wives of thought of, heard of, or seen any other course than (coming to)
sages that have come from all (places), so also for those (that me, that, O Janaki, you are not coming (to me)? By your own
have come) from Kosala. desire you went from here to the forest, dear to sages. You
honoured those wives of the sages and saw the groups of sages.
Sesa said: O beautiful lady, your desire is fulfilled. Then why no you not
101-104. Hearing this request that respectable Sita said to today come (back)? Taking note of (i.e. considering) your own
him: "I have not been the cause of the king's fame; on the desire you would not find fault with me. O you lady of beautiful
contrary I myself am infamy. Void of good dharma, kama and thighs, to a lady, whether she goes or does not go (away from
artha, what can I accomplish for him? Under the circumstances her husband), her husband alone, whether he is without virtues
who would have faith in your autocratic king? By one like me or is an ocean of virtues, is the recourse. Then what about him
born in an auspicious family the faults of my husband that are who is desired by her mind? Whatever act is done by a noble
in my mind should never be told directly or indirectly. He does woman, is (done) for pleasing her husband. I was pleased with
not move away from my heart in that form in which he settled you formerly; now I am extremely pleased (with you). Sacrifice,
in my heart at the time of (our) marriage. muttering prayers, penance, charity, vows, (visits to) sacred
105-109. O Laksmana, these two sons of me are born from places, (showing) pity etc., all become fruitful and deities are
the portion of his lustre. They are the sprouts of his family; they pleased, when I am pleased. There is no doubt about it.'"
are very brave; they are skilled in archery. Take them to their
father and carefully fondle them. Staying here at will I shall Sesa said:
propitiate Rama by means of penance. O noble one, you should 121-122. Taking this message to (i.e. for) Sita from the
tell (i.e. convey) my salutation to the feet of the revered ones; lord of the world (i.e. Rama) Laksmana bowed down through
 1928 Padma Purdna V.66.141-153a 1929

attachment for Rama and said to the lord of souls: "I shall the king. Full of joy, Rama firmly clasped the two boys to his
tell those words full of politeness, which this one has uttered for body. He thought that the actual likenesses of his wife had
bringing back Slta." stood by him. Obest sage, the assembly too, seeing the charm-
123-125. Saying so and saluting the feet of Raghunatha, ing faces of Rama's sons, regarded Janaki's devotion to her
Laksmana getting into a speedy chariot quickly went to Slta. husband to be true.
Having looked at the fortunate and very energetic sons of Rama,
making his face lovely by having a smile on Valmiki said: "O 141. Having heard this spoken from the mouth of Sesa,
sons, playing on the lute, sing (songs describing) the wonderful Vatsyayana said: ''I have a mind (i.e. I desire) to hear Ramayana,
good deeds of Rama, adorning them with your sweet voice." full of all morality."
126-133. Thus addressed, the two noble sons (of Rama)
sang Rama's good deeds which give great religious merit, which Vatsyayana said:
were beautified with good sentences and words, in which the 142. At what time was this great Ramayana composed?
way of righteousness was actually present, in which chastity was Why did he (i.e. Valmlki) compose it? What is described in it ?
present, so also were present brotherly affection and devotion Tell me that,
to the teacher, where appeared in a bodily form the behaviour
of the master and the servant, where punishment to one behaving Sesa said:
unrighteously was actually (found to be inflicted) from (i.e. by) 143-146a. Once the brahmana Valmiki went to a great
the descendant of Raghu. The singing pervaded the world; even forest where there were tala (trees), tamala (trees) and blosso-
in heaven gods remained (motionless); hearing which singing med kirhsuka (trees); where ketaki (tree) made the forest fra-
even kinnaras fainted in a moment. The entire assembly there grant with its pollen and was seen like the great lustre of the
on hearing the sound of the lute adorned with beating of time moon by having white heads; where there were many blossomed
and measure, became (motionless) like a doll painted (in a trees like campaka, bakula, and kovidara and kurantaka. The
picture). Rama and other kings shed tears of joy; they being forest sounded with the notes of cuckoos and the hummings of
enticed by the singing of the fifth note, remained like (being) bees; it was charming everywhere and full of lovely birds.
painted (i.e. motionless). Then seeing (Rama) intent on (giving) 146b-149a. There a pair of curlews, which was lovely,
a gift they laughed and with their eyebrows knit a little spoke which was afflicted with Cupid's arrows, which was delighted
to the best sage Valmlki: with each other, which was (having) affection for each other,
134-136. "O sage, a great injustice is being done by this king, enjoyed. Then, a certain cruel hunter, greedy for eating flesh,
since he (trying) to allure us desires to give us gold coins. came there, and killed one lovely (bird) of the two. Then the
Accepting gifts is recommended for brahmanas and not for female curlew seeing her husband (i.e. her mate) killed by the
others. A king (i.e. a ksatriya) intent upon receiving a gift is fit hunter, became afflicted, and giving out loud cries through
for hell only. (This) king is enjoying the kingdom, let free by us grief, lamented.
through compassion. How does he, adorned with good fortune, 149b-151a. Then the sage (Valmiki) who was angry, touch-
desire to give (us) gold coins?" ing the holy water of the river, cursed the hunter who killed the
137-140. Valmlki, full of compassion, looked at them who (male) curlew: "O hunter, since you killed one of the two cur-
spoke like this and told them: "O you who are most prudent, lews infatuated by love, you will not attain glory for eternal
know (this to be) your father." Hearing these words of the years."
sage the two boys, full of modesty, and extremely pure due to 151b-153a. Then the brahmanas—his followers, thinking
their devotion to their mother, stuck to (i.e. fell at) the feet of that the composition of a verse had taken place, were delighted,
1930 Padma Purana V.66.168-182 1931

and praising the sage with the words 'Well (done), well (done)', (i.e. unable to get him back), he himself lived in Nandigrama.
they said: Lord, in the words that rose from the curse Sarasvati (This is what) you listen to in the Bala (kanda).
has produced a verse. O best sage, this verse has been an extre - 168-170. The description in the next takes place in Aranya
mely attractive one. O best brahmana, then the mind of the (i.e. forest). It describes his residence in the hermitages of the
sage was extremely delighted. sages. At places there is a minute description. (Then there is
the description of) the cutting of Surpanakha's nose; (so also is
153b-157. At that time, Brahma having arrived with his
the description of) the destruction of Khara and Dusana; (then
sons said (these) words to Valmiki: "O best sage, you are for-
of) the killing of the illusory (deer) Maiica; (the description of)
tunate, (since) Sarasvati, residing in your mouth, has become a
the kidnapping of his beautiful wife by the demon (Ravana);
verse. Therefore, compose the lovely Ramayana of sweet words,
the wandering of him separated (from Sita) in the forest; (thus)
by which your fame will last till the end of the world. Blessed
he was endowed with human deeds. (Then follows the descrip -
is the speech in (your) mouth which is accompanied by the name
tion of) his seeing Kabandha there, and his arrival at Pampa;
of Rama. Other stories about sensual love of men generate sin
(then is the description of) his meeting with Hanumat.
only. Therefore, compose the biography of Rama, well -known
171-174. This (kanda or division where these events are
in the world, by which the sins of the sinners will perish at
^^^ described) is called Vana (or Aranya kanda). O sage, listen to
(i.e. by means of) every word."
(the description occurring in) the next division. I shall abridge
158-162. Saying so the Creator along with other gods dis- it and tell you (i.e. I shall tell it to you in brief). The breaking
appeared. Then he thought; 'How would Ramayana be (com- of the seven tala (trees); the wonderful killing of Valin; giving
posed)?' Then on the charming bank of the river he became the kingdom to Sugriva, and the description of the trees; then
engrossed in meditation. Then in his heart appeared the lovely the message (i.e. advice) of Laksmana about his act (i.e. duty);
Rama. Seeing Rama who was dark like the petals of a b lue expulsion of Sugriva; so also the full description of the army,
lotus and whose eyes were like lotuses, and observing his past, and search for Sita; then meeting Sampati, crossing the ocean,
future and present deeds, he met with great joy, and composed meeting with the monkeys on the other shore. (This is the des -
Ramayana full of charming words and many kinds of metres, cription that occurs in) the wonderful Kiskindha (kanda or
in which Ramayana there are, O sinless one, six very charming division).
divisions. (They are):Bala, Aranyaka, Kiskindha, and Sundara; 175-182. Listen to (the description occurring) in the Sundara-
so also Yuddha and Uttara. kanda where (you find) the wonderful story of Rama. The error
163. O highly intelligent one, a man who listens to these of the monkey of seeing the picture in every house; then (Hanu-
six is freed from (i.e. absolved of) all sins. mat's) seeing Sita there, and (his) talk with Sita; breaking of
164-167. In it, in the Balakanda (is the description how) the forest (by Hanumat); the monkey (i.e. Hanumat) being
king Dasaratha who was pleased, obtained by performing the bound by the angry (demons); then (the description of) the
sacrifice to obtain a male issue, four sons, actually Visnu, the burning of Lanka; then joining the monkeys; then the giving of
eternal Brahman. Then (he, i.e. Rama) goes to Visvamitra's the token of recognition (given by) Rama; then the march of
sacrifice, marries Sita, (meets) Parasurama, comes (back) to the the army; then (the description of) constructing a bridge over
city (of Ayodhya), is allotted the position of heir -apparent; the ocean; meeting with Suka and Sarana. (The kanda which
(then) at the words of his mother, he, with his wife and Laks- contains) this (description) is called Sundara. In the Yuddha
mana went to the forest after having crossed Ganga, (then) to (kanda, is given the description of) uni on with Sita. In the
Citrakuta mountain. Having heard that he (lived) in the forest, Uttara (kanda) (is given the description of) the conversation
Bharata, the wise one, went to his brother. Not securing him with sages and the commencement of the (horse-) sacrifice. There
1932 Padma Purana V.67.11-34 1933
are many tales about Rama, which destroy the sins of the
the feet of Rama. Rama, having seen that JanakI, beside herself
listeners. Thus these are said to be the six Kandas (i.e. divisions,
due to love, (said): "O good lady, I shall complete the sacrifice
listening to which) removes the sin of a brahmana's murder. I
with you."
have told you in brief (this) very charming (account). That is
11-16. Having saluted Valmlki and other best brahmanas,
Ramayana destroying great sins, having twentyfour thousand
she, eager to salute the feet of his mothers, went (to them).
(verses), and marked with (i.e. having) six Kandas. Having
Having showered blessings on that dear JanakI, the mother of
heard it, Rama was pleased, and putting (i.e. seating) his sons
the heroes, Kausalya became glad in many ways. KaikeyJ, seeing
on the seat, and embracing them closely, he remembered (his)
the daughter of the Videha-king bowing at her feet, gave her the
dear SIta.
blessing: "With your husband and sons live long". Sumitra, see-
ing the daughter of the Videha-king bowing at her feet, gave her
blessing giving sons and grandsons. O brahmana, the chaste SIta,
dear to Ramacandra, having fully saluted them indeed obtained
great joy. Seeing the religiously wedded wife of Ramacandra
CHAPTER SIXTYSEVEN come there, the Pitcher-born (i.e. Agasti), disregarding the golden
The Commencement of the Sacrifice (image of Rama's) wife, placed (in its place) (his) chaste wife.
17-19. In the sacrifice Rama at that time shone with Sita,
S~esa said : like the Moon having rising lustre in the autumn along with the
1-5. Then Laksmana, having come (there) repeatedly salut- star (Rohiril). With his chaste wife Vaidehl, he performed the
ed her, and with (his voice) faltering through love, he told her sacrifice removing all sins when the lovely time had come.
the words uttered by Rama. Having seen Laksmana full of (People) seeing Rama engaged with Sita in the sacrifice, were,
modesty to have come (there) and having heard Rama's message being full of eagerness, very much delighted.
through his mouth, Sita. being abashed, said: "O Laksmana, 20-34. At that time of the best sacrifice Rama said to the
how (i.e. why) have you come? I forsaken by Rama in the great intelligent Vasistha: "O lord, what needful things should be done
forest and remembering Rama, am staying in Valmiki's hermi- hereafter?" Hearing Rama's words the very intelligent preceptor
tage." Having heard the words that came out from her mouth said: ''Worship of brahmanas, giving delight to them, should be
Laksmana said: "O mother, O you chaste lady, Rama is inviting done. Formerly (king) Marutta1 made the sacrifice ready with
you again and again. A chaste wife does not bring to her mind preparations. Then brahmanas were gratified with (gifts of)
the fault committed by her husband; therefore, seated in an ex- money etc. The brahmanas were unable to carry large loads of the
cellent charriot, come with me." gifts. The brahmanas unable to carry the loads of gifts threw
6-10. Hearing these words JanakI who looked upon her them in the region of Himavat. Therefore, O foremost king
husband as god, gave up the anger in her heart and sat in the having wealth, O best king, you too give gifts etc. to brahmanas,
chariot with Laksmana. Having saluted all the female ascetics so that there will be excellent (i.e. great) satisfaction." Hearing
and the sages bright with (the knowledge of) the Vedas, and this the foremost king, looking upon Agasti as venerable, first
mentally remembering Rama, she sat in the chariot and went to worshipped Brahma's son, the treasure of penance. He worship-
the city (of Ayodhya). She having costly ornaments, reached the ped delightful Agastya with his wife by means of many loads of
city in due course. She reached the river Sarayii where Rama was gems and various loads of gold surrounded by (i.e. together with)
waiting. Having got down from the chariot with Laksmana, the
charming one, devoted to her husband, stuck to (i.e. fell at) 1. Marutta—A king of the solar race, who is said to have performed a
sacrifice in which the gods took part as waiters.
 1934 Padma Purina V.67.51-67 1935
countries and people giving great delight. In the same way he kings through curiosity looked upon it as a wonder. They said to
honoured Satyavati's son Vyasa with gems, gold coins, and vari- one another: "What does that Rama by remembering whom
ous countries. He worshipped Cyavana with his wife with good men are freed from great sins, say?" When king Rama spoke
gems. He also honoured all other sages, priests, the treasures of like this, the pitcher-born sage (i.e. Agasti), consecrated a sword
penance, in many ways with heaps of gems and loads of gold. and gave it into Rama's hand. When Rama held and touched the
At that time, in the sacrifice Rama gave large presents to brah- sword, the horse gave up the beast's form and assumed a divine
manas. He gave a lakh of gold coins to each brahmana. He gave form at the sacrifice.
various gifts to the helpless, blind and poor with lovely gems 51-53. Surrounded by celestial nymphs, fanned by chowries,
given according to their satisfaction. There he gave, as laid down and decorated with a necklace, he got into an excellent divine
in the sacred texts, variegated garments, soft food, giving joy to car. Then all the people seeing him to have given up the horse's
all. The city crowded with well-fed and delighted people, grown form and to have assumed an excellent divine form, were
(more populous) with all beings, surrounded (i.e. crowded) by wonder-struck at that sacrifice. Then that very righteous Rama,
women became very much delighted. The brahmana, the pitcher- knowing it himself, and making the people all around to know
born sage (i.e. Agasti), seeing him (i.e. Rama) giving gifts to all, it, asked him of a divine form:
was very much delighted. 54. "Who are you who have obtained a divine form; for
35-41. Then he called sixty-four kings with their wives, to what reason are you turned into a horse? How are you accom-
bring nectar-like water to bathe (the horse). Rama with SIta, panied by a divine woman? What do you desire to do? Tell it
adorned with all (kinds of) ornaments went to bring water in a (to us)." Having heard the words of Rama, the god said to the
pitcher of a golden colour. Saumitra (i.e. Laksmana) also (went) king (i.e. Rama):
with Urmila, king Bharata with Mandavi, Satrughna with 55-56. He laughed, and spoke very charming words with a
Srutakirti, and Puskala with Kantimatl. Subahu (went) with voice resembling that of clouds: "To you who move without and
Satyavati, Satyavat with Virabhusa, Sumada with Satkirti, and within, there is nothing anywhere that is not known. Yet, I shall
king Vimala with his queen. King VIramani went with lovely tell you who ask me, everything properly.
Srutavati, Laksminidhi with Komala, Riputapa with Angasena, 57-67. O Rama, O tormentor of enemies, in the former exis-
Bibhisana with Mahamurti, and Pratapagrya with Pratita. tence I, an exteremely righteous brahmana, behaved in a manner
Ugrasva (went) with Kamagama, Nilaratna with Adhiramya. opposed to the Vedas. Formerly, sometime I went to the bank of
Suratha (went) with Sumanoharl and the monkey with Mohana. Hutapapa which was charming with trees and lovely everywhere.
The sage Vasistha sent these (and other) kings. O you of mighty arms, having bathed there and gratified the
42-44. Vasistha who knew the sacred hymns, having gone dead ancestors, having duly given gifts, I took to meditation
to Sarayu flooded with holy and auspicious water, consecrated upon you (in a manner) acceptable to the Vedas. O King, at
the water: "O water, purify this horse with this charming water that time many kings had come there. To deceive them, I prac-
for the sacrifice of Ramacandra, the protector of the entire world." tised this religious hypocrisy. An excellent enclosed place was
All kings like Rama brought that water touched by the sage to fixed with the preparations for many sacrifices. That charming
the pavilion praised by best brahmanas. and big place was covered with garments and had wooden rings
45-50. The pitcher-born sage (i.e. Agasti) having bathed the on the tops of sacrificial posts. The smoke rising from the sacri-
horse, white like milk, consecrated him with a hymn through the ficial fire and having a wonderful form, made the wide firma-
hands of Rama: "O great horse, purify me in this crowd of the ment charming and matchless. I whose body was beautified
brahmanas. May all the delighted gods be pleased by your sacri- with many beautiful marks, whose penance was great, who
fice." Saying so, king Rama with Slta touched him. Then all the was adorned with darbhas. who had the sacred fuel in his
1936 Padma Purana
V.67.84-87 1937
hands, was indeed religious hypocrisy in an embodied form. (At
that time) Durvasas, of a great lustre, roaming at will over the who formerly had a horse's form, went to heaven, Rama said to
world, came there on the bank of the river Dhutapapa. Before the treasures of penance and the best among those who know
him he saw me practising religious hypocrisy, observing silence, the Vedas: "O brahmana(s), what should Ido? The horse is lost;
not offering him materials of worship, arrogant, and not uttering he has obtained happiness. How will the sacrifice, gratifying all
words of welcome. Seeing (me), the very intelligent sage, over- deities, will (now) proceed? May the sages do that by which the
powered with anger like the ocean on a parvan-day, cursed me, gods would be gratified, my sacrifice will be excellent, and I
a religious hypocrite: 'O you of a wicked mind, O you mean as- would have what is told by the sacred rules."
cetic, since you are practising religious hypocrisy on the bank 84-87. Hearing these words, the best sage Vasistha, skilled
of the river, obtain beasthood (i.e. be born as a beast) which is in knowing the hearts of all sages, said: "Quickly bring camphor,
fully censurable'. due to which gods having first received oblation, will now
68-74. Having heard that curse given (by him), I became ex- accept it, after being impelled by my words." Hearing these words
tremely distressed at that time; and I indeed seized the feet of Rama quickly brought very shining camphor for pleasing the
that sage Durvasas. Then, O Rama, the brahmana showed me gods very much. Then the sage, with his heart very much deligh-
an excellent favour. (He said:) 'Oascetic, be a horse at the sacri- ted, invoked the wonderful gods. All of them surrounded by
fice of the king of kings. Then, due to contact with his (i.e. their attendants, came that moment only.
Rama's) hand, go, after taking up a divine, charming form, free
from religious hypocrisy, to that highest position.' Even that
curse given by him became favourable to me, since I obtained
the lovely touch of your hand. O Rama, I have obtained the
touch of your hand, difficult to be obtained, which was difficult
to be had by gods etc. even after many births. O great king,
give me an order. Through your favour 1 shall reach that great,
eternal place of you, which is free from misery etc. O king, O
lord of men, through your favour I shall go to that place where
there is no grief, no old age, no death, no confusion about
time."
75-83. Saying so to him and turning round, he got into that
excellent divine, car decked with jewels, and very much honoured
by all gods. By the grace of Rama's feet he went to an eternal
place, free from re-birth, and bereft of grief and delusion.
Having heard what he had told, the other people knew Rama
(properly), and mad with joy they were amazed. O brahmana,
O you very intelligent one, even if Visnu is remembered with
religious hypocrisy it gives salvation. Then what (will happen)
by avoiding religious hypocrisy! Somehow or other Rama should
be much remembered, by which a man obtains the highest posi-
tion, difficult to be obtained (even) by gods etc. The sages having
seen that wonder regarded themselves blessed. When the god
 Padma Purana

