ANCIENT INDIAN

TRADITION & MYTHOLOGY

TRANSLATED BY

A BOARD OF SCHOLARS

AND EDITED BY
Dr. G.P. BHATT

VOLUME 41
ANCIENT INDIAN TRADITION AND
MYTHOLOGY SERIES

[PURANAS IN TRANSLATION]
VOLUMES

SIVA 1-4
LINGA 5-6
BHAGAVATA 7-11
GARUDA 12-14
NARAD A 15-19
KORMA 20-21
BRAHMANDA 22-26
AGNI 27-30
VARAHA 31-32
BRAHMA 33-36
VAYU 37-38
PADMA, PARTS I-III 39-41

VOLUMES UNDER PREPARATION

BHAVISYA
BRAHMAVAIVARTA
DEVIBHAGAVATA
KALIKA
MARKANDEYA
MATSYA
PADMA, PARTS IV-X
SKANDA
VAMANA

VI§NUDHARMOTTARA
 THE

PADMA-PURANA
PART III

TRANSLATED AND ANNOTATED BY

Dr. N.A. DESHPANDE

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 PUBLISHER'S NOTE

The purest gems lie hidden in the bottom of the ocean or in the
depth of rocks. One has to dive into the ocean or delve into the
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language which with the passage of time has become obsolete.
Man has to learn that language before he discovers that truth.
But he has neither the means nor the leisure to embark on
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 PREFACE

This is the third part of the Padma Put ana translated into
English and the 41st Volume of the Ancient Indian Tradition and
Mythology series. Herein are included Chapters 1-90 of Bhumi-
khanda or the Section on the Earth which is the second of the
seven sections into which the Purana is divided.
The reader would naturally expect, as the name 'Bhumikhanda'
suggests, a description of the geography and history of the Earth
in this section, but will actually find nothing like that. And this is
true about all the sections. As a matter of fact, the names of the
sections here as well as in the other Puranas are just arbitrary,
having in the present shape no relevance to the contents.
Perhaps in the remote past or originally they had a relevance
but in the course of time their logical structure was lost and a lot
of interpolation rnade them all alike dealing with similar topics
irrespectively of the names assigned.
As usual, this part contains a number of well-known legends,
especially those of Vena, Prthu and Yayati, and also the oft-
repeated myths of the slaying of the demons Bala and Vrtra,
Hiranyakasipu and Hiranyaksa, the birth of Maruts, the
anecdotes of Iksvaku's hunting, Diti's wailing and the like.
The section begins with the story of Sivasarman and his virtu-
ous sons whose devotion to parents is put to severe test and finally
established as constant and firm. The glorification of devotion
to parents [pitrbhakti) is again taken up in chapters 63 and 84
and parents are given as high a status as that of a sacred place of
pilgrimage in chapter 62. One will find allegorical description
of body and soul in chapters 7 and 8. In the story of Suvrata
(Ch. 11) four kinds of sons are described followed in the subse-
quent chapters by the enumeration of the basic virtues and the
post-mortem status and suffering of the virtuous and sinners
respectively. The virtue of ddna (charity) is highly praised and
treated of in detail along with a description of those who deserve
it and the fruits of making gifts to Brahmanas and other deserv-
viii Preface

ingpersons (Ghs. 38-40). The fruits of nityaddna (regular charity)

and naitnittikaddna (occasional charity) are described in detail
separately.
Devotion to god Visnu is a recurring theme of this section,
though it is also said that all the gods of the Hindu Trinity—
Brahma, Visnu and Siva, are equal. To propitiate Visnu a
number of vows are enjoined and the recitation of a hymn contain-
ing a hundred names of the god is recommended as giving
salvation in chapter 87. Yayati is mentioned as the greatest
patron of the Vaisnava faith. It was during his reign that Vaisna-
vism enjoyed the greatest propularity.
Chapter 37 countains (unfortunately) an adverse reference to
Jainism. There a heretic, who is none else but a follower of Jina,
is described who is dead against the Vedic religion, who by his
radical doctrines turns king Vena away from the practice of
Dharma and makes him a sinner leading ultimately to his total
ruin.
Acknowledgements

It is our pleasant duty to put on record our sincere thanks to

Dr. R.N. Dandekar and the UNESCO authorities for their kind
encouragement and valuable help which render this work more
useful than it would otherwise have been. We are grateful to
Dr. N.A. Deshpande for translating the text. We are also thank-
ful to all those who have been helpful in our project.
—Editor
 CONTENTS

PREFACE vii
ABBREVIATIONS xiii
PADMA-PURANA : SECTION II : BHUMIKHANDA
1. The Story of Sivasarman 897
2. Life is Restored to Vedasarman 902
3. The Heroic Deed of Visnusarman 904
4. Somasarman's Devotion Put to Severe Test 909
5. The Consecration of Indra 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
 Contents

29. The Story ofPrthu (Contd.) 1009

30. Sulobha and Sapharaha; Susankha and
Sunitha 1014
31. The Account of Suvrata 1019
32. Aiiga Gets a Boon from Vasudeva 1021
33. Sunitha's Story 1026
34. Sunltha's Problem 1029
35. Rambha Helps by a Suggestion 1032
36. Sunitha Gets Married and Vena is Born 1033
37. A Heretic Meets Vena 1037
38. The End of Vena's Reign 1042
39. On Gifts and Worthy Recipients of Gifts 1045
40. The Fruit of Occasional Charity 1053
41. The Story of Sukala 1056
42. Iksvaku Goes Ahunting 1062
43. The Boar Gives a Tough Fight to Iksvaku 1067
44. The Boar Dies Fighting 1073
45. The Female Hog Fights Back 1074
46. The Story of Raiigavidyadhara 1076
47. The Story of Vasudatta and His Daughter
Sudeva 1081
48. The Story of PadmavatI 1085
49. PadmavatI Succumbs to Gobhila's
Fraudulent Approach 1087
50. PadmavatI Is Grief-stricken 1090
51. PadmavatI Returns to Her Husband's Place 1095
52. Sudeva Goes to Heaven 1098
53. Sukala's Sickning Description of the Body 1101
54. Sukala Gets Prepared For the Showdown 1108
55. Indra Tries to Dissuade Kama 1110
56. Satya & Dharma Come to Sukala's Help 1112
57. The Trap Is Laid For Sukala 1115
58. Sukala Wins 1117
59. Religious Observances Without One's
Wife Are Fruitless 1121
60. Sukala's Story Ends 1123
61. Pippala's Penance 1125
62. Parents As Sacred Places of Pilgrimage 1129
63. Merit Resulting from Service of Parents 1135
Contents XI

64. Matali's Discourse on Old Age 1137

65. Matali on Why the Body Is Left Behind 1144
66. Matali on the Universality of Suffering 1144
67. Matali on Three Kinds of Sin 1159
68. The Fruit of Righteous Deeds 1167
69. Righteous Acts Enjoined by Siva
(Sivadharmas) 1169
70. Sinners in Hell 1171
71. Identity of Brahma, Visnu and Siva 1172
72. Yayati's Reluctance to Part With the Body 1174
73. The Efficacy of Visnu's Name 1177
74. Popularity of Visnu Cult during Yayati's Rule 11 78
75. Yayati's Subjects became Deathless by the
Grace of Visnu 1180
76. Dharmaraj a Rendered Jobless 1183
77. Yayati Yields to Passion 1185
78. Puru Gives His Youth to Yayati 1193
79. Youthful Yayati Enjoys with Asrubindumati 1198
80. Yadu Refuses to Kill His Mothers 1201
81. Destiny is Irresistible 1202
82. Yayati Takes Back His Old Age 1207
83. Yayati Visits the Divine Worlds 1209
84. Glorification of Devotion to Parents 1214
85. The Story of Cyavana : Kufljala :
Divyadevi 1216
86. Divyadevi As Citra in Her Former Birth 1220
87. 'A Hundred Names of Visnu' 1227
88. Divyadevi Goes to Visnu's Heaven 1230
89. The Miraculous Bath in the Water of Manasa
Lake 1233
90. The Powers of the Holy Places 1237
 ABBREVIATIONS

Common and self-evident abbreviations such as Ch(s)—

Chapter(s), p—page, pp—pages, V—Verse, W—Verses,
Ftn—footnote, Hist. Ind. Philo.—History of Indian Philosophy
are not included in this list.

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
AITM Ancient Indian Tradition and Mythology Series, MLBD,
Delhi
AP Agni Purana, Guru Mandal Edition (GM), Cal-
cutta, 1957
Arch.S.Rep. Archaeological Survey Report
AV Atharva Veda, Svadhyaya Mandal, Aundh
Bd. P. Brahmdnda Parana, MLBD, Delhi 1973
BG Bhagavadgitd
Bh. P. BhdgavataPurdna, Bhagavat Vidyapeeth, Ahmedabad
Br. Brahmana (preceded by name such as Satapatha)
BS. P. Bhavisya Purana, Vishnu Shastri Bapat, Wai
BV. P. Brahma Vaivarta Purina, GM, 1955-57
CC 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 Purana, ed. R. S. Bhattacharya, Chow-
khamba, Varanasi, 1964
XIV Abbreviations

GS Gfhya Sutra (preceded by the name of the author

such as Apastamba)
HD History of Dharma Sastra, P. V. Kane, G. O. S.
IA The Indian Antiquary
IHQ_ The Indian Historical Quarterly
JP Purana (Journal of the Kashiraj Trust), Varanasi
KA Kaufilya ArthaSdstra
KP Kurma Purana, Venkatesvara Press Edn., Bom-
bay; also Kashiraj Trust Edn., Varanasi, 1971
LP Linga Purana, GM, 1960; also MLBD, Delhi, 1981
Manu. Manusmrti
Mbh. Mahabharata, Gita Press, Gorakhpur, VS 2014
MkP Markandeya Purana
MN MahibhSrata NamSnukramani, Gita Press, Gorakh-
pur, VS 2016
MtP Matsya Purana, GM, 1954
MW Monier Williams' Sanskrit-English Dictionary, MLBD,
Delhi, 1976
NP Naradiya or N&rada Purana, Venkafesvara Press,
Bombay
PCK Bharatavarsiya Pracina CaritrakoSa, Siddheshwar
Shastri, Poona, 1968
Pd.P. Padma Purana, GM, 1957-59
PE Puranic Encyclopaedia, V. Mani, English version,
MLBD, Delhi. 1975
PR or Puranic Records on Hindu Rites and Customs,
PRHRG R. C. Hazra, Calcutta, 1948
RV Rg-Veda, Svadhyaya Mandal, Aundh
Sat.Br. Satapatha Brdhmana
SC or SMC Smrti Candrika by Devanna Bhatta
SEP Studies in Epics and Puranas, A.D. Pusalkar, Bhara-
tiya Vidya Bhavan (BVB), Bombay
 II BHOMIKHANDA
(Section on the Earth)

CHAPTER ONE
The Story of Sivajarman

Om, salutation to Sri Ganesa.

The sages said:
] -2. O glorious Suta, O you who know the significance of
the essence of everything, (please) listen to the terrible doubt,
destroying understanding, that has occurred to us. Some descri-
be in the Puranas that when Prahlada was five years old he
pleased Kesava (i.e. Visnu).
3. How did (the war) between gods and demons come
about? How did the demon fight with Visnu? He, killed by Visnu,
entered his body.
Suta said:
4. This was formerly known (i.e. conceived) by Kasyapa
and was composed by the intelligent Vyasa. It was formerly
narrated by Brahma himself before (i.e. to) the lord Vyasa.
5. I shall, O brahmanas, describe the same before (i.e. to)
you. The cause of the doubt that arose was removed by Brahma.
Vyasa said:
6. O Suta, O glorious one, listen to (the account) of the
birth of Prahlada as told in the Puranas and as heard (i.e. learnt)
from other (sources).
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 Purina

lOb-lla. O glorious one, I shall narrate in brief the account

of that hero—how that powerful one was born in the former
Kalpa.
11 b-12a. At the extreme point in the west of the ocean, there
was a city by name Dvaraka. It was full of all magnificence and
all prosperity.
12b-13a. There perpetually lived a divine (man) knowing
abstract meditation, and the best among those who knew abstract
meditation, known as Sivasarman, who was well-versed in all
Vedas and sacred texts.
13b. He had five sons who were well-versed in (all)
branches of knowledge.
14. (They were:) Yajnasarman, Vedasarman, Dharmasar-
man, the glorious Visnusarmaii, who knew their own duties.
15a. The fifth one was Somasarman, who was greatly
devoted to his father.
15b. The best brahmanas knew no other duty than devotion
to their father.
16a. The magnanimous ones (always) had thoughts about
him (only).
16b-17a. Seeing their devotion, the intelligent, best brah-
mana Sivasarman, thought: 'I shall extort (these) learned men.
17b-l8a. They do not have that feeling in their mind which
is found in the devotees of Visnu. I shall, therefore, find it, and
will do so thoughtfully.'
18b. Due to the favour of Visnu, he had all superhuman
faculties.
19-20a. O best of Brahmanas, he conceived a fine idea
to suggest to them (what their duty was). The best brahmana,
the best among those who knew Brahman, knowing a remedy
due to the lustre of his penance, adopted it.
20b-21a. Then Sivasarman presented before them a trick.
He showed their mother to be dead of a great fever.
21b-24a. They saw their dead mother, and said (these)
words to their father: " O glorious one, she, who nourished us in
her womb, has, casting her body, been dead. Having left (us),
she has gone to heaven. O father, what can be said (by us)?"
Sivasarman, the excellent brahmana, called his eldest, most
devoted son, Yajnasarman and said to him.
II.1.24b-37 899
Siva jar man said:
24b-25a. With this very sharp and whetted weapon cut off
her limbs and throw them here and there.

25b-27. The son did it as he had heard (i.e. received) his

father's order. He came back, and again said (these) words to
his father: "O father, I have done everything as I was ordered.
Today (i.e. now) entrust to me some other work. O father, I shall
do it all, (even though) it (enemy/thing) be difficult to subdue
or procure".
28-30. Having ordered the glorious one, devoted to his
father, the brahmana (i.e. Sivasarman), thinking of the second
son, called (him viz.) Vedasarman (and said to him): "Go by
my order; being stupefied by passion of love (i.e. sex) I cannot
stand without a woman (by my side)." He presented, by means
of his magical power, a woman full of all charm (before
Vedasarman). (He told him:) "O boy, determined for me,
bring this woman to me."
31a. Thus told, he said: "I shall do what is very dear to
you."
31b-33a. Having saluted his father, and having gone from
there, he said to her: "O respectable lady, my father tormented
by the arrow of love, seeks you. So be favourable to him who is
old. O you beautiful lady, O you one whose all limbs are char-
ming, resort to my father."
33b. Thus (i.e. these words) spoken by Vedasarman were
heard by the woman created by magic. The woman said:
34-35a. "I do not at all long for the company of your father
who is afflicted with old age, whose mouth has malady due to
phlegm, and who is now afflicted with diseases, who is feeble,
who is sick and old.
35b-36. I desire to dally with you, I shall do what is very
dear to you. (I desire to dally with you) who are adorned with
good fortune like a (handsome) form, and with gems of virtues,
who are endowed with divine characteristics, who possess a
divine form and great prowess.
37. What will you do with (your) old father? O you who
destroy the pride (of others), by enjoying my body you will
obtain all things difficult to obtain.
900 v Padma Purdna

38a. O brahmana, there is no doubt that I shall give you

whatever you desire."
38b-41. Hearing these disagreeable and evil words,
Vedasarman spoke:
O respectable lady, your words are unjust, improper and mixed
with sin. Do not talk like this to me who am devoted to my father
and who am innocent. O auspicious one, I have come to you and
am soliciting you for my father. Do not talk something else;
(please) resort to my father. O you respectable lady, O you
beautiful one, there is no doubt that I shall give you everything
in the three worlds, with the mobile and the immobile—even
more than the kingdom of gods.
The woman said:
42. If, for the sake of your father, you are thus capable of
giving me (anything), then show me, today only, the great gods
with Indra.
43. Indeed you are able to give me now what is difficult to
be obtained. O glorious one, show me what power you possess.
Vedasarman said:
44. O respectable lady, see the power of my penance. The
best gods, Indra and others, being invited by me, have come.
They said to Vedasarman:
45. O best brahmana, what should we do?. O brahmana,
we shall give you, whatever you ask for. There is no doubt about
it.
Vedasarman 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.
47. (Saying) "Let it be so", the gods left as they had come.
(The woman) seeing (the gods had come) like that said to him:
"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,
H.1.49b-58 901
then do that (which is) dear to me; O brahmana, cutting off
your head with your own hand, give it to me."
Vedasarman said:
49b-50a. Today I have become blessed; I have been free
from the three debts.1 O respectable lady, I shall give my head;
O beautiful one, do take it.
50b-51a. Having cut off his own head with a whetted and
sharp weapon, the best brahmana, gave it to her and laughed.
51 b. She took it, covered with blood, and went to the sage.
The woman said:
52-53. O brahmana, your son, Vedasarman, has sent this
head; take it; he had himself cut off his own head. For you, he,
devoted to his father, gave me his head. O best brahmana,
enjoy me.
54-56a. The brothers (of Vedasarman) saw the daring act
of Vedasarman. Their bodies trembled (and they said to) one
another: "Our virtuous mother died with real intentness. This
glorious, virtuous one died for the sake of (our) father. He is
blessed, he has become fortunate (as) he has done an auspicious
(deed) for (our) father."
56b-58. Thus the virtuous brothers talked (to one another).
The brahmana heard these words full of devotion, and knowing
that his son, Vedasarman, had cut off his (own) head, said to
Dharmasarman: "Take this head".

1. Tjinatraya—Everyone that is born has three debts to pay off, viz. Devarna,
*>sirna, and Pitrrna. The first is paid off by performing sacrifices, the second
by learning the Vedas and the third by begetting a son.
902 Padma Purdna

CHAPTER TWO
Life is Restored to Vedafarman

Suta said:

l-2a. Then taking it the virtuous one quickly left. By his

devotion for his father, his austerities, and the power of his
truthfulness and straightforwardness, Dharmasarman attracted
Dharma (i.e. Yama).
2b-3a. Attracted by the penance of that intelligent
(Dharmasarman), Dharma, who had come (there), said these
words to Dharmasarman:
3b-4a. "O Dharmasarman, why did you invite me? I have
come. Then tell me about your work. I (shall) do it. There is no
doubt about it."
Dharmasarman said:
4b-5a. If I have (properly) served the elders, if I have
devotion and steady penance, then, O Dharma, let Vedasarman
be alive, due to that (and) due to my truthfulness.

Dharma said:
5b-6. O you of a good vow, as a result of your purity with
restraint, truthfulness and penance, and due to your devotion
to your father, your great-souled brother Vedasarman, of mighty
arms, will again obtain (i.e. come to) life.
7. O you highly intelligent one, I am pleased with this your
penance and devotion to your father. Well-being to you; ask for
a boon difficult to be obtained by those who know righteousness.
8. That Dharmasarman thus heard those good words. He,
of a great glory, said to the magnanimous Vaivasvata (i.e.
Dharma or Yama) :
9. "Give me steady devotion to the worship of my father's
feet, and also liking for piousness and salvation, if you are well-
pleased with me."
10a. Then Dharma said : "This will take place by my
favour."
II.2.lOb-27 903
lOb-lla. When these very significant words were uttered,
the very wise Vedasarman got up, as if he had slept; he said to
Dharmasarman:
11 b. "O brother, where has that respectable woman gone?
Where would be the father?"
12. He told him in brief how the father had appointed him.
Knowing that, Dharmasarman, who was delighted, said to him:
13. "O glorious one, O brother, be favourable to me today
only with (my having restored your) head and life. Who else is
there like you to me on the earth?"
14. Saying so to his brother he was eager to go to his father.
He (i.e Vedasarman) decided to go, with his brother
Dharmasarman, to their father.
15-17a. Both, delighted in their minds went to their father
there (i.e. to the place where he was). Both stood close together.
Then Dharmasarman spoke to his father, the excellent and
lustrous Sivasarman: "O glorious one, due to my penance
and life Vedasarman has been brought (back). (Please) take
him—-your son."
17b-18a. Then Sivasarman, knowing his devotion, was
delighted; (but) he did not say anything to him, and thought.
18b-23. He (then) spoke to the very intelligent Visnusarman,
who politely remained before him: "Child, do as I say. Today
go to Indra's heaven and fetch nectar from there—the nectar that
came up from the ocean and that destroys diseases. Now I desire
to stay with this wife (of me). With good (intention) she desires
me. Do that quickly so that I obtain her; otherwise she may go
to other (man). Knowing me to be old this young beautiful
woman might think lightly of me. O son, if you are devoted to
me, do that by which I shall, in the company of this one dear to
me, be faultless and free from disease."
24-25a. Hearing these words of his magnanimous father,
Visnusarman then said to his father of a blazing lustre: "I shall
do all this that pleases you most."
25b-27. Speaking thus, that pious, very intelligent
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

When the intelligent one was (thus) going, he went to Indra with
the speed of a violent wind.