Shrila Vyasadeva

Part VI

Patalakhanda

CONTENTS

PADMA-PURANA : SECTION V: PATALAKHANDA

(CONTINUED)
68. The Horse Sacrifice Ends 1939
69. The Story of Krsna Begins 1941
70. A Description of Srikrsna 1950
71. The Greatness of Radhakrsna 1954
72. Devotees of Krsna Born in Gokula as
Cowherdesses 1961
73. The Greatness of Mathura 1970
74. Arjuna's Wish and Its Fulfilment 1974
75. Narada's Experience 1987
76. The Greatness of Krsna 1991
77. A Description of Krsna 1992
78. Worship Prescribed for a Devotee of Visnu 1997
79. Do's and Don't's for a Devotee of Visnu 2001
80. Monthwise Rites Prescribed for a Visnu Devotee 2005
81. Mantracintamani for Devotees of Krsna 2010
82. The Greatness of Vrndavana 2015
83. Krsna's Love Sports in Vrndavana 2021
84. Meditation of the Lord 2029
85. Greatness of Vaisakha 2036
86. Acts to be Performed in Vaisakha 2041
87. Subtle Are the Ways of Dharma 2045
88. Sumana on Kinds of Sons 2050
89. Devasarman's Life in the Previous Birth 2052
90. An Account of Devasarman's Good Deeds
of Previous Birth 2057
91. Happy End of Devasarman's Story 2061
92. Citra's Story 2062
93. DivyadevI Is Married to Virasena 2070
xu Contents

94. The Means of Destroying Sins 2072

95. More Rites and Rituals to be Observed in
Vaisakha . 2083
96. Deeds Leading to Hell and Heaven 2094
97. More Sinful and Meritorious Deeds 2104
98. The Greatness of Vaisakha 2111 aa
99. Kas"yapa's Advice to King Mahlratha 2119 Ji
100. Carnal Enjoyment Is Sinful 2125
101. King Mahlratha Goes to Visnu's Abode 2128
102. King Mahlratha Gives Part of His Merit
to the Sufferers in Hell 2132
103. How to Meditate on Krsna in Vaisakha 2134
104. Dialogue between &ambhu and Rama 2140
105. The Importance of Sacred Ash , 2153
106. A Sinful Brahmana Becomes an Attendant
ofVirabhadra 2171
107. Virabhadra's Heroic Deed 2179
108. How to Prepare Sacred Ash 2186
109. Jabali Recommends Phallus Worship to the
Brahmana Iksvaku 2192
110. How a King Became diva's Attendant Agnisikha 2200
111. The Sinner Vidhrta Goes to giva's Abode 2207
112. The Story of S"ona and His Wife Kala 2211
113. The Requirements for Narrating a Purana 2221
114. Dialogue between Siva and Rama 2226
115. Reciting and Listening to Puranas Is Meritorious 2260
116. Narration of the Ramayana of a Former Kalpa 2267
117. Fruit of Worship by Justly Procured, Stolen
and Impaired Material 2294
V.68.1-18 1939

CHAPTER SIXTYEIGHT

Horse Sacrifice Ends

&esa said:
1-6. Indra together with the gods tasting at the sacrifice
the oblations cooked and seen by Ramacandra, did not obtain
satisfaction. Visnu, Siva, so also Brahma having four faces,
Varuna, Kubera and other gods tasted the oblations refined by
Vasistha. The best brahmanas also were as it were oppressed
with hunger after taking the food. The treasure of pity (i.e.
Rama), having gratified all gods with the oblations, and being
urged on by Vasistha, did what was necessary to be done
according to the rules. The brahmanas were pleased with the
gifts; the great gods were pleased with the oblations. All being
gratified on receiving their portions, went home. To the priests
headed by the hotr (i.e. the priest reciting the prayers of the
Rgveda at the sacrifice) he gave kingdoms in the four directions.
Those brahmanas who were pleased, gave blessings to Rama in
an auspicious manner.
7-18. Then having offered the full oblation, Vasistha said
to the good ladies: "You should felicitate the king who has
completed the sacrifice." Hearing those words, those ladies
gladly scattered parched grains over Rama who had vanquished
Cupid by means of his handsomeness and was adorned with
great gems. Surrounded by crores of kings going on foot, he
went to the best river surrounded by groups of birds. As the
lord of stars with his lustre going up and being surrounded by
his wives, shines, in the same way Rama surrounded by hosts of
kings shone. Coming to know about that great festival, all
people were hurrying and their eyes had become steady after
seeing the face of the husband of Sita. The people, seeing the
lord of kings going with Sita to the river and having desired
since long to see (Rama) were delighted. Many actors and
singers, singing the bright glory (of Rama), followed the lord of
the earth saluted by the entire world. The female dancers,
dancing there and disturbing the minds of their husbands, and
sprinkling (water) over them with syringes, went to serve Rama.
 1940 Padma Pura.ua V.69.1-3 1941

Smearing the great king with turmeric and saffron and smearing In a moment they, having crossed the mundane existence, go to
one another, they obtained highest joy. They, with necklaces inexhaustible happiness. Every letter (of the story of Rama) is a
of pearls put on the pairs of their breasts and marked with ear- wild fire burning the bamboo in the form of a brahmana's
rings of gold, touching the pairs of their ears, went along the murder. One should worship that teacher who makes one hear
path crowded with men and women. They duly reached the (i.e. recites to one) that. Having heard the story, one should give
river flooded with auspicious and holy water. the reader along with his wife a couple of cows after having
19-24. Having gone there, Rama with Sita followed by honoured him with garments, ornaments and food. O best
Vasistha and others entered the holy water. All the kings and brahmana, having fashioned charming, excellent, golden images
the people entered after him. With lovely syringes they sprinkled of Rama and Sita shining with ear-rings and adorned with
the water purified by the dust of his feet and saluted by the rings, they should be presented to a brahmana only. His deities
entire world over one another. All with very red eyes enjoyed and dead ancestors would then reach Visnu's heaven only. You
more than they expected. That righteous Rama, having sported formerly asked me about Rama's story. I told it to you. O
for a long time along with Sita with the waves in the flood of brahmana, what else should I tell you, the intelligent one.
that auspicious water, again went out (of the river). The king Those who listen to this story, destroying the heap of (sins due
having put on a silken garment, having (worn) a crown and to) brahmana-murders, go to the highest position, very difficult
ear-rings, having excellent bracelets with the beauty of armlets, to be obtained by gods. There is no scope for doubt here that
having the charm of a crore of Cupids, and being praised he who kills a cow or his son, or he who drinks liquor, or who
by best kings, shone. The noble-minded king, having fixed violates his teacher's bed (i.e. his wife), becomes purified in a
the sacrificial post adorned with excellent colours on the moment.
bank of the river, obtained the wonderful glory in the three
worlds, which was not easily obtained by other kings.
25. Thus, along with the daughter of king Janaka he,
performing three horse-sacrifices, obtained matchless fame in
the three worlds very difficult to be obtained even by gods.
CHAPTER SIXTYNINE
26-38. O dear one, I who was asked (by you), have des -
cribed (to you) the good story of Rama. I have described the
The Story ofKfsna Begins
sacrifice in detail. O brahmana, what do you ask again? He
who, through devotion for Visnu, hears the (description of) the The sages said:
good sacrifice of Rama, would, after having crossed (i.e. over-
come) the sin of Killing a brahmana, obtain the eternal Brah man. 1. O glorious one, we have duly heard from you the (des-
A sonless man would obtain sons; a poor man would obtain cription of) Rama's horse-sacrifice. Now tell us the greatness
wealth; a person suffering from a disease gets rid of it; one that is (i.e. glory) of noble Srikrsna.
bound gets free from bondage. Hearing Rama's story even a
wicked candala obtains the highest position. What to say of the Suta said:
best brahmana, solely intent on devotion! By remembering
2-3. O best sages, (please) listen to the nectar-like story of
Rama sinners would obtain the highest position, the highest
Srikrsna. I shall tell you what Parvati asked the lord of beings.
heaven difficult to be obtained by gods like Indra. Those men
Once goddess ParvatI with her mind affectionate towards 6iva,
who remember the best of the Raghus, are blessed.
having saluted him with reverence, said these words to him:
 1942 Parvati
Padma Purdna
said: V.69.23b-51 1943

4-5. The place of Visnu staying without and within the called the place of Krsna's sport-delight. (Then there are:)
crores of universes, is beyond them, is the chief one, the best one, Kadamba, Khandana, Nandavana, Nandisvara, Nandanandana-
and excellent. There is no place superior to the one which khanda, Palasa, As"oka, Ketaki, Sugandhamanasa, Kaila, Amrta,
is Krsna's charming place, dear to him. O great lord, I desire to the place of his eating (food); Sukhaprasadhana, Vatsaharana,
hear it all. (Please) tell it. Sesasayika; the village Syamapflrvodadhi, so also the city Cakra-
bhanu; Sarhketa, Dvipada, dusty due to the sports of children;
The lord said: Kamadruma, Sulalita and the grove Utsuka. It is a place of the
enjoyment of pastimes of various kinds, so also of the enjoy-
6-15a. The highest, excellent secret place dear (to Visnu) is ment of many sports; Nagavistaravistambha (literally, stopping
more secret than a secret place, is holy, is very wonderful, and of the expanse of the serpent), and having secret trees growing
gives great joy. O goddess, it is great, very difficult to reach in it.
among all the places that are difficult to reach; it is full of all 23b-51. The great place called Gokula is the thousand-
power, and is concealed among all places. This place of Visnu is petalled lotus. The great place in it, its pericarp, is the excellent
the chief among the places of the Satvatas, is extremely abode of Govinda on a golden seat and is adorned with a golden
difficult to reach, is eternal, is called Vmdavana, and is situated pavilion. The petals have sprung up in (i.e. from) the pericarp
above the universe. It is the complete Brahman, happiness and in due order in the (main) directions and intermediate directions.
glory, is eternal, is bliss, and is imperishable. Vaikuntha is a The petal which is said (to be situated) in the south is the best
part of its portion; on the earth there is Vrndavana itself. and the best among the best (i.e. most) secret places. In that
Whatever is the glory of Goloka is settled in Gokula. Whatever petal is a great seat inaccessible to the Vedic and sacred
glory is (found) in Vaikuntha is settled in Dvaraka. Whatever is texts. It is difficult to obtain even for the lords of the meditating
the glory of that highest Brahman, it always resorts to Vmda - saints, is the soul of all, and is Gokula. In the south-east there
vana. In the forest Krsna's abode is especially great among is the second petal, a secret petal. It is Sarhketa, Dvipada; in
them. Since that which is named Mathuraka is solely dear to that region two huts are situated. In the east there is the third
Visnu, therefore in the three worlds the earth is blessed. His petal, an excellent and chief place. It is said to be hundred
own abode, named the region of Mathura, is superior; it is a times more meritorious than the contact with all holy places like
concealed, multiform place, situated within a city. The Mathura Ganga. In the north-east is the fourth petal, and the place is on
region is of the form of a thousand-petalled lotus. Due to the the seat of the inspired sages. A cowherdess would obtain
roaming about of Visnu's disc, the wonderful abode of Visnu Krsna as her husband at that place due to her worshipping
(has come about). Its pericarp and petals are extensive, and has Katyayana. It is said that snatching off of the garments and orna-
sprung up with secret trees. ments (of the cowherdesses) took place there. In the north is
15b-23a. The twelve groves are important. In the order of said (to exist) the fifth petal, the best of all petals. Here itself is
importance they are: Bhadra, Sri, Loha, Bhandira, Maha, Tala, the petal resembling Karnika (literally, the pericarp), called
Khadiraka, Bakula, Kumuda, Kamya, Madhu(vana) and Vrnda- Dvadasaditya (i.e. having twelve suns). In the north-west is the
vana. They are twelve in number. Seven of them are (situated) sixth petal. Kalihrada is said (to be situated) there. It is said to
in the west of Kalindi. The five on the east are (together) called be the best of the best petals, and the chief place. In the west is
Pancavana (i.e. the five groves). There is a great, secret grove said (to exist) the seventh petal, the best of all petals. It gives
called Gokula and also Madhu(vana)-Vrndavana. This latter is the desired boons to the groups of the wives of Visnu. Here
even a demon obtained salvation difficult to be obtained by
gods. Here only is the petal called Brahmadala deluding
 Padma Purdna 1945
1944 V.69.52-69
Brahma. In the south-east is said (to exist) the eighth 52-55. There is said to be a secret, excellent, great grove.
petal (called) Vyomaghatana. The killing of SankhacQda (Krsna) surrounded by keepers of calves (i.e. young cowherds) is en-
took place there. It is the place of the enjoyment of many
gaged in child-sports. The murder of Putanaetc. and the breaking
sports. The eighth petal is well-known, and is said to be situated
of twin Arjuna trees (took place) there. The young Gopala, five
within the Vrndavana-forest. The glorious Vrndavana is on the
south of Yamuna. There is seen the place of Siva-phallus, years old, the ocean of love, joy and pleasure, and called Damo-
called Goplsvara. Outside it is the sixteenth petal, glorious and dara, lives there. This is said to be a well-known petal, and
full of beauty, which, due to going round it in order, is said (to best and excellent of all petals. The sport of Krsna (takes place
exist) in all directions. It is a great place, a great abode, here). It is called Kinjalklviharadala. It is also called Siddhapra-
named Svadhamadhava. The first petal is the greatest, and its dhanakinjalka.
greatness is like Karnika (the pericarp). There is the
Karnika on the Govardhana mountain which is lovely and is Pdrvati said:
ever the abode of pleasure, is a grove full of great sports
56. I desire to hear the importance and the wonderful
where Krsna would be the lord of the Nityavrndakanana.
Krsna became (there) a cowkeeper. What is the use of further secret of Vrndaranya. O great lord, narrate it.
talking much? The third petal is called
Sarvasresthottamottama. The fourth petal is called The lord said:
Mahadbhutarasasthala. There is the beautiful grove (called)
Nandisvara, and there is said (to exist) abode of Nanda. The 57-59. O most beloved one, I have told you the best,
fifth petal is called Karnikadalamahatmya. Here Gopala (i.e. greatest mystery, the secret of secrets, and the rare of the rare.
Krsna) engaged in tending the cows, dwells. There, which is O goddess, it is watched over in the three worlds, and well-
said to be the sixth petal, is said (to exist) Nandavana. The honoured by the lord of gods. It is desired by Brahma and
seventh lovely petal is called Bakularanya. The eighth is Tala- others; the place is resorted toby gods and inspired sages. The
vana where the cows were killed. The ninth charming petal is best among the meditating saints are devotedly always intent
called Kumudaranya. The tenth (called) Kamaranya is the chief upon meditation on it only. There is the continuous singing
and the cause of all. There is Brahmaprasadhana (lit. decora- and dancing of gandharvas and celestial damsels.
tion of Brahma), and the manifestation of the disguise of Visnu. 60-69. The glorious Vrndavana is charming and is an abode
It is the place of the pleasures of (i.e. due to) Krsna's sports, of complete joy and pleasure. There are many desire-yielding
and is said to be preeminent. The eleventh petal is called Bhak- gems; and the water is full of the taste of nectar. The big tree
tanugrahakarana. A bridge is constructed here; and the place is there is surrounded by Kadamba trees. There is the lady
full of many groves. The twelfth lovely and charming petal is Laksmi, the man Visnu, produced from the tenth part of it.
Bhandfra; there Krsna was engaged in sports and was surround- There (one sees) Krsna, of the age of a boy, always of a joyful
ed by Sridaman etc. The thirteenth best petal is known as Bhadra- figure, walking dramatically, with a face having continuous
vara. The fourteenth petal is called Sarvasiddhipradasthala. sweet but indistinct talk, with the forest resorted to by devotees
There is Srlvana, which is charming, and is the cause of all of Visnu, of a pure nature, and full of love, engaged in the joy
splendour; it has a part of Krsna's sports and enhances glory, of the complete Brahman, full of the thoughts about him; being
beauty and fame. The fifteenth excellent petal is known as inspired by his image; (the forest was) charming due to the sweet
Lohavana. The petal resembling Karnika is said to be the notes and humming of the intoxicated cuckoos and bees, having the
sixteenth petal. music of pigeons and parrots, with thousands of intoxicated bees,
rich with the dance of the enemies of serpents (i.e. peacocks), full
 1946 Padma Purana
of all amorous joyful sports; it was full of the pollen of V.69.80-107 1947
flowers of various colours; it had the fall moon always rising, and
served with the sun having cold rays; it was without misery, free The lord said:
from grief, and old age and death. It was free from anger, free 80-107. In Vrndavana adorned with lovely sprouts and
from jealousy, unbroken (i.e. complete) and without ego; it had beautified with the foliage of the branches of good trees extend-
the nectar of full joy; it was the ocean of full love and ing over a yojana, in a charming abode there is a very bright
happiness. The great abode was beyond (all) qualities and was of seat for abstract meditation. It is fashioned with eight angles
the nature of full love, where due to horripilation tears were shed and is charming due to various lustres. On it is an auspicious
by trees etc.; then what can be said about Visnu's devotees having throne (decked) with rubies. There is an eight-petalled lotus
consciousness! It was Vrndavana on the earth due to the lying comfortably in the pericarp. It is the great abode of
constant contact with the dust of Krsna's feet.
Govinda. How can its greatness be described? A man should
70-78. The Vrndavana is the seed-vessel of the lotus having a meditate upon Krsna who is served by the group of cowherdesses
thousand petals, by the touch of which the earth is blessed in the remaining in (i.e. following) the advice of Govinda (i.e. Krsna)
three worlds. On the earth Vrndavana is a greater secret than
who has the (proper) age and form for the divine station of the
a secret (i.e. the greatest secret) and a charming (place). It is an
cowherds, who is the lord of Vrndavana, who is the chief of the
inexhaustible, unchangeable abode of Govinda, containing
station of the cowherds, who always has splendour, who alone
greatest joy. It is non-different from Govinda's body, and is the
abode of the joy of (reaching) the complete Brahman. There is dear to the children of the station of the cowherds, whose
salvation is had by the touch of the dust(-particles). What can childhood has broken into youth due to age, whose body is
be said about its importance? Therefore, O queen, by all means, wonderful, who is without a beginning but is the origin of all,
keep in mind that forest. In the Vrndavana parks, (one sees) who is the dear son of the cowherd Nanda, who is to be sought
Krsna having a boy's body. Kalindi went round its pericarp. after through the sacred texts, who is unborn, who is always
The water of Kalindi is pleasant due to sports, is deep, and charming to the cowherdesses, who is the highest abode, who is
attractive due to fragrance; it was mixed with the nectar of joy; it the highest form, who has two arms, who is the lord of the
is the dense place of honey; it is bright with many colours due to station of the cowherdesses, who is the son of a cowherdess, who
flowers like lotuses and blue lotuses. The water is lovely; it is the only cause of the qualityless (Brahman), who is very
Jooks beautiful with birds like the ruddy geese with various glorious, who is fresh and pure, who has a dark lustre, who is
sweet and indistinct notes; it is very lovely due to the waves. On charming, who is much glistening like the row of fresh clouds,
both of its sides (there is a pericarp) which is lovely and fashioned who is pleasing to touch due to his great loveliness like a fully
with pure gold, said to be a crore times more meritorious than opened blue lotus, who gives comfort, who is glossy like the
Ganga, (Gangakotiguna). In the pericarp (Karnika) there is the heap of collyrium that is expanded and is dark and attractive,
Kotiguna where Krsna is engaged in sports. Kalindi, Karnika whose entire (set of) hair is very glossy, dark, curly and fragrant,
and Krsna are not different from one another. They (just) have who is charming due to the dark lock of hair and the right part
one body. over it, who is bright on account of many colours and adorned
with bright feathers of peacocks, who has on his crest a charming
Parvati said: string of mandara (flowers), who has put on lovely ornaments,
79. O you not having a beautiful body, I desire to listen to who is at times adorned with a crown made with a multitude of
the wonders of Govinda. O you treasure of compassion, tell big leaves, who at times has the ornament of a crown made with
(them to me). many gems and rubies, who is covered with unsteady hair, whose
face is like a crore of bright moons, who has put on (his fore-
head) the mark of musk, who has been (smeared) with bright,
1948 Padma Purana V.69.108-118 1949

charming yellow pigment made from the urine or bile of a cow, cheek on his left shoulder, whose smile is accompanied by a
whose eyes are long like very long petals, having the beauty of side-glance, who deludes the three worlds with the sweet, indis-
fully opened blue lotuses, in whose smile the creeper-like eye- tinct notes of his flute put between the contracted lips, who is
brows dance (i.e. move) closely, and the sight is (i.e. the eyes drowned in the ocean of love.
are) charming, the tip of whose nose is charming on account of
its beauty due to its being very beautiful and rising, who entices Parvatl said:
the three worlds with the rays of the pearls supposed to be 108-115. O lord, tell me everything about the highest cause
found in the projection on the foreheads of elephants on the tip Krsna, the highest position called Krsna, the lord of Vrndavana,
of his nose, who is lovely on account of his red and glossy lower the eternal one, and the only cause of the qualityless (Brahman);
lip resembling red lead, who puts on ear-rings resembling the tell me the importance of each secret, about the lovely wonder.
shape of crocodiles and made of pure bright gold and of many O lord of lords, I desire to hear it.
colours, and the good cheeks of whom have the resemblance
The lord said:
with mirrors due to the heap of rays of (i.e. shooting from)
them (i.e. the ear-rings), on whose ears are placed mandara and O goddess, how much can be said about the greatness
lotuses and who is well-adorned with chaplets of the shape of of him, the knowledge of whose moon-like rays cannot
crocodiles, who has on his chest the (mark of) Srivatsa and be had? Listen joyfully. In the innumerable crores of the
Kaustubha, whose neck shines with a necklace of pearls, round universes, in the rise of the infinite (Prakrti) with three consti-
whose arm are the bracelets and armlets with divine rubies tuents, Brahma, Visnu, and Siva are equal to the parts of the
shining and mixed with lovely gold, whose waist is adorned with measure of a croreth of a croreth of his feet. (These) arising
small bells, whose beautiful feet are adorned with the beauty of from him are endowed with creation, maintenance, and destruc-
sweet(-jingling) anklets, (on whose body) sandal etc. looks tion. The bodies of Cupid are the parts equal to the portion of
bright with camphor, agaru (sandal) and musk, who is painted a croreth of a croreth of his form. Born of his andantara(?) they
with divine fragrant unguents mixed with a bright yellow pig- entice the world. Brahma is (made of) a part equal to a croreth
ment made from cow's urine or bile, who is shining with soft, of a croreth of the lustre shining in his body. The forms of the
yellow garment and with whose feet the collyrium is disturbed, sun are the partial rays equal to a croreth of a croreth of his
whose lotus-like navel is deep, whose chaplet is depressed in the light. Those of the form of rays which are a croreth of a croreth
line of hair, whose pair of knees is quite round, who is lovely of his portion live due to rays of his body which are the nectar
due to his lotus-like feet, whose palms and soles are adorned of great joy, which are of the nature of highest bliss and
with (signs of) flag, diamond, gold and lotus, who having the intelligence, and which are the only cause of the qualityless
row of rays shooting from his nails is the only cause of the com- Brahman.
plete Brahman. Some say that the unique supreme spirit, 116-118. They say that the lustres of the gem-like (crescent)
Brahman, is his portion; the wise ones say that Mahavisnuis his moon(-shaped) nails of his two feet are even the cause of the
tenth part; that one alone, who has three modes and who is complete Brahman, difficult to be understood by the Vedas.
fashioned with the essence of (materials required to) fashion all (The fragrance) enticing the universe is but a part which cannot
good things, is thought of in their hearts by the best meditating be measured (i.e. is negligible) of his fragrance; and the various
saints like Sanaka, who is lovely (as he has) vanquished innu- fragrances are produced from the fragrance etc. of the flowers
merable crores of Cupids due to his neck that is turned (to a touched by him. The first (primordial) matter is Radhika, dear
side), whose golden ear-rings shine when he has put his fine to Krsna. Durga and others having the three constituents are a
 Padma Purdna V.70.14-26 1951
1950
part equal to a croreth of croreth portion of her. The are thousands of cowherdesses having identical virtues and
excellent Visnu is produced from the touch of the dust of her beauty and charming eyes. They are lovely, are dressed attrac-
feet. tively, are young and bright. They resemble the mass of pure
gold, are very much pleased, and have lovely eyes; his form has
got into their hearts, eager for his embrace; they have plunged
themselves into the nectar of Krsna; in their minds thoughts
about him flash; they have dedicated their hearts to the lotus-like
feet of Krsna, worshipped by their lotus-like eyes.
CHAPTER SEVENTY
14-26. On the right are Srutikanyas, gathered in thousands
A Description of Srikrsna and myriads, having forms which have infatuated the world,
having in their minds a longing for Krsna; they have enticed
Parvati said: the three worlds with many natural sounds; there they, overcome
with love, sing the concealed (i.e. great) secrets; on the left are
1. O lord, I desire to hear (the account worth) hearing of divine damsels, with divine dresses and splendid with love; they
him and about those who are the members of his assembly. O are proficient in many skills, and are full of many divine senti-
you treasure of kindness, (please) narrate it. ments. They are endowed with excellence of beauty and are
very attractive due to their glances; they, not being ashamed of
The lord said: Govinda, are eager for the touch of his body. Their minds are
2-7. (One can see) Govinda along with Radha seated on a merged in devotion to him. They look with a smile and obli-
golden throne. He has the loveliness of form as described before. quely. Then outside the temple, clearly filled with his beloveds,
His ornaments, garments and garland are divine. He, in his (there are ladies) of a similar dress and age, of a similar might
crooked posture (assumed with his body bent at three points and valour, of similar virtues and deeds, to whom similar orna-
while playing on his flute) is sweet and very glossy and is the ments are dear. They are engaged in singing songs of similar
pupil of the eyes of the cowherdesses. Outside sitting on the notes and playing upon similar lutes. At the western door is
seat for abstract meditation (Yogapitha) covered with a golden Sridama; similarly at the northern (door) is Vasudama; in
sheet resembling a lion's skin(?)are the chief ladies deartoKrsna the same way, Sudama is at the eastern door and KinkinI at the
and having a strong devotion for him in every limb (of their southern door. Outside it on the golden seat, surrounded by a
bodies). They are Lalita and others, and are the portions of the golden temple, on another golden altar, adorned with golden
primordial matter. Radhika is the primordial matter. In front ornaments (one can see) little Krsna, surrounded by myriads
of him is goddess Lalita; in the north-west is Srlharipriya; in and myriads of cowherds like Subhadra, having horns, lutes,
the east is Visakha; and after her, in the south-east is 3aibya; flutes, canes and having (similar) age, dresses, forms and voice,
Padma is in the south; and then in the south-west, on the and being overcome (with sentiments) and meditating upon his
Yogapitha, in front of a bakula tree, is Candravati, dear to him. virtues, singing (his praise), drawn in pictures of wonderful
Thus they remain in order. These eight are auspicious and chief forms, always shedding tears of joy, with their entire bodies full
natural forms, dear to Krsna. of horripilation, steady like best meditating saints; with trickling
8-13. The chief form is Radha who is similar to Candra- aloe-wood (paste), (he is also) surrounded by innumerable cow-
vati. Candravali, Citrarekha, Candra, Madanasundari, Priya, keepers; outside it, on a golden rampart, bright with a crore
Sri, Madhumati, Candrarekha, Haripriya—these are the sixteen of suns, and stupefied with sweet fragrance, is a great park
original natural forms dear to Krsna. At Vrndavana Radha is
the (chief) goddess, so also Candravati dear (to Krsna). In front
1952 Padma Purana V.70.42b-65 1953
(spreading) in (all) four directions and having a glorious (with) smearing of divine sandal; his wonderful body has the
Parijata tree in the west. full beauty which has infatuated the world.
27-31. Below it (is) a divine golden seat, decorated with 42b-52a. In the eastern park in the great forest, resorted to
gold; on it (is) a divine throne, decked with gems and rubies. On by divine trees, below there, is a golden seat adorned with a
it (one can see), Vasudeva, the lord of ■ the world, who is the golden pavilion. On it on a shining, divine, bright throne (one
highest joy, who is beyond the three gunas and of the nature of can see) glorious Aniruddha with Usa; he is the lord of the
intelligence, who is the cause of all causes, who is dark like a world; he is dark like a dense cloud; he is very glossy; his hair
sapphire and a cloud, whose dark hair is curly, whose eyes are is dark; his eyebrows are lovely, and resemble a bent creeper;
broad like a lotus-petal, who has put on ear-rings of the shape his cheeks are good (i.e. charming); his nose is fine; his neck is
of a crocodile, who has four hands, whose weapons are the disc, nice; his chest is lovely and is extremely handsome; he has put
sword, mace, conch and lotus, who is without a beginning or an on a crown (and) ear-rings; he is decorated with an ornament
end, who is eternal, who is the chief, the Supreme Being, who is round his neck; his body is extremely lovely on account of the
of the form of light, who is the great and ancient abode, who puts sweetness of the charming anklets; he is being propitiated by
on the garland of wood-flowers, who has put on a yellow garment, his dear attendants; music is dear to him; he is the complete
who is glossy, who is adorned with divine ornaments, who has Brahman, always full of joy; his nature is pure goodness; above
smeared himself with divine unguent, who is charming due to him, in the atmosphere (one can see) Visnu, the god of all gods;
his lustrous body. he is without a beginning; he is the source and of the nature of
32-37. Then (one can) also (see) the eight ladies dear to intelligence; he is intellect and joy, is supreme, and is the lord;
Vasudeva: Rukmini, Satyabhama, Nagnajitl, Sulaksana, Mitra- he is beyond the three constituents; is unmanifest; is eternal;
vinda, Anuvinda, Sunanda, and Jambavati dear to him, and also inexhaustible and immutable; his dark body has the beauty of
Susila. They are bright, are surrounded by their retinue, and are the sweetness of the mass of clouds; he is very handsome due to
intent on devotion. In the north (is) a very great park, having his dark curly and glossy hair; his charming eyes are very long
the yellow sandal tree; below it (is) a golden seat decorated (i.e. broad) like the petals of a white lotus; he is surrounded by
with a jewelled pavilion in it on a petal fashioned with gold; on pure beings having crowns and ear-rings (dangling) about the
a bright throne (one can see) Sankarsana i.e. Balarama, wit h cheeks; so also by lovely individuals, of the nature of intelligence
Revati; he is very dear to the lord, and not having different and intent upon meditation on his form, having thoughts about
virtues and form; he is like a pure crystal; his eyes are like red him in their hearts, and with their eyes fixed on the tips of their
noses.
lotuses; he has put on a blue strap, is glossy, and has put on
divine ornaments, garlands and garments; he is always addicted 52b-65. By means of body, mind and speech purposeful
to drinking liquor with his eyes red due to (drinking) liquor. <levotion is practised. On their left (he is surrounded by)
38-42a. In the best region in the south, remaining in the yaksas, gandharvas, siddhas, vidyadharas etc., so also by groups
interior of the lovely navel, at the root of the Santana tree, there of very charming celestial damsels, intent on dancing and sing-
is the embellishment of a jewelled temple. In it on a bright ing; and in front, in the atmosphere, on a comfortable seat, by
■divine throne decked with gems and rubies, one (goddess) attends all devotees of Visnu, longing for Krsna, and very much desiring
upon god Pradyumna seated upon it. He is full of the charm of service to his body; (he is surrounded by) Prahlada, Narada and
the row of the essences of beauty deluding the world. He resem- others; so also by Kumara, Suka and devotees of Visnu; so
also by Janaka and others, having a bright (i.e. strong) senti -
bles a heap of dark lotuses; his eyes are like the petals of lotuses;
ment, and intent upon inspiration out of the heart Qirdbahya-
lie is (adorned with) divine ornaments and decorations and
sphurtatatparaibT), with their entire bodies overcome with
 1954 Padma Puranct 1955
V-71.4-24a Mahadeva said:
horripilation, full of darting love and sprinkled with the 4-9a. Knowing about the descent of (Visnu as) Krsna, once
nectar of secret. The hymn of twin letters (viz. Krsna) is Narada, the best sage, playing upon his lute, went to the village
said to be the crest-jewel of all hymns and the origin of of Nanda (literally, the cow-pen of Nanda). Having gone there
all hymns. Of all the hymns of the lord, the child's hymn (i.e. and having seen there in Nanda's house the supreme ruler, the
the hymn addressed to Krsna, the child), is the cause. The lord full of great concentration, who acted as a child, who looked
hymn is the crest-jewel of all hymns (addressed to the) child. as a god, who was lying on a golden couch on which a soft (bed-
Resorting to full love and pleasure they mutter the name )sheet was spread, who was constantly, joyfully looked at by the
mentally. They desire a steady means of love for his lotus-like cowherdesses, whose body was extremely delicate, whose sight
feet. Outside it on a very lovely crystal platform (one can see) was innocent, who was adorned with a mass of dishevelled, dark
in the west the door-keeper—Visnu, who is fair, and has four and curly hair, who manifested just one bud-like- tooth by his
hands; (he is sprinkled with) saffron, white and red flowers sprout-like (i.e. delicate) smile, who illumined with his
crowding (all) the four directions; he is adorned with a conch, a lustres (i.e. mass of lustre) the interior of the house on all sides,
disc, a mace, a lotus, a crown etc.; he is red, has four hands, and who was naked, he was extremely glad.
has the lotus, the conch, and weapons like a disc and a mace. In 9b-14. He (i.e. Narada) who was dear to all lords, addressing
the north, (one can see) a door-keeper, bright with a crown and the lord of cows, Nanda, said to him: "To get the birth of
ear-rings; he, Visnu, is fair; has four hands, has a conch and Narayana's devotees is extremely difficult. Here no (persons)
weapons like a disc and a mace; he is adorned with crown and know his matchless power. Even Siva, Brahma and others desire
ear-rings etc. and has put on wood-flowers. On the eastern gate eternal bliss in him. The deeds of this boy give delight to all;
is a door-keeper; is fair and called Visnu. The southern door- and (people) like them gladly sing and hear about him, and greet
keeper is dark in complexion, has four arms, has ornaments like him. Men have affectionate minds towards (i.e. men love) this
a conch, a disc etc. He is Sri Visnu of a dark complexion. He, son of yours whose prowess cannot be conceived. They will not
who being restrained and pure, would read or • listen to the be troubled by worldly existence. O best of the cowherds, give
account of Srikrsna with devotion, obtains love for Govinda. up all your desires in this world and the next world. With exclu-
sive and singular mind, love this child." Speaking like this, the
best sage went out of Nanda's house.
15-24a. He (i.e. Nanda), having saluted him, honoured
him looking upon him as Visnu and gave him leave (to go).
CHAPTER SEVENTYONE Then the sage, the great devotee of Visnu, thought: 'His beloved,
glorious LaksmI, must have undoubtedly taken up the form of a
The Greatness ofRadhakrsna cowherdess, descended (here) to play with Narayana, Visnu
The goddess {Pdrvatl) said: holding the Sarnga bow. Today I shall look for her in every
house of the residents of Vraj a.'Thinking like this, the best sage,
1-3 O holy one, O lord of all beings, O soul of all, O you being (i.e. as) a guest entered the houses of the residents of
the origin of everything, O lord of gods, O great god, O omni- Vraja. They, looking upon him as Visnu, worshipped him. See-
scient one, O you who show pity (to everyone), since I was pitied ing the great attachment of all the cowherds etc. to Nanda's
by you, I again say tenderly. O lord, you told me the hymns son, the best sage mentally saluted them all. In the house of
enticing the three worlds. (Now) tell me, by means of which par- (one of) the cowherds, he saw a girl of a white complexion.
ticular things that god (Krsnai having a very fascinating form,
played with the cowherdesses.
1956 Padtna Purdna V.71.38-56a 1957