CHAPTER THREE
The Heroic Deed of Visnusarman

Suta said:

1. Proceeding along that path, he entered the heaven. He

was seen by the intelligent Indra, the lord of gods.
2-4a. Knowing his exertion, the king of gods put in an
obstacle. He said to that (nymph) Menika: "Go by my order;
O you of beautiful waist, going quickly create an obstacle (in)
his (way). Well-being to you. Do that to the son of that excellent
brahmana Sivasarman by which he would not come to my house."
Hearing these words of him, Menika started quickly.
Suta said:
4b-6. She, who was endowed with beauty, and virtues like
generosity, and adorned with all ornaments, sat on a swing in
Indra's garden. That clever one with large and charming eyes,
singing, in a sweet voice, like the notes of a lute, a song (was
seated on the swing).
7-8. Knowing her intention of causing a great obstacle, and
realising that, she, being sent by Indra, would not be favourable,
the best brahmana went quickly. She saw him and asked him:
"O you highly intelligent one, where are you going?"
9. Then Visnusarman spoke to that Menika, who moved
according to her will: "I am hurriedly going to Indra's heaven
for my father".
10-1 la. Menika again spoke pleasing (words) to
Visnusarman.
llb-12. "Being pierced with Cupid's arrows, I have today
sought your shelter. O best brahmana, if you desire to protect
piety, (please) protect me. When I, with my mind affected by
passion of love, saw you, then only I was burnt by fire of Cupid.
II.3.13-28 905
I am bewildered, I am tormented by love. Please be disposed to
favour me."
Visnusarman said:
13-J 5. 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-
picious one, I am not like this. O you lovely lady, other men like
Visvamitra are deluded by your lustre and beauty; O you
respectable lady, I am the son of Sivasarman who has attained
divine faculties through abstract meditation and is accomplished
in penance. I have avoided the great blemishes like desire for
sensual enjoyments right from the beginning.
16a. O you of large eyes, choose someone else; I am going
to Indra's world.
16b-17. Saying so, the best brahmana went hurriedly.
Menaka was unsuccessful. Being asked by god Indra she repeated-
ly scared him in many ways.
18. (All) those scares (put forward by her) were burnt as
the heaps of hay are burnt by fire.
19. O excellent brahmanas, all those terrible scares perished
due to the lustre of that brahmana, devoted to his father.
20. That Indra again and again presented obstacles; the
brahmana of great glory destroyed them by his lustre.
21. Thus by means of the lustre of his penance, the intelli-
gent one destroyed all the obstacles created by even that magna-
nimous Indra.
22-25a. When those great, fearful obstacles disappeared,
he, knowing that those obstacles (i.e. scares) which were fierce
and of fearful forms, were brought about by Indra, the best
brahmana Visnusarman of great lustre became angry. The
glorious one, with his eyes red due to anger (said) about Indra:
"Today I shall cause to fall down from his heaven Indra, who
would create an obstacle to me engaged in my own duty. I shall
punish him; he, who would strike, is struck.
25b. I shall thus make someone else as the guardian of gods."
26. Thus the best (brahmana) became ready to destroy
Indra. Just then only Indra arrived there (and said:)
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 Purana

to this your devotion to your father, I with (all other) deities have
been won over (by you). O best one, (please) forgive all my
fault.
29. Well-being to you, ask for a boon, I shall give it (even if)
it is difficult." Then Visnusarman spoke to the king of gods who
had come like that:
30. " O great Indra, the lustre of a brahmana is unbearable
for gods and deities. O lord, it is (especially so) in the case
of a brahmana who is devoted to his father.
31 -32a. Destruction of the dignity of magnanimous brahma-
nas should never be done. If the best brahmanas are angered,
they destroy Brahma, Visnu and Hara along with their sons and
grandsons. There is no doubt about this.
32b-35. Had you not come today, then, I, with my eyes full
of anger, would have given this best kingdom to some other
person, magnanimous due to the prowess of his penance. Now
that you have come, and desire to grant a boon, (then) O lord
of gods, give me nectar and steady devotion to my father. O you
killer of (your) enemies, if you are pleased, grant me such a
boon." (Indra said:) "So I shall give you a pious boon with
nectar."
36-38a. Speaking thus to the brahmana, Indra himself gave
him nectar. He, with his heart pleased, gave it along with the
pitcher. (He also said:) " O brahmana, may you always have
unswerving devotion to your father." Speaking in this way, and
having dismissed the brahmana, the thousand-eyed (Indra)
became pleased on seeing the brahmana's lustre, very difficult
to endure.
38b-42. Then Visnusarman, having gone to his father,
said to him: " O father, I have brought from Indra, nectar, that
destroys all maladies. O glorious one, with (i.e. by taking) it be
healthy always. Today be greatly satisfied with (this) nectar."
Hearing these great words of his son, Sivasarman, with his mind
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.
Be pleased (my) sons, and ask for a boon difficult to be obtained
on the earth." All listened to his words with approval.
43-45a. Having pondered, all of them said to their father:
"Bring back to life that mother of us, who has gone to the dwelling
II.3.45b-58a 907
of Yama. May she, of a good vow, be healthy due to your favour.
O father, may you be (our) father, and this one (our) mother,
even in existence after existence, and may we be your meritorious
sons."
Sivaiarman said:
45b-46a. Even today, your dead mother, affectionate to her
sons, will come alive; there is no doubt about it.

46b-47a. When these auspicious words were uttered by the

sage Sivasarman, their mother arrived (there) and being deligh-
ted said (these) words:
47b-50a. "A brave son is born from one's womb for this
purpose only. Men desire a good son, who would bring glory to
his family and race. In the world, glorious, meritorious ar.d pure
and affectionate women everywhere desire a son of a pleasing
body and bringing about merit. That woman, the very meri-
torious foetus after having gone into whose womb revolves there,
and who would give birth to meritorious sons, is pleased.
50b-56a. How can a woman obtain, without merit, the
best son, performir.g duties peculiar to his family, prop of the
family and emancipating the father and the mother? I do not
know due to which meritorious deeds (of mine) this very merito-
rious man, having piety as his power, righteous, and loving
piety has become my husband, from whose semen I have obtained
you as my sons, superior to him. This is the power of merit. You,
my sons, are born as loving virtue and intensely devoted to your
father. Oh, in the world even one good son is had by means of
religious merit. (But see,) I got five great-hearted sons, who are
sacrificers, who are righteous, and who have the prowess due to
the lustre of penance." When they were thus repeatedly congra-
tulated by their mother, they, being full of great joy, saluted their
mother.
The sons said:
56b-58a. Due to great religious merit (only) a mother—a
good mother or a good father is obtained. You are a virtuous
mother, who became so due to our good fortune, and having
reached whose womb we were nourished as a result of our great
908 Padma Purana

virtue. In existence after existence you two should be our mother

and father.
The father said:
58b-59a. O my sons, listen to a good boon, causing religious
merit. When I am pleased, may my sons enjoy inexhaustible
pleasures.
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
free from tormentation.
The father said:
60b-61 a. By my favour, your penance, and this your devotion
to (me) your father, go, with your sins perished, to Visnu's
heaven.

61b-64a. When the sage said good words, then (Visnu)

having the conch, disc and mace in his hands and mounted upon
Garuda, came there; and repeatedly said this to Sivasarman
with his sons: "O brahmana, today you with your sons, have won
me over by your devotion. With your four virtuous sons and this
virtuous and very loving wife come (to me)".
SwaSarman said:
64b-65. May these (four) sons of me go to the excellent
heaven of Visnu. I shall pass some time on the earth with my wife
and this last, excellent son, Somasarman.

66-67a. When the sage, who (always) spoke the truth, uttered
these auspicious words, the lord of gods said to those good sons of
Sivasarman: "May they go to the world causing salvation and
free from tormentation and destruction."
67b-71. When this was said (by the Lord), all the four
brahmanas of truthful hearts, in a moment only took up Visnu's
form. In complexion they resembled sapphires; they had held
conch, disc and mace; were charming on account of all orna-
ments; had great prowess; were endowed with the beauty of
necklaces and bracelets; they looked charming due to jewelled
II.4.1-12a 909
necklaces; they resembled the sun's lustre and were covered with
bright flames. They entered Visnu's body when Sivasarman was
looking on (i.e. in Sivasarman's presence). As lights go to another
light, they became absorbed in Visnu's form. The best brahmanas,
due to their devotion to their father, went to Visnu's abode. I shall
tell accurately the prowess of Somasarman.

CHAPTER FOUR
Somasarman's Devotion Put to Severe Test

SUta said:
1. When they had gone to the Goloka of Visnu, beyond
darkness, the very wise Sivasarman said to his youngest (son):
The brahmana said :
2-3. O very wise Somasarman, you are very much devoted
to (me) your father. Now protect this pitcher of nectar given by
me. With this wife I shall go on a pilgrimage.
"O glorious one, let it be so. I shall protect the auspicious
(pitcher)".
4. The intelligent one (i.e. Sivasarman) having given the
pitcher into the hands of the magnanimous one, continuously
practised penance for ten years.
5. The righteous one (i.e. Somasarman) carefully protected
the pitcher day and night. Then that Sivasarman of great fame
again came back.
6. Using a trick the very wise one, becoming (i.e. turning
himself into one) afflicted with leprosy, (making) his wife also
like that, came, with his wife, to his son.
7-12a. The two had become lumps of flesh, as they were
made so by his trick. They came near that violent (ghora?)
brahmana Somasarman. Somasarman, of great glory, seeing
them completely afflicted, was full of great compassion. With
his neck bent through devotion, he saluted their feet (and said:)
"I have never seen (persons) like you. (I have not seen anyone
910 PadmaPurdna
else) endowed with penance, with hosts of virtues and great
religious merit. What has happened to you? O best of brahmanas,
all deities, attracted by your lustre, getting your order, always
behave like your servants. Tell me the cause, O best brahmana,
by which this painful disease has appeared on your wretched
body?
12b-15a. This my meritorious mother, who is a loyal wife
and has great religions merit, desires (i.e. is capable) to create
the three worlds due to her husband's favour. How does she
suffer pain? Is there no fruit of penance? How is it that she, who
is affectionate to the elders, and who serves her husband as a god,
contracts an extremely painful disease like leprosy?"

Sivafarman said:
15b-l 6a. O glorious one, do not be sorry; the fruit due to his
deeds is enjoyed by a man who has (done) a good or a bad deed.
16b-17a. O glorious one, if you desire religious merit in this
world, then clean both of us who are suffering from the disease,
and nurse us.
17b-19a. Thus addressed with good words, Somasarman of
great glory (said:) "I shall nurse you both who are meritorious.
O best of brahmanas, what has one to do (i.e. what would one
get) in this world, if one does not nurse one's elder today (i.e. at
the present time) only?"
19b-28a. Speaking thus, he who was grieved due to their
malady, cleansed the phlegm, urine and excrement of both of
them. He washed their feet and shampooed their bodies. He
himself bathed them and helped them to stand. The best and
virtuous brahmana, Somasarman, of great glory, placing them
on his shoulders took them to sacred places. The virtuous
(Somasarman), conversant with the Vedas, bathed them accor-
ding to sacred precepts with his own hands, and with (the recita-
tion of) auspicious, excellent, sacred hymns, and made both of
them offer oblations to the manes and worship to the deities
everyday. He himself offered ghee for gods into fire and cooked
excellent food. He then called both the respectable elders, well-
pleased with him (for food). The brahmana (i.e. Somasarman)
everyday put them to sleep on a bed. Daily he gave them gar-
ments, flowers etc. He offered very fragrant tambula to both of
II.4.28b-46 911

them. The glorious Somasarman everyday gave them roots,

water, good eatables etc. Somasarman, of great glory, daily gave
them whatever they desired.
28b-29a. In this way he always pleased them. The very
pious Somasarman (everyday) worshipped his parents.
29b-34. Calling Somasarman, his cruel father (Sivasarman)
always abused him with censurable and harsh words; and in the
presence of the sages he everyday beat his son who did his duty
and did meritorious deeds. (He said to him:) "O you, disgrace
to the family, you have not done well to me (i.e. have not served
me properly)." He condemned him with many harsh and
painful words. That Sivasarman who was always sick, beat him
with the strokes of a stick. Even though Sivasarman did (i.e.
treated him) like this, he (i.e. Somasarman) who was pious, was
never angry with him. Always happy in mind, speech and the
three kinds of deeds Somasarman propitiated his father; similarly
he also daily propitiated his mother, knowing which Sivasarman
considered his own behaviour.
35-46. (He thought:) 'Visnusarman brought nectar for me.
That righteous one has religious merit and is always devoted to
(me) his father.' When thus many days which can be counted in
hundreds, passed, Sivasarman too, seeing his devotion, thought:
'Formerly I had told by son named Yajiia (i.e. Yajftasarman):
O son, throw here and there the pieces (of the dead body) of
your mother. He obeyed my words (i.e. order), and did not show
compassion for his mother. This grief of one who desires to give
strokes on an inanimate body is smaller; but that son Vedasarman
did a bold act; but I think that this one is superior since he does
not swerve (from duty) even for a moment. He may also again
do a rash act. Again he has the prowess, along with truth, due to
penance. Even in everyday attendance he appears excelling
(others). So at the right time I have tested his penance. (This
my) son will never perish because of his devotion and truthful-
ness. I showed the disease of leprosy on my body through illusion;
(but) he does not have disgust for phlegm, urine or excrement.
He, of a great glory, cleanses the sores with his own hand. The
very intelligent one shampoos (our) feet and cleanses us (i.e.
our bodies). He always puts up with unbearable words (uttered
by) me. (Even though I) reproached and beat (him), he always
912 Padma Purdrta

talks pleasing words. Thus my very intelligent son is unhappy.

I think that he, who is troubled with many afflictions, is the ocean
of maladies. I shall remove his unhappiness by the favour of
Visnu.'
47-53a. Thinking (thus) in his mind (i.e. to himself), the
very intelligent Sivasarman, again created the illusion and took
away the water (i.e. the nectar) from the pitcher. Then after-
wards, having called that Somasarman, he said to him: "I had
given (i.e. placed) in your hand nectar, that removes maladies.
Give it to me quickly, so that I shall drink it. By (drinking) that
I shall today be free from the disease due to the favour of
Visnusarman." When the sage Sivasarman uttered these words,
Somasarman hurriedly got up (and rushed to) the pitcher.
Seeing it empty (that is) without nectar (he thought:)'Which
sinful person has done this deed? Who has thus harmed me?'
Somasarman was thus worried and very unhappy. 'If I tell this
account before (i.e. to) my father, he—my father—tormented
by the disease, will be angry.'
53b-55. For a long time the very intelligent Somasarman
thought (to himself): 'If I have truth and have served the elders
or have practised penance with a sincre mind, or have observed
the proper code of conduct by means of restraint, purity etc. then
this pitcher will have nectar in it. There is no doubt about it.'
56. When the glorious one thought (like this) and saw, the
pitcher was again full of nectar.
57. Seeing it, Somasarman of a great glory, became joyful, !
and going to his father, saluting him, quickly fetching the pitcher {
(said to him):
58. "O father, please take this pitcher of water (i.e. nectar) $
that has come (i.e. is brought by me). O magnanimous one, drink '
it, and quickly be free from the disease."
59-60. Hearing these greatly meritorious and truthful and
righteous and sweet words of (i.e. uttered by) his son, Sivasarman
was full of great joy and said these words:
II.5.1.12a 913
CHAPTER FIVE
The Consecration of Indra
Sivaiarman said:
1. O good son, today I am pleased with your penance,
restraint, purity, and with your service to the elders and your
devotion and resolution.
2. I (shall) abandon this deformed body; obtain happiness
from me.
Saying so to the son, he showed him that (former) body.
3. He saw both the elders (i.e. his parents), who became as
they were before, who were bright, who were magnanimous and
who resembled the orb of the sun.
4-5. He devoutly saluted the feet of both the noble ones.
Then full of great joy, he, the best one, took his leave of his son,
and due to Visnu's favour, his own religious merit and the
practice of abstract meditation, the pious one went, with his wife,
to Visnu.
6-8. That sage entered Visnu's abode, a place difficult to
be obtained. This place granting salvation is not obtained by
means of other (kinds of) religious merit or penance, or by means
of meditating upon Visnu, or renunciation, or contemplation, or
knowledge, or hymns of praise. Visnu is not seen by means of
gifts or pilgrimages. The highest place is seen (only) by resorting
to concentration and knowledge, as the brahmana entered
Visnu's body by means of deep and abstract meditation.

Suta said:
9-10. Then that very lustrous Somasarman practised pena-
nce there. He also looked upon gold and ornaments like a stone
or a clod of clay. The righteous one had controlled his diet, he
had given up sleep. Giving up all objects of senses he resorted to
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.
914 Padma Parana

12b-16. When the time of death of him who was living

(like that) at the great sacred place, Saligrama, adding to the
honour of sages arrived, some demons and goblins who knew
thus (i.e. knew that his death was imminent), spoke. The great
sound (of the words uttered by them) entered the cavity of the
ears of Somasarman, the best brahmana. Fear of the demons
entered him, who had adhered to knowledge and meditation.
Due to that meditation and the fear of the demons the life of the
noble one quickly departed. Being full of the fear of the demons
he died.
17-18. Therefore, he was born in the house of the demon
(Hiranyakasipu) as Hiranyakasipu's son. In the war' between
gods and demons he was killed by Visnu. The noble Prahlada,
while fighting well saw (the form of) Vasudeva, endowed with
the universal form.
19. Due to his former practice of abstract meditation, the
noble one had the knowledge (of his former birth, so) he recolle-
cted all the former life of Sivasarman:
20-22. "Formerly, I whose name was Somasarman, entered
the body of a demon. When shall I, due to my great religious
merit, called knowledge, reach, from (i.e. casting) this body, the
absolute, pious, excellent, abode granting salvation?" The noble
Prahlada, thought like this when he died formerly; O best of
brahmanas, listen. I have thus told you everything that removes
(your) doubts.

Suta said:
23-25a. When Prahlada was killed in the battle by the disc-
holder (i.e. Visnu), the lord of gods, that beautiful woman,
Kamala, whose son was killed, wept. She was the mother of
Prahlada and the beloved (wife) of Hiranyakasipu. Due to the
grief caused by Prahlada's death she, the loyal, glorious wife,
(of Hiranyakasipu), who was dear to him, lamented day and
night.
25b. Narada spoke to her, who was weeping day and night:
26-27a. "Do not grieve, O noble and meritorious one, for
your son. Your son, the very intelligent one, who is killed by
Visnu, will come back endowed with his own (former) chara-
cteristics.
II.5.27b-40 915
27b. He will again have his name as Prahlada.
28-30a. He will be without the demonish thoughts, and will
be endowed with godhead; he will be saluted by all gods and will
enjoy the position of Indra, O good lady. O illustrious lady,
always be happy with that son. (Please) do not reveal this good
news to anyone. You should feign ignorance, and always keep
this as a great secret."
30b. Saying so, the brahmana, the best sage, Narada, left.
31-33. He (i.e. Prahlada) got an excellent birth in the womb
of Kamala (i.e. Prahlada was born as the son of Kamala). He
was named Prahlada; the account of that illustrous one (will be
narrated by me). O brahmanas, when he was a child, he thought
of Krsna (i.e. Visnu) only. Due to the favour of Narasirhha
(i.e. Visnu) he would be the king of gods in heaven. After having
obtained godhead, he would also get the position of Indra; he,
the all-wise, will attain salvation—-Visnu's abode.
34. There are innumerable glorious individuals, there are
many forms of creation. (So) the great-souled, wise ones should
not commit errors.
35-36. O best brahmanas, I have told you everything that
you have asked. O glorious one (ones) you may ask anything
else. I shall remove your doubt: (I shall tell you about) the
victory of gods and the destruction of demons brought about
by the lord of gods, and (about) how he re-established the three
worlds.

The sages said:

37. Who got the position of Indra, which sustained the title
of gods? O best of brahmanas, tell (us) in detail, who gave (him)
the position of Indra?

Suta said:
38. I shall tell you in detail for which best merit the best
one, the glorious one, obtained the position of Indra.
39-40. When all the demons were killed in the great war,
and when the sinners were completely annihilated by the magna-
nimous Visnu, gods along with gandharvas, nagas, vidyadharas,
spoke, with their palms foldedi n obeisance, to Madhava (Visnu):
916 Padma Pur ana

41. "O venerable one, O lord of gods, O Hrsikesa, our

salutations to you. We are going to tell you something respect-
fully; (please) understand all that.
42-43a. O Kesava (i.e. Visnu), make for (i.e. give) us a
ruler, a protector, who is meritorious; (give us) a god, a king,
viz. Indra, who is righteous and who would rule the worlds, and
resorting to whom the beings in the three worlds would obtain
happiness."

Vasudeva (i.e. Visnu) said:

43b. O you illustrious ones, the best brahmana, endowed

with the Visnuite lustre, lived in my heaven for a long time.
44-48a. O you best gods, the period of stay in my heaven of
that brahmana, that magnanimous devotee of me, was over. Due
to Visnuite lustre in him the pious one will be your guardian; and
he loves righteousness; he, the best pious brahmana, will be
your king and supporter for protecting you. The large-hearted
son of Aditi will be known as Suvrata. He, the very powerful and
very brave one will be Indra.

Suta said:

48b-49. In this way, the lord of gods, granted best boons

to the gods; then all the victorious and best gods went with
Visnu to see their father, Kasyapa, and their mother.
50. The magnanimous ones saluted both (the parents)
seated comfortably. Full of great joy, and with the palms of their
hands joined, they said:
51. "Due to your favour we have attained to godhead."
Full of great joy, he (i.e. Kasyapa) spoke (these) words to the
gods:

Kasyapa said:

52a-55a. You have always been following the virtuous path.

Due to our favour and the power of penance, you have attained
to the position of gods which is inexhaustible. To these I (now)
give a boon: Full of great love you—gods, nagas, gandharvas and
great deities—will be immortal, will not be subject to old age,
II.5.55b-70a 917
will be imperishable, will have all your desires satisfied, and will
be endowed with all perfections.
Visnu said:
55b-56a. Well-being to you, O successful mother of gods;
ask for a boon. I shall certainly give you whatever is desired by
your mind.
Aditi spoke:
56b-59. O Madhava (i.e. Visnu), due to your favour I had
become a mother. I obtained these sons that are immortal, ageless,
eternal, and righteous and affectionate, O Madhusiidana (i.e.
Visnu), (please) listen: O Govinda, you are one who fully
satisfies all desires and gives prosperity. Remaining in my womb
(you should be born as) my son, so that with you as my son I
shall be delighted. O lord, thus satisfy my desire, leading to
prosperity.
Vdsudeva said :
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.
O goddess, when the twelfth yuga comes, I shall, for removing
the burden of the earth, and for killing all the ksatriyas, be
(born as) your son, viz. (Parasu) Rama, Jamadagni's son, the
best of brahmanas and endowed with valour and lustre, and
best among all those who wield weapons. Similarly, when the
twentyseventh yuga called Treta arrives, I shall be, O loyal wife,
(born as) your son, named Rama. O you of pious mind, when at
the end of Dvapara, the twentyeighth yuga arrives, I shall be
undoubtedly (born as) your son, by name Vasudeva (i.e. Krsna),
for the destruction of all demons and for removing the burden
of the earth.
66a. O you auspicious one, now please do what I tell you.
66b-70a. O you goddess, who grant everything, having
created an omniscient, handsome son, I shall give him the position
of Indra, (so that) he too will be Indra.
Having heard thus that due to the favour of the lord of lords
the son will be Indra, she was full of great joy. (She said:)
"O magnanimous one, let it be so; I shall do as you tell me."
918 Padtna Furana

Then all the deities, free from fear and full of joy, went to their
own abodes.
Suta said:
7Ob-71. Having gone to Kasyapa after she was in menstrua-
tion, the high-minded Aditi (said to him.:) "O revered one,
give me a son who will enjoy the position of Indra." The brahmana
(i.e. Kasyapa), having thought for a moment, said to the high-
minded lady:
72-82a. "O illustrious one, let it be so. You will have a son,
who will be the creator of the three worlds and also enjoyer of
the sacrifices." Having put his hand on her head, the lustrous,
best brahmana, who was endowed with truth and piety, practised
penance. O best of brahmanas, he (i.e. the son) would always
live in the heaven of Visnu. O best of brahmanas, when his
religious merit would be exhausted, be would, due to (the fruit of)
his acts, fall from there; then he, of a great penance, would go to
the womb of Aditi, with the desire to enjoy the position of Indra.
Due to her truthful and meritorious deeds, and due to her religious
merit and penance, the goddess conceived. Having gone to reside
in a forest, she practised penance without laziness. A hundred
divine years passed, when the mother of gods was (thus) practi-
sing penance. She practised penance difficult to be practised
by gods and demons. She, bright with that penance and lustre,
resembling the sun's lustre and (looking) like another sun,
resorted to meditation and shone brightly. Then due to the lustre
of her penance, she looked superior in her beauty (i.e. looked
more beautiful). That goddess, Daksa's devout daughter, engro-
ssed in penance and meditation, and feeding herself on air, shone
more (i.e. looked more beautiful). All siddhas and sages, and
gods of great prowess, closely intent (on looking after her),
praised and protected the illustrious one.
82b-84. When a full hundred years were over, Visnu came
there. He said to that illustrious Aditi, endowed with penance:
"O goddess, the foetus has fully developed; the time for delivery
has come; the foetus is nourished by your penance and grown by
your lustre. O you glorious one, today only you deliver the
embryo."
85-89. Speaking thus, the lord of the gods went to his own
II.5.90-102a 919
abode. When a very prosperous time arrived, the goddess delive-
red a son, who was lustrous, who was as it were another sun, who
was pleasing, who was charming in all limbs, who was endowed
with all (good) characteristics, who had four arms, whose body
was huge, who was regent of a quarter, who was the lord of gods,
who was covered with lustrous blazes, whose hands looked lovely
on account of disc and lotus; who, the very intelligent one, shone
with a face resembling the orb of the moon, who was very wise,
who was adorned with the lustre of Visnu, with other good
characteristics and divine disposition, who was full of all (good)
characteristics, whose face was like the moon, whose eyes resem-
bled lotuses.
90-92a. The gods, the sages who had mastered the Vedas,
gandharvas, nagas, vidyadharas, the seven sages, of inferior and
superior prowess, came there. Other virtuous, magnanimous
sages, giving merit and auspiciousness, with their minds full of
joy also came there.
92b-94. When that glorious one of great prowess was born,
all revered gods, all mountains, ascetics, milky and other oceans,
unsullied rivers, all those that were affectionate and other mobile
and immobile objects came there. All lords of gods happily
celebrated (the occasion) with auspicious rites.
95-102a. The hosts of the celestial nymphs danced and the
gandharvas sang songs. Gods and sages who had mastered the
Vedas praised the magnanimous son of K^syapa with Vedic
hymns. When he of greatprowess was born, Brahma, Visnu, Rudra
and all the Vedas together with the Vedangas and the Upangas1
came there. All the beings in the world that were endowed with
religious merit came there only, when he of great prowess was
born. With auspicious great festivals all of them performed
sacred rites. The three gods led by Brahma, as well as Kasyapa
and Brhaspati, of great prowess and full of joy and worshipping
him, performed the naming ceremony of that magnanimous one.
(They said:) "You will be known as Vasudatta; you are also
(named) Vasuda; your names will be Akhandala, and also

1. Sangopiingaih—With Angas and Upangas. The six Vedangas are: (1)

Siksa (Phonetics); (2) Kalpa (Rituals); (3) Vyakarana (Grammar); (4)
Nirukta (Etymology); (5) Ghandas (Metrics); and (6) Jyotisa (Astronomy).
The Upangas are said to be: Purana-nyaya-mimamsa-dharma-sastrani.
920 Padma Parana

Marutvan; you will also be known as Maghavan, Bidaujas, and

Pakasasani." (They said to Aditi:) "This your son will also be
known as Sakra and Indra."
102b-105. All the deities, pleased and delighted in mind,
gave these names to that magnanimous one only. The great
gods took bath and performed the purificatory rites. Having
called Visvakarman, they gave that magnanimous one propitious
and divine ornaments. All the gods of great prowess were thus
glad when that glorious, magnanimous king of gods was born.
106-108. On an auspicious day, at an auspicious time, the
magnanimous gods consecrated him with auspicious rites and
established him as Indra. By the favour of the disc-holder (i.e.
Visnu) he obtained the position of Indra. That Vasudatta, the
lustrous lord of gods, practised penance. He was endowed with
brilliant lustre, and had held weapons like the thunderbolt, the
noose, and the goads.
Suta said :
109. Seeing the great, entire power of penance, Sukra uttered
a verse : "In the worlds, there will be none else as much hand-
some as this one.
110. This other great magnanimous one has obtained this
divine grandeur by Visnu's favour.
111. None else, of a strong power due to penance will there
be in the worlds, who can be compared with this one".

CHAPTER SIX
Diti's Wailing
SUta said :
1-2. The other miserable wife of Kasyapa, named Danu,
being tormented by the grief due to the son (of Aditi) came to
Diti's house. She was weeping, she who was reached by (i.e. was
full of) great grief, saluted the two lotus-like feet of Diti. Diti
advised her.
II.6.3-16a 921
Diti said :
3. O glorious one, what is the cause of your weeping? Women
are (said to be) 'PutrinI (i.e. endowed with sons) (even though)
they have (only) one son. O beautiful, auspicious one, you are
the mother of even a hundred magnanimous sons like Sumbha.
4-7a. Tell me the reason why you are unhappy—(you) who
have the two magnanimous and very mighty and valorous sons
like king Hiranyakasipu and the very mighty Hiranyaksa. O
friend, tell me why you are having this great grief. Tell me fully
the reason for which you are weeping now.
7b. Having thus spoken to the queen (i.e. Danu), the high-
minded (Diti) ceased speaking.
Danu said :
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
(i.e. Visnu). As Visnu had formerly granted a boon to Aditi,
even now he has granted a great boon to her son.
10. This son is known to be born from Kasyapa, and is the
guardian of the three worlds. Snatching the position of Indra from
your son, he has given it to him (i.e. to Aditi's son).
11 -12a. (Now) Aditi, who is full of desires (i.e. whose desires
are fulfilled) is exalting with happiness, (since) her younger son,
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
very intelligent son is deprived; O friend, (tell me) also how other
demons and goblins are deprived of lustre. Tell me in detail the
cause of this.
14a. Saying (these) words to her (i.e. to Danu), Diti, who
was extremely unhappy, stopped speaking.
Danu said :
14b-16a. Gods and demons, being enraged, went to fight
(i.e. fought). A great war, causing the destruction of the demons,
took place. The gods and Visnu struck down my sons in the war;
922 Padma Purana

so also your sons (were struck down) by the god of gods, viz. the
disc-holder (i.e. Visnu).
16b-20. As a lion would frighten with his own lustre (beings)
that have gone to the forest, in the same way your sons and my
sons were killed by him having the conch in his hand (i.e. by
Visnu). He destroyed, crushed, made to flee, and unnerved the
army (of the demons) led by Kalanemi and unconquerable even
for the gods and demons (together). As, in the forest fire would
burn grass with its flames, so Kesava (i.e. Visnu) completely
consumed all the hosts of demons. Many of my sons, O respectable
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.
Diti said :
21b. O you good one, how do you tell me this, which is like
the fall of the thunderbolt?
22-23a. Saying so, that respectable lady fell down in a swoon.
She, who was very much oppressed by the grief due to her son,
said : "Alas ! a misery has come about; it is very troublesome
and tormenting."
23b-32a. Seeing her, the greatest sage said (these) auspicious
words: "Well-being to you; do not weep; O you illustrious one,
persons like you, who are energetic and free from greed and
infatuation, do not grieve like this. O honorable lady, in this
mundane existence, to whom do the sons belong? To whom do
the good relatives belong? One has nothing to do with anyone
(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
husband, who fulfils your desires. I bring you together; I am
your guardian, and protector, also, O you of a beautiful face.
Why did the cruel demons, not controlling themselves, entertain
enmity (with the gods)? O you magnanimous one, your sons are
destitute of truthfulness. Due to that fault (of them) and due to
your morbid affection (for them), O auspicious one, they were
killed by Vasudeva (i.e. Krsna, i.e. Visnu) and were thrown down
by the gods. Therefore do not entertain grief which destroys real
II.6.32b—II.7.8 923
salvation. Grief would destroy (i.e. destroys) religious merit, and
one perishes by the loss of religious merit. Therefore, O you of a
beautiful face, give up the grief being of the nature of an obstacle.
Due to the power of their own faults the demons died. The gods
were (just) an apparent cause; they (i.e. the demons) were
destroyed by their own deeds. Realising this, O you glorious one,
be happy".
32b-33. Having thus spoken to his dear wife who was un-
happy, the very intelligent, great contemplative saint, withdrew
through dejection and stopped (speaking).

CHAPTER SEVEN
Account of the Body

Diti said :

1 -2. O Lord, you have spoken all the truth; there is no doubt
about it. Abandoning love for my husband, I entertained rivalry
(with my co-wife), O brahmana. (Now) being tormented by
pride, agony, humiliation and great grief, I shall, O best one,
give up my life.
Kasyapa said :
3-5. (Please) listen, I shall tell (i.e. explain) you in such a
way that there will be (i.e. you will have) peace (of mind). O
auspicious one, nobody is anybody's son, or mother or father.
Nobody has a brother or a relative. None has kinsmen and friends.
In the mundane existence such is the relation, affected by illusion
and infatuation. O respectable lady, one is one's own mother,
one's own relatives and kinsmen. One is oneself the eternal moral
virtue.
6-8. O you honourable lady, a man becomes happy due to
(good) conduct. He surely perishes due to bad conduct and sin.
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 Padma Parana
and there (i.e. everywhere) he has enemies; there is no doubt
about this.
9. O you dear, auspicious and beautiful lady, when a man
lives in a friendly way, he has friends everywhere.
10-11. O respectable lady, when the seed is concealed
(underground) and is well-placed, the farmer gets the fruit
exactly in accordance with it. Similarly your sons have vied with
the good. Enjoy the fruit of that deed that has come to you.
12-13a. O illustrious one, your sons are destitute of penance
and peace; due to that sin they have fallen from a great position.
Realising this, be tranquil, and give up pain or pleasure.
13b-14a. To whom do the friends belong? To whom do
relatives and friends belong? Beings live happily in accordance
with their own deeds.
14b-15a. Due to their knowledge of the reality, the wise and
the glorious do not think about another's interest. (To do so)
is futile; there is no doubt about this.
15b-21a. The body is constituted of the five elements, and
is just infirm because of the joints. O respectable lady, with a
hope for happiness, it has befriended everything. Atman (i.e. the
soul) is greatly meritorious, omnipresent, and sees everything;
he is virtuous, and grants all (kinds of) prosperity. Thus occupying
everything, and being untinged, he, O respectable lady, moves
all alone. While (thus) moving, he saw, in a secluded place, four
meritorious best brahmanas, (as it were) great power embodied.
The fifth one was Wind, the friend of the former (four). Then the
soul sought the help of Knowledge. The illustrious one, seeing
them, said to Jflana (Knowledge): "O Jnana, see these five; they
are consulting one another. Go to them and talk to them. Ask
them: 'Who are you?' "
21 b-22. Hearing those very significant words of that glorious
one, Jfiana (Knowledge), propitiating him, said to him: "What
have you to do with them? Tell me the truth (since) you are
always pure."

Atman (soul) said:

23-24. These five are glorious, handsome and high-minded.
I shall go, meet them, and shall speak to them. O Jflana (Know-
ledge), listen: I shall speak to these worthy ones, who have come
 II.7.25-33 925
to the fifth one viz. Speed (i.e. Wind). O Knowledge, be (my)
messenger; you are skilled in the act of a messenger.

Jnana {Knowledge) said:

25-26. O soul, listen to my words, I am telling you the truth,
and the truth (only). O dear one, O you of pure heart, you,
desiring for the good , should never have the company of these five.
O you very intelligent one, this Moha (i.e. Infatuation) is longing
for your company.

Atman {the soul) said :

27. Why do you, O Jiiana, avoid the company of these? O
wise one, tell me the real reason of this.
Jnana {Knowledge) said:
28. There will be great grief just due to their company.
These five are the root of grief and cause affliction and tormenta-
tion.
Atman said:
29. Let it be so; I shall do as you tell me.
That Atman, (thus) speaking to Jiiana, associated himself
withDhyana (Meditation).

Kafyapa said:
30. Then all the five saw that Atman. Having called Buddhi
(Intellect) they said to her: "Be united with Atman only.
31-32. O you auspicious one, act as the messenger between
Atman and us. O Buddhi, having gone to him say to him: 'The
five elements,1 the magnanimous ones, the supporters of the world
and the auspicious ones desire your friendship.' You have to do
this mission of ours. (Please) go from here." {Buddhi said:)
33. "Let it be so; O glorious ones, I shall carry out this best
mission of you." Having thus spoken to them, she went to that
Atman, and said to him:

The five elements are: Earth, Water, Fire. Wind and Ether.
926 Padtna Purana

34-35. "O blessed one, I am Buddhi, I have approached

you as a messenger from (i.e. of) the great (elements). Listen to
their words (i.e. message). The five-natured (elements) desire
your eternal friendship. Form friendship (with them), O you
highly intelligent one, and abandon (i.e. keep) Dhyana far away."

Dhyana {Meditation said):

36. O Atman, you should not have their company. Merely
by their contact there will be great grief (i.e. great grief will
befall you).
37. How would you do your duty, when you are forsaken
by Jfiana and me? So, you should not at all associate yourself
with them.
38. O mighty one, they will make you live in the womb;
there is no other go. Without Jfiana and me, you will certainly
go to Ajfiana (i.e. Ignorance).

39. Thus speaking to that highly intelligent Atman, Dhyana

ceased to speak. Then, Atman, who was determined (to form
friendship with the five elements), spoke to Buddhi, who had
come to him:
40. "The illustrious Jfiana and Dhyana are my virtuous
ministers. It is not proper to go to them. So, O Buddhi, what
shall I do (now)?"
41. Hearing thus (i.e. these words), the glorious Buddhi
told in the vicinity of (i.e. to) them (i.e. the five elements) the
full narration of Jfiana and Dhyana (i.e. told everything that
Jfiana and Dhyana had said).
42-43. Then all the five (elements) went to Atman (and
said to him):) "We constantly desire your friendship only.
O you lord of the worlds, since you are pure, we have approached
you. Thinking for yourself only (i.e. independently of Jfiana and
Dhyana), please give us a reply."

Atman said:
44. All you five have come; (and) you seek my friendship.
Tell before (i.e. to) me your merit and power.
II. 7.45-56 927

Bhumi {the Earth) said:

45. My firmness rooted in the bones is the basis of all opera-
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
magnanimous odour passing through the nose is my servant.
Akdsa {Ether) said:
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
within; I live in a vacant place. My ministers are the two ears;
they are set up for hearing.
Vdyu [Wind) said:
49. I remain in five forms,1 and in this way I perform auspi-
cious and inauspicious things. My minister, remaining on the
habitation of the skin, resorts to the quality of touch.
Tejas {Fire) said:
50-54a. Always remaining in the body, I digest (articles of
food). I manifest all matter and non-matter, without and within.
I send forth semen, marrow, saliva, and also blood remaining
in the skin and joints. I remain in the body. The two eyes are my
ministers that cause the perception of matter. Thus before (i.e. to)
you I have narrated my function. Everyday I well nourish the
body with nectar. Such is my operation in the dear city of the
body. Know2 the tongue to be my minister who very much
enjoys the tastes.
Ndsika {Nose) said:
54b-56. I give great nourishment to the body with fragrance.
Casting off bad odour, I manifest (good) odour over the body.
O you illustrious one, united with Buddhi, and displayed by her
existence, I remain steady in this body for the mission of my
master. Know odour to be my quality which proceeds in two
ways.

' • The five forms of Vayu are: Prana, Apana, Vyana, Udana, Samana.
2. Before this verse some such words as 'Apah ucuh' are missing.
 928 Padma Partya

The two Ears said :

57-58. Remaining in our body (i.e. the body to which we
belong), we hear words telling about what ought or ought not
to be done, and also auspicious and inauspicious words, true and
false words, pleasant and unpleasant words uttered by people.
My (i.e. our) quality is sound, and there is no doubt that I
(i.e. we) employ my (i.e. our) operation when the intellect would
intensify me (i.e. us).

The Skin said:

59-62a. The five-formed wind is well-settled without and
within the body. I feel the movement of these (five forms). I feel
cold, hot, sun, rain, and throbbing of the wind. I feel every
touch, every contact (with) phlegm etc. of men. My quality is
touch alone. I am telling the truth. Thus I have told you about
my function.

The two Eyes said :

62b-64a. O best one, when the Intellect urges, and not
otherwise, we observe all proper and improper forms that exist
in the world. We remain in the body, and form is our quality.
Thus is the propriety of our function in the body, O you highly
intelligent one.

The Tongue spoke:

64b-66a. O dear one, united with Buddhi, I spread the
kinds of taste. I find out every (taste) like saline, sour, insipid or
sweet. Always associated with this function, I remain (in the
body). This Intellect is the leader of all the sense-organs.

66b-67a. O dear one, listen, thus these five sense-organs

have come together; and they again and again narrated their
respective functions.
67b-68. Then Intellect approached the very intelligent one
and said to him: "When the body is without me, it perishes; not
otherwise. Therefore, O you highly intelligent one (i.e. Atman),
carry on, after having resorted to flesh (i.e. body).
11.7.(59-83 929
69-70a. Then Karma (Fate) came there and said this
(i.e. these words) to Atman: "O you very wise one, I am Karma,
and have approached you. I send you along the path by which
you go here (i.e. in the world)."
70b-72a. Having heard all that, Atman said to them: "You
are united with the five-natured ones and are indeed common to
all. Why do you seek the friendship of the five-natured one? You
may (please) tell before (i.e. to) me the entire reason."

The five-natured ones said:

72b-74a. Due to our contact the body is produced; O you
of a high intelligence, you who follow a good vow, stay in that
body. Due to your favour all of us (also) stay there. For this
reason we always desire your friendship.

Atman said:
74b-75a. O illustrious ones, let that, which is dear to you,
be so. There is no doubt that I shall befriend you through affe-
ction.
75b-76a. The glorious and high-minded one, though warded
off by the noble Jfiana and also by Dhyana, sought their company.
76b-77a. Then the lord, being deluded by attachment and
hatred, and associated with the five elements, became embodied.
77b-8Oa. When he (i.e. Atman) goes to the womb (i.e. is
conceived), he, fallen into the lubricious eddy, full of excrement
and urine, along with them, with his body distressed, said to the
five-natured ones. "O you five-natured ones, all of you listen to
my words. Due to your contact, I, being deluded by great grief,
have fallen into this lubricious, very terrible and fearful (eddy)."
The five-natured ones said :
80b-82a. O lord, remain there till the foetus is full (i.e.
mature). Then, there is no doubt that, you will come out of it.
You are our lord, settled in the region of the body. Thus you
should rule; you will be enjoying pleasures.
82b-83. Hearing those words of (i.e. uttered by) them,
Atman, oppressed by grief, and desiring to go (away), became
intent on running (away).
930 Padma Purand

CHAPTER EIGHT
Account of the Soul
Kaiyapa said :
1. He, being afflicted day by day, became bewildered in the
womb. The rightenous one, harassed by all kinds of suffering, was
overcome with grief.
2. With his face turned down he remained in the womb.
He was overcome with mental agonies and physical diseases; he
was lamented over; he was senseless.
3a. He was full of great grief. Being (thus) tormented, he
said to Jfiana:
Attnan said:
3b-4. O you very wise one, at that time I did not do what
you told me (to do). In spite of being prevented by Dhyana, I
fell into the danger caused by delusion. Therefore, O you highly
intelligent one, protect me from this very fearful stay in the
womb.
Jndna said :
5. O Atman, you were prevented by me; but you did not
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
Dhyana; you will obtain pleasure from him (in it). There is no
doubt that you will be free from the residence in the womb.
6-8a. Understanding (i.e. hearing) those words—-the fact—•
from (i.e. spoken by) Jfiana, he, having called Dhyana, said (to
him): "P'ease listen to my words. O Dhyana, I have sought your
refuge. (Please) protect me always."
8b. "Let it be so, O you very wise one." Thus Dhyana spoke
to that highly intelligent one (i.e. Atman).
9. Hearing these words, Atman then approached Dhyana.
With Dhyana, and free from delusion, he lived in the womb.
10-11. When Atman went to Dhyana, he forgot the fear
caused by (remaining in) the womb. The Atman accompanied
by the two (i.e. Jfiana and Dhyana) and dissociated from delusion
(remained) thinking about his own happiness only. "As soon as
II.8.12-26 931
I go out of this (womb) I shall give up the body formed by the
five-natured ones."
12-19. The lord, living in the womb, always thought like
this. O you of a beautiful face, at the time of the delivery of the
one related to Prajapati the foetus is shaken by wind, and also
by the strong breath of life. The vulva expands (only) twenty-
four fingers; the foetus is (of the size of) twentyfive fingers;
therefore he is troubled. O dear one, thus being troubled by
swoon, he falls, with Jfiana and Dhyana, on the ground, . He is
separated from it by the divine wind related to Prajapati. Merely
by the touch of the ground, Jnana and Dhyana are forgotten.
Atman, confounded in the bondage of the worldly existence,
remains there through love (for it). Filled with virtues and vices,
and connected with great delusion, he everyday desires everything
like eatables and drinks. Atman thus being nourished with the
five-natured ones is covered over with the sense-organs and all
sinful objects of senses. O respectable lady, enticed by his relatives
like his wife and others, day by day he becomes afflicted and
agitated.
20-2la. This lord, Atman, confounded by great delusion,
(and thus) caught in the net of delusion, and being bound, as a
fish is bound in a net by a fisherman, is unable to move.
21 b-23. He is bound with strong bonds of the nets of infa-
tuation. Deprived of Jnana and Vijnana, and struck by attach-
ment and hatred, he is thus pervaded by the pervading universe.
Being tormented by desire, and also by anger and bound by
Prakrti (i.e. the natural disposition) by means of his deeds, he
became (i.e. becomes) greatly confounded.

Suta said:

24-25. When Atman was thus deluded and was occupied

Wl
th all the wicked ones like greed, attachment, he was bound
W the delusion of the form of the worldly existence like: 'This
!s (my) wife; this is (my) son; this is (my) friend; this is (my)
house.'
26. He is then distressed by griefs like bereavement of the
932 Padma Purdna

son etc., and is also consumed by old age, physical diseases and
mental agonies also.
27. Thus Atman is tormented by very fearful misery and
delusion; and is frustrated by pride, humiliation and many
miseries.
28. O respectable lady, he is, in the same way, troubled by
old age in various ways. Constantly lamented over and senseless
he thinks of misery (only).
29. At night he sees dreams, and by day he is without
vitality. O respectable lady, similarly, day by day, he is full of
the imperfections of the limbs.
30. When he was wandering in the mundane existence, he
saw Vairagya (i.e. detachment), that was fearless, friendless,
very tranquil and contented.
31-32. Then Atman spoke to him, that was free from desire
and anger: "Who are you (remaining) with a naked form?
How is it that you are not ashamed of your friends? Moving in
the place where there are groups (of the elements), women,old
persons, young women and mothers, you, who are uncovered,
are not afraid (i.e. are not ashamed)."

Vitardga said :
33-34. Who would be seen naked here? I am never naked.
Even though you are well-dressed, you are very much bound.
O divine one, I am never naked. You who live under the sway of
the objects of senses and are without (i.e. do not care for) any
bounds of morality appear to be naked.

Atman said:
35. O you of a good vow, tell me in detail what the bounds
of morality are, if you know them definitely.