Seeing her, he conjectured:'This must be Laksmi; no doubt ing his eyes, the best sage woke up. He was very much amazed,
about it.' Then the intelligent one entered the large house of and remained silent only. The very intelligent one thought like
certain excellent cowherd named Bhanu, a friend of the noble this only in his heart:
Nanda. He was duly honoured by him. The noble-minded one 38-46a. 'I, moving freely everywhere, have wandered over
too asked him: "O good one, you are known on the earth for all the worlds. But nowhere have I seen any (beautiful woman)
your devotion to piety. I observe your prosperity in wealth, like this. I (can) move in the world of Brahma, in the world of
grains etc. Do you have a worthy son or a daughter with auspi- Rudra, and in the world of Indra. But nowhere have I seen
cious marks, due to whom you will have fame pervading the one even a croreth part of her in beauty. I have seen the great
entire world?" worldy illusion, the glorious daughter (i.e. ParvatI) of the lord
24b-27. Thus addressed by the best sage, Bhanu brought his of mountains, whose form fascinates all the mobile and the
very lustrous and powerful son and made him salute Narada. The immobile (objects). Even she, of an extremely delicate body,
great, excellent sage, having seen him, who was matchless in does not at all have the beauty (like that of this girl). It is not at
form on the earth, whose eyes were long (i.e. broad) like lotus- all seen that excellent ladies Laksmi, Sarasvati, Kantividya, just
leaves, whose neck was nice, whose eyebrows were beautiful, touch (i.e. have) even the shade of her (beauty). I have seen
whose teeth were fine, whose ears were beautiful, embraced him Mohini, the form of (i.e. taken up by) Visnu, by which Siva was
with his arms, shed tears of love, and affectionately and in a fascinated. How can it even be similar to her (form)? Therefore,
faltering voice said:
I do not at all have the power to know her true nature. Mostly
even others do not know this dear wife of Hari. That growth in
Narada said:
love, which now I have for the lotus-like feet of Govinda, on just
28-31. This your boy will be a good friend of Balarama and seeing her, was never there before. Showing great magnificence,
Krsna. Being alert, he will play with them day and night. I shall praise the respectable one in a lonely place. Her form will
cause great delight to Krsna.'
Then, when the best sage, after having talked to the excellent
46b-56a. Thinking like this, the sage, having sent the excel-
cowherd, decided to go, Bhanu spoke to him like this: "O god,
lent cowherd somewhere, praised the girl of a divine form in a
I have (also) a daughter, resembling the wife of a god. She is
lonely place: "O goddess, O you controlling the great illusory
younger than this boy. Her form (i.e. she) is dull and blind and
power, O you of great lustre, O you having a very fascinating
deaf. Prompted by the desire for her prosperity, I seek a boon
and divine body, O you who shower great sweetness, O you who
from you, O most glorious one. By just casting a pleasing glance
have let loose the mind due to very wonderful love and delight,
at the girl make her quite composed."
you have come wthin the range of my sight due to my indes-
32-37. Hearing these words, Narada, with his mind attrac-
cribable great fortune. O goddess, your sight is always observed
ted by curiosity, entered the house, and lifting up the girl rolling
to be within (i.e. you always look within); and you appear to be
on the ground and with his mind overcome with great love, put
gratified with great joy within yourself only. This your good
her on his lap. Bhanu, too, reverential due to devotion, came
(i.e. beautiful), pleasing, sweet, agreeable, charming face mani-
near the excellent sage. Then the best devotee of Visnu, the great
fests great wonder and an indescribable rise of joy within. O
sage, very dear to Krsna, loving Visnu, seeing her excellent
you very beautiful one, you have the power of a bud to form
wonderful figure, unseen and unheard of (before), became fas-
cinated as before. Plunging into the ocean of great joy, a unique pollen. You are of the nature of creation, maintenance and
elixir, the sage, resembling a stone (i.e. being motionless) remain- destruction. You are of a pure energy, of a quick power and of
ed there (i.e. in that condition) for two muhurtas. Slowly open- the nature of knowledge and the highest one. You have the
highest heap of great joy of Visnu. O you who have a wonderful
 1958 Padma Purana V.71.70-91
splendour, O you difficult to be obtained by Brahma, 1959
70-79a. Then those friends of the girl, being full of
Rudra etc., who are you? You never touch the path of compassion, sprinkled the sage with drops of water at the foot
meditation of the best meditating saints. You are the will - of a tree and revived him, and said to him: "O great sage, O
power, the power of knowledge and the power of action of the glorious one, O lord of great meditating saints, you indeed have
controller (of the world). It is just a part of you that my desire propitiated with great devotion, god Visnu who fulfils the desires of
proceeds for. Of the highest lord Visnu, of the magician, the his devotees. Since this (lady) dear to Visnu, who is enticing due
child of illusion, inconceivable are the superhuman powers. to her very wonderful age and beauty, who is difficult to be
They are just the portions of your portions. seen and approached by gods like Brahma, Rudra, and lords
56b-60. O you goddess, there is no doubt that you are the of siddhas and sages, so also by other great devotees of Visnu,
power of the nature of delight. In the form of just a child, has been seen by you due to your indescribable and
Krsna plays in the Vrndavana grove; you fascinate the (entire) inconceivable luck; therefore, get up, you brahmana sage, and
universe. Of what nature is your wonderful form touched by quickly muster courage. Having gone round her by keeping her
youth? Of what kind is your youth, endowed with sportive to your right, salute her again and again. Do you not see that the
glance with a smile due to longing for Visnu as a man. O you beautiful-bodied is extremely perturbed? Indeed, this moment
dear of Visnu, I desire to see that form of yours by which only she will vanish. (Then) in no way you will (ever be able to)
Nanda's son Krsna will be enticed? O you great goddess, talk to her. O you best among those who know Brahman (or
please show, through kindness, your own form to me who have Vedas), you will not again (be able to) see her. But, in
bowed (before you) and have sought protection with you." Vrndavana there is an auspicious Asoka creeper (Asoka-tree). In
61-69. The best sage, with his mind devoted to her, and all seasons it is full of flowers; its fragrance pervades all
saluting that very great goddess, who was great and full of great directions. Not far from Govardhana, on the bank of the lake
joy, who was eager with great love, whose body was full of (love), called Kusuma, you will see us all at midnight at its root."
whose eyes were auspicious, stood there, looking at Govinda 79b-91. Having heard these words of them whose hearts
and describing him like this: "Victory to you, O charming Krsna; were overcome with love, while the sage, having gone round her
victory to you who are dear to Vrndavana; victory to you who keeping her to his right, would salute her who was fashioned with
have a charming knitting of the eyebrows; victory to you who many beautiful objects, (prostrating before her) like a staff
are overcome with the sound of the flute; victory to you who Narada called Bhanu and told him (about that) all-beautiful (girl):
have a chaplet of a peacock's tail-feathers; victory to you who "Such is the prowess of the girl, that she cannot be obtained
entice the cowherdesses. Victory to you whose body is smeared even by deities. But, in that house which is marked with her feet
with saffron; victory to you who have put on jewelled orna - (i.e. her foot-prints) god Narayana, Madhava, himself lives. LaksmI
ments. When shall I, through your grace, see you in your child- also stays there with all prosperity. O best one, today (i.e. now)
hood (i.e. as a child)—you who entice (everyone), along with this protect this great one, the most beautiful one, carefully, like a
(girl) of a divine form, and having a beautiful body charming on deity". Talking like this, and recollecting her form in his mind
account of youth, O lord of the world?" When he was praising the best devotee of Visnu entered the dense forest. The best sage,
(Krsna) like this, she, that moment only, took up a divine, very having resorted to the root of the Asoka-creeper, waited for the
fascinating form resembling (that of a young girl) fourteen years deity—her arrival just there at night, remained there, thinking,
old and extremely charming. At that time only, other young girls overcome with love, of that dear one to Krsna. Then, seeing at
of Vraja, of the same age, and having divine ornaments, gar- midnight, those very wonderful damsels who were seen (by him)
ments and garlands, surrounded her. That motionless best sage before, who had put on variegated ornaments and garlands, the
became stunned with wonder. sage confounded in his mind, fell (prostrate) like a staff. All
 V.72.1-19a 1961
1960 Padma Purana
CHAPTER SEVENTYTWO
those auspicious ones, having surrounded the sage, entered.
Even the sage, desiring to ask something about what was dear Devotees of Krsna Bom in Gokula as Cowherdesses
to him and he liked, being overpowered by the language dear to
beauty (i.e. unable to find appropriate words), could not do so. The lord said:
That deity of the Asoka-grove, named AsokamalinI, full of pity,
came (there) and said to the best sage who stood with the palms l-6a. O you beautiful goddess, listen with a concentrated
of his hands joined, whose neck was bent due to the burden of mind: There was a sage, named Ugratapas who was firm in his
(i.e. great) devotion, who was full of wonder and was confused, vow. He, performing rites in honour of Agni, ate (i.e. subsisted
and who was most polite. on) fire, and practised a very wonderful penance. He muttered
the great hymn, fit to be muttered and having fifteen letters,
AsokamalinI said: bound together by a desire-yielding hymn, securing desired ob-
jects from one giving the desired boon, with the word Krsnaya
92-103. O great sage, I always live in this Asoka-bud. I (to Krsna), along with the word Svdhd (offered to), and giving
always wear red garments, I wear red garland, and red unguents. great prosperity. He meditated upon the dark Krsna, mad with
I use buds red like red lead. I use chaplets, the red lotuses. I am dance, eager to grant a boon, having put on a yellow garment,
decorated with red rubies, red armlets and red crown. Once, the with a flute put at his lower lip, endowed with fresh youth, and
cowherdesses, having put on variegated garments, while sporting dragging his beloved with his hand. Thus, the great sage, engaged
with their beloved one, met just there; and then I devoutly and in meditation, cast his body after the end of hundred kalpas and
duly worshipped, with Asoka-garlands, Visnu taking up the was born as the daughter of the cowherd by name Sunanda. 6b-
form of a cowherd, and all those of the form of Laksml. Since 11. She was called Sunanda and held a lute in her hand. There
then I have always been staying among them and pleasing was another sage named Satyatapas practising a great bow.
Laksmi's lord (i.e. Visnu), the highest (god), with various deco- He ate (i.e. subsisted on) dry leaves and muttered a great hymn,
rations. I know everything from everywhere. I also know the ending in devotion, bound by ten letters having the seed of
secret of the cows, the cowherds, and the cowherdesses. You desire. The best sage meditated upon Visnu who put on a
had the desire and said into your heart (i.e. to yourself): 'How variegated dress, who held the creeper-like arms of Rama,
shall I see that goddess, of a wonderful form, giving a wonder- bright with bracelets, who was dancing, getting mad, repeatedly
ful joy, dear to Visnu, looking (bright) like gold, having a bright embracing (Rama), laughing loudly, and having waves of joy in
diamond ring and having unsteady eyes? How shall I propitiate the sky (i.e. cavity) of his belly, holding the flute, who was
her feet with devotion?' Thus, O brahmana, you thought. In decorated with the necklace reaching his knees, whose face with
this matter, I shall tell you the account of the very noble sages folds on his forehead was wet with the drops of sweat.
who remained at the Manasa lake and practised severe penance, 12-19a. Again and again, casting his body, the great sage,
who muttered effective hymns, who meditated upon Visnu, and after ten kalpas, was born here from Nandavana, as the
who constantly longed for his lotus-like feet. Today I shall tell daughter of the cowherd named Subhadra, and known as
you the great secret in the forest. Bhadra. On her back is seen a divine fan. There was a certain
sage named Haridhaman. He practised a difficult penance and
always ate leaves only. He muttered a hymn of twenty letters,
giving the fruit quickly. Then from the (hymn having) the seed of
desire, he got upon it only (obscure!). There was Maya; in front of
herwere water, swans, saffron and bright moon. Then, recollecting
1962 Padma Purana V.72.34-54 1963
and with a salutation (he muttered the hymn) with ten letters joy. Yet, I am looking upon myself to be lonely for want of
and in the charming bower of the jasmine-creeper he meditated Krsna's love. Now I am extremely dejected, and desire to cast
upon the lord who was lying on his back on the beautiful bed of this body in this auspicious well here only."
leaves, whose expansive chest was being repeatedly covered by a 34-46. Hearing these words of her the sage being extremely
cowherdess who was greatly overcome with passion and whose amazed and with great love fell at her feet and asked her about
eyes were red, with her pair of breasts, who (i.e. the lord) was the auspicious rite of the service of Visnu after having abandoned
being kissed on his cheeks, and whose lips were being gratified, dislike for the self. Having known (i.e. learnt) the hymn told by
who, the wonderful one, was with a smile holding his beloved her he went to the Manasa lake. Then he practised an amazing
with his arms. penance very difficult to practise. Standing on one leg and
19b-28. That sage, having cast many bodies was born after looking at the sun unwinkingly he muttered a great hymn of
three kalpas as the daughter having auspicious marks, of a twentyfive letters. With great devotion he meditated upon Krsna
cowherd named Ranga. She was known as Rangaveni. She was who was of the form of joy, who was moving along the streets
skilled in drawing pictures. On her teeth were variegated marks of Vraja with a strange and sporting gait, who was making a
of red colour. There was (also) a sage named Jabali, a teacher jingling sound of his anklets with charming steps, who attracted
of the Vedas. He, engaged in austerities, roamed over this earth. the minds and bodies of the beautiful women of Vraja with the
Once, by chance, he went to a great forest extending over a knots of their garments loose and suddenly embracing him, with
myriad of yojanas. There he saw a very beautiful well which had various sports of love and side-glances accompanied by a smile,
on all sides crystal-walls, which was full of sweet water, which and with the charming golden flute called Sammohana, having
was cooled with breezes fragrant with blooming lotuses. In the the fifth note, and kissing (i.e. touching) his bimba-like lower
region to its west, at the root of a banyan tree he saw a female lip, who had put on divine flowers and garments, and who had
ascetic who was practising a severe penance, was endowed with smeared divine sandal (to his body), who enticed the three worlds
youth, was of an extremely beautiful form, whose lustre was like with the mass of the lustre of his dark body. Thus having wor-
the lunar rays, all of whose limbs were beautiful, who had put shipped the lord of the world with many hymns he was born in
her left hand on her waist, and made the position of the fingers Gokula at the end of nine kalpas as a daughter having divine
of her right hand as practised in religious worship, whose eyes form, of a very famous cowherd named Pracanda. The girl of an
were steady, who had given up food and enjoyment, and who auspicious face was well-known as Citragandha and delighted
had remained steady. The excellent sage desiring to know her (to the ten directions with the various fragrances of her body. See
know who she was) remained there for a hundred years. At the her, the auspicious one, who drinks sweet drinks from Vrnda,
end of that (period) the sage raised her, and politely said to her who, being full of passion takes her husband on her body. Neck-
who was walking (away). laces strike her breasts while in contact with them, while frag-
29-30a. He asked her: "Who are you of a wonderful form? rances of lovely aloe-wood etc., fall out from them.
What will you do? If it would be proper (to tell me), then please 47-54. Other great sages whose minds are always pure and
tell it to me." Then the young lady, who was extremely emaci- who eat (i.e. subsist on) air, muttering a great (i.e. very sacred)
ated due to the penance, slowly said (to him): hymn,practised penance: 'A recollection to (i.e. of)Krsna, having
3Ob-33. "I am the matchless knowledge of Brahman, who the skill of destroying passion.' Having recited the hymn of
am sought after by best meditating saints. That I, meditating fifteen letters the great sages meditated on the figure of Krsna, along
upon the supreme spirit, have been practising in this fierce forest with Agni's wife, the image which was having divine ornaments,
for a long time penance with a desire for Visnu's lotus-like feet. whose fleshy waist was covered with a beautiful silken garment,
I am full of the joy of Brahman. My mind is pleased with that whose crest was covered with peacock's feathers, whose ear-
1964 Padtna Purdna V.72.66b-91a 1965
rings were bright, who had put the right lotus-like foot on the 66b-73. In the former kalpa a sage name DIrghatapas was
left shank, who, after having folded his charming lotus-like the Vyasa. His excellent and very intelligent boy, always rem-
hands, was wandering, who had put the flute with its cover embering the feet (of Krsna), abandoned his father, mother etc.
moving at his waist-region, who gave delight to the eyes and and meditating on Krsna went to a forest. There he, night and
minds of the cowherdesses, who had very wonderfully entered day, without eating anything, worshipped god Visnu who had
the hall that was filled (i.e. covered) with showers of flowers on taken up the form of a cow(-herd). With great devotion, mutter-
all sides by the cowherdesses. Then having cast their bodies at ing the hymn of eighteen letters put together by Rama, he re-
the end of the kalpa they are now born here. On their ears are flected upon Hari who was seated in a golden pavilion upon a
seen large ear-rings shining with gems. Round their necks are golden seat, who was holding a golden flute with the tips of his
jewelled necklaces, and in their braids are (put) flowers. golden hands, who was whirling a golden lotus with his right
55-59. There was a sage named Sucisravas. There was also hand, who looked charming due to his body clasped by his dear
another sage named Suvarna. They, proficient in the Vedas, beloved of a golden complexion, who was laughing with great
were the sons of Kusadhvaja. With their feet put up (in the air joy and who was looking at his hermitage. He, full of tears due
i.e. standing on their heads), they practised a severe penance to joy, with his body decked with horripilation, loudly saying,
with a three-lettered hymn. With their minds controlled, they 'O lord, be pleased', and trembling, fell on the ground to salute
muttered (the hymn) saying 'Hrim, Hamsa'. They meditated up- the creator of the world with a prostration.
on Krsna (living) in Gokula, a child ten years old, and constant- 74-79. Saying loudly 'I am fatigued', Visnu with his eyes
ly enticing the beautiful women looking at him, with his figure full of joy, holding the hands of him who desired devotion, who
like Cupid and with his charming youth. At the end of the had prostrated himself (before him) like a staff, touched him and
kalpa they, having cast their bodies, were born in Vraja as the spoke to that Suka, who had obtained the form of his beloved:
extremely beautiful daughters of the cowherd Suvira. In their "O good one, you are my beloved. Thinking of my form, and
hands were seen two parrots of auspicious sounds. having become the abode of my love, stay by me." Two cowher-
60-66a. There were four sages—Jatila, Janghaputa, Ghrtasi desses are chief, are of the same age, and auspicious. They are
and Karbu—who were blessed and were desireless here and in practising a steady vow, are of a firm devotion, and are named
(i.e. for) the next world. With single devotion they sought after the same constellation. One is bright like heated gold and
the refuge of (Krsna) the lover of the cowherdesses. Plunging the other has the lustre of lightning. The eyes of one are sleepy,
themselves into water, they muttered a hymn having ten letters (while) the eyes of the other are pleasing and long (i.e. broad).
with a recollection (of Krsna) at the beginning and end, and put He worshipped with great devotion the left and right sides of
together by the triad of Ramas. As cowherdesses, they with deep Visnu; and at the end of the kalpa, he, having cast his body, was
devotion meditated upon (Krsna) who was wandering in every born as Upananda's daughter, resembling in beauty the petal
forest, who was valuing the charming, whose entire body was of a blue lotus, in Gokula of that magnanimous one.
smeared with sandal, who had put on a China rose as an ear- 80-91a. That one is Sri Krsna's wife who had put on a
ornament, who had undergone a change due to a garland of yellow garment, who is covered with a red bodice, whose breasts
lotuses, and was covered with blue and yellow garments. At the are like golden pitchers, who has put on her entire body the veil
end of three kalpas they were born in Gokula (as cowherdesses) of red lead, whose cheeks are shining with golden ear-rings, and
of auspicious marks. Those charming ones with curved eye- who is very beautiful. She is adorned with the garland of golden
brows are seated in front. Round their forearms are lovely lotuses, and her stout breasts are smeared with saffron. In her
bracelets supported by (i.e. decked with) gems etc. and divine- hand there is something to be chewed, given to her by Hari. She
pearls etc. is very skilled in playing upon a flute and (other) musical instru-
 V.72.101.116 1967
1966 Padma Parana
touched (i.e being full of) devotion to Visnu, went to the temple
ments; she is the attendant of Kesava (i.e. !§ri Krsna), and of Visnu, remained (there) all alone, and thought:
some time is engaged by the delighted Krsna in singing. An 101-107a. 'How shall I worship him who is worshipped (by
auspicious string of gufija fruits shines round her conch-like neck. his devotees), who fascinates the cowherdesses and always sports
(She is) afflicted by love due to Krsna's charm even in his with them on the sand-bank of Kalindi and in the forest.' The
absence; (Krsna) causing this young lady to dress as he likes, boy thinking like this and with his mind very much perturbed,
would make her, singing extremely melodiously, dance, when her obtained a very great lore and also had a dream. Before him
friends are playing upon musical instruments. Again and again, there was the figure of Krsna. It was beautiful. It was made
she devoutly embraces and kisses Govinda. She is dear to all of stone. It was (placed) on a golden seat. It was marked with
cowherdesses and is also very dear to Krsna. (Then) there was all (good) characteristics. It was dark like a blue lotus. It was
the son of Svetaketu. He had mastered Vedas and Vedangas. having glossy beauty. It was adorned with peacocks' feathers.
Giving up all this, he resorted to great penance. He constantly It was having charm due to three folds; it was gladly playing
muttered the eleven-lettered hymn, meditating upon her who upon the flute which was made of gold and was put to his
had served the feet of Krsna, who was resonant like the sweet lower lip. It was served by two beautiful damsels standing on
Ganga, who was a dear power of Govinda, who was inaccessible its left and right sides. It aggravated their passion with kisses,
to Brahma, Rudra etc., who was devoutly resorting to the embraces etc. Citradhvaja, having seen Krsna having a sporting
charming glory of (Krsna). Making everybody laugh, and attire like that, was abashed in his mind, and bent his head before
keeping himself on sylvan paths, and settling the world all round him.
with smiling lustre, always thinking about the meaning of the I07b-l 16. Hari, laughing, said to the beloved on his right
hymn, he lived in the spring. side: "O you lotus-eyed one, having produced a divine, wonderful
91b-100. He too, after a couple of kalpas attained perfec- form of a young lady, resembling you and being very bashful and
tion, and was born here. This girl of a thin body, having bud- seated on your body, look upon it as non-distinct from your body.
like breasts, with a necklace of pearls shining round her neck, Touched by the lustres in your body it will have your form."
having put on a pure silken garment, having anklets, bracelets, Then that lotus-eyed one went near Citradhvaja, and remained
armlets, and rings inlaid with pearls, acts like a child. She put thinking his body to be non-different from her body. Then the
on divine ear-rings which were oozing nectar and were auspici- lustres from her body filled his body. From the lustre of her
ous. She had (a mark) like the dot of red lead in her braid that breasts, too charming, stout breasts were produced. From the
was dressed with musk. On her forehead she had a mark along lustre of her buttocks, charming, round hips were produced.
with (sectarian) marks of sandal. That same tranquil one was From the lustre of the hair, ornamented hair was produced.
seen to worship the highest position (i.e. Brahman). There was From (the lustre of) her two hands, hands were produced. Thus,
a handsome royal sage by name Candraprabha. By Krsna's everything—ornaments, garments, garlands etc.—was well-
grace he got a son with a charming figure. He was known as accomplished. And with fragrance inside, she became skilled in
Citradhvaja and was a devotee of Visnu from his childhood. The arts. Seeing, as one lamp (is lighted) from another, that fortu-
king taught the great eighteen-lettered hymn through a brah- nate girl on the earth, named Citradhvaja, who was charming
mana to his good son who was handsome, well-composed and with a smile and was beautiful, she, by her arms, seized her
twelve years old. When the boy was being sprinkled with water with love and gladly took her away. And having embraced the
full of the nectar-like hymns, he, that moment only, full of woman standing by Govinda's side, she said: "This is your
tears, saluted the king. That day the guileless boy of a pure female servant. Give her a name. With love tell her, the beloved,
heart, wearing a spotless garment, adorned with necklaces, ank- liked by you, (what) service (she should do to you)."
lets, strings, neck-ornaments, armlets and bracelets, having
1968 Padma Purana V.72.134b-154 1969
117-129a. Then, as she liked, she named her Citrakala, and then reciting the ten-lettered (hymn) in the middle, he should
said: "For serving the lord of our life, full of virtues, you take again refer to them.
the flute, always remain near him, and sing in various notes. 134b-147. I shall tell you the meditation with the sages etc.
This is the practice enjoined upon you." Then Citrakala, obeying expressed by ten letters. He should remember the island full of
the order saluted Madhava. Having seized the feet of his beloved light of the full treasure of nectar, and surrounded by Kalindi,
and having taken the dust-particles from his feet (on her (and) he should reflect on him in the grove of Vrndavana. It is
head), she sang very sweet songs, giving joy to both of them. covered with trees and creepers dropping flowers in all seasons,
Then Krsna, the embodiment of joy, embraced her with love. and (resounding) with the cries of dancing and intoxicated
When she was fully (merged) in the ocean of joy, she w.oke up. peacocks and the crying cuckoos and (humming) bees. In it is a
Citradhvaja, overcome with great love, and intent on remember- great Parijata-tree which is a hundred yojanas tall and has the
ing that (Krsna) only, the highest joy, wept with a free voice expanse of branches and twigs. At its spotless foot, the young
(i.e. freely). Since then, giving up food and pleasures, he, who cowherds holding flutes and syringes have formed a circle, sur-
was weeping, though talked to by his father etc. did not say rounded by a circle of cows. Inside it there was a charming circle
any word. Resorting to Krsna at night, he remained in his house of the beautiful women of Vraja, who had many presents in
for a month. (Then) going out (of the house) to a forest, he their hands, whose minds were overcome with ardent passion,
(there) practised a penance, difficult to be practised by sages. who had joined the palms of their hands (in obeisance); it was a
After casting his body at the end of a kalpa, that great sage, circle of them who had put on white garments, who were adorned
only due to his penance, was born as the auspicious daughter with bright ornaments, whose hearts were overcome with love.
named Citrakala, of a cowherd named VIragupta. On her He would think about the dear words of the daughters of Sruti
shoulder, a charming lute, adorned with the seven notes, was (i.e. sacred ordinance). Then on the jewelled altar he would
always seen. On (her) left (shoulder) a wonderful golden pitcher think about Hari, covered with a silken garment, lying on the
(decked) with jewels, remained. In her right hand, (she had) breasts of Radha on a portion of a plantain tree, and looking at
a jewelled spittoon. (Then) there was a sage, Kasyapa's son, her beautiful face with a charming smile on it, with his left foot
named Punyasravas, who knew all duties. His father was a slightly bent, embracing his beloved with the left hand holding a
davotee of 6iva, and everyday praised the lord of gods, the lord flute, touching her chin with his right hand, having the brightness
of the universe (i.e. Siva) who loves his devotees. of pearls, having large eyes like white lotuses, having put on a
129b-134a. Siva along with Parvati was pleased with him. yellow and spotless garment, with his head shining with a load
He granted him a boon at midnight on the fourteenth day (of a (i.e. mass) of peacocks' feathers, charming due to a necklace of
fortnight): "Even as a child, your son will be a great devotee pearls, having ear-rings of the shape of crocodiles shining on his
of Krsna. Having performed his thread-ceremony in his eighth cheeks, having a Tulasi-garland (hanging) up to his feet, having
year, teach him the twentyone-lettered hymn which (will) be the ornaments like bracelets and armlets, adorned with anklets,
told (to you) by me. This hymn, called Gopala-vidya (lore of rings and a girdle, being very delicate, being of the age of a
Gopala), gives the power of (getting whatever is expressed by) child; the worship is said to be of ten letters only. The initiatory
words. On the tip of the tongue of him who accomplishes this, rite is marked with the scriptures.
the wonderful account of Krsna remains. The figure of the
Infinite one himself, granting boons, comes (to him). Beginning to 148-154. Saying so the lord vanished; so also the goddess,
recite the hymn with the words Kamamaya Ramakantha Sendra daughter of the (Himalaya) mountain and his chaste wife. The
Damodarojjvala (i.e. the bright Damodara with Indra etc.), sage having come (to his) son taught him like that. Punyasravas,
after having vanquished all the sages, described (in) various
 V.73.14b-23a 1971
1970 Padma Purdna

(words) him who was having wonderful marks like form, was of his form, was situated in him; it was unmanifest, free
beauty, cleverness and charm. Then the boy, delighted at heart, from pain; it was full of the lord. Formerly, I, subsisting on
went out of his house. Eating (i.e. subsisting on) air, he practised fruits, roots, palasa-leaves, water and air, practised penance for
panance for three myriad kalpas. At the end of it he was born in many thousand years. Then Visnu said to me who was engaged
Gokula, in the house of Nanda's brother. Her name was Lavanga. in meditation on him: "O you very intelligent one, what do you
She observed (i.e. knew) the internal thoughts of Krsna. In her want to do, or what do you want to know? I am pleased; ask for
hand is seen the mechanism with which the face was washed. I a boon from (me) who am the best among the givers of boons.
have thus told you about certain principal beloveds of Krsna. I tell you the truth that the mundane existence lasts till I am
That man, who devoutly reads or causes to read this chapter full seen." Then, with my body full of horripilation, I said to Krsnar
of many pleasures of Krsna along with the excellent girls in Vraja, "O Madhusudana, I desire to see you with my physical eyes,
having charming and smiling eyes, goes to the abode of the lord whom the principal Vedas described as the truth, the highest
Sri Vasudeva. Brahman, the light of the world, the lord of the world, the
wonderful visible lord."