36-37a. The very wise, very intelligent Vitaraga said to him:

"The mind resorts to great firmness in (times of) happiness and
unhappiness. And (when) it is troubled by respective objects, it
should be given up to them.
37b-38. I shall now explain to you the sense of shame, which
fully enters the mind. I have nothing to do today; I am removed
II.8.39-54a 933
from my position, I am naked—(when thus) one is absorbed in
remorse, that is said to be the sense of shame.
39. Of whom should one be ashamed? There is never a
second. The divine Purusa (Person) is just one. What would
he destroy and of whom?
40-42. Now I shall explain to you the groups which you
mentioned. As a potter would put a lump of clay on the wheel,
and then would cause it to revolve with a string, and would, with
a firm mind, manifest (i.e. fashion) them (i.e. the pots) as he
desires, in the same way—and in no other way—the creator
fashions various forms. Later, for one reason or another, they
perish.
43. One should be ashamed of the eternal groups (of the
elements) that always remain, for they do not rest (i.e. depend)
on the earth.
44. They are: Ether, Wind, Fire, Earth and Water as the
fifth. These groups, that are present everywhere, shine.
45. These five well-settled in the regions of the bodies of
beings, are present everywhere. (Then) of whom should one be
ashamed?
46-47a. O dear one, I shall now explain to you the nature
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
everywhere.
47b-54a. You, who are very magnanimous, and who,
remain in thousands of beings, and in the mobile and the
immobile, are deluded. Through the door (i.e. opening) of the
vulva, which is sinful and full of illusion and delusion, and also
through the breasts and buttocks and age, you shine. Here also
is seen the increase in (the shape of) the heart and flesh. For the
fall of the people the form of delusion is manifested. There is no
woman that is mentioned by you. The creator ever fashions the
creation for his diversion. The soul of the man like that of a
woman remains everywhere. Those that are free from breasts
(!-e. from sexual desire) are always liberated. Man is called
Purusa (i.e. the soul) and woman is said to be Prakrti (i.e. nature,
original source of the material world). She sports with him and is
never free. You, united with Prakrti, are seen among Purusas
934 Padma Purana

(i.e. men). Who causes shame (and) to whom? Knowing thus

go happily.
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
beautiful face, is worn out. She is full of white and grey Hair.
She is feeble, miserable and is covered over with folds. Such a
woman would not be old; but she is called old.
57-58a. I have narrated her characteristics. Now I shall tell
(the characteristics of) a young woman. She, living near the soul,
always grows richer in knowledge. She is called Sumati (i.e. good
intention), and is both old and young. The woman is always
settled in purusas (i.e. souls). One should be ashamed of her.
I shall also tell (you something) else.
58b-62a. I shall explain to you the mother, whom you
mentioned. She is Cetana (i.e. consciousness) always living in
the bodies of beings. She gives the highest knowledge, and
(therefore) she is called Prajfia (i.e. discernment). Prajfia is called
mother as she lives in all the worlds for the protection, nourish-
ment and well-fare of beings. That one who is described as
Sumati, is called mata (i.e. mother).
62b-63. All the forms always leading to the gates of the
mundane existence are these mothers. They cause great misery.
I have explained to you the nature of the mother. What else
should I tell you?"

Atman said :

64. Who are you, that have come here, and are removing
my tormentation? (Please) explain to me in detail your own
nature.

Vitaraga said :

65-67a. Well-being to you; I am Vitaraga, from whom all

desires, being frustrated, turn away; whom these vile deeds do not
see due to their wickedness—-this has no alternative; whom hope
never approaches; due to whose fear anger, greed and infatuation
have perished; and Viveka (i.e. discrimination) is my brother.
II.8.67b-79 935
Attnan said :
67b-68a. Of what nature is this your brother named Viveka?
Tell me his—your brother's characteristics and also of your own.

Vitaraga said :
68b-70a. I shall not narrate before (i.e. to) you his chara-
cteristics and form. O glorious one, I shall (just) call that brother
(himself). O Viveka, my brother, listen to our speech (i.e. words).
O you very glorious one, O you very intelligent one, (please)
come out of affection for me.

Kafyapa said :
70b-76. He, omniscient, omnipresent, pervading, devoted
entirely to truth, the enemy of all errors, and lover of knowledge
came (there) with his two wives, Santi (Tranquility) and
Ksama (Forbearance). Dharana (Retentive memory) and Dhi
(understanding) are the two daughters of the same magnanimous
one (Viveka). Yoga (Abstract meditation) in his eldest son,
and Moksa (salvation) is his great preceptor. That Viveka, who
is spotless, ego-less, desire-less, having no possession, with his mind
pleased at all times, free from the pairs of opposites (like pleasure
and pain) and hihgly intelligent one, came (there) adorned with
all jewels. That Viveka, whose ministers were the very glorious
and highly intelligent Dharma (Piety) and Satya (Truth) came
(there), accompanied by Ksama and Santi. He said to Vltraraga:
"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."

Vitaraga said :

77-79. This man, who is before (us) is restrained by great

nooses, is deluded by Moha's arrows, and also by the bonds of
the worldly existence. He pervades everything, and is the master
of all, and also of me. He is seized by the five elements; and is
bereft of Jflana and Dhyana. You who know facts should ask
this Atman.
Hearing the words of Vitaraga, Viveka spoke these words:
 936 Padma Purana

Viveka said :
80. O lord of the universe, you are carrying on happily.
What pleasure did you yourself enjoy after coming to the worldly
existence?

Atman said :
81-86. O you highly intelligent one, I, void of knowledge,
always experienced the great, unbearable and terrible grief of
the residence in the womb. Being deprived of knowledge while
in the body, I was born in many ways. When I was in childhood,
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
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.
Everyday I was tormented by miseries of many kinds. O you
highly intelligent one, I am not at all having any pleasure by day
or at night. O you very intelligent one, what do (i.e. should) I,
very much tormented by agonies, do (now)? Just tell me the
means by which I shall get happiness. (Please) make me free
from this great bond—this heap of the noose of the mundane
existence.

Viveka said :
87-93. O you lord of the world, you are pure, you are free
from the pairs (like pleasure and pain), and are free from sins.
Go to this glorious Vltaraga, who gives happiness, whom you
have undoubtedly seen naked and without any formality. He
shows (the way to) happiness and destroys all distress.

Hearing thus (i.e. these words), the pure soul again went to
Vltaraga. The melancholy one, sighing deeply, said to him
(i.e. to Vltaraga): "(Please) listen to my words. Show me that
way by (i.e. following) which I shall get happiness." "O very
intelligent one, let it be so. I shall do as you tell me. Again go to
Viveka; you have told me a pleasant news. He (i.e. Viveka)
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-
 II.8.94a-105 937
ness. Sent by Vltaraga, I have sought your refuge. Protect me
from the frightful worldly existence."

Viveka said :
94a. O you very wise one, go to Jfiana; he will explain every-
thing to you.

94b-95. Atman, thus told, went to the place where Jfiana

stayed. (He said to Jfiana): "O Jfiana of great lustre and illu-
mining all objects, I have sought your refuge; show me the way
to happiness."

Jndna said :
96-97. O lord of the worlds, I am your servant. O you of a
good vow, you do not know (i.e. you have not recognised) me.
Formerly Dhyana and I had repeatedly warded you off. Due to
your contact with the five-natured ones (i.e. the elements), you
have met with a calamity. O you highly intelligent one, go to
Dhyana, he will grant you happiness.
98-105. Sent by Jfiana, Atman remained after having
resorted to Dhyana. (He said to Dhyana): "O Dhyana, show
me the happiness that is perfectly accomplished. Thus protect
me who have sought your shelter." Dhyana having heard these
words spoken to him by Atman, was delighted, and again said
to that Atman: "O dear one, well-determined in (doing) all
deeds, by you and by Vltaraga and Viveka, I am never to be
forsaken. Be endowed with Dhyana, and observe yourself, by
being self-possessed, firm, free from fear and doubt. You will go to
(i.e. obtain) salvation by burning (i.e. destroying) your ble-
mishes, as a lamp in a place sheltered from wind is firm and
emits soot. Always remain in a secluded place; remain without
food (or) with limited food. Be without the pairs of opposites
(like pleasure and pain), without words, and firmly remaining
°n your seat. Reflecting, with a firm mind, on your self only you
i reach that highest place of Visnu, (which is also) my place."
938 Padma Purtya

CHAPTER NINE
Instructions to Diti
KaSyapa said : '
1-2. The intelligent Atman, thus addressed by Dhyana and
others, desiring to give up the product of the five-natured ones,
and finding out motives, abandoning his aimless body, which he
did not notice when it fell down, went to them.
3. There is no connection between life and body that were
brought up together. For what reason is there a relation with
wealth, sons or wife?
4-13a. O you very dear one, realising thus, be calm; do not
be weak-minded. He alone is the highest Brahman; he alone is
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.
Gods are liberated due to their piety (while) your sons are
wanting in piety. This virtue is Visnu's body, preserved by all
gods. O respectable lady, one (i.e. a man) should think about
proper conduct and follow proper conduct only. The meritorious
Visnu always favours him. Gods always lived with piety, truth
and penances. Those, with whom Visnu is pleased, have practi-
sed virtue here (i.e. in this world). This proper conduct is the
body of Visnu and truth is his heart. Visnu is pleased with him
who always practises them. He, who would defile truth and piety
would always have sin. The very powerful Visnu would be
angry with him and would destroy him. Visnu's devotees, abiding
by truth and penance practised piety. The virtuous one is pleased
with them and protects them thus.
13b-14. Your sons, as well as the sons of Danu and Sirhhika,
who were wicked-hearted, and who lived by (i.e. committed)
impiety and sins, were killed in battle by Visnu, having the disc
in his hand.
15-17. That Atman whom I formerly described before (i.e.
to) you only, is Visnu (himself); there is no doubt about it. He
is meritorious and is the guardian of all. He who lived comfortably
II.9.18—II.10.5a 939
in the bodies of the demons, resorted to sin only. He, O respect-
able lady, the highly intelligent one, became angry, and killed the
demons. Being within and without he struck down your sons.
O respectable lady, they were struck down by him who had
created them.
18-19a. You should not have any infatuation for them.
Listen (to my words). He who lives sinfully, dies (i.e. perishes).
Therefore, give up infatuation, and always practise piety.
Dili said :
19b-20. Let it be so, O glorious one; I shall do as you have
told me.
She, who was afflicted, and who was addressed by the
sage, gave up her sorrow, after having said these words.

CHAPTER TEN
The Practice of Penance by Demons

The sages said :

1-2. O you very intelligent one, what effort did all the
demons, who were accompanied by Hiranyakasipu and had fled
from the battle, do? Tell us in detail their excellent account.
O brahmana, we all now desire to hear it from you.
Suta said :
3. All the demons who had fled from the battle, who had
become powerless, prideless and distressed with grief, went to
their father.
4-5a. Having devoutly saluted (their father) Kasyapa, they
then said to him:
The demons said :

O best brahmana, we demons are born from your semen,

so also are gods.
940 Padma Pwrdna

5b-9. All we demons are strong, powerful and brave; we also

are knowers of expedients; we are very courageous and full of
exertion. We are many, and the gods are few. How is it that they
are victorious and we, endowed with power and lustre, have
fled from the great battle? What is the reason for that, O father?
Each one of the demons has the strength of a thousand intoxicated
elephants. The gods do not have (strength) like that; and yet in
the great war victory is had by the gods. So (please) tell (the
reason for) all this. Please remove (our) doubt.

Kafyapa said :
10-12a. O all my sons, listen to the reason for the victory
(of the gods)—due to which the gods became victorious in the
battle. The father is the giver of the semen (i.e. the seed); and the
mother is always the soil. She conceives, protects and nourishes
(her son). What would a father do in the case of a son whose
intentions are fearful?
12b-18. Here (the son's) fate is (i.e. his deeds are) impor-
tant (i.e. responsible). This is what I think. Association with
Karma is due to two things: sin and merit. Proper conduct can be
practised by resorting to truth only. Truth endowed with penance
and meditation leads to emancipation, O (my) sons. There is no
doubt about this that (even) with power, (good) attendants and
nobility of birth, sin always leads to a fall, O (my) sons. All that
power (etc.) of him who is without religious merit is impaired.
O (my) good sons, there are tall and dense trees on the mountains
and inaccessible places, (but) by the force of the wind they fall
down along with their roots. Similarly those who are without
truth and piety go to Yama's abode. O (my) good sons, this is a
common rule (applicable) to (all) beings. You have abandoned
the truth associated with piety, due to which a being is emancipa-
ted here (i.e. in this) and the next world.
19-24. O (my) sons, you, who were destitute of truth, have
resorted to impiety. Fallen from truth, piety and penance, you
have fallen into the ocean of grief; and (i.e. on the other hand)
the gods who are endowed with truth and virtue, and with
penance, tranquility and restraint, have a great religious merit
and are sinless. Victory is seen there where there are truth, piety,
penance, religious merit and Visnu Hrsikesa. Eternal Vasudeva
11.10.25-36 941
i.e. Visnu helps them (only). Therefore, gods endowed with
truth and piety become victorious with (Visnu as their) helper
and also due to power and valour. O (my) sons, you are destitute
of penance and truth. Those who are conversant with (laws of)
morality, know that that man who has Visnu as his helper, and
who has penance and power is alone seen to get victory.
25. You are without piety and also deprived of penance and
truth, and you had also formerly secured Indra's position by
force.
26. O (my) very intelligent sons, Indra's position cannot be
obtained without penance, piety and glory (and merely) with
qualities of power and pride.
27-28. O sons, those getting Indra's position (without
penance, piety etc.) fall from it. Therefore, O (my) sons, you
(should) together practise penance without quarrel and endowed
with knowledge and meditation. You should never entertain
enmity with Kesava (i.e. Visnu).
29. O (my) sons, when you will be blessed like this; then
(only) you will obtain highest success; there is no doubt about
this.
30-31. Thus told by the noble Kasyapa, the very vigorous
demons, having listened to the words of their father, devoutly
saluted Kasyapa and rising hastily, gathered together and held
thorough consultation among themselves.
32-34. Then king Hiranyakasipu said to the demons: "We
shall (now) practise penance difficult to practise (but) giving
everything." At that time Hiranyaksa said : "I shall practise
terrible penance. Then with (my) power I shall seize (all) the
three worlds. There is no doubt about this. Having vanquished
in battle that wicked-hearted Govinda (i.e. Visnu) and having
killed all gods, I shall reach Indra's position."
Bali said :
35. O lords—the sons of Diti—-it is not proper for you to act
like this. That enmity which you have with Visnu, is the cause of
destruction.
36. Men obtain happiness by propitiating that Hrslkesa
(i.e. Visnu) with charity, religious merit, penance, and perfor-
mance of sacrifices.
942 Padma Purdna

Hiranyakasipu said :

37-38. Like this (i.e. as advised by Bali) I shall never propi-

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
other demons will serve Visnu.
39-43. Then Bali again said to that magnanimous grand-
father (of him) : "This is what is observed in the codes of laws
by sages knowing truth—-an advice full of statesmanship—
especially regarding an enemy. Knowing oneself to be inferior,
and the enemy to be powerful one should go near the enemy and
wait for the time (i.e. opportunity) for victory. Darkness always
stays by resorting to the shadow of a lamp. Darkness knowing
the oilinessof the wick of the lamp and the very powerful light,
goes to it and increases. Similarly remaining screened, and sho-
wing love actually, O demons, you should form friendship with
gods following piety.
44. O prudent king of kings, formerly sage Kasyapa has
given good advice; do your deeds in accordance with it."
45. Having heard those words of (i.e. uttered by) him, the
powerful demon said : "O grandson, I shall not humiliate myself
like this."
46-48a. Other kinsmen also said to him who was proficient
in statesmanship : "What Bali said is meritorious and dear to
the gods; what he said would increase Indra's pride and is fearful
to the demons. All of us will just practise excellent penance.
Having vanquished the gods with penance, we shall forcibly
(regain) our position."
48b-50. Having thus conversed and having repudiated Bali
at that time, the great demons entertaining great enmity with
Visnu in their heart, practised penance in mountaneous inaccessi-
ble places and (mountain-) peaks. Thus the demons had
abandoned attachment, were well-determined, were free from
desire and anger, remained without food and had overcome
fatigue.
II.11.1-12 943
CHAPTER ELEVEN

The Story of Suvrata

The sages said :
1. You, the omniscient one, have narrated (to us the account
of) the war between (the gods and) the demons. Now we desire to
hear (the account) of the noble Suvrata.
2. Of whom was he—-the very intelligent one—-the son? In
whose family was he born? What (kind of) penance did the
brahmana have (i.e. practise)? How did he propitiate Hari
(i.e. Visnu)?

Suta said :

3-4. O brahmanas, I shall tell you the account of the noble

Suvrata as I had heard it due to the power of my intelligence.
I shall tell you, with Visnu's favour, the divine, purifying
account bringing the Visnuite merit (to the narrator and the
listener).
5-7. O illustrious ones, in the former Kalpa, the best
brahmana, named Somasarman was born in Kausika's family
at an excellent sacred place which removed sins and which was
very meritorious, named Vamana, on the bank of Reva. Being
sonless and full of great grief, he was always oppressed by painful
poverty. Day and night he thought about the means (to have)
a son and wealth also.
8-12. Once his dear wife, Sumana by name, and of a good
vow, saw her husband full of worry and with his face hung down.
The devout (woman), seeing her husband (like that) said to
him: "Your mind is overpowered by innumerable worries. You
are confounded by infatuation. O you very intelligent one, give
up your worry (i.e. stop worrying). Tell me (about) your worry.
Be composed and happy. There is no (other) distress like worry
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
SomaSarman said :
13. Thoughts (are) due to desire, O good lady; and thinking
is the cause of grief. I shall tell you all that. Having heard it,
understand it accurately.
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.

SumanS said :

15-16. Listen. What I say will remove all doubts; the advice
(should be such as) shows the correct knowledge. Greed is the
seed of sin, and delusion is its root. Falsehood is its trunk, and
deceit is its well-expanded branch.
17-22. Religious hypocrisy and crookedness are its leaves;
it is always flowered with wicked intellect. Deception is its
fragrance, and ignorance is its fruit. The sinful cruel birds like
dishonesty, heresy, theft, envy have resorted to the branch of
deceit of the tree of delusion. Its good fruit is ignorance; and
the juice of the fruit is unrighteousness. Nourished by the water
of thirst (i.e. desire) faithlessness is its exudation, O dear one.
The good juice of it viz. impiety is (felt to be) superior and
becomes sweet, and the tree of greed has fruits of such a type
only. That man who is happy after resorting to its shadow, who
everyday eats its very ripe fruits, and who is nourished by the
juice of fruits i.e. impiety, becomes pleased and proceeds towards
a fall.
23-27. Therefore giving up worrying a man should not have
greed. He should not at all worry about wealth, sons and wife.
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
1 get wealth? How can I get a good wife? How can I have sons?'
Being deluded, he thinks like this day and night. (Just) for a
moment he (is deluded and) finds great pleasure while worrying;
again he comes to his senses and is oppressed by great grief.
O brahmana, give up worry and delusion and act. O you highly
intelligent one, nobody has (any) connection with anyone
(else) in the worldly existence.
28. Friends, relatives, sons, fathers and mothers with ser-
vants, and wives come to have a (chance) relation with a man.
11.11.29-43

SomaSarman said :
29. In the same way, O good lady, tell (me) in detail what
kind of relation is there, by which wealth, sons and other relatives
become related.

Sutnana said :

30. Some are relations through debt; some are those who
had taken away (other's) wealth; some are helpful; others are
indifferent.
31-35. Sons, friends or wives are bom (and are) of (these)
four kinds. So also wife, father, mother, servants, relatives and
friends are born on the earth in accordance with their connection
with a person. The person, whose deposit was taken away by
another person becomes the latter's virtuous and handsome son
on the earth— (is born) in the house of him who has taken away
his deposit; there is no doubt about this; because he had left
after giving him terrible grief by taking away his deposit. O
glorious one, the owner of the deposit becomes the good son of
him who had taken away his deposit; he is virtuous, handsome,
and is endowed with all good characteristics. Being (born) as
his son, he everyday shows devotion to him.
36-38. He speaks sweetly, is attractive and healthy, and
shows great love for him; producing excellent love in him by
being born as his son and by means of his great qualities, he
gives him the same terrible fatal grief by taking away his wealth
as he had given him by taking away his deposit in a former
existence. So also being short-lived, he dies (a premature death).
39-40a. Thus again and again he is born, gives grief, and
dies. When he (i.e. the father) laments, 'Oh my son !' he (i.e.
the son) just laughs. So who is whose son and who is the father?
40b-42. (The son says:) "The deposit that was helpful to
me was taken away by him. Even by taking away the wealth
my life did not formerly depart, even due to great, unbearable
grief. Therefore, giving him grief and taking away excellent
wealth I shall today go. Whose son am I, who am like this?
43. He is not my father, nor was he the son of anyone. To
this wicked one only I have given the state of a goblin."
946 Padma Purdna

44-45. Speaking like this, he repeatedly laughs, and goes.

Giving him very terrible grief, he goes along this way. O dear
one, thus (persons) become the sons of them who had taken
away their deposits. Everywhere in the mundane existence,
(fathers) full of great grief are seen.
46. I shall later explain to you the son connected (with the
father) through debt.

CHAPTER TWELVE
Dialogue between Somaiarman and Sumand

Sumana said :

1-3. (Now) hereafter I shall describe to you the son who is

related through debt. He, from whom a man takes a loan dies—-
i.e. the creditor, being (i.e. is born as) the son or the brother or
the father, or might be (born as) a friend (and) is always very
cruel, O dear one. The cruel one of a rough form, does not notice
the virtue (in others), and always utters harsh words among his
relatives.
4-7. He always eats sweets and desired articles (of food)
and enjoys pleasures. He is ever engaged in gambling and has
a desire to steal. He forcibly enjoys the wealth which is in the house
(i.e. wealth of the family) and gets angry if prevented (from
doing so). Everyday he abuses his father and mother. He is a
thief, causes fear and talks too much and harshly. Thus enjoying
that wealth (of the family etc.) he lives happily. Being very cruel
he makes money by means of birth-rites in childhood, and in
many ways through various kinds of marriages.
8-10. Thus wealth is obtained by him and he gives it in this
way also. (He thinks:) 'The house, field etc. are mine. There is
no doubt about it.' Everyday he hits his father and mother with
pestles by giving them many very fearful strokes. When his father
or mother is dead, he who is very cruel becomes affectionless
and rough. There is no doubt about it.
II.12. 947
11. He never performs the Sraddha-rites and never gives
gifts. Sons of this type are born on the earth.
12-16a. O best of brahmarias, I shall explain to you a hostile
son. When he reaches childhood, he always behaves like an
enemy (with his parents). Even while playing he would beat his
father and mother; and after repeatedly beating them he laughs
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
former enmity.
16b-21. Now hereafter I shall describe the son fiom whom
desired things can be obtained. As soon as he is born he does
dear things to (i.e. pleases) his parents, and (delights them) by
indulgence and sports in childhood; and immediately after he
attains youth he does things liked by his mother and father.
With devotion he pleases and delights them by means of affe-
ctionate words and conversation dear to them. When he comes to
know about the demise of his parent, he weeps through affection
(for the parent). Extremely grieved, he performs all rites like
Sraddha and offering pindas. He also offers them maintenance.
Conforming to (the repayment of) the three debts, he always
feeds them. O you very intelligent one, O my dear husband,
being their son he returns in this manner whatever would be
(i.e. is) obtained from them.
22-24a. O dear one, now I shall describe to you (the son
called) indifferent. He does not give and now receives; he is
neither angry, nor pleased. O best of brahmanas, an indifferent
(son) does not give by making a sacrifice. I have told you every-
thing—i.e. this mode of existence (of various types) of sons.
24b-35a. Like the son are the wife, the father, the mother
and the kinsmen; so also are said to be the others (like) the
servants, beasts and horses; so also elephants, buffaloes and
attendants. All these are connected through debt. We have for
that reason not taken a debt from anyone; so also in the former
existence we have not made any deposit with anyone. O dear
husband, we are not indebted to anyone. (Please) listen. We
948 Padma Purana

have no hostility with anyone which is entertained in a previous

1
existence. O my husband, O best brahmana, we have not given
up anything. Realising this, be calm and give up (your) worry
causing unhappiness. Whose are the sons, or whose is the dear
wife? Whose are the relatives and friends? You have never
snatched (anything) from anyone and have given nothing to
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-
ined, it easily comes to the hand (of a person). A man preserves
wealth with great care; but the departing one (i.e. the one that
dies) departs (all alone); but the wealth remains just there.
Realising this, give up your worry which is useless and be calm.
Whose are the sons? Whose is the dear wife? Whose are the
relatives and friends? O best brahmana, in this mundane exis-
tence, nobody belongs to none (else), since there is no connection
(between the two). Men of wicked hearts and deluded with
great infatuation (say:) 'This is my house; this is my son; the
women are mine only.' O dear husband, this bond of the mundane
existence is seen to be unreal.
35b-36a. Thus advised by his dear wife, the respectable
lady, he again spoke to his dear wife Sumana, who expounded
knowledge.
Somas'arman said :
36b-38a. O good lady, you have spoken the truth, which
has removed all (my) doubt. Still good men, really wise men
become fascinated (with all these). O dear one, as I am anxious
to have a son, I am also anxious to have wealth. I shall produce
(i.e. have) a son by this or that means.
Sumana said :
38b-43a. A man conquers the worlds with a son; a son
emancipates the family. Due to a good son alone the father and
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?
The first (i.e. the good) one emancipates the family, (while) the
others cause tormentation. I have previously only told (you) that
others are (just) relations. Due to religious merit (only) a son is
obtained; (similarly) due to religious merit (birth in a good)
 II.12.43b-50a 949
family is obtained. A good embryo is obtained by religious
merit; therefore practise religious merit. One that is born gets
death (i.e. is sure to die); and one that dies gets birth. Due to
meritorious acts a good birth (i.e. birth in a good family) is
obtained, so also is obtained (peaceful) death; and O dear
husband, he obtains happiness and wealth due to meritorious
deeds.

Somasarman said :
43b-44a. O dear one, tell me about the practice of good
deeds, and also about the (various) existences. Of what nature
is a man of meritorious deeds? (i.e. What are the characteristics
of the man of meritorious deeds?) O good lady, tell (me) the
characteristics of religious merit.

Sumand said :
44b-45. I shall first explain to you (what) merit (is), as I
have heard about it; and also (I shall explain to you") how a man
or a woman behaves everyday, and how by means of meritorious
deeds he or she obtains fame, dear sons and wealth.
46a. O dear husband, I shall tell you all the characteristics
of merit.
46b-48. One should practise virtue which has these ten
components viz. celibacy, truthfulness, performance of five
sacrifices,1 charity, restraint, forbearance, purity, harmlessness,
good prowess and non-stealing, O dear one. Complete merit is
produced as satisfaction (is produced) in the belly by mouthfuls
(of food after they are swallowed).
49-50a. A righteous person creates Dharma by means of
three kinds of act;:. Dharma, with his heart pleased leads him to
religious merit only. The wise one gets whatever he desires (even
though it is) difficult to obtain.

1 • Paiicamakha—The five daily sacrifices or acts of piety to be performed

by a householder: (1) Brahmayajfia i.e. teaching; (2) Pitryajna i.e. offering
oblations to the manes; (3) Devayajfia i.e. performing sacrificial rites; (4)
Bhutayajna i.e. an offering to all created beings; and (5) Nryajna i.e. honouring
guests.
950 Padma Puratfo

SomaSarman said :
50b. O you beautiful lady, what kind of form does Dharma
have? What are the parts of his (body)? O my dear wife, kindly
tell (it) to me; strong desire (to hear it) is produced (in me).
Sumana said :
51-60. O best brahmana, in this world none has seen the
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
Dattatreya, Anasiiya's son and born in Atri's family has always
seen that great Dharma. The two noble ones (i.e. Dattatreya
and Durvasas) practising excellent penances, behaving right-
eously, shining with a more praiseworthy form than that of
(even) Indra due to penance and prowess, remained for ten
thousand years in a forest; the two of a charming appearance ate
(i.e. lived on) wind or went without food. For ten thousand,
years they practised penance. Merit was observed in them who
practised penance. O best brahmana, they both performed the
(vow of) five fires till (i.e. during) that period (of ten thousand
years). They practised it for all the three times and (during that
period) did not eat food. Dattatreya and the sage (Durvasas)
remained in water during that period. The best sage Durvasas.
was tormented by penance. The best sage got angry with Dharma.
O noble one, when the best sage was (thus) angry, the intelli-
gent Dharma came there in his own form along with Celibacy etc.
and Austerities.
61-68. Truth in the form of a brahmana, also Celibacy,
similarly Penance in the form of an excellent brahmana, and
Restraint as an intelligent excellent brahmana, so also Control,
and Charity in the form of a brahmana maintaining the sacred
fire and offering oblations to it, came to (Durvasas), the son of
Atri. O best brahmana, all these having female forms, viz.
Forbearance, TranquiKty, Shame, Harmlessness, and Imagina-
tion, arrived there. So also Intellect, Wisdom, Faith, Retentive
Faculty, Good Act, Tranquility, all the five Sacrifices, the holy
Vedas with their limbs (i.e. the Vedangas), were ready. The
Consecration of Fire, the holy Horse-sacrifices and others, endowed
with good forms and handsomeness, adorned with all (kinds of)
ornaments, wearing divine flowers and garments, besmeared with
11.12.69-80 951
divine sandal, endowed with crowns and earrings and adorned
with divine ornaments, bright and handsome, filled with lustrous
flames (came there). Thus Dharma, accompanied by his retinue
came there where the angry Durvasas remained like death.

Dharma said :
69-70. O brahmana, why are you angry? You are endowed
with penance. There is no doubt that anger would destroy virtue
and penance. Anger destroys everything; therefore one should
avoid anger. O best brahmana, be at ease; the fruit of penance is
excellent.

Durvasas said :
71-72a. Who are you that have come with these best
brahmanas? Seven beautiful and well-adorned women are
standing (by you). O you highly intelligent one, tell me in detail
(as to who you are etc.).

Dharma said :
72b-73. See, in front of you has come this Brahmacarya
(i.e. Celibacy), in the form of a brahmana, endowed with all
lustre, well-pleased, having a staff in his hand and holding a
water-pot.
74-76. O best brahmana, see this other bright one viz.
Satya (i.e. Truth), tawny (in complexion) and having reddish-
brown eyes. Similarly, O you pious one, see this Tapas (i.e.
Penance), lustrous like all gods, the one that you practised and
resorting to all gods; it has come into your vicinity.
77-78. Similarly Dama (i.e. Self-restraint), that is lustrous
and intent on being kind to all beings, and that always nourishes,
has come.
79-80. O best brahmana, Niyama (i.e. Control) has come
to you. He is wearing matted hair, is rough, tawny, very sharp,
and a great master. With a sword in his hand, he is the destroyer
of sins. He is tranquil, of a great merit, and always endowed with
rites. Here in your vicinity (i.e. to you) has come Sauca, the
brahmana, who is free, very bright, resembling crystal, holding a
pitcher of water and a twig used as a toothbrush.
952 Padma Pur ana

81. This Susrusa (i.e. Service), extremely chaste and very

noble, adorned with the ornaments of truth, with 'her body
charming with every ornament, has come.
82-86. O best brahmana, this Ksama (i.e. Forbeaiance),
extremely wise, of a pleasing body, fair (in complexion), of a
smiling face, with a lotus in her hand, a foster-mother, lotus-
eyed, extremely beautiful, and endowed with divine ornaments
has arrived. (This) Santi (i.e. Tranquility) extremely peaceful,
famous, endowed with many auspicious things, looking charming
due to many divine jewels, adorned with divine ornaments,
engaged in obliging others, full of many truths, of a limited
speech, always incomparable, pleased, and with Ksama, adorned
with all ornaments, having a lotus as her seat, beautiful, of a dark
complexion, successful and noble, has come to you, O you highly
intelligent one.
87-89a. This noble Ahirhsa (i.e. Harmlessness) has come to
you. Her complexion is like heated (i.e. bright) gold; she is
looking graceful with red garments; she is well-pleased; she has a
good counsel; and she is not looking here and there.
89b-94. See, O noble one, see, this Sraddha, full of know-
ledge, of pious hands, devout, endowed with beauty due to pearls,
spotless, and smiling charmingly, has come. O you very wise
one, full of much intelligence and much knowledge, with her form
strongly attached to good pleasures, well-settled, charming and
auspicious, endowed with all desirable meditation, the victorious
mother of the worlds, endowed with beauty on account of all
ornaments, having plump buttocks and breasts, of a fair comple-
xion, adorned with flowers and garments, is standing by you only.
O you noble one, this Prajna (i.e. Intellect) resembling a swan
and the moon, having put on a pearl-necklace, adorned with all
ornaments, well-pleased, high-minded, covered with a white
garment, having a lotus as her couch, having books in her hands,
always shining as she is seated on a lotus, has come to a fortunate
person (i.e. to you).
95-98. O best brahmana, this Daya (i.e. Pity) with her
complexion like lac juice, always well-pleased, wearing a garland
made of yellow flowers, having ornaments like necklaces and
armlets, endowed with rings and bracelets, adorned with ear-
rings has come near you. The respectable lady always shines with
 II.12.99-108a 953
a yellow garment. She is (simply) matchless in helping and nouri-
shing the three worlds. She, whose character is always glorified
has come.
99. This old, pious one is the wife of Thought, O you highly
intelligent one. O best brahmana, she is my mother. O you of a
good vow, I am your Dharma (i.e. Merit).
100a. Realising this, be calm and preserve me.

Durvdsas said :

lOOb-lOla. If now Dharma has approached me, then

tell me the reason for this (i.e. your arrival), O Dharma, what
do (i.e. can) I do for you?

Dharma said :

101b-102a. O best brahmana, why are you angry? What

wrong have they done? Tell me the reason, O Durvasas, if you
(so) desire.

Durvdsas said :

102b-104. O god, listen to the reason for which I am angry.

I have purified my body with restraint, purity and sufferings. I
have practised penance for a period of a lakh of years. You see me
like this, (and yet) compassion is not produced in you. Therefore,
I am angry with you, and today only I shall give you a curse.

105a. Having heard thus (i.e. these words) from (i.e.

uttered by) him, the very intelligent (Dharma) said to him.

Dharma said :

105b-108a. O you very intelligent one, when I perish, the

world will perish. O dear brahmana, I very much remove the
root of grief. Then afterwards I give pleasure (to the man) if he
does not give up truthfulness. One who depends upon (i.e. is
after) happiness, is a sinner. Merit is gained with pain. (When)
a being thus practising merit casts his life, I give him great happi-
ness in the next world; there is no doubt about it.
954 Padma Puranct

Durvdsas said :
108b-l 10. Great grief is reached by him (in the next world)
by whom pleasure is obtained (here); but one mortal gives it up,.
and somebody else enjoys it. Then who knows (what) happiness
(is)? Nobody sees (i.e. knows) it definitely. I am not seeing (any)
felicity; you have done an unjust thing. The body which does
(certain things) does not enjoy that happiness.
111-113. Suffering is had by one body (while) happiness is
enjoyed by another body. So who knows happiness, injustice or
righteousness? One suffers, while someone else gets happiness.
O Dharma, whatever a man enjoys is accompanied with felicity.
By it alone he gets religious merit, and also (good) fruit. The
(fruit of) pious rites done by one is enjoyed by another.
114-117a. All that is called happiness, whose characteristics
are narrated in scriptures, and it is not otherwise. They suffer
unhappiness with the same body with which they perform (bad
acts). Therefore by this (behaviour) they do not enjoy in the
next world also. Realising this, you who are righteous, should
properly observe. How is it that happiness is not enjoyed (by a
man) as the very sinful thieves suffer poignant grief with great
difficulty with their bodies?
Dharma said :

117b-118. The sinful ones suffer pain with that body only
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.
Durvasas said :

119b-120a. O lord of virtue, listen, what, I think, (conforms

to justice): I, being angry, will give you three curses; this cannot
be otherwise.
Dharma said :

120b-l 22. O you highly intelligent one, since you are angry,,'
(please) forgive me. If you are not (prepared) to forgive me, then,.
I 11.12.123—II.13.2 955
O best brahmana, make me the son of a maid, also a king, and a
Candala also, O great sage. O brahmana, be favourably disposed
to me, who am always bowing to you.
Then the angry Durvasas cursed Dharma.
Durvasas said :
123. O Dharma, you today become a king, (then) the son
of a maid, not otherwise; go to (i.e. be bom in) the family of a
Candala; O Dharma, go as you desire.
124. Thus giving three curses, the best brahmana left. It is
said that formerly Dharma was seen in this connection also.
Somaiarman said :
125. How (i.e. in what form) was Dharma born when
cursed by that noble (Durvasas)? O you beautiful lady, if you
know, (then) tell me (about) his form.
Sumana said :
126-128. Being Yudhisthira, Dharma was born in the family
of the Bharatas. He was also born as Vidura, a maid's son. I
(shall) also tell you something else. When King Hariscandra
was tormented by Visvamitra, the very intelligent one became a
Candala. Thus even the noble Dharma enjoyed the fruit of his
actions due to Durvasas' curse. I have told the truth to you.

CHAPTER THIRTEEN
Sumana Explains Ten Basic Virtues

Somasarman said :
1. O beautiful lady, tell me in detail the characteristics of
Celibacy if you know them. Of what nature is Celibacy?
Sumana, said :
2- (He is a true celibate) who is always interested in truth;
he the righteous one would (i.e. is) always be satisfied; and
956 Padma Purana

being free from faults would approach (i.e. cohabit with) his
own wife when she menstruates.
3-4a. He never gives up the good practices of his family. O
best brahmana, I have told you this (i.e. these characteristics) of a
householder. I have indeed explained to you the celibacy of (i.e.
as observed by) householders.
4b-6a. Now I shall explain to you the celibacy of (i.e. as
observed by) the ascetics. Listen to me who am explaining it. He
is always endowed with restraint and truthfulness; and is always
afraid of sin. Avoiding (i.e. he avoids) union with his wife, he is
settled in meditation and knowledge. I have (thus) told you the
celibacy of the ascetics.
6b-9a. (Now) I shall just explain penance. Listen to me who
am explaining it. Free from carnal desires and anger he should
behave according to the (proper) rules. He remains full of exertion
for obliging beings. I have thus explained penance. (Now) I
shall speak about truthfulness in the same manner. He is called
truthful, whose mind, on seeing other's wealth or wives, would
(i.e. does) not have longing for them.
9b-I6a. I shall just explain charity by means of which
human beings live. He who desires his own happiness in this or
in the next world, should make the great gift of food or (i.e. ) of
eternal happiness. Similarly at 'east a morsel should be given
to one who is oppressed by hunger. There is no misgiving about
it. When (food) is given (like this) it leads to great religious
merit, and he ever obtains immortality. Everyday a man should
give, as is possible according to his wealth, grass, a bed, words,
very cool shadow of (i.e. shelter in his) house; so also he should
give land, water, food, excellent pleasing words, a seat, words
free from crookedness. He, who, for his own existence, daily does
this, and honouring deities and manes, thus give gifts, is happy
in this world and in the next world also. He, who, even being
born as a human being, would make (every) day fruitful by
means of giving gifts, study and (other) rites, is (just) a god; there
is no doubt about this.
16b-18a. I shall explain to you restraint (niyama) —the
excellent means of religious merit. (He is a restrained person)
who is engaged in worshipping deities and brahmanas, is always
11.13.18b-32a 957
full of restraint and is engaged in vows like giving gifts and other
meritorious obligations. This is restraint that I have explained.
18b-20. O best of brahmana, I shall now explain the nature
of forgiveness. (Please) listen. Hearing the loud cry of someone
being beaten by someone else, he should not get angry, and
should not beat (back) even if he is beaten. The pious one should
be patient. He has no attachment. He gets great happiness here
(i.e. in this world) and in the next world.
21-22a. I have thus explained forgiveness. Now I shall
explain purity. He is pure, who is pure externally and internally,
and is free from attachment. He lives with such practices as bath
and sipping water.
22b-23. I have thus explained purity. Now I shall tell you
about non-violence. One who knows should not (i.e. one should
not deliberately) pull off even (a blade of) grass. He should be
devoted to harmlessness; should look upon others as upon himself.
24-25a. I shall (now) explain tranquility. A man gets happi-
ness through tranquility. He should observe tranquility, and
should not at all give it up because of trouble. Giving up enmity
with beings, he should thus make up his mind.
25b-26. Thus I have explained tranquility. Now I shall tell
about non-stealing. A man should not snatch away other's wealth
or should not kidnap other's wife, mentally, by words or physically
(i.e. should not think or talk about or do these things). Thus he
should make up his mind.
27-28a. O best brahmana, I shall just explain to you sense-
control (dama). Being sensible and controlling himself, he should
destroy the insolence of his senses and his mind susceptible to
emotions by curbing them.
28b-32a. I shall explain to you service (susrusa) as is told in
religious texts, and shall tell you about it as it is explained by
former preceptors. By means of words, mind and body one should
accomplish his preceptor's mission. That is said to be service
where (i.e. by which) favour is produced. O best brahmana,
I have explained to you Dharma (i.e. righteousness) in all its
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 Purana

32b. By means of (practising) Dharma he goes to heaven.

I am telling you the truth, (and) the truth (only).
33-34a. Knowing thus, O you highly intelligent one, go to
(i.e. practise) Dharma. O dear one, everything, that is difficult
to be accomplished on earth is obtained by the favour of Dharma.
(Please) do only what I tell you.
34b-35. Hearing the words of his wife, the very intelligent
Somasarman, again spoke to his wife, Suznana, who explained
Dharma.

CHAPTER FOURTEEN

Sumana Describes the Death of the Virtuous

Somaiarman said :

1. O good lady, how do you do such an excellent and highly

meritorious exposition of Dharma? From whom did you learn
this?
t

Sumana said :
2. O you very intelligent one, well-known Cyavana, well-
versed in all (branches of) knowledge, and born in the family of
the Bhargavas was my father.
3-4. I was his dear daughter, dearer to him than his own life.
Always playing, I used to go with him wherever he went—to
sacred places, groves, assemblies of sages and temples of deities,
O you of a good vow.
5-6. Very intelligent Vedasarman, born in the family of
Kausika, a friend of my father, overcome by great grief and
repeatedly brooding, while wandering by chance came (to my
father).
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.
Tell me the cause by which you are (thus) afflicted."
II.14.8-22 959
8-10. Hearing these words of that magnanimous Gyavana,
he i.e. Vedasarman, of a good vow, told my father the cause of
his entire grief, O you very wise one: "My very chaste wife,
solely devoted to me—her husband—-is sonless; I do not have any
Jineage. I have told you the cause, since I was asked about it
by you."
11-12a. In the meantime, there came a divine seer having
supernatural faculties. Both my father and that Vedasarman got
up and honoured him with devout offerings, food and sweet
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
wives are obtained."
15. Then that Vedasarman fully practised Dharma. From
that (i.e. by practising that) Dharma, there was great happiness,
along with a son, for him.
16. In consequence of that meeting (between the Siddha
and the two friends) I am convinced as I told you about the
very auspicious words, O my dear husband.
17. Always follow the practices laid down for a brahmana,
as were heard from the great Siddha, and which would remove
all (your) doubts.

Somas'arman said :
18. O my dear wife, tell me what kind of death or birth
(does one have?). Tell me all about the nature of both.
Sumana said :
19. I shall tell you how death comes to him who has practised
Dharma by means of truthfulness, purity, forbearance, tranquility
and religious merit (and by visits to) sacred places etc.
20-22. He does not contract any disease, nor is there any
suffering in his body. He does not have to toil, he has no fatigue,
perspiration, and he does not commit an error. Gandharvas, and
brahmanas, taking up divine forms and ready with Vedic texts,
and conversant with the knowledge of singing, come to his side
960 Padma Purana

(i.e. to him) and sing his matchless praise. He is composed, and

seated on a seat is indeed engaged in the worship of deities.
23-30. He, very much devoted to religious practices, and a
wise one, obtains a sacred place for bath. If a man remains in a
fire-chamber, in a cowpen, in temples of deities, in a grove or a
lake, or a place where there is the asvattha tree, and also if he
remains by resorting to (i.e. under) a palasa or an undumbara
tree or a bilva tree1 also, and by resorting to (i.e. in) a stable of
horses, or of elephants, or if he remains by resorting to (i.e. under)
an asoka three or a mango tree, also in the vicinity of brahmanas,
or (even) if he has gone to the abode of old age (i.e. even if he
has become old), or after he resorts to (i.e. goes to) a battle-field
and dies, these places where he dies are holy. The cause for this
(i.e. such a death) is Dharma alone. Reaching (i.e. choosing)
the sacred place called Gographa or Amarakantaka,2 he, loving
pious practices and of a pious conduct, also practices Dharma.
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
endowed with virtue, his kinsmen and friends. In the same way,
he, being praised by bards, would not at all see his most sinful
mother or father etc.
31-34. The Gandharvas sing songs and the panegyrists
praise him with panegyrics; brahmanas would honour him with
the recitations of hymns and his mother would honour him with
love; his father, the groups of his relatives would honour the
pious and highly intelligent man. O lord, I have thus narrated to
you the messengers and the holy places. He actually sees the
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
near the source of the river Narmada.
11.14.39-47 961
Visnu), he, with his mind thus pleased, goes with them. In his
case, when he casts his body, unity (with the Supreme Spirit)
takes place. Resorting to the tenth aperture1 his soul goes (out
of his body). A palanquin or a beautiful vehicle with swans yoked
to it, or an aeroplane or an excellent horse or elephant comes
(to carry him).
39-41. Then the pious and meritorious man, with an umbre-
lla held over his head, being fanned with chowries and fans, and
endowed with all pleasures, being praised with songs by singers
and bards, and eulogised by learned brahmanas—-masters of the
Vedas, and praised by the good, obtains the fruit in accordance
with the efficacy of his charity.
42-43a. Happily he goes to the gardens and orchards.
Mixed (i.e. surrounded) with celestial nymphs and endowed
with auspicious things, and being praised by gods, he sees the
lord of Dharma (i.e. Yama).
43b-47. Gods with Dharma go forward to (greet) him
(and say:) "O magnanimous one, come, come (and) enjoy
pleasures as you like." In this way he sees the very intelligent
Dharma of a pleasing form; and due to the efficacy of his own
religious merit he enjoys heaven itself. The pious one, after the
exhaustion of his pleasures, is reborn. Due to his own religious
merit he goes to (i.e. is born in) the family of a pious brahmana
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 acts and he again performs (deeds leading to) religious
merit.

1. Dasamadvara=Brahma-randhra.
962 Padma Purdna

CHAPTER FIFTEEN

The Death of Sinners

Somasarman said :

1. O good and beautiful lady, tell me, if you know it, in

detail, what characteristics apper at the death of sinners.

Sumana said :

2-4a. O my dear husband, listen; I shall tell you what I

learnt from the Siddha about the death of the sinners and what
its marks are. I (shall) also tell you about the place and actions
of great sinners. A very wicked man reaches a region which
is inauspicious due to its being impure on account of excretion
and urine; and has a painful death.
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.
Having reached that (place) the wicked one surely dies; (or)
having reached some other place with evil practices, he dies.
7b-12a. Now I shall tell you the movements of (Yama's)
messengers, desiring (to take) him (to Yama's abode), and
frightful, terrible, fearful, very dark and of large bellies, of tawny
eyes, yellow and dark-blue, or very white and large-bellied, very
tall, very dreadful, resembling dry flesh and marrow, of fearful
fangs, fearful, having faces like those of lions and having serpents
in their hands. O you very intelligent one, seeing them he trembles
and is repeatedly afflicted. All the messengers make loud cries
like those of jackals into his ears. Having tied him with nooses
round his neck, waist and belly, and overcoming him knock him
•down. He repeatedly cries—'Ah', 'Ah'.
12b-15a. Now I shall tell the actions of the dying sinners
who have taken away another's wealth, molested another's wife,
not returned debt or wealth of others taken through greed,
•enjoyment and infatuation. All the (messengers) seize the neck
II. 15.15b—II.16.5 963
of the dying man who commits the great sin of accepting a gift
from a bad person.
15b-16a. Whatever sins were formerly committed by that
great sinner come to his throat; (this) does not (happen) in any
other manner.
16b-21a. Due to obstruction caused by excessive phlegm
they produce affliction. Due to servere pains his throat snorts.
He weeps and trembles very much. He repeatedly remembers his
mother, father, brother and wife. Being deluded by great sin he
again forgets them. His life, full of many afflictions, does not
depart. He falls, trembles and swoons again and again. The
deluded one, thus full of suffering, experiences grief. O my dear
husband, listen. His life going (out) with great grief and pain,
resorts to his anus and pass out (through it).
21 b-22. In this way a being, who is greatly deluded and who
is full of greed and infatuation, is carried by Yama's messengers.
I shall now tell you about the suffering.