The lord said:

CHAPTER SEVENTYTHREE 14b-19. I was formerly asked by Brahma and was requested
by him. I shall tell you also what I had told him. Some describe
The Greatness of Mathurd me as Prakrti (i.e. the primordial matter); some call me Purusa,
the lord. Some call me Dharma (i.e. Piety); some call me wealth;
The lord said: some call me Moksa (i.e. salvation) where there is no fear from
1-6. I have told you in (due) order, the wonder about which anywhere. Some call me void. Some call me devotion. Some
you asked me. Who is not stupefied there, where Brahma and call me Sadasiva. Others described me as the only eternal one
others are stupefied? Yet I shall tell you what the great sage remaining on the top of the Vedas, of a good disposition, with-
(Vyasa) said to Ambarisa, a devotee of Visnu, connected with out a change, and of the form of goodness, intellect and joy.
Siva. The king, having come to the Badaryasrama, saluted and See, today I shall show you my form concealed by the Vedas.
praised, with a desire to know the Vaisnava way of life, Veda-
vyasa who was seated there, who had restrained his senses, who Then I saw, O king, a boy who was like a dark cloud, who
was noble, omniscient, and best among men: "Please protect me was surrounded by cowherdesses, who was laughing along with
from this mundane existence. I am detached from the sensual the cowherds, who was seated at the root of a Kadamba tree,
pleasures; I salute them, I salute everything. How would I always who had put on yellow garments, and was wonderful.
obtain mental recourse to that highest Brahman, a position free 20-23a. (I also saw) a grove named Vrndavana, which was
from dejection, having a form of auspiciousness, intelligence and adorned with fresh foliage, which was resounding with the notes
joy, the highest sky, the absence of ether, which is healthy, and of cuckoos, which was charming due to (the presence of) Cupid.
seeing which the sages cross the ocean of worldly existence?" I (also) saw the river Kalindi, which had the colour of the petals
of blue lotuses. I also saw the Govardhana (mountain) which
Vyasa said: was held up by the hands of Krsna and Balarama, for destroying
7-14a. You have asked me a great secret. I have not told the pride of the great Indra and which gave pleasure to the cow-
it (even) to Suka, my son, what you have asked me. But I shall herds. I saw the cowherd (i.e. Krsna) who was happy in the
tell it to you who are dear to Visnu. Listen, this great universe
1972 Padma Purdna
V.73.36b-54 1973
company of women and who was playing upon the flute.
On seeing him, the ornament of all ornaments, I was extremely he was proficient in ceremonial acts and sacrificial rites as
delighted. enjoined in the Vedas. Being in the midst of Visnu's devotees,
23b-29a. Then the lord, moving in the Vrndavana grove, he was engaged in (various) rites. O king, once he heard that
himself said to me: "There is no greater form of mine than the the lord of sacrifice was (present in the house). The brahmana,
one which is divine, eternal, partless, actionless, calm, and of determined (to see) me went to his house. That devotee of mine
the form of auspiciousness, intellect and joy, complete, having eyes in his house worshipped (me) with a Tulasi-leaf and water and
like the petals of a fully blossomed lotus, which you saw (now). offered me something (like) a fruit and a root. The intelligent
The Vedas describe this only as the cause of causes, which is one affectionately gave him the water for bath and fruits.
true, eternal, of the form of great joy, a mass of intellect, eternal Smiling without faith, he too accepted it from the brahmana.
and auspicious. Know my Mathura to be eternal, so also Vrnd- Due to that sin he had the extremely fierce condition of a
avana; so also (know to be eternal) Yamuna, the cowherdesses bamboo; and as a result of that religious merit he became dear
and the cowherds. This incarnation of mine is eternal. Do not to me. Due to that (merit), O king, he shines as the chief. At
have any doubt about it. Radha is always dear to me. I am the end of the age, he, being one with Visnu, will obtain (the
omniscient, greater than the great. I have all my desires state of) Brahman. Oh, men with wicked hearts do not know
(fulfilled), I am the lord of all, I am all joy and greater than the my ancient city, which is great, which is praised by lords of
great. In me appears all this universe, spread out by (my) Maya gods and serpents and sages, which is charming and old. Though
(illusion)." there are cities like Kasi, Mathura alone is virtuous among
29b-31a. Then I spoke to the lord, the cause of the cause of them; birth, thread-ceremony, death or cremation in that gives
salvation to men. When men become purified by penance etc.,
the world: "Who are the cowherdesses? What are the cowherds?
have pure hearts, and have constant meditation as their wealth,
What kind of tree is this said to be? Who is the grove? What
then only they see my city, not otherwise, even after hundreds of
are the cuckoos etc.? What is the river? And what is the moun- kalpas, O best brahmanas. The residents of Mathura are blessed,
tain? Who is this noble (one that has become the) flute, the and are respected even by the residents of heaven. Their great-
only place of joy to all people?" ness is immeasurable, and all of them have four hands. The
31b-36a. The lord, happy and with his lotus-like face residents of Mathura do not see any defect due to thousands of
pleased, said to me: "The cowherdesses should be known to be births and deaths in those in whom (other) men see a fault.
the Vedas. The young daughters of cowherds should be known Those who are even poor, but who remember Mathura, are
to be the res (hymns). They are divine damsels, O king. They (really) blessed. There the god, the lord of beings, giving salva-
are endowed with penance and desire salvation. All the cow- tion even to the sinners (lives). That great lord of beings, who
herds are sages, the forms of joy in Vaikuntha. This Kadamba is is always most dear to me, never leaves the city due to affection
the desire-yielding tree, the receptacle of the highest joy. The for me. That man of bad conduct who would not salute the lord
grove is called Ananda, which destroys great sins. The cuckoos of beings or would not worship him, would not see this my self-
and others are siddhas, sadhyas and gandharvas. There is no shining city, called a great deity. How would that sinful man
doubt about it Some are his joyful heart, Yarnuna is the body. who would not worship my great devotee, viz. Siva, obtain
This mountain is the servant of Visnu and has no beginning. devotion to me? Those mean men who do not salute the lord of
Listen, who is the flute. O brahmana, you know it (to be) like beings, do not remember him or praise him, have their minds
that. mostly deluded by my Maya (illusion). Even the boy Dhruva,
36b-54. There was a brahmana, of a tranquil mind, engag- engaged in worshipping me, obtained a pure place, obtained
ed in penance and truthfulness. His name was Devavrata, and with difficulty by the grandsires. A man, being lame, or blind,
1974 Padma Purdna V.74.13-29a
1975
would come to my city Mathura, difficult to be reached by What is their dress? O lord, with whom and where will you
gods and would cast his life there. sport in privacy in every forest that is eternal, that has eternal
55-56. O glorious Vedavyasa, do not have any doubt at all happiness and eternal grandeur? Where and of what kind is
about the secret of the best of the Vedas, which I have divulged that eternal and great place? If you have that kind of favour
to you. He, the pure one, who would recite or listen to with (towards me) then please tell all that to me. O you glorious one,
devotion this chapter narrated by the lord, will have eternal O you who destroys the distress of the distressed, you will
salvation." (please) tell me all the secret, which even I have not asked and
which is not known to me.

The lord said:

CHAPTER SEVENTYFOUR 13-29a. That is my place. Those are my dear ones. Such is
my sport, which is imperceptible even to men who are (to me)
Arjunds Wish and Its Fulfilment like my own life. This is the truth. O dear one, when told about
it, you will be eager to see it. How other people can, when it can-
The lord said: not be seen even by Brahma and others? Therefore, Odear one,
1-3. Once, in private, glorious Uddhava, dear to the lord desist (from asking about it). What (do you lose) without that?
and an attendant of his, asked Sanatkumara: "Where is that
great place which is always the abode of gods, where Govinda Hearing these very fearful words of the lord, Arjuna, being
sports everyday with the cowherdesses? If you have affection for helpless, fell at both his lotus-like feet (prostrating himself) like a
me, tell me the account of (Govinda's) sport and whatever else staff. Then the revered lord, affectionate towards his devotees,
that is wonderful, if you know it." raised him with his arms, and with great love said to him:
"What is the use of telling about it now? For you are going to
Sanatkumara said: see it. Having with great devotion propitiated that glorious
4-6. As occasion arose, I have told what that noble Arjuna, goddess Tripurasundari, in whom everything has come up,
of a good vow, and the attendant of the lord, at some time remains even now and will merge, present yourself to her. With-
seated on the bank of Yumuna, at the root of a certain tree, out her I can never give this position to you."
saw and did—his experience in loneliness. I shall tell you that. Having heard these words of the lord, Arjuna, with his eyes
Listen with great attention. But you are not to divulge it here full of joy, went to the feet of the glorious goddess Tripura.
and there (i.e. anywhere). Having gone there he saw the altar of the desire-yielding gem,
very much decorated with staircases fashioned with various
Arjuna said: jewels. There (he saw) a desire-yielding tree which was bent with
7-12. O you ocean of compassion, O lord, be pleased to tell many flowers and fruits, and which was brightened due to
me all that which Sankara and others, so also Brahma and others foliage, having leaves, tender in all seasons and dripping with
have not seen or heard. What have you told before? The cow- sprays of flowing honey and unsteady due to wind; which (i.e.
herds' wives are dear to you. How many kinds do they have? the tree) was resounding with parrots, flocks of cuckoos, sarikas
How many are they in number? How many names do they have? and pigeons, so also with sportive partridges and (other) charm-
Who are they? Where are they? Where are they settled? How ing birds; which had at its foot a divine, very wonderful, jewel-
many (i.e. what) are their deeds? O lord, what is their age? led temple which was shining with bright jewels, and charming