CHAPTER SIXTEEN
The Death & Post-mortem State of Sinners
Sumand said :
1. That wicked man being burnt and struggling again and
again is taken along a path full of a heap of charcoals.
2. Being tormented by the sun's rays, he is taken along that
path on which the sun's heat is intense and which is heated by
twelve suns.
3. The wicked-minded one is taken along the path, on
mountains, inaccessible and shadow-less places, while he is very
much tormented by hunger and thirst.
4-5. Being hit by the messengers (of Yama) with maces,
swords and hatchets, and being beaten with whips and being
censured by them, he is then taken along a cold path and is
again served (tormented) by wind. Due to that (severe) cold he
becomes afflicted. There is no doubt about it.
964 Padma Purana

6-1 la. Being dragged by (Yama's) messengers he is taken

to many inaccessible places. In this way, the sinner, the wicked-
minded man, who reviles gods and brahmanas, and who commits
all sins, is taken by Yama's servants. The wicked-hearted man
sees Yama, king of Dharma, who resembles a heap of black
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 Gitragupta, 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,
who has a mace in his hand, who is besmeared with red sandal,
who has adorned himself with red flowers, and whose body is
huge. He sees Yama like this.
llb-12. Seeing him approaching, Yama observes him who
is outcast from all religions, who is wicked, most sinful and an
enemy of the customary law. He would punish (i.e. he punishes)
him with tortures and with wooden mallets.
13a. Till the end of the period of a thousand yugas he is
parched with heat.
13b-14. Again and again he is roasted in hells of various
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
heat in an impure (place).
15. Thus certainly does the wicked-hearted man die. Thus
the wicked-minded man experiences the fruit of his association
with sin.
16-19a. I shall (now) explain (to you) rebirth and the
species to which he goes. Having obtained a hundred births as
dogs he again experiences (the fruit of) sin. The wicked-hearted
one becomes (i.e. is born as) a tiger, and goes to the species of
(i.e. is born as) a donkey. Then he goes to the species of (i.e.
is bom as) a cat, pig or a serpent. He is repeatedly bom in all the
species of various kinds and in (those of) lower animals. He goes
to (i.e. is born among) the sinful birds and in other great species.
The sinner goes to the species of (i.e. is bom as) candala, bhilla
or (as a member of the barbarous tribe called) pulinda.
19b. I have (thus) told you everything about the birth of
sinners.
11.16.20—II.17.7 965
20-21. O my dear husband, listen to the very fearful
struggle of them (i.e. of the sinners) at the time of their death. I
have told before (i.e. to) you (i.e. explained to you) the practice
of sin and merit. O you who show respect to others, like this I
shall tell you something else, if you ask.

CHAPTER SEVENTEEN
The Story of Somasarman's Previous Birth

Somasarman said :
1-2. O respectable lady, you have told (me) the excellent
form of Dharma. O you noble one, O you of a good vow, tell me
if you know how I would get a son endowed with all virtues.
There is no doubt that good acts like charity (are fruitful) in this
and the next world.
Sumana said :
3. Go to Vasistha who knows (what) virtue (is). Request
that great sage. From him you will (learn how to) obtain a son
knowing piety and loving it.
Suta said :
4. When she had said these words, Somasarman, the best
brahmana (said to her:) "O auspicious lady, I shall follow your
words (i.e. advice). There is no doubt about it."
5-6. Speaking thus, the best brahmana, Somasarman,
quickly went to the omniscient, divine Vasistha, who was the best
among those who practised penance, who lived on the bank of
the Ganges in a hermitage, who was the best among the
brahmanas, who was full of the flames of lustre and was as it
were another sun.
7. He repeatedly, devoutly, saluted the shining, noble, best
brahmana, well-versed in the Vedas, in the manner of a staff (i.e.
by prostrating himself before Vasistha).
966 Padma Purana

8. The very lustrous, sinless son of Brahma (i.e. Vasistha),

said to him: *'O you highly intelligent one, (please) sit comfort-
ably on the auspicious seat."
9-10. Saying so, the best of the yogins again said to him,
who was rich in penance: "O noble one, O dear one, is there all
well in your house, with your sons, wife, servants, and fires used
for sacred rites? Are you alright, and do you always practise
virtue?"
11. Speaking thus, the very wise one (i.e. Vasistha) again
said to Susarman (i.e. Somasarman): "O best brahmana, what
work dear to you should I do for you ?"
12a. Speaking thus to the brahmana, Vasistha ceased (to
speak).
12b-13. When that best, noble sage Vasistha spoke (like
that), he (i.e. Somasarman), spoke to noble Vasistha, the best
among those who practise penance: "O revered sir, (please)
listen to my words with a very much pleased mind.
14. O best among the sages, O best brahmana, if you want
to do what I like, (then) remove the doubt expressed by my
question.
15-17. O dear one, due to what sin (does) poverty (come to
one) and how is it that one does not get happiness? This is my
doubt. Tell me due to what sin (this happens). O brahmana, I
am confused with great delusion. I was advised by my dear wife.
I, who was eager, was sent to you by her. Then tell me all that
which would remove all my doubts. (Please) relieve me from the
bondage of the worldly existence."
Vasistha said :
18. Sons, friends, brother, and kinsmen and relatives are the
five kinds of men, according to the difference (depending upon
the relation).
19. (About) all of them Sumana has already told you. O
best brahmana, all those are bad sons, connected on account of
debt.
20-24. I shall (now) tell you the auspicious characteristics
of a son. That son whose mind is attached to merit, who is always
engaged in religious conduct, who is endowed with purity and
knowledge, who practises penance, who is best among speakers,
11.17.25-35 967
who is very steady in all his acts, who is devoted to Vedic studies,
who knows (i.e. has studied) all sacred books, who honours gods
and brahmanas, who performs all (kinds of) sacrifices, who is a
donor, who gives away (in charity without expecting any reward
in return), who speaks agreeable words, who is always intent
upon meditation on Visnu, is tranquil, restrained and friendly,
who is always devoted to his father and mother and affectionate
to his kinsmen, who is a saviour of his family, who is learned, who
supports his family—a son endowed with such virtues gives
happiness.
25-26. Others connected by relation (as a son) cause grief
and tormentation. What is the use of such a useless son? All such
(sons) come into the worldly existence as sons and go out of it
after causing great tormentation, O you best brahmana.
27. Again listen to all the wonderful account which I shall
tell you about the religious merit which you did and (the practi-
ces) you maintained in the previous birth.

Vasistha continued :
28-31. O you very intelligent one, in the former birth you
were a Sudra, and none else. You were a farmer; you were igno-
rant; you had great greed; you had one wife; you always hated
(others). You had many sons; you never gave away (anything in
charity); you did not know religious conduct at all; you had
never heard (what) truth (is). You had never given a gift; you
had never listened to sacred texts; O you highly intelligent one,
you had never undertaken a pilgrimage to a sacred place.
32. Thus, O brahmana, you practised agriculture repeatedly.
O best brahmana, you again and again guarded animals, all
cows, buffaloes and also horses. O best of brahmanas, such.
deed(s) you did formerly (i.e. in your previous birth).
33. Similarly, through greed you collected much wealth;
but you never spent it in a good way.
34. You never gave any present to a worthy person, or
seeing a weak person you never showed him any compassion
and never gave him money.
35. You also collected beasts like cows and buffaloes, and
having sold them you hoarded ample wealth.
968 Padma Purdna

36a. (And also you hoarded ample wealth) by selling

butter-milk, ghee, milk and curd.
36b-38. Being deluded by Visnu's Maya, O brahmana,
you, thinking of (i.e. taking advantage of) bad times, made food
more costly here (only), O best brahmana. You, who were
cruel, never made any present (to anyone). O brahmana, you
never worshipped deities. When the parvan-days arrived, you
never gave money to the brahmanas.
39-40a. When the time for Sraddha came, you never per-
formed it with faith. Your virtuous wife (used to) say: "O you
very intelligent one, the day has come. It is time for offering
Sraddha to (my) father-in-law, and to (my) mother-in-law
also."
40b-42a. Hearing those words of (i.e. uttered by) her, you
(used to) abandon and run away from your house. You never
saw (i.e. cared for) the path of righteousness nor did you ever
hear about it. Greed (was) your father, your brother. Greed
(was) your kinsmen and relatives. Always forsaking religious
conduct, you cherished greed alone.
42b. Therefore, being extremely oppressed by poverty,
you became unhappy.
43-48. Everyday great greed increased in your mind,
whenever in your house wealth increased. Being burnt by the
fire of anxiety, you definitely used to think of wealth even when
you used to sleep at night. When the day dawned, you were
always pervaded by great delusions: 'When will there be a
thousand, a lakh, a crore or one hundred millions or one thousand
crores or a billion (coins) in my house?' Thus a thousand, a lakh,
a crore, a hundred millions, a thousand crores, a billion (coins)
were (collected by you); but (your) greed never went away
leaving (i.e. from your) body. (On the contrary) it always
increased. You never gave (in charity); you never offered obla-
tions to fire, you never enjoyed (wealth); you dug the earth and
deposited (the coins in it) without the knowledge of your sons.
O brahmana, you also always adopted other means to get
wealth.
49-51. Being intelligent you also asked people about other
means of getting wealth. Asking (people) about spades, colly-
11.17.52—II. 18.3 969
rium1, explanation (of secret formulae) and mineralogy, and
being fully deluded by greed, you wandered all alone. You
always thought of sexual union, and about procedures giving
superhuman powers. Always thinking about entering into fissures
you asked (people about them).
52-54a. Due to the blazing of fire of greed, you were
(reduced to a pitiable plight, always) saying 'Alas, Alas', and had
become senseless. O best brahmana, you were thus infatuated;
and had been subdued by destiny. When your wife and sons
asked you about that wealth, you never told them (any) account
of it, and abandoning life, you went to Yama.
54b-57. Thus I have told you all your former account.
O brahmana, due to this deed (i.e. these deeds) you became
indigent and poor. Visnu is pleased with him in whose house, in
his worldly existence, the sons are of good character, endowed
with knowledge and always interested in truthfulness and in
good conduct. He with whom Visnu is pleased, endlessly enjoys
in the world of mortals wealth, grains, wife, sons and grandsons.
O brahmana, without Visnu's favour he cannot obtain a wife,
sons or a good birth or a good family. That is the highest position
of Visnu.

CHAPTER EIGHTEEN
The Account of Somaiarman's Birth in a Brahmana Family

Somasarman said :
1-2. O sage, you told me about my sin in the former birth.
O best brahmana, in what way was I forsaken by sudrahood
and did I obtain brahmanahood? O you well-versed in spiritual
and worldly knowledge, tell me all about it.
Vasistha said :
3. If you think (like listening to them) listen; I shall explain
to you, O brahmana, what religious deeds you did in the former
birth.
1. Anjana—seems to refer to the practice of putting a particular kind of
collyrium into the eyes and then to see where wealth may be found. Vada—
seems to be a reference to the exposition of certain secret spells helping to obtain
wealth.
970 Padma Purdna

4-6. A certain innocent, well-learned brahmana of a good

conduct, religious-minded, and always solely devoted to Visnu
wandered over the earth for pilgrimages to sacred places. He, the
very intelligent one, while (thus) wandering, came to your
house. O best of brahmanas, he requested you for a place to stay
(i.e. for accommodation). You with your wife and sons gave it
to him (saying:)
7-9a. "O brahmana, come, come happily (i.e. you are
welcome) to my house." You repeatedly said these words to
that brahmana, the devotee of Visnu: "O you of a good vow,
live here comfortably; this is your house. Today I am blessed;
today I have visited a sacred place. Today I have obtained the
fruit of a visit to a sacred place by seeing your two feet."
9b-12. (Then) you showed him the cowpen for his lodging.
Having massaged his body you also shampooed his feet. You also
washed them with water. You also bathed with the water with
which his feet were washed. You thus forthwith gave ghee,
curd, milk, food and buttermilk to that noble brahmna. Thus
with your wife and sons you pleased that very learned, noble
brahmana, Visnu's devotee.
13-16. When it was the dawn of the auspicious and blissful
day, on which fell (i.e. which was) the Ekadasi (eleventh day) of
the bright fortnight of Asadha (called) Papanasini (the destroyer
of sins), which destroyed all sins, and on which day god Hrsikesa
(i.e. Visnu) goes to sleep (called) Yoga-nidra, O brahmana,
when that day came, all wise men having given up all domestic
duties, became engrossed in meditating upon Visnu. With songs
and (playing upon) musical instruments they celebrated a great
festival. All the brahmanas praised (Visnu) with (hymns from)
the Vedas, and very auspicious hymns of praise.
17. When the great festival had come, the best brahmana
stayed there on that day. He (also) fasted properly.
18. The brahmana recited the hymn to Ekadasi. With your
wife and sons you also listened to the excellent (account of)
religious virtue.
19. When that very auspicious (account) was heard by your
wife and sons they urged you: "Observe this vow in the com-
pany of this brahmana."
11.18.20-38 971
20-26a. Hearing those great (i.e. very important) words,
giving all merit, you were determined (to observe it and so said:)
"I shall observe this vow." Then going to the river with your wife
and sons, you bathed in the river. O brahmana, with a pleased
mind you worshipped Visnu with all (kinds of) auspicious
presents and with sandal, incense etc. You kept awake by dancing
and singing songs during that night. In the company of that
brahmana you again bathed in the river. Saluting Visnu with
devotion and bathing him again and again, you worshipped the
lord of gods with auspicious (objects like) flowers, incense etc.
and similarly gave a present to that noble brahmana. O brahmana,
having devoutly saluted that brahmana, you gave him ample
presents. Then you broke the fast, O brahmana, with your sons,
wife etc. You sent him (away) with devotion and good feelings.
26b-30a. O best brahmana, you yourself observed the vow
like this, due to the company of that brahmana, and due to the
favour of Visnu. You, endowed with a truthful conduct became
(i.e. was born as) a brahmana. Due to the efficacy of that vow
you obtained (i.e. were born in) a great family of brahmanas,
wise and of truthful conduct. To that noble brahmana, devoted
to Visnu, you gave well-cooked food with faith and truthfulness.
Due to the efficacy of that food sweet food comes to you.
30b-33. O brahmana, in your previous birth you were
deluded through folly, and your mind was pervaded with desire.
(So) you collected money only. You did not give it to brahmanas
or to helpless persons, or to your wife, as you died through desire
for a son (not being satisfied). (So) due to the effect of that sin,
poverty, non-fulfilment of your desire, and loss of affection came
to you. It is just the result of that sin that you were born
sonless.
34-35. O brahmana, a family with good sons, wealth,
grains, excellent wife, good birth or death, excellent enjoyments
and happiness, kingdom, heaven and salvation, and all that is
difficult to obtain (are obtained) through the favour of that
magnanimous Visnu.
36-38. Therefore, by worshipping that Govinda, Narayana,
Anamaya, you will obtain that highest position i.e. the highest
position of Visnu. O brahmana, I have fully told you about
having good sons, wealth, grains, excellent enjoyments and happi-
972 Padma Purana

ness, and all the deeds that you did in your former birth. O
blessed one, knowing thus be solely devoted to Visnu.
39-41. The best brahmana of great prowess was (thus)
advised by Brahma's son (i.e. Vasistha). The noble one, being
full of joy, having saluted Vasistha there, and having taken his
leave of that brahmana (i.e. Vasistha) went home. Joyfully
approaching his wife Sumana, (he said to her:) "O auspicious
lady, due to your favour that brahmana, Vasistha, told me all
my former account and behaviour. Today only my delusion is
destroyed. I shall just propitiate Visnu and shall reach that highest
position, viz. salvation."
42. Hearing those excellent, great, very auspicious words
bringing about happiness, she, full of joy, said to her husband:
"You are lucky (that) you are advised by that brahmana."

CHAPTER NINETEEN
Somasarman's Eulogy of Visnu

Suta said

1 -3. The very intelligent, the best (brahmana) Somasarman,

having bathed, with (his wife) Sumana, at the auspicious (sacred
place called) Kapilasangama,1 on the bank of Reva, causing
great merit, he, the intelligent one, and of a good vow, having
gratified (with oblations) gods and manes, practised penance
there, with a very calm mind and with meditation, muttering
with the hymn of twelve syllables (the name) of auspicious
Visnu—-that Vasudeva, the magnanimous god of gods.
4. Always being steady and without desire and anger he
saw Visnu (only) (while sitting) on a seat, or (lying) on a bed or
(going) in a vehicle or in a dream.

1. Kapilasangama or Kapila-tirtha—Anyone bathing there and perform-

ing worship obtains a thousand brown cow. See Mahabharata (critical edition
published by the Bhandarkar Oriental Research Institute, Poona) 3.81.38.
 II. 19.5-26 973
5. That virtuous, glorious Sumana, devoted to her husband,
served only her husband endowed with penance.
6-9. Various obstacles frightened him who was meditating.
Great black serpents of strong poison came near that Somasar-
man; and also were seen lions and tigers. They simply frightened
him. Vampires, demons, imps, spirits of dead persons and also
jackals showed him terrible fear, (capable of) destroying life.
Very terrible lions of various kinds, with fearful fangs and cruel
came there and roared very fiercely.
10-26. The best, virtuous sage, the intelligent (Soma-
sarman), disturbed by the growing great obstacles was not
distracted from his meditation on Visnu. (Though) the best
brahmana Somasarman was very much harassed by very high
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
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
the moon in beauty and also with jewel (called) Kaustubha1,
whose chest shines with the divine mark (called) Srlvatsa, whose
body looked charming due to all ornaments, whose eyes resembled
lotuses, whose face had a charming smile on it, and was very
much pleased, who looked charming and shone with a jewelled
necklace. He verily meditated upon (Visnu:) "O Krsna, affe-
ctionate to those who seek your shelter; my salutation (to you) the
god of gods; what will fear do to me? I have sought the refuge of
him, in whose belly remain the three worlds and the seven
magnanimous ones. Where then is fear for me? I have sought the
refuge of him, the destroyer of all fears, from whom all very
powerful fears like Krtya etc. proceed. I have sought the refuge
of him, who is a great fear to all sins and demons, and who is
the protector of Visnu's (i.e. his) devotees. I have sought the
refuge of him who is the refuge of all the eminent, magnanimous
demons, the devotees of Krsna (i.e. his devotees). I have sought
the refuge of him, who being fearless destroys fears, and who
1. Kaustubha—Name of a celebrated gem obtained with 13 other jewels
at the churning of the ocean and worn by Visnu on his chest.
974 Padma Purdna

possessing knowledge, destroys sins, and who alone remains in the

form of Indra. I have sought the refuge of him, who, being of the
form of herbs, removes diseases, and who (himself) is pure and
entirely full of bliss. I have sought the refuge of him, who, himself
being fixed, would move the worlds, and being sinless is knowledge
(itself); (then) what will fear do to me? He, Anamaya (i.e.
Visnu) is the guardian of all good people; he, the universal soul,
protects the universe. I have sought his refuge. I have sought the
refuge of him who, in the form of a lion, shows great fear to me
(standing) in front (of me). I salute that (Visnu) in the form of
Narasimha.
27-28. (In the form of) an intoxicated, huge elephant (he)
has come. I have well sought the refuge of him, who has the face
of an elephant, who is endowed with knowledge, who holds a
noose and a goad, who has a black face like that of an elephant.
29. I have sought the refuge of (that Visnu who in his)
Boar1 (form) killed Hiranyaksa. I have taken shelter with that
Vamana, affectionate to those who seek his shelter.
30. All the short, dwarfish, hump-backed spirits of dead
persons and imps etc., holding the form of death, frighten me.
31-38. I have taken shelter with the immortal. What will
fear do to me? Visnu is of Brahma, he is the giver of Brahman
(i.e. takes one to the supreme spirit), he is Brahma, and is full of
the knowledge of Brahman; I have taken shelter with him;
what (then) will fear do to me? He who is fearless, who removes
the fear of the world and himself causes fear, and is of the form of
fear—I have taken shelter with him. What will fear do to me?
I have sought the shelter of that Janardana (i.e. Visnu) of the
form of Dharma, who is the emancipator of all worlds and the
destroyer of all sinners. I shall seek his refuge who takes up a
wonderful form, foreign to gods, in a war. He is always my shelter.
A terrible storm afflicts my body very much. I have taken shelter
with him; he is always my refuge. I have sought the refuge of
that god who torments in these forms viz. of very cold, heavy
showers and heat. These, of the form of death have come here,
and are disturbing me. I have always taken the shelter of these
forms of Visnu.

1. Varaha—the Boar-form of Visnu.

11.19.39-57 975
39. I take the shelter with that Visnu, the first Siddha and
the lord of Siddhas, whom they call all-good, the highest lord,
exclusively alone, full of knowledge and brilliant."
40. Thus everyday meditating upon and praising Visnu,
the destroyer of afflictions, he brought Hari (i.e. Visnu) into his
heart through devotion.
41. Seeing the exertion and courage of that Somasarman,
Visnu, being delighted, manifested himself before him and said:
42. "O very intelligent Somasarman, listen with your wife.
O best brahmana, I am Visnu; O you of a good vow, ask for a
boon."
43-47. (Thus) addressed by him, the best brahmana (i.e.
Somasarman) having opened both his eyes, saw that god, the
lord of the universe, who was dark like a cloud, who was very
glorious, whose body was charming due to all ornaments, who
was endowed with all weapons, who was endowed with divine
characteristics, whose eyes resembled lotuses, who was with
(i.e. who was clad in) a yellow garment, who, the lord of gods,
was shining, who was mounted upon Garuda, who had held a
conch, a disc and a mace (in his hands), who was the great savi-
our of Brahma and others, and also of this world, who was always
beyond this universe, who was above (all) forms, who was the
lord of the worlds. The very glorious brahmana, full of great joy,
prostrated himself before him who was accompanied by Sri
(Laksmi or grandeur), who was shining, and had the lustre like
that of a crore of suns.
48-57. With Sumana, he joined the palms of his hands (i.e.
saluted him) and said: "Victory to you; victory to you, Madhava,
who removes pride. Victory to you, who sleep on the body of
the serpent (viz. Sesa). Victory to you, O Yajnanga, O lord of
sacrifices. Victory to you, O eternal and omnipresent one.
Victory to you, O lord of all, O eternal one, O you of the form of
sacrifice; my salutation to you. Victory to you, O best among
those who possess knowledge. Victory to you, O giver of every-
thing; victory to you, O omniscient one, and cause of all. Victory
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
of life. Victory to you, O destroyer of sins, the lord of merit.
976 Padma Purana

Victory to you, O Visnu, the controller of merit. Victory to you,

O you of the form of knowledge; salutation to you, who can be
comprehended by knowledge. Victory to you, O you having
eyes like lotus-petals. Salutation to you, Padmanabha (from
whose navel sprang the lotus). Victory to you, O Govinda,
O Gopala, victory to you, O holder of the disc; salutation to you
whose forms are unmanifest and manifest. Victory to you, O you,
whose body is charming due to your valour; victory to you, the
leader of valour; victory to you, O you, who have Laksmi as a
part of your sport. Salutation to you, full of the Vedas. Victory
to you, O you whose body is charming due to your valour; victory
to you, O you who give diligence; victory to (you) who put an
end to all exertion, victory to (you, O Visnu who are yourself)
exertion. Victory to you who are capable of elevation, victory to
you who had the three elevations (i.e. three steps). Salutation to
you, who undertake exertion and who are Dharma.
58-59. Salutation to you, having a golden seed. Salutation
to you who are lustre. Salutation to you, who are of the form of
great brilliance, and who are full of all lustre. Salutation to you,
who destroy the prowess of the demons, and who remove evil
lustre. Salutation to you who (work) for the well-being of cows
and brahmanas, and to you, who are the highest soul.
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
hold the Sarriga bow in your hand, to Hari (i.e. Visnu) the
remover of sins. Salutation to you who direct the good and the
bad, and who shine with wisdom. Salutations (to you), of the
form of Vedas, and the purifier. Salutation to you of tawny hair,
and the remover of all afflictions, to (you) the highest Kesava,
and the sustainer of everything. Salutation to you who favours
(all) and who are full of joy. My constant salutation to you, the
eternal, pure one, the destroyer of suffering. My constant saluta-
tion to you, who are joy, who are pure and who are perfect; to
you, whose feet are saluted by Rudra and who are saluted by
Brahma. Salutation to you, whose lotus-like feet are saluted by
the lords of gods and demons. Repeated salutations to you who
11.19.72—II.20.3 977
are the highest lord, who are unconquered and whose heart is
full of nectar. Salutation to you, whose abode is the milky ocean;
to you to whom LaksmI is dear. Repeated salutations to you, who
are Orhkara, are pure, and who are stable. Repeated salutations
to you who are comprehensive and who pervade (everything),
and you who destroy all calamities. Repeated salutations to you
of the form of Vamana, and to you, noble Nrsimha. Salutation
to you, divine Parasurama, who killed all the ksatriyas. Salutation
to you, who are omniscient, who are Matsya and Rama. Saluta-
tion to you, who are Krsna, Buddha and the destroyer of
Mlecchas. Salutation to you, the brahmana (named) Kapila,
and Hayagriva. Salutation to you, of the nature of Vyasa and to
you who have every form."
72-75. Having thus praised Hrslkesa, he then said to that
Janardana: "O you purifier, Brahma does not know you, the
farthest limit of virtues; neither omniscient Rudra (i.e. Siva),
nor the thousand-eyed (Indra) is able to praise you. Who can
describe you? O lord, of what kind (i.e. how limited) is my
intellect? O Kesava, I have praised you, who are qualityless and
having qualities. O you of a good vow, (please) forgive me for
my words—bad words; I am your servant. O you purifier, O you
lord of the words, (please) forgive me, birth after birth."

CHAPTER TWENTY
The Birth of Suvrata

Hari said :

1 -2. O brahmana, I am pleased by this meritorious penance

of yours, and also by your truthfulness; and I am also pleased
by the holy hymn of praise. Choose a boon. O you illustrious one,
I shall grant you the boon that you have (i.e. cherish) in your
mind. I shall fulfil (i.e. satisfy) whatever desire you entertain.
SomaSarman said:

3. O Krsna (i.e. Visnu), first, with a pleased mind, grant

978 Padma Purana

me a boon much desired by me, if you have good (i.e. great) j

pity for me.
4. Getting birth after birth (i.e. in every existence) I shall t
be devoted to you. Show me the highest, stable place, giving (me)
salvation.
5-8a. O Kesava, (give me) a son, who will emancipate his
family, who will be endowed with divine characteristics, who will
be always intensely devoted to Visnu, who will sustain (i.e.
continue) my family, who will know everything and grant
everything, who will be endowed with the lustre of penance, who
will always protect and honour gods, brahmanas and (other)
people, who will be pious, who will be a donor and will be mature
in intellect due to knowledge. Give me such a son, (and) remove
my poverty. May it be so certainly (lit. there is no doubt). I
choose this boon.

Had said:
l
8 b - l l . O best brahmana, may it be so. Undoubtedly it will
take place. By my favour, m a y you have a good son, who would 'i
emancipate your family. You will enjoy divine a n d human <!
"boons here (i.e. in this world). Perceiving great, virtuous happi-
ness due to your son, you will, O brahmana, not see (i.e. experi-
ence) unhappiness as long as you live. You will be a donor, an
enjoyer and will appreciate merits. There is no doubt about this.
You will meet with death at a sacred place (and) will obtain the
highest position.
!
12. Thus having granted a boon to that brahmana dear to
him, the lord vanished. He was seen as (though seen) in a dream.
13-21. Then that best brahmana Somasarman, (accompa-
nied) with (his wife) Sumana, gave auspicious gifts at the great
and purifying sacred place Amarakantaka, on the auspicious !
h-ivk of Reva, giving merit. When a very long time of that '
Som-i'a r i i i p ^ s e d (i.e. when he thus passed a long time), he ^i
bathed at the confluence of Kapila a n d Reva and set out. In |*
front of him the brahmana saw a white elephant, which was j
very bright, beautiful, divine, of a profuse ichor, and of charming j»
(i.e. auspicious) marks, with his body looking beautiful on
account of many ornaments, a n d endowed with great grace. "'
11.20.22-31 979
Both his temples shone with red lead and saffron. (He saw the
elephant) whose ears were having blue lotuses on them, and
which was having a banner and a staff. On the elephant was
seated a divine, very bright man, who was endowed with divine
marks, and who was adorned with all ornaments, who had put
on divine flowers and who was besmeared with divine sandal.
The best (brahmana, Samasarman) saw him to be very pleasing
like the moon, and endowed with an umbrella and chowries,
and going, after having mounted the elephant (i.e. being carried
by the elephant). (He saw the man) who was very auspiciously
being praised by Siddhas, bards and Gandharvas. Seeing that
beautiful, excellent elephant and the man with divine characteris-
tics, Somasarman, with his mind full of amazement, reflected :
22-27. 'Who is this, of a divine body and a good vow, going
after having reached (i.e. along) the path?' When, thinking like
this, Somasarman came to his house, (he saw) the divine char-
ming form entering (through) the door of his house. Full of
great joy, the religious-minded, best brahmana, Somasarman,
quickly went to his house; but when he went upto the door of his
house he did not see him, (but instead) the very intelligent one
(saw) charming divine, fragrant flowers fallen in the courtyard
(of his house). Seeing this courtyard besmeared with auspicious,
fragrant sandal and saffron, and with durva grass and sacred
rice grains, he, thus amazed, and reflecting repeatedly, saw
Sumana with divine and auspicious excellence.

Somasarmana said :
28. Who gave (you) these divine ornaments, (this) fortune
in the form an excellent dress, and decoration (in the form) of
garments and ornaments?
29. O good one, then, without any apprehension tell me
the reason.
Thus speaking to his wife, the best brahmana ceased
(speaking).
Sumana said : \
30-31. O my husband, listen. Someone best among the gods,
mounted upon a white elephant, adorned with divine ornaments,
980 Padma ?uran.a

with his body smeared with divine sandal, endowed with divine
wonders, had come. I do not know which deity he was (who
was) served by brahmanas and Gandharvas.
32-38a. He, who was being praised by gods, Gandharvas
and bards, had come. With him were ladies who were endowed
with auspicious forms, with beauty and excellent dresses, with
charm due to all ornaments, and all with their desires satisfied.
In front of them the illustrious man filled our quadrangle with
gems and is (therefore) endowed with all charm. Then I was
placed on an auspicious seat by brahmanas. All of them gave me
garments, ornaments and decorations. They all consecrated me
with auspicious Vedic hymns and meritorious songs from the
sacred texts, and they again disappeared. O best brahmana, all
of them (being) around me, again said : "We shall always dwell
in your house. O you auspicious one, always remain undefiled
along with your husband." Speaking thus, they all left. Thus
only (i.e. this much only is what) I saw.

38b-45a. The very intelligent one, having heard the account

told by her, again reflected: 'What is this brought about by the
lord?' Thus thinking the very wise Somasarman engaged himself
in the religious duties of a brahmana. That illustrious Sumana
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,
gave birth to a son resembling a god. At that time divine drums
resounded in the sky. Great gods blew conches, Gandharvas
sang charming songs; and indeed all the celestial nymphs danced
at that time. Then the calm, best brahmana, Brahma, having
come there with gods, named him (i.e. the boy) Suvrata. Having
named him, all the gods of great prowess left.
45b-57. When the gods had left, the best brahmana
Somasarman performed rites like the birth-rite (of the boy).
When the illustrious son Suvrata, brought into existence by gods,
was born, there was great prosperity in his house mixed with
(i.e. full of) wealth and grains; and also (there were) elephants,
buffaloes and cows, gold and jewels. The house of that Somasar-
man shone as the house of Kubera shone with heaps of wealth.
11.20.58—11.21.2 981

The best brahmana performed rites like meditation (and other)

auspicious deeds. The brahmana, full of many merits went on a
pilgrimage. The intelligent one, endowed with knowledge and
merit, gave there auspicious gifts. With great joy he celebrated
the marriage of the son. The son's sons, virtuous and endowed
with good signs, were born. They were endowed with truthfulness,
righteousness and penance. Somasarman performed all auspicious
rites of (i.e. about) them; and the illustrious one was happy
with their grandsons. He enjoyed all pleasures and was without
(i.e. free from) old age and diseases. His body was as (if) he was
twentyfive years old. That very wise Somasarman was lustrous
like the sun. That noble, respectable lady Sumana also shone
with pious and auspicious (things), with sons and grandsons,
and with vows and restraints. With auspicious vows like (being
very loyal to) the husband, the large-eyed one shone excellently.
She was (so much) endowed with youth that she was as it were
sixteen year old.
58-60. The magnanimous, righteous, very prosperous,
charming and auspicious couple was delighted and full of joy.
O best brahmanas, thus was their behaviour full of auspicious
practices. I shall now tell you the observance of the vows by
Suvrata (and) how he (obtained bliss) by having propitiated
Narayana Anamaya (i.e. Visnu).

CHAPTER TWENTYONE
Suvratcfs Devotion' to Visnu
Suta said :
1. Once that resplendent Vyasa, being extremely amazed,
asked Brahma, the lord of the world, (about) the entire account
of Savrata. \

Vyasa said :
2. O soul of the worlds, O you in whom the worlds are
deposited, O god of gods, O great lord, I now desire to hear the
life-account of Suvrata.
982 Padma Purana

Brahma, said :
3. O you noble Parasarya (i.e. son of Parasara), listen to
the meritorious, excellent account, full of practice of penance,
of the brahmana Suvrata.
4-8. The intelligent Suvrata reflected upon Narayana (i.e.
Visnu), even from his childhood, (since) he had seen (that) god
Purusottama Narayana while (still) in the womb (of his
mother). Due to his having performed (good) deeds (in the)
former (birth), he always meditated upon Hari (i.e. Visnu). He
meditated and reflected upon that god Padmanabha, holding a
conch and a disc and giving great merit, in (i.e. while he sang)
songs, (did) study and recitations. Thus the best brahmana, the
excellent boy, always reflecting upon Hari (i.e. Visnu) only,
always played with children. The intelligent, pious one, loving
merit, named the sons of him, the magnanimous one (i.e. his
own sons), after Hari. The very intelligent one called his friend
by Hari's name:
9-16. 'O Kesava, come, come along; O Madhava come;
O Cakradhrk (i.e. the disc-holder i.e. Visnu) come; O
Purusottama, play with me only. O Madhusudana, we shall go
together only.' In this way the brahmana called (others) by the
names of Hari, while playing, reciting, laughing, lying, singing
or viewing (something), or in a vehicle, on a seat, while medita-
ting, (reciting) sacred hymns, or comprehending or (doing)
good acts. He saw Janardana (i.e. Visnu) the lord of the world
only; he talked to him only. He the very wise one, meditated
upon (i.e. saw) that great lord, the ruler of the world viz. Kesava,
Govinda, having lotus-like eyes, in grass, in wood, in a dry or
wet (object), and also in the sky, on the ground, on mountains,
in forests, in water, on dry land, in a stone or in beings. (Thus)
Sumana's son, that brahmana Suvrata, that religious-minded
one, saw Nrsimha (i.e. Visnu) everywhere. Resorting to a child's
sports he thus played everyday; and sang about Krsna with
songs with good musical modes, couched in sweet words, having
beating times,1 or laya (i.e. times in music), with charming notes
of the gamut and melodies.
1. Raga, tala, laya etc. are terms used in music. Laya—Time in music. It
is of three kinds: druta, madhya and vilambita. Mflrcchana—The rising of
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
or passing from one key to another.
11.21.17-27 985
Suvrata said :
17-24a. Those who know the Vedas always meditate upon
him, who is the enemy of demons, in whose body (remains) the
entire universe, who is the lord of reflective meditation, and who
destroys all sins. I shall seek the shelter of (that) Madhusudana
(i.e. Visnu), who occupies all the worlds, and in whom all the
worlds abide. I salute that highest lord free from all faults and I
always salute his pair of feet. Those whose minds are purified
by the (study of) Vedanta everyday recite (the hymns about)
Narayana, the treasure of virtues, and of unlimited power. I seek
his shelter in order to cross the entire ocean of the worldly
existence which is endless, fathomless and difficult to cross. O
enemy of demons, protect this poor one viz. me (who am devoted
to) the pure and large pair of the feet of him who is the royal
swan in the Manasa lake (i.e. the minds) of the best reflecting
sages, who is pure and whose entire prowess always (continues).
I meditate upon the god, the lord of the entire world, who is the
moon (that has come) here only to destroy the darkness in the
form of grief, who has led Dharma (i.e. piousness) for the pro-
tection of the world, who is endowed with truth, who, the lord
of the worlds, is the chief of all the worlds. With charming songs
and measuring the beatings of time I constantly medidtate upon
Sriranga (i.e. Visnu), the lord of the world, destroyer of ignorance,
comparable to the sun only, the root of joy, and full of all prowess.
I sing with unique joy (the praise of) him who alone is full
treasure of the portion of nectar, who is endowed with his senses
of deep meditation and who has the true perspective. He always
observes the mobile and immobile universe. The very sinful
people do not at all see him to be here.

24b. He (i.e. Suvrata) always sought the shelter of that

Kesava.
25. Beating the time with (the clappings of) the hands he
sang songs (about) Krsna and rejoiced with (other) children.
26. Thus, being a child, Suvrata, Sumana's son, intent on
meditating upon Visnu, was engaged in sports.
27. His mother said to Suvrata of fine characteristics, (and)
playing: "O my boy, have your meal; hunger might oppress
you."
984 Padma Purana

28. The wise Suvrata again said to his mother: "I am satis-
fied with the great nectar viz. the delight (derived) from the
meditation upon Hari."
29-34a. When he got (i.e. sat) upon the seat (used while
taking) meal he saw sweet food. (He reflected:) "This food is
Visnu (himself); the soul has resorted to this food. May that
Visnu who is (present here) in the form of the soul be gratified
with this water in which he dwells due to his remaining in the
milky ocean. May Kesava, satisfied with his own form be grati-
fiedjWith tambula, sandal, fragrant substances and these charming
flowers." When the religious-minded one went to bed, he would
reflect upon Krsna: "I have sought the refuge of that Krsna
who is endowed with the Yoganidra (i.e. his sleep at the end of a
yuga)." The brahmana (Suvrata) would reflect upon that
Vasudeva, while taking meal, while covering himself, on a seat or
bed, and would prepare everything for him.
34b-37. When the religious-minded one attained youth,
he gave up enjoyment of pleasures and was engaged in medita-
ting upon Kesava on the excellent Vaidiirya mountain, where
there is the symbol of Visnu called Siddhesvara and destroyer of
sins. He, reflecting upon the great lord called Mahesvara
glorified by Brahma (and situated) on the right bank of Narmada,
and having resorted to Siddhesvara, thought of (practising)
penance.

CHAPTER TWENTYTWO
Dharmdngada Born as Suvrata

Vyasa said :

1-3. O noble one, I shall put one question to you. Now speak
(i.e. answer) it; you yourself had formerly said that Suvrata
meditated upon lord Narayana Anamaya, due to former practice.
In which caste was Suvrata born in his former birth? Now tell
that to me (and also) how Hari was propitiated by him. O lord
of gods, who is he that is full of merit?
II.22.4-20 985
Brahma said :
4-13. In the auspicious city (called) Vaidisa, full of all
prosperity, (lived) a very lustrous, powerful king, the son of
Rtadhavaja. His very intelligent son was well-known as
Rukmabhusana. His loyal wife was the glorious Sandhyavati.
The king's son (i.e. Rukmabhusana) having produced a son on
her like himself, named him Dharmangada. This (Dharmahgada),
the most fortunate son of Rukmangada, was endowed with
all auspicious marks and was intensely devoted to his father;
and he, for the happiness of his father, even gave his own head
to Mohini. Hrsikesa (i.e. Visnu) was pleased by his Visnuite way
of life and devotion to his father; and took him physically to
Visnu's position. He, who knew all codes of conduct, who was a
devotee of Visnu, who was best of the Satvatas, he—Dharmangada,
who was very wise, who was well-versed in judgement and
knowledge, who was an ornament of piety, living there only
gladly enjoyed all divine pleasures according to his desire. When
a full thousand yugas were over, he who was piety (himself)
and an ornament of piety, dropped from that position, and due
to the favour of Visnu, was bom as the eldest and most fortunate
and intelligent son of Somasarman, increasing the delight of
Sumana, and named Suvrata. The intelligent one practised
penance and was intent upon meditation on Visnu.
14-18a. The best brahmana, having abandoned blemishes
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, holdings conch, a disc and a
mace was well-pleased with the meditation of the noble one, who
thus had remained in it for a hundred years. That Kesava, with
Laksmi, granted him another boon: "O you pious Suvrata, O
you best among the wise sages, well-being to you; choose a boon,
I am Krsna that have come to you."
18b-19. Having heard these excellent words of Visnu, the
intelligent one was full of great joy, and seeing god Janardana
(i.e. Visnu), he joining the palms of his hands, saluted him.
Suvrata said :
20. The ocean of mundane existence is full of the waves of
986 Padma Purana

very great (i.e. poignant) griefs, and of the ripples of the heaps
of follies. Through my vices and virtues I have reached it. O
Janardana, from it quickly take up me who am helpless.
21-28. When the great cloud of my deeds is thundering, it is
raining, lightning is flashing; due to the heaps of my sins and
coverings of the darkness of delusion, I do not have (i.e. I have
lost my) sight. (So) O Madhusiidana, give your hand to me, who
am helpless. This dense forest of the worldly existence is resorted
to by (i.e. has) many trees of great grief, and by many lions of
the form of follies. It is blazing with the lustre of the great fire
of compassion. O Krsna, protect me who am constantly being
burnt. The tree of the worldly existence is extremely old and also
high. It has the bulbous root of illusion and many branches of
pity and many afflictions; it has the leaves of union with one's
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
fires of griefs, with profuse (columns of) smoke in the form of
various delusions, and with distresses like separation resembling
death. Give me salvation. Always sprinkle me with water of
knowledge, me—who have fallen in the great ditch covered with
fearful darkness and called Sarhsara (i.e. the worldly existence).
0 Krsna, you show a great favour to me who am distressed and
suffering from fear. Being disgusted with it, I have sought your
refuge. Those, who with controlled minds and full of devotion,
meditate upon you with their minds (full of) knowledge, obtain
the (highest) position; since saluting the very auspicious pair of
your feet the groups of Kinnaras and gods think of you (only).
1 do not talk to anyone else, I do not worship anyone else, I do
not think about anyone else. I (just) continuously salute the
pair of your lotus-like feet. O Krsna, today satisfy my desire.
Let the heap of my sins go far away. I am your slave, I am your
servant in existence after existence. I constantly remember the
pair of your lotus-like feet.
29-30a. If, O Krsna, you are pleased, then grant me a good
boon: O great god, with me take (also) my parents physically to
your abode. There should be no hesitation about it.
Srikrsna said :
30b. There is no doubt that this great affair of you will
take place.
11.22.31-47 987
31-35. Hrslkesa was pleased with him and was very much
delighted by his devotion. Free from tormentation and destruc-
tion the two viz. Sumana. and Somasarman, went, along with
Suvrata to Visnu's heaven. O you very intelligent one, till a
couple of yugas came (i.e. was over) the brahmana Suvrata
enjoyed repeatedly divine worlds. And by the words (i.e. order)
of that disc-holder (i.e. Visnu) the very intelligent one again
came down to (i.e. was born in) the house of Kasyapa for the
mission of gods; and enjoys Indra's position due to Visnu's
favour. Well-known as Vasudatta, and saluted by all gods, he
enjoys the position of Indra at present.
36. Thus I have told you the entire cause of the propriety
of creation. I shall (even), tell (i.e. explain to) you anything
else that you ask.
Vyasa said :
37. The powerful and very intelligent Dharmangada, the
son of Rukmangada, was Indra at the time of creation in the
first Krtayuga.
38-39a. Then, O lord of gods, how is it that there is another
Dharmangada on the earth, and also another king (named)
Rukmangada, and how is it that this one is also the lord of gods
(i.e. Indra)? This doubt has arisen (in my mind); please explain
(i.e. remove) it.
Brahma said :

39b-40a. Oh, I shall tell you that which will remove your
doubt. O best brahmana, the sport of the god is for the creation.
40b-42. As days, fortnights, months, seasons, years and
Manus pass (i.e. come and go) in the same way the yugas again
and again pass. Then arrives the Kalpa; then, O very intelligent
one, I myself go to Janardana (i.e. Visnu) and the mobile and
the immobile go to (i.e. merge into) me. (Then) he, whose nature
is contemplation, again creates the universe as before.
43-44a. Again, I, the Vedas, the deities and brahmanas,
as well as all kings with their dispositions are born, O noble one.
A wise man is not confused by this.
44b-47. As in the former Kalpa the magnanimous king
Rukmangada was bom, in the same way this well-known
988 Padma Purana

brahmana Dharmangada is born (now). The very intelligent

ones like Rama, Yayati, Nahusa,1 and also the magnanimous
Manu and others are born and die. Kings devoted to piety enjoy
the position of Indra, as the hero Dharmangada is now enjoying
(that) great position. In the same way Vedas, gods, Puranas,
preceded by Smrtis (come and go)
48-49. O best brahman, I have thus narrated to you Suvrata's
entire account which is meritorious and which leads to good
position. O noble one, I shall explain to you the invisible (one).

CHAPTER TWENTYTHREE
The Slaying of the Demon Bala

The sages said :

1-2. O you best among speakers, you have told us this

wonderful, meritorious, excellent tale, bringing about glory, and
destroying all sins. Please tell us the propriety of the creation.