J
 1976 Padma Purana 1977
V.74.46b-61a
like a wild fire. There was a jewelled throne, made of blight gold
and enchanting, and very wonderful. his right ear the lore (called) Balavidya which gave instant
29b-31a. Arjuna, saying, "I am known as Arjuna", and success which was great, which had for its goal half the portion
having repeatedly saluted, by folding the palms of his hands, of Siva (i.e. Parvati), which was unique and which was adorned
and full of devotion to the goddess who resembled the young by everything. (She also made him) practise religious austerities,
(i.e. morning) Sun, who was decorated with many ornaments, worship and mutter the prayer five lakh times; and having duly
who was endowed with fresh youth, whose four arms resembling carried out the performance (of worship) with the buds of
creepers shone with a goad, a noose and a bow, who was very karavira tree, the goddess, kindly spoke to him this (i.e. these
much pleased and attractive, whose lotus-like feet were adorned words): "Worship me in this manner only. Then, when I shall
with the rays of the gems in the crowns of Brahma, Visnu, be pleased, you will be entitled to the sport of Krsna due to my
Mahesa (i.e. Siva) etc., who was covered with (i.e. who posses- favour. This rule has been formerly formulated by the lord
sed) the (supernatural powers) like anima,1 sat in a secluded place. himself."
The goddess, the treasure of compassion, knowing his adoration Having heard like this, Arjuna worshipped her with that
and good temper, and overcome by his recollection said (to him) hymn. Then having performed the worship and muttering, he
tenderly: pleased the goddess. Then, having performed an auspicious
sacrifice and having bathed duly, Arjuna regarded himself as
The goddess said: blessed, as one whose almost all desires were fulfilled, and as
31b-37. O child, which rare gift have you made to a person one having every success in his hands.
worthy to receive gifts? Which sacrifice have you performed? Or, 46b-51a. At this time the goddess, coming to him, spoke,
which penance have you practised here (i.e. in this world)? Or with a smiling face, to him: "O child, now go into the interior
formerly which (kind of) devotion have you accomplished ? Or of that house". Then, Arjuna hastily and joyfully got up, and
which difficult and auspicious, great act have you done, so that full of immeasurable delight, he saluted her in the manner of a
the lord has, indeed, gladly done you a favour, which is the most staff (i.e. by prostrating himself before her). Then, ordered by
secret, and which cannot be had by anyone else? O child, that the goddess, Arjuna, along with the friend of the goddess went
favour which the universal soul has done to you, is not (done by to the place of the lord of Radha, which is inaccessible even to
him) to the people of the mortal world, living on the earth, (so siddhas. Then he was shown Vradavana which remained above
also) to deities etc. living in heaven, and not at all (done) to all Goloka, which was stable, sustained by wind, eternal, the abode
his devotees who are best ascetics and practise abstract medita- of all happiness, in which the great festival of Krsna's dance
tion. Then, come on; knowing the lake, my seat, resort to it. with the cowherds constantly went on. He saw the great secret
The goddess fulfils all desires. (Therefore) go with her; and full of the feeling of love.
having duly bathed there, quickly come (back) here. 51b-54. By her words (i.e. order) only he saw that secret^
38-46a. Then only, Arjuna went there, bathed, and came like and being beyond himself and overcome with enhanced love, he
that (i.e. as he was told). The goddess made him who had fell there. Then regaining consciousness with difficulty he was
bathed and come (back), offer nyasa2, mudra3 etc., and told into raised by her by (holding) his arms. Due to her words of conso-
lation, he somehow became stable. "Tell me what other penance
1. Anima—The superhuman power of becoming as small as an atom. should be practised by me?" Thus, full of anxiety to see him,
2. Nyasa—Assignment of the various parts of the body to different
deities, which is usually accompanied with prayers and corresponding gesti he was unsteady. Then holding him by her hand, she went
culations. towards the southern direction of that place.
3. Mudra—Name of certain positions of the fingures practised in reli
gious worship or devotion. 55-61a. Going along a good region, she spoke these words
 1978 Padma Purdna V.74.74b-S 1979
(to him): "O Arjuna, in order to bathe enter this (lake) which is to the jingling jewelled anklets, who possessed the skill in the
auspicious, has extensive water, has the shape of a thousand- various arts of love being manifested, who was endowed with all
petalled lotus with a bud in the centre, four waterfalls and four (good) characteristics, who was adorned with all ornaments.
streams, and is full of a multitude of wonders. On entering into Due to the illusion of (i.e. created by) the lover of the cowher-
its interior, you will notice a special property. To the south of desses he forgot whatever belonged to his former body; and
it is this lake. There is drunk honey and spirituous liquor dis- after that, being very much astonished, stood there, not knowing
tilled from the madhuka tree, after which the stream (flowing) what to do.
from Malaya (mountain) is named. This park is full of flowers, 74b-80. In the meanwhile, there was heard a sudden, grave
where, in the spring season, Krsna celebrates the vernal festival voice in the sky, saying: "O beautiful lady, go along this (path)
in honour of Cupid, heaped with vernal flowers; where they, day only to the eastern lake. Having bathed in its water, accomplish
and night, praise the incarnation of Krsna, by whose mere recol- the (object of your) desire. O you of an excellent complexion,
lection the sprout of love would be (rising) in the heart of an there are your friends. Do not sink. They will, there only,
ascetic. Then, having bathed in this lake, and having gone to accomplish (for you your) desired choice." Hearing these divine
the bank of the eastern lake, and having bathed in its water, words, she went to the eastern lake which had many wonderful
accomplish your desire (i.e. desired object)." streams and which was crowded with various birds, which shone
61b-74a. Then having heard the words, when Arjuna plunged with quivering white lotuses, white lotuses opening at moonrise,
into the water of the lake, which was tinged with the pollen (ordinary) lotuses and blue lotuses that were quivering, and with
dropped from white lotuses, lotuses opening on moonrise, (other) rubies, which had a good bank of (i.e. decked with) lotuses,
lotuses and red and blue lotuses, and which was agreeably whose four banks were adorned with various lovely arbours of
perfumed with honey-drops, which was shaken by the notes of creepers and trees having abundant flowers. Having bathed
corpulent swans, whose four banks were decked with jewels, (there), she stood for a moment. Then she heard in her ear (i.e.
which had ripples due to gentle breezes, she vanished just there. with her ears) the tinkling of small bells tinged with the (sound
The charmingly smiling one got up and on seeing around, was of) jingling girdles and sweet anklets.
confused. He instantly saw himself (to be turned into) a wonder- 81-88. Then (she saw) a bevy of young damsels that had
ful, excellent lady, who had a slim, fair, charming body like the wonderful youth, who had put on wonderful ornaments, whose
rays of pure gold, whose age was that of a sparkling youth, figures and speech were wonderful, whose bodies were wonder-
whose face resembled the autumnal moon, whose hair was very ful, who were unique, whose amorous actions were the same and
dark, curly, glossy and shining with jewels, whose curls of hair wonderful, whose conversation was interesting, whose laughter
on the plate (-like forehead) were brightened up due to the rays and beholding were agreeable, whose beauty was sweet and
from the mark of red lead, who had vanquished Cupid's bow wonderful, who possessed all sweetness, whose charm of under-
due to the knittings of the creeper-like eyebrows being manifest, standing had reached the extreme, who were wonderfully beauti-
whose wagtail-like eyes were dark like clouds and sportive, whose ful, whose beauty was wonderfully glossy, whose favour etc. was
round cheeks were sparkling due to the bright lustre of the wonderful, who were a heap of all wonders, whose appearance
jewelled ear-rings, whose wonderful creeper-like arms were deli- etc. was wonderful. Seeing that great wonder and thinking a
cate like lotus-stalks, whose sprout-like hands took away all the little in her heart, she, scratching the ground with her toe, re-
beauty of autumnal lotuses, who had put on a waist-band made mained (there) with her face hung down. Then they hastily look-
of gold and arranged cleverly, whose hips were shining with ed at one another: 'Who is this one, belonging to my class, that
jingling girdles, whose beautiful place of hips was covered with has created curiosity (in us) for a long time?' Having thus ob-
a shining garment, whose lotus-like feet were very charming due served her, and (thinking) for a moment, 'she should be known'
1980 Padma Purana V.74.104b-121 1981

(i.e. 'we should know who she is'), they, clever in I

it be so. O auspicious one, we are his beloveds. We are daughters
deliberation, deliberated, and came to see her out of curiosity. happily sporting with the Moon of Vrndavana (i.e. Krsna). We
One of them, a wise one, named Priyamuda, came (to her) and are self-delighted. So we have come here as the cowherdesses.
with sweet words and affection spoke to her: These are the groups of the sacred texts; these again are the
sages. We are cowherdesses. I have told you about our nature.
Priyamuda said: lO4b-121. (We are those) most beloved to the lord cfRadha
due to (our) mirth. We always sport irregularly; we always play
89-91. Who are you? Whose daughter are you? Whose be-
and move. This is goddess Purnarasa. This is Rasamanthara.
loved are you? Where were you born? Who brought you into
This one is Rasalaya by name; and this is Rasavallari. This is
this (region)? Or have you come on your own? Tell all this to us.
Rasapiyusadhara; this is Rasatarangini; and this is Rasakallo-
What is the use of anxiety? Is there any trouble to anyone in this
lini; and this is Rasavapika; this is Anangasena; and this is
place of great joy?
Anangamalini. This young lady is Madayanti and this is Rasavi-
Thus asked by her, she bowed through modesty; and enticing hvala. This is Lalita by name, and this is Lalitayauvana; and
their minds, she spoke in a sweet voice. this is Madanamanjarl. This is KalavatI by name, and this one
is known as Ratikala. This is Kamakala by name; this is Kama-
Arjuna said: dayini. This young lady is Ratilola; and this young lady is
Ratotsuka; and this one is Ratisarvasva; and this one is Raticin-
92-97. I do not know anything as to who I am, as to whose tamani. Some of these are always delighted and always give
daughter I was born, whose beloved I was, who brought me here love. After this (come) the groups of the scriptures. Listen to
or if I came here on my own; but the goddess might know it. (the names of) some of these: This one is Udgita; this one is
(Please) hear what is told by me, if you believe my words. To Sugita; this dear one is Kalaglta. This young lady is called
the southern side of this, there is a lake. I came to bathe there, Kalasura; this young lady is Kalakanthika. This one is VipancI;
and remaining there only I became fearfully eager. Then looking this one isKramapada; this one is known as Bahuhuta. This is
all round in (every) direction, I heard a wonderful voice in the one known as Bahuprayoga. This lady is called Bahukala. This
sky, "O beautiful lady, go along this (path) only to the eastern one is called KalavatI; and this one is known as Kriyavatl. After
lake. Having bathed in its water, accomplish the (object of your) this (come) the groups of the sages. Some of them are here: This
desire. O you of an excellent complexion, there are your friends. one is named Ugratapa; this one is known as Bahuguna. This
Do not sink. They will, there only, accomplish (for you your) one is Priyavrata by name; and this one is said to be Suvrata.
desired choice." This one is known as Surekha. This young lady is known as
98-104a. Having heard these words I came here from there. Suparva. This is Bahuprada. This one is called Ratnarekha.
My mind is full of dejection and joy and I am fully overcome This one is known as Manigrlva; and this one is Suparna; (and
with anxiety. I came here, and after bathing in its water, I heard these are) Akalpa, Sukalpa, Ratnamalika. This (lady of) beautiful
many kinds of auspicious sounds, and then I saw you, the great eyebrows is SaudaminI; and this one is Kamadayini; and this
ones. Physically, mentally, and through words, I know this much one is called Bhogada; this chaste one is Visvamata. This one is
only. O respectable ladies, this much I have told you, if you like. Dharinl; and this is Dhatrl; this one is Sumedha; and this one is
Who are you? Whose daughters are you? Where were you born? Kanti. This one is Aparna; this one is known as Suparna; and this
Whose beloveds are you? one is Sulaksana. This one is Sudati. This one is Guna-vatl; and
this one is known as Saukalinl. This one is called Sulocana; and
Hearing those words of hers, that Priyamuda spoke: "Let this one is known as Sumana. (These are known
1982 Padma Purdna V. 74.139-154 1983

as) Asruta, Suslla, and Ratisukhapradayinl. Next are we, the flowers and (other objects) having fragrance, with water for
cowherdesses, that have come here. washing feet and rinsing mouth, with charming incense and
122-138. O you having a face like a lotus, get acquainted lights, so also various offerings of eatables; then she repeated
with some of them. This one is Candravati; this auspicious one the hymn for a lakh times; she made offerings according to the
is known as Candrika. This is Candravali. This one is Candra- proper rites, praised her and fell (prostrate) on the ground like a
rekha and this is Candrika. This one is called Candramala staff.
and this one is known as Candralika. This is Candraprabha and 139-143. Then without a wink the goddess was praised with
this lady is known as Candrakala. This one is Varnavali; this a longing for her. She, through illusion, got ready her shadow,
one is Varnamala; this one is Manimalika. (This one) is called and put, as it were through force, the beloved, near her. She was
Varnaprabha; this one is Suprabha; this one is Maniprabha. surrounded by her friends, and was delighted. Due to the wor-
This one is Haravali; this auspicious one is Taramalini. This one ship, muttering of prayers, eulogies, devout salutations, she mani-
is Malati; this one is Yuthi. (These are) Vasanti and Navamal- fested herself through grace. Her complexion was like gold or
lika. This one is Malll; this one is Navamalli. This one is campaka flowers. She was bright due to beautiful ornaments.
known as Sephalika. This one is Saugandhika. This one is Her figure was lovely due to beauty in every limb, large and
Kasturl; this one is PadminI; this one is Kumudvatl. This one is small. Her face was beautiful like the full moon in autumn.
Rasollasa; this one is Citravrnda; this one is Surekha; this one Her smile and appearance were kind and simple. She was
is Svarnarekhika. This one is Kancanamala; this other one is attractive in (all) the three worlds. She brightened the ten
the chaste Asantatika. All these have surrounded (you). Others directions with her lustre. Then that goddess, granting boons
also are to be introduced to you. O you beautiful, young lady, and affectionate towards her devotees, spoke:
you will amuse yourself with us and with these. Come on to the The goddess said:
bank of the eastern lake. There, O friend, having duly given
you a bath, I shall give you a hymn, giving success." 144-154. The words of my friends are true. Therefore, you
Thus suddenly taking her (to the lake) and having duly bathed are my dear friend. Get up, come along, I shall fulfil your
her, she made her accept, according to the proper rites, and in desire.
brief, the excellent hymn of the beloved of the Moon of Vrndavana, Arjuni, having heard the words of the goddess which were
which was excellent and belonged to the germ of Varuna (-hymn), (but) the longing of her heart, and with her body lovely due to
and put forward by the seed of the hymn sacred to Fire, which the sprout-like horripilations, with her eyes full of tears, and
was endowed with the fourth note, and decorated with a point again overcome with love, fell at the feet of the goddess. Then
of sound, and sewn between the Pranavas and extremely difficult she said these words to her friend-goddess, Priyamvada. "Hold-
to get in the three worlds. Every success comes by merely accept- ing her hand, and cheering her up, bring her near me." Then,
ing the hymn. There is the repetition of the name of a deity being zealous by the order of the goddess, Priyamvada took her
accompanied with burnt offerings. There is meditation; and like that and came near the goddess. The goddess, dear to Hari,
there is a number of sacrifices and the success due to muttering went to the bank of the northern lake, and having duly bathed
of prayers. Along with her friends she gladly worshipped the her and made her worship according to the proper rites and
goddess whose body was fair like heated gold, who was adorned preceded by a solemn vow, made her accept the hymn, granting
with various ornaments, whose form and beauty were wonderful, good success, of (i.e. sacred to) the Moon in Sri Gokula. The
who was well-pleased, and who gave boons according to proper vow is called Gokulanatha, is old, and adorned by Mohana (i.e.
rites, and with white lotuses and karavlra flowers etc., with Krsna); the hymn gives all success and is preserved in all reli-
camkaka flowers and lotuses, so also with other fragrant
 V.74.177b-196a 1985
1984 Padma Purana
with sprouts, which was delicate, and had golden stems,
gious treatises teaching magical and mystical formalities. She, which had crystal-l'ike shoots and roots, which granted rich
knowing the songs of Govinda gave her steady devotion. She objects of desire and which gave the desired fruits to a suitor.
told her the meditation and the enchanting king of hymns. It is Under it was a jewelled temple. There was a jewelled throne.
told in the religious treatise called Mohana. Even its recollec- There (i.e. on it) was an eight-petalled lotus. There were the two
tion gives success. One should meditate upon (Krsna), dark like treasures1 viz Sankha and Padma, placed on the left and right
the petal of a blue lotus and adorned with many ornaments, and (sides). In the four directions were placed the desire-yielding cows
having beauty like that of a crore Cupids, and full of love. For at proper places. Around it was the Nandana garden. It was
purification, she told this secret to Priyarhvada. served by the Malaya-breezes. It was scented with lovely
fragrances of flowers of all seasons (and) thus had defeated
Sri Radhika said: (the fragrance of) Kalagaru (sandal). It was cool due to the
155-167a. Till her excellent initiatory rite would be over, shower of the drops of honey and was very lovely. Its interior
be attentive, and along with your friends, protect her. was constantly resounding with the hummings of the swarms of
female bees intoxicated on tasting the honey. It was resounding
Having kept (there) the shadow of her own and of her with the sweet notes of cuckoos, pigeons, sarikas, and female
beloveds, she went near the lotus-like feet of Krsna. That parrots, and others in (i.e. hidden behind) leaves. It was full
Radhika, the beloved of Krsna, remained there as before. Here, of the dances of intoxicated peacocks and enhanced the
by the advice of Priyarhvada, she prepared an auspicious eight- passion of love. It had the beauty of the thin (layer) of darkness
petalled lotus, and having written that wonderful auspicious like colly-rium produced by the emission of juice.
hymn, and drawn the mystical diagram giving success, with 177b-196a. She saw Krsna whose hair was very glossy, dark,
bright yellow pigment, saffron, and sandal mixed together, and curly and fragrantly perfumed; on whose head was tied the best
having made Nyasa etc., and having duly offered water for tail of a peacock intoxicated with madness; on whose left side
washing the feet, materials for worship, and having offered was the ear-ornament of flowers resorted to by bees; who was
worship to Nanda's son with many flowers of the season, with shining with the mirrors of his cheeks, bright with the bee-like
saffron and sandal incenses, lights, offerings of eatables, tam- hair; who was shining with the beauty of the large forehead
bulas and perfumes used to scent the mouth, and with garments, having a beautiful mark; whose nose was lovely like the sesam-
ornaments and flowers, and having, along with all followers, um-flower and the eagle's beak; whose lips were charming and
weapons and vehicles, praised and duly saluted him, she rem- like the bimba fruits; who inflamed passion of love with his
embered him. Then the lord, Yasoda's son, influenced by devo- gentle smile; who looked lovely due to the necklace resembling
tion, with a smile and wavy side-glances and thoughts said to a wild flower; whose both large and charming shoulders were
goddess Radhika: "Quickly bring her here." The goddess shining with the garland (of the flowers) of the divine tree,
(thus) ordered, sent for friend Sarada, and she brought her resorted to by thousands of intoxicated female bees; who was
suddenly before the playful one. Having come in front of Sri adorned with the Kaustubha on the region of the chest shining
Krsna, and overcome with love, she, observing everything with a pearl necklace; who had the mark of Srivatsa, who was
wonderful, fell on the ground after being turned into gold. attractive on account of his hands hanging up to the knees; who
Having somehow got up with difficulty, and having slowly opened was very handsome on account of having his waist like that of a
her eyes, she, full of burden of perspiration and horripilation 1. Nidhi—The treasure of Kubera. They are nine in number: Mahapa-
and trembling, saw there a beautiful and attractive place. dma, Padma, Sankha, Makara, Kacchapa, Mukunda, Kunda, Nila and
167b-177a. There was also a desire-yielding tree, which was Kharva.
having bright emerald-like leaves, which was having foliage
1986 Padtna Pur ana
V.74.198b-V.75.6 1987
lion and with a deep navel; who was lovely due to not long and
very round knees like a good tree; who was adorned with excel- Sanatkumara said:
lent ornaments like bracelets, armlets, and anklets; whose hips 198b-200a. Thus having received his grace and having taken
were covered with a portion of his yellow garment; who had decision due to being bound by oaths, Arjuna, with his mind
vanquished a crore of Cupids in beauty by means of his love- delighted and having wonderful recollections, went home from
liness; who enchanted (others) by means of charming songs that (place). I have thus told you the entire secret of Govinda
proceeding from his flute; who made the three worlds plunge that is known to me. I swear you if you tell it to him.
into the ocean of happiness; who had the arrogance of Cupid in
every part of his body; who was tired due to his interest in The lord said:
dancing. There were deities appointed at respective places, 200b-204. Having heard these words the follower of the
observing his internal feelings, having fixed their eyes on his face, cowherd got success. He went to Vrndavana in the abode of
who were in due order and with respect carrying separately a Nara and Narayana. There he, knowing the daily sports of
chowrie, a fan, a flower, a perfume, sandal, and tambula, a Krsna, stays even today. I did not tell this secret to Narada,
mirror, a drinking vessel, a spitting pot, and also other objects even though I was asked by him. Yet, having reached the
of sport, so also frankincense and an amulet. Arjunlya, having natural form, he obtained it. O you auspicious one, like one of
seen in confusion on the left side of the pleasing goddess your stock, you are not to tell the secret which I told you
Radhika, propitiating and offering a tambula to him of a bright through love (for you), to anyone else.
smile, was overcome with the passion of love. Then Srfkrsna,
who knew everything, knowing her to be like that, seized her He who would read or listen to this wonderful chapter des-
hand, and he the lord, the great master of magical art secretly cribing the greatness of the lord's devotee, obtains pleasure in
sported with her in the entire pleasure-forest. Then putting his Hari.
sport-like arm on her shoulder and coming to Sarada, said to
her: "Bathe quickly this slim-bodied lady of a gentle smile,
fatigued due to sport, in this western lake." Then that goddess
Sarada (took her) to the western lake, (and) said to her, "Take
bath". The fatigued one did like that. She who got to the CHAPTER SEVENTYFIVE
interior of the water, again turned into Arjuna and got up at
the place where the lord of gods and the chief of the beautiful Ndrada's Experience
Vaikuntha stood. Seeing Arjuna dejected and broken-minded,
Krsna kindly touched him with his hand and put him (back) to Parvati said:
his nature. 1. O lord, you have told me in various ways the secret of
Vrndavana. Due to which particular religious merit did Narada
Srlkrsna said: obtain the natural form?
196b-198a. O Dhananjaya, I bless you. You are my dear The lord said:
friend. In the three worlds there is none else like you who knows
my secret. O Arjuna, you will curse me if you tell anyone the 2-6. Once, formerly I desired to know a wonderful account.
secret about which you asked (me) and which you have experi- From the lotus-like mouth of Krsna I heard the secret told by
enced. Brahma. Narada asked me. Then I got this. "I am not at all
able to tell its greatness. What shall I do ? Remembering his.
1988 Padma Purina V.75.l9-32a 1989

oath I am distressed in my mind." Hearing these words of mine, There I heard all the hymns and spells. I shall truly tell (you)
when he became sad, then, O dear one, I called Brahma and those only according to the questions (asked by you).
ordered him: "Tell Narada what you told me." Then Brahma,
hearing my words, went with Narada near Krsna and asked him Saunaka and others said:
that only. 19 If you favour us, then tell us the secret of Vrndavana,
which Brahma told you.
Brahma said:
7. O you lord of the subjects, what is that Vrndavana forest Narada said:
of thirtytwo (parts)? O lord, I desire to hear (about it). If I am 20-22a. Sometime, on the bank of Sarayu we saw Gautama
fit (to hear about it, then) tell it to me. who was wise, very unhappy and had his mind full of anxiety.
Seeing me, the divine Gautama fell on the ground (i.e. prost-
Bhagavan said: rated himself before me). I said to him: "O child, O child, get up.
8-14a. This charming Vrndavana is just my unique abode If you like, tell me why you are called wise".
where there are actually these beasts, trees, insects, men and gods,
who stay near me. When they (will) die they (will) come to me. Gautama said:
Those wives of the cowherds that live in my abode, are the female 22b-24a. From your mouth (i.e. from you) only, I have
devotees. The gods (also) are devoted to me. This forest of heard the fact about Krsna like that. (I have also heard) many
mine, which is of a divine nature, is (having an area of) five times the secret called Dvaraka. and Mathura. But from your
yojanas. This Kalindi called Susumna (the artery in the human lotus-like mouth I have not heard the secret about Vrndavana,
body lying between Ida and Pingala), is a great river of nectar; from (i.e. by hearing) which my mind will be steady, O good
and in it gods and beings live in a subtle form. I have pervaded preceptor.
(the forest) on all sides, and I never leave it. In every yuga
appearance and disappearance take place here. This place is full Narada said:
of lustre, and it is invisible to the physical eyes. In the yuga, 24b-32a. This is a great secret, the secret of secrets.
see my secret, my prowess—the Vrndavana. It can never be seen Formerly Brahma told me that secret about Vrndavana (when I
by gods like Brahma. had said to him): "O lord of gods, O father, tell me the secret of
Vrndavana." Hearing this desire (of mine), he remained silent
The lord said:
for a moment. Then he said to me: "O child, go to Maha (i.e.
14b-16. Having heard that, Narada saluted Krsna and great) Visnu, my lord. Undoubtedly I must also go there with
Brahma, and came to the Misraka Naimisa forest on the earth. you." Saying so, and taking me (with him) he went to the abode
There he was well-received by the best sages like Saunaka; and of Visnu. He told Maha Visnu what I had said to him. Hearing
they asked him: "O brahmana, tell us wherefrom you have come that Maha Visnu himself ordered the self-born one (i.e. Brahma).
now." Hearing that Narada said: "Having heard the secret of "By my order, you take the sage Narada, and arrange for his
Vrndavana from Krsna's lotus-like mouth, I have come from bath in the lake called Amrta." Ordered by great Visnu the
Goloka." self-born one acted like that with me. Having entered the Amrta
lake, I took bath there. Just at that moment I was (i.e. I found
Narada said: myself) near women, beyond (i.e. on the other side of) the lake.
17-18. There repeatedly a number of questions were asked. (I was) turned into a woman, endowed with all (good) characte-
 1990 Padma Purina
ristics and was very much amazed. Seeing me coming, those V.75.54-V.76.3 1991
(women) repeatedly asked (me): me, so also the hymn (sacred to me), is dear to me like
The women said: Lalita. This sacret (place) named Vrndavana, is my abode. This
32b-35. Who are you? Wherefrom have you come? Explain is to be disclosed at no place. It should never be told to a brute."
your conduct. After that goddess Radhika took me to the lake, waited there,
and went (back) near the feet of the Moon in the form of
Listen to what I said on hearing their agreeable talk. "Where Krsna. Then immediately after plunging (into the lake) I came
I have come from, who I am, how I have become a woman—■ (back) as Narada, having the lute in his hand, and repeatedly
all this appears like a dream. Am I confused on the earth ?" engaged in gladly singing that great secret. Having saluted the
Hearing those words of mine, the goddess spoke to me in a self-born (i.e. Brahma), I went to Visnu's assembly. The self-
sweet sound: "This is the city by name Vrnda, which is always born one saw that, but-did not say anything at that time. O
dear to the Moon in the form of Krsna; and I am the goddess child, I have told you a great secret. You too have to guard
Lalita, gone beyond the fourth state and without parts (i.e. carefully the (secret about the) unique, perfect abode of the
whole)."
Moon in the form of Krsna, like (that of) the paramour of one's
36-39a. The great goddess, who was addressed like this, mother. As I have told the agreeable (story) along with its secret
and whose mind was soft with pity, again said to me: "Come to my dear disciple Gautama, in the same way I have narrated
along with me." All other women, devoted to Krsna's feet, said
fully to you the great secret.
the same thing to me: "Come along with her." O you who
54-55. O brahmanas, if sometime it would be disclosed
resemble gods, the fourteen-lettered hymn of the Moon in the
wheresoever, then certainly there would be a curse from the
form of Krsria—the noble one, and also of that goddess was
then kindly narrated to me; and just at that moment, I got her Moon in the form of Krsna, O best sages.
resemblance.
He, who would read or listen to this excellent chapter full
39b-45. With them, (we) went where the eternal Krsna of the sports of Krsna goes to the highest position.
remained. The lord, who was merely of the form of the Good,
the Intelligence and the Joy, and of that of a woman, and whose
heart was delighted due to the women, again and again said to
me: "Come along O dear one, O beloved, embrace me devoutly."
O you best brahmana, there only he enjoyed (with me) for a year.
Then that best lover said to that goddess Radhika: "This was my CHAPTER SEVENTYSIX
natural form there, which had taken the form of Narada. Take her The Greatness of Krsna
to the Amrta lake, and arrange for her bath." Then I spoke
agreeable words to my lover. "I am Goddess Lalita and that The lord said:
Radhika who is celebrated in songs. I am called Vasudeva, who
always is of the nature of the art of love. lam truly of a 1-3. Here, hearing that Sisupala was killed, Dantavakra
feminine form, and I am the ancient woman, and I am goddess came to Mathura to fight with Krsna. Hearing that Krsna got
Lalita, and in a manly form I have Krsna's body. into a chariot and came with him to Mathura. Then he killed
46-53. O Narada, there is no difference between us. This is him, and having crossed Yamuna, and having gone to Nanda's
the truth, the (only) truth. He, who knows, along with the (code abode, he saluted his parents and consoled them. He was em-
of) conduct and convention, the fact and usual practices about braced by them. He embraced all the old cowherds, consoled
them, and pleased all living there by (giving them) many
garments and ornaments.
 1992 Padma Purdna 1993
V.77.3-18
4-6. On the charming sand-bank of Kalindi (i.e. Yamuna), me) all (about) the great abode of Visnu and Hari's (i.e. Visnu's)
crowded with auspicious trees, he, day and night enjoying sports different modes called eternal bliss.
with the cowherdesses, lived for three nights. In that region, all
people like the cowherd Nanda, with their sons and wives, so The lord said:
also beasts, birds and animals, having divine forms, got into an 3-6a. In the excellent Vindavana (one sees) Krsna surround-
aeroplane and reached the highest place—Vaikuntha. And ed by crores of cowherdesses. Ganga is a great power there. The
£rlkrsna, having given all the residents of Nanda's cow-pen his Anandakanana is (also) there. It is made fragrant by fragrant
own infallible place, and being praised by hosts of gods, entered breezes (blowing) over many good flowers. It is cool and has the
the glorious Dvaravatl. colour of the divine ripples of the daughter of Kalinda (i.e.
7-9. There he was everyday worshipped by Vasudeva, Ugra- Yamuna). It has come in contact with the best sages—the devo-
sena, Sarhkarsana, Pradyumna, Aniruddha, Akrflra etc. He of an tees of the lord like Sanaka etc. It is adorned with flocks of cows,
omnipresent form, enjoyed on very soft beds, strewn with flowers bellowing joyfully and sweetly. It is covered with boys having
of the divine trees in the divine, jewelled bowers of creepers, charming garlands and ornaments and dancing.
with his queens numbering sixteen thousand and eight. Thus, 6b-13a. There is a glorious desire-yielding tree, covered
for the welfare of the gods, for destroying the entire burden of the with gold. It is rich with many gems and corals. It is bright with
earth, he descended in the Yadu family, and having destroyed many gem-like fruits. At its root is a jewelled altar. It is bright-
all the demons (and thus) having destroyed the great burden ened by the rays of jewels. There (i.e. on it) is an excellent
on the earth, having released the immobile and mobile living golden throne made of the triad (of the Vedas); (one can see
in Nanda's abode and at Dvarika from the bondage of the there) the lord of the world who is seated there, who is beyond
worldly existence, he established them in his great, eternal, the three constituents (i.e. beyond Prakrti), who is immutable,
charming abode meditated upon by the meditating saints. Being who resembles acrore of moons, who is bright like a crore of
always waited upon by divine queens etc. Vasudeva said to all: suns, whose handsomeness is like that of a crore of Cupids, who
"Brahman was unseparated like (the particles of) hail and ghee. illumines the ten quarters, who has three eyes, two hands, who
Freed from the constituents (of the Primordial Matter), he, is fair and bright like heated gold, who is always embraced by
living in the Prakrti (the Primordial Matter), melted and went beautiful women, who is always everywhere respected, who is
to heaven." meditated upon and influenced by Brahma and others and Sanaka
and others, who is always surrounded by crores and crores of
scriptures that have obtained the bodies of cowherdesses repea-
tedly kissing him, embracing him and laughing, and with their
hearts set upon the spirituous liquor (coming) from his lotus-
like feet.
CHAPTER SEVENTYSEVEN 13b-18. That goddess who among them is bright like heated
gold, who brightens up all directions and makes them bright as
A Description ofKrsna (with) lightning, is the Pradhana (i.e. Prakrti), who has pervad-
Pdrvatl said: ed all this. She is of the nature of creation, maintenance and
destruction. She is beyond knowledge, ignorance and the triad
1 -2. Tell me in detail the importance of the meaning and (of Vedas). She is of (his) natural form, is of the nature of power,
the words of the hymn; so also (tell me) the nature of the god, of the nature of illusion (Maya) and is full of intelligence. She
and (about) the splendour of his places. O lord of gods, (tell brings about the cause of the bodies of Brahma, Visnu and Siva.
 1994 Padma Purana 1995
V-77.32-48a
The entire mobile and immobile world is grasped by illusion. 32-34a. She whose body is fair like well-heated gold, who
Due to her similarity with Visnu, Radha is called Vrndavanes- has a sportive gait and is beautiful, whose figure is sweet due to
vari. A man should meditate like this, upon him, god Krsna, the strikingness of the love caused by Cupid and horripilation,
the lord of Vrndavana, who remains embracing her, who is whose face endowed with a charming smile has put down the
shaking due to the influence of passion for kissing and embrac- moon, who is skilled in (speaking) sweet words, who is the crest-
ing. He would obtain success. jewel of those who have restrained their senses, and who is
19-21. That noble one, who knows this best hymn, hymn of (i.e. intent upon the fulfilment of love, is Madhumatl.
sacred to) him, and mutters or listens to it, is very difficult to 34b-40a. She who is endowed with the fever of delusion,
find. (There are) Radhika, Citrarekha, Candra, Madanasun-dari, horripilation and stream of love, who diverts herself with charity
Sripriya, Srimadhumati, 3asirekha, Haripriya, beautiful like gold, (looking upon it as insignificant) as dust, who is a great dancer
deluding and shining with horripilation due to love, having following the sound of Krsna's dance, and who is always Krsna's
paleness and perspiration, attached due to love, talking agree- beloved, is Sasirekha. She is Krsna's soul. She is excellent, is
ably. (Then there are) Suvarnamalinl, Santa, Surasaand Rasika. dark, has lovely and tawny eyes. She is fascinated by the love
22-23. She who leads the full life of a woman, who is affectionate for his feet; sometimes she is touched by horripilation. At
to the helpless, who is of a pure heart, who has fully drunk the Sivakundashe is Sivananda; on the bank of Dehika she is Nandinf.
nectar of (Krsna's) name, is called Radha. Radha is endowed She is Rukmini at Dvaravatl; and in the Vrndavana-grove she is
with a prolonged smile, has the lustre of heated gold, is the river