1. Yayati—Name of a celebrated king of the lunar race. He was the son o

Nahusa. He married Sukra's daughter Devayani, who was cursed by Kaca that
she would marry a Ksatriya. Sarmistha, daughter of the king of Asuras was
told by her father to be Devayani's servant as a sort of recompense for her for-
merly having slapped and thus insulted Devayani. Yayati fell in love with
Sarmistha and secretly married her. Devayani came to know about the marriage,
and complained to her father of the conduct of Yayati. Sukra cursed him that
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
son Puru agreed to take it. Yayati enjoyed youth for a thousand years. With a
strenuous effort he renounced his sensual life and restoring youth to Puru, and
appointing him as his successor, he left for a forest to lead a pious and medi-
tating life.
Nahusa—He was Ayus' son, Pururavas' grandson, and Yayati's father. He
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
house, whose love, he thought, he would win. On his way, he insulted the
Sages by ordering them to move on (sarpa, sarpa). One of the Sages cursed him
to be a sarpa (serpent). He fell down on the earth and remained as a serpent,
till he was freed by Yudhisfhira from that condition.
II.23.3-20 989
O son of Suta, telljus in detail, as to how the creation (took place)
formerly.
Suta said :
3-5. I shall tell in detail the cause of creation and destru-
ction, merely by hearing which a man would become omniscient.
Hiranyakasipu occupied the three worlds. Having propitiated
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
sleep at the end of a Yuga in the Milky Ocean. With the palms
of their hands joined, the gods awakened him with (i.e. by
singing) hymns of praise. When the lord of the gods awoke, O
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,
resorting to the form of Nrsimha, killed Hiranyakasipu.
10-15. Then with the Boar-form he killed the very powerful
Hiranyaksa. He lifted up the auspicious Earth, and killed that
demon at that time. He also killed other fierce-looking demons.
When thus the great demons had perished, when the others i.e.
Diti's sons had (also) perished, when the gods had attained great
positions, when sacrifices and other religious rites had proceeded
(i.e. were being performed), when all the worlds had well-settled,
that Diti who was oppressed by grief, who was tormented by the
bereavement of her sons, who cried 'alas, alas,', and had become
senseless, devoutly saluted her husband Kasyapa who resembled
the sun, who was endowed with the lustre of penance, who was a
donor and was magnanimous, and said to that very intelligent
best brahmana:
16-20. "O revered sir, that god—the holder of the d i s c -
has made me sonless. Gods have struck down all the sons of Diti
(i.e. of me) and of Danu. O best sage, I am burnt by the fire of
grief (due to the loss) of my sons. O lord, give me a son, who
would delight (everyone), who would remove the lustre of all,
who would be very powerful and charming in all limbs, who
would be lustrous like the king of gods, who would be very
990 Padma Purana

intelligent and omniscient, who would be learned and wise, who

would be endowed with the lustre of penance, who would be
strong and would have auspicious marks, who would be well-
versed in the Vedas, who would be knowing (i.e. possessing
knowledge), who would honour gods and brahmanas, who would
be the conqueror of all worlds, and, who would, O brahmana,
give me joy, and who would, O lord, be endowed with all (good)
characteristics."
21 -23a. Having heard these excellent words of her, the
noble Kasyapa with his mind full of pity and pleased with her
who was grieved, who was helpless and whose mind had become
distressed, and having put his hand through great love for her,
on her head, said to her: "O glorious one, a son, as desired by
you, will be (born to you)."
23b-28. Having said so, he went to Meru, the best mountain.
He of a great vow, all alone practised great penance (there).
In the meanwhile, she conceived an excellent embryo. That
high-minded Diti, knowing all rules of conduct, doing good
deeds, remained with a pure heart for a period of hundred years.
She gave birth to a son who was endowed with Brahmanic lustre.
Then Kasyapa, full of great joy, came there; (and) the best and
intelligent one named him. He called his son 'Bala', who, the
great one, was like (i.e. true to) his name. Thus he named him,
and performed his thread-ceremony. He said to him : "O (my)
glorious son, practise celibacy."
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
her magnanimous son.
32-35. She said to that son (of her) viz. Bala, who was
magnanimous, who was possessed of penance, who was intelligent,
who was great-souled, who was well-versed in judgement and
knowledge : "O intelligent one, as long as you live, my sons
like Hiranyakasipu killed by him who holds a disc in his hand
(i.e. by Visnu), will live onward. O my boy, conclude the hostility
11.23.36—H.24.2 991
(i.e. take revenge), kill in battle (our) enemies—the gods."
That Danu said to that very powerful Bala these words: "Son,
first quickly kill Indra, the lord of gods. Then strike down gods,
and after that (strike down) him, whose vehicle is Garuda (i.e.
Visnu)."
36. Having heard (the words) of the two (i.e. Diti and
Danu), Aditi, who looked upon her husband as a god, and who
was full of great grief, said to her son, Indra :
37-38a. "Diti's son, of a huge body, is increasing with
brahmanic lustre. For killing gods, he practised penance in
(honour of) Siva. Understand like this, O lord of gods, if you
desire happiness here."
38b-39. Having thus heard those words of his mother,
Indra, the lord of gods, was extremely worried due to uneasiness.
Being tormented by great grief, he then thought:
40-45. 'How shall I kill this (Bala) who is polluting the
piety of gods?' Thus the lord of gods decided to kill Bala. Once
that Bala resorted (i.e. went) to the ocean to offer his daily
prayers. He shone with a divine skin of an antelop and a piece
of stick, and with spotless merit and that (i.e. undescribable)
celibacy. Indra saw him seated upon the seat meant for daily
prayers, near the ocean, muttering prayers and extremely tran-
quil. That Diti's son was hit (by Indra) with that divine thunder-
bolt. Seeing Bala fallen dead on the ground, the king of gods
full of great joy was then delighted. The pious Indra, having
thus struck down that demon, Diti's son, ruled happily.

CHAPTER TWENTYFOUR

Vrtra Duped

Suta said :

1-2. Having heard that her very powerful son Bala was
killed, Diti piteously wept saying: "Oh, I am facing a great
misery." Having thus very piteously wept for a long time, the
992 Padma Purana

miserable, glorious one went to Kasyapa, her husband, and said

to him :
3-4a. "Seeing your son who had gone to the ocean, the very
sinful Indra, the lord of the host of gods, with his thunderbolt
killed him having the characteristics of a brahmana and just
practising sandhyd (i.e. the daily prayer)."
4b-5. Having heard thus, (Kasyapa) Marici's son got
angry at that time, and was full of great anger, as it were, burnt
with fire. The best brahmana plucked a hair from his matted
hair, (and putting it into) pure fire (said:)
6-10a. "I shall create a son just for killing Indra." From that
fire-pool, from the mouth of fire was produced a fierce figure, full
of black collyrium (i.e. very dark), and tawny-eyed, with the in-
terior of his mouth fearful on account of the fangs, causing fear
to the worlds, capable of giving a big blow with the flat of his
hand, holding a sword and a shield, bright with lustre of the
entire body, resembling a large cloud and strong. He said to the
brahmana viz. Kasyapa: "Give me an order. O brahmana,
tell me the purpose for which I was produced; I shall accomplish
it through your favour, O you of a good vow."

Kasyapa said :
10b-ll. O you highly intelligent one, fulfil the desire of
this Aditi (Diti?) and of me also. Kill the wicked Indra; and
when that king of gods (i.e. Indra) is killed, enjoy Indra's
position.

12-14. Thus ordered by that noble Kasyapa, Vrtra exerted

to kill Indra. Endowed with valour, he practised archery. The
thousand-eyed one (i.e. Indra), seeing the demon's strength,
power and his lustre with courage befitting a ksatriya, was
afflicted by fear. He thought of a means to kill that wicked
Vrtra.
15-16. Having called the Seven Great Sages, the god of
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
about a treaty between them (i.e. the demons and me)."
17. Thus ordered and urged by that thousand-eyed (Indra)
the Seven Sages then said to that demon Vrtra:
 11.24.18-33 993
18-21a. "Indra offers to make friendship (with you), O best
demon; make that friendship." The Seven Sages, knowing the
fact, said to the very powerful Vrtra: "O best one, the very wise
Indra desires your friendship. Then how is it that you do not do
it (i.e. do not accept his offer)? O hero, enjoy happily half the
position (i.e. kingdom) of Indra; let Indra have the (remaining)
half. Giving up their enmity, let all demons and gods live happily."
Vrtra said :

21b-23a. If the best lord of the gods really desires friend-

ship, I (too) shall do (the same) by resorting to truth (i.e.
truthfully); there is no doubt about this. O brahmanas, if, by
putting forward (i.e. by resorting to) dishonesty, Indra plays
mischief, then what is the surety in this matter?
23b-24a. The sages said to Indra : "Give certainty about
this. Tell us the truth if you desire friendship here (with Vrtra)."
Indra said :
24b-25a. If I behave with you falsely and dishonestly, then
I shall be stained with the sins of killing brahmanas etc. There is
no doubt about it.
25b-27a. The very powerful (brahmanas) again spoke to
Vrtra, the lord of demons: " ' I shall be stained with the sins of
killing brahmanas etc. There is no doubt about it.' Thus, O very
wise one, Indra has said to you. O you very intelligent one, form
friendship (with Indra), with this (i.e. taking those words to be
the) surety."

Vrtra said :

27b-28a. O best brahmanas, on account of your respectable

manner and this truthfulness of him, I shall likewise form friend-
ship with him.
28b-33. The chief brahmanas took Vrtra into the vicinity
of Indra. Seeing Vrtra, ready for friendship, having arrived, the
pious Indra got up from his seat, and taking the material of
worship quickly, offered (the same) to Vrtra: "O very wise one,
994 Padma Parana

enjoy half of this great position of Indra. O best of demons, we

two should stay happily." O best brahmana, having thus pi oduced
confidence through friendship of Vrtra, the wicked-minded one
always saw his weak point. Vrtra loo was always cautious. Indra
also would think day and night (to find out his weak point). He
did not find out the weak point of the noble Vrtra.
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
was auspicious, very divine, resorted to by pious trees, full of
many trees with fruits, full of beasts and birds, looking beautiful
all around with divine heavenly cars, always full of divine music
of the Gandharvas and bees, full of auspicious, sweet and prolon-
ged cooings of cuckoos everywhere, full of the notes of peacocks
and the sounds of antelopes at every place, everywhere adorned
with divine sandal trees and also with charming wells, pools
and lakes full of water and lotuses in bloom; it looked beautiful
with gods, Gandharvas, Siddhas and Kinnaras as well; also with
divine sages and with an excellent garden. It was crowded with
hosts of celestial nymphs; and with various curious and auspicious
objects. It was thronged with golden palaces, and was every-
where adorned with staffs, umbrellas and chowries, and with
pitchers and banners. It was full of the sounds (of the recitation)
of the Vedas and with the sounds of songs.
43b-44a. Reaching the Nandana like this, that sportive
Rambha, smiling charmingly sported there with celestial nymphs.
Suta said :

44b-51. Once that Vrtra, dragged by death, went very

joyfully with some demons, to that forest. The lord of gods and
brahmanas, looking for his weak point, moved unnoticed by the
side of that noble one. That very wise Vrtra, confiding (in Indra)
in all matters, and knowing Indra to be a great friend, was not
afraid of him. Moving (i.e. he moved) in the great auspicious
forest. The forest was very charming and (full of ) curious objects
and crowded with bevies of women. That glorious and noble
Rambha., of large eyes, who had resorted to the cool and very
11.25.1-10 995
auspicious shade of a sandal-tree, was seated on a swing and was
playing dice with her friends. She (also) sang a melodious song,
infatuating the entire universe. Vrtra, having come there, saw
that Rambha, with charming, large eyes with his mind full of
sexual desire.

CHAPTER TWENTYFIVE
The Killing of DemonTVrtra

Suta said :
1. (Vrtra thought:) 'Who is this woman with charming
eyes, singing in graceful modes? This attractive woman shines
all round. She would delude people with full emotions.'
2-3. Seeing that Rambha, of large eyes like lotuses, of
plump breasts, with her body smeared with sandal, with her face
resembling a lotus, (he thought) 'Is she the abode of my sexual
desire or is she charming and attractive Rati ? Sent here only by
Cupid, I shall certainly approach her, who is full of emotion,
endowed with good form, disposed to sex, and of an extremely
good disposition.'
4. Thus the demon, very much distressed, full of great
anxiety, deluded by sexual desire, prompted (like this) for a long
time, went there quickly, and with his mind afflicted said to her,
whose eyes were charming:
5. "O beautiful lady, whom do you belong to? By whom
are you sent (here)? Tell me what your most auspicious name is.
By your extremely lustrous beauty I am infatuated. O you young
lady, come under my influence."
G-7. Thus addressed (by Vrtra), the large-eyed one (said
to him:) "O noble one, I am Rambha; I have come to this
excellent forest, Nandana, with my friends, to sport. But who are
you? Why have you come to me?".
Vrtra said :
8-10. Listen, I shall tell you who I am that have come here,
O young lady. O you auspicious one, I am Kasyapa's son, bom
 996 Padma Purana

from fire. O you of a beautiful face, I am also the friend of Indra,

the lord of gods. I am enjoying half the portion (i.e. the kingdom)
of Indra. I am Vrtra, O you respectable lady; how do you not
recognise me, under whose control have come all the three
worlds, O you of an excellent complexion?
11. O yovi beautiful lady, I have sought your shelter.
Protect me from the (disturbance caused by)sexual desire. O you
of large eyes, resort to me, who am, O dear one, distressed by
sexual desire.

Rambha said :
12. There is no doubt that today I shall submit myself to
you; O hero, you should do whatever I tell you to do.

(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
very powerful best demon enjoyed in that very meritorious forest.
14b-15. The great demon was very much stupefied by her
singing, dancing, charming smile and sexual intercourse (with
her). She said to that noble and best demon:
16a. "(Please) drink wine; (please) drink madhu-madhavi
(a kind of intoxicating drink)."
16b. He said to that Rambha of large eyes and of a moon-
like face:
17. "O good lady, I am a brahmana's son, who has mastered
the Vedas and the Vedaiigas. How shall I drink wine (an act)
that is condemned?"
18-20. But that respectable lady Rambha lovingly gave
wine to him against his will. Due to civility for her he drank wine
at that time. When he was extremely stupefied by the wine, and
lost his senses, just then Indra struck him with his thunderbolt. '
Then that killer of Vrtra (i.e. Indra) was tainted with such sins f
as killing a brahmana. Then the brahmanas said: "O Indra, •;
you have committed a sin.
21. That very powerful Vrtra relied on (you) due to our l
words (i.e. because we told him). You have killed him through
(falsifying that) reliance on you." •*
11.25.22—H.26.12 997

Indra said :

22-24. An enemy should always be killed by this or that

means. You are angry because the wicked demon, the lord of
even the three worlds, the killer of gods and brahmanas, the
enemy of sacrifices and righteousness is killed. Is it a sign of
justice? O best brahmanas, first think (properly), then you may
be angry if you think my injustice (i.e. if you think I have done
injustice).
25-26. The brahmanas were thus addressed by Indra. The
best ones were also admonished by all gods like Brahma. When
that demon, the enemy of righteousness was killed, they went to
their respective abodes.

CHAPTER TWENTYSIX
The Origin of Maruts
Suta said :

1-3. O best brahmanas, that Diti, hearing that her son was
killed, was afflicted with pain and tormented with grief due to (the
death of) her son. She again said to that noble, best sage Kasyapa:
"O best brahmana, to kill that very wicked Indra, give me, O
lord, a son having Brahmanic lustre, strong and unbearable to
all deities, if I am very dear to you, O my beloved husband."
Kasyapa said :
4-5. Wicked god Indra, resorting to sinful ways, killed my
very strong sons, Bala and Vrtra. To kill him only, I shall give
(you) one son. O you glorious one, be pure for one hundred
years.

6-12. Speaking like this, that best meditating sage, put his
hand on her head and he, with her only, went to a penance-grove
(on) Meru. Always remaining pure, that respectable lady,
living in the penance grove, practised penance for a son, O best
brahmana. Then knowing about the assiduous effort of Diti, that
998 Padma Parana

thousand-eyed god, O noble one, saw her weakness. The god of

gods becoming (i.e. turning himself into a youth) twentyfive
years old, and resembling a deity went, in the form of a brahmana,
near her. The thousand-eyed righteous one saluted the mother,
endowed with penance, and was (thus) addressed by her: "O
best brahmana, who are you?" The thousand-eyed one (i.e.
Indra) said to her: "O you beautiful, auspicious lady, I am your
son, a brahmana, knowing the Vedas. I (also) know Dharma.
I shall help (you) in your penance. There is no doubt about it."
He served that respectable mother, endowed with penance.
13. She did not know him to be Indra, of wicked deeds,
that had come there. She looked upon him as her lawful son,
serving her everyday.
14-15. He would (first) shampoo the body of that respecta-
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
divine kingdom along with my son."
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
point only. For ninetynine years he kept on looking for her
weak point. (Once) without washing her feet, Diti entered into
(i.e. slept on) her bed. She put her head on the border of the bed.
She, with her hair loose and being very much perturbed, (tried)
to get sleep. Indra entered her side, and with his thunderbolt
of a sharp edge, cut the embryo lying in the womb, into seven
pieces; it wept.
21-25. O best brahmanas, the very lustrous Indra again and
again said to that large embryo, weeping due to being in Indra's
hands, "Do not weep". Again Indra cut that embryo born of
(i.e. conceived by) Diti into seven parts. That king of gods cut
each (portion of the embryo) that was weeping. In this way the
Maruts of great prowess were born. Since they were (thus)
addressed by Indra (ma rodih) they got this name. The Maruts,
of great vigour and huge bodies, of sharp lustre and valour, were
fortynine (in number). They were known as Maruts and attended
on Indra only.
H.26.26—II.27.8a 999
26-28.* They illumine the great host of all beings. Hari,
the lord of beings, successively gave in (various) habitations,
kingdoms (to kings) preceded by Prthu. That supreme spirit
Krsna (i.e. Visnu), who pervades everything, who is the lord of
the world, who is triumphant with penance, who has great lustre
is all alone the lord of the beings.
29-32. O best brahrnarra7T;o him who knows correctly,
belongs merit, and this immobile and mobile world, this creation
of beings. He has no fear of again being born here (i.e. in this
world); then wherefrom can he have fear in the next world?
That man, who devoutly listens to this meritorious, auspicious
(account of) the creation that removes all sins, is free from all sins.
He is blessed, he is meritorious and is endowed with truth. He,
who listens to (this account of) creation, gets the highest position.
With his heart cleared of all sins, he goes to Visnu's world.

CHAPTER TWENTYSEVEN
Coronation of the Kings

Suta said:
1 -3a. That lord, Brahma, the master of all worlds, having
then consecrated on the entire kingdom (i.e. as the king of all the
kingdom) that great lord, king Prthu, Vena's son, of large arms
and a huge body, and resembling Indra, the lord of gods, and
taking into account (other) kingdoms one by one, proceeded
to give each one that kingdom, which he deserved.
3b-4. The highly intelligent one consecrated Soma (i.e. the
Moon) as the king of the trees, brahmanas, of planets and stars,
of all pious acts, of religiously conducted sacrifices, of merits and
of those of an auspicious lustre.
5-8a. O best brahmana, having consecrated Varuna (as
the chief) among the waters and of places sacred to deities and
of gems, and Vaisravana as the king of all other Yaksas, the
grandsire appointed Visnu on the kingdom (i.e. as the king) of
*The relevance of these lines is not clear. They seem to have been
inserted in wrong place. (Ed.)
1000 Padma Purdna

Adityas, for the good of the people, O you very intelligent one.
He appointed the capable Daksa, conversant with all religious
practices, the chief of the attendants of the lord of the beings,
as the chief of all auspicious objects.
8b-15. He appointed Prahrada, knowing all religious
practices, on the kingdom (i.e. as the king) of the sons of Diti
and Danu. He consecrated Yama, the son of Vivasvan, on the
kingdom (i.e. as the king) of the dead ancestors, and (appointed)
Siva, having the trident in his hand, (as the king) of the
Yaksas, demons, ghosts, goblins, reptiles, of all female medita-
ting sages, of magnanimous vampires, and also of all skeletons
and spirits, and of all kings. (He appointed) the great mountain
Himalaya (as the king) of all mountains. The lord of gods
appointed the auspicious ocean, the best sacred place of all, on
the kingdom (i.e. as the king) of rivers, lakes, small wells, of
pools, and wells and other divine (sacred places). Then Brahma,
the lord of gods, consecrated Gitraratha on the auspicious kingdom
(i.e. as the king) of all the Gandharvas. Then the four-faced god
(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
(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
kingdom (i.e. as the king) of all the beasts. The lord of beings
consecrated an excellent bull (as the chief) of the bulls. The
grandsire (appointed) the Indian fig-tree (as the king) of trees.
19. In this way the grandsire Brahma, the best one, having
founded all the kingdoms, appointed the regents of the quarters.
20-27. The best one consecrated Sudhanvan, Vairaja's son,
as the regent —as the king— in (i.e. of) the eastern quarter. He
consecrated the noble Safikhapada, son of Kardama Prajapati,
as the king of the southern quarter. Similarly Brahma, the lord of
beings, consecrated the son of Varuna Prajapati, named Puskara,
in (i.e. as the chief of) the western quarter. In (i.e. as the regent
of) the northern quarter, Brahma consecrated Nalakubara. Thus
he consecrated the very powerful regents of the quarters, by
whom even now the earth with the seven islands and (many)
11.27.28—II.28.7 1001

cities, is righteously protected according to (i.e. in) the regions

(assigned to them). That illustrious Prthu also was consecrated
as the king in accordarree^with the rites as seen (i.e. mentioned)
in the Vedas and with all great sacrifices like the Rajasuya, in
the pious period of Manu 1 called Caksusa, which has gone by,
which had great splendour and which led to the good of gods and
the righteous, O you illustrious one. Then he gave the kingdom
to Vaisasvata Manu.
28-31. O best among the brahmanas, if you desire to listen
carefully, I shall also tell you the minute details about the
magnanimous Prthu. This is the basis (adhisfhana?) (which is)
said to be very meritorious. This (alone) is always determined
(i.e. definitely told) in all the Puranas. That man, who, devoutly
and with rapt attention, listens to this (account), which is merito-
rious, which leads to fame, gives long life, and an auspicious stay
in heaven, which is blessed, pure, causing longevity, which
bestows sons and prosperity, enjoys the fruit of (performing) the
horse-sacrifice. There is no doubt about this.

CHAPTER TWENTYEIGHT

The Story of Prthu

The sages said:

1-7. O noble one, (please) tell us in detail (about) the

birth of that magnanimous Prthu. We desire to hear it. (Tell us)
how that noble king formerly milked this cow (i.e. the earth);
how gods, manes, sages knowing the truth, demons, serpents,
Yaksas, trees and mountains, goblins and Gandharvas, brahma-
nas doing auspicious acts, and how other magnanimous ones
(did so). O you highly intelligent one, tell us especially how they
held the pot of milk and the manner in which she was milked.

'• Manvantara—the period or age of Manu. This period comprises

4320000 human years or l/14th dav of Brahma, the fourteen Manvantaras
making r p one whole day.
1002 • Padma Parana
O Suta's son, tell us why formerly the very meritorious and angry
sages churned the hand even of that noble king Vena. This is a
strange account which destroys all sins. We are desirous of
hearing it; O noble one, (it is so interesting that) we are not
at all content with (i.e. even though we hear) it.

Suta said :

8-10a. O best brahmanas, I shall tell you in detail about

king Prthu's—Vena's son's—birth, power, his wife, also about
the entire life of the intelligent (king). O noble and best brahma-
nas, desire to hear it (i.e. listen to it).
10b-l 1. This account should not be narrated to one who is
not a devotee, to one who is faithless, to a cheat, to a great fool,
to one who is greatly deluded, to a bad disciple, to one who is
void of faith, to one who is untruthful; do not narrate it to one
who destroys everything.
12-13. He who recites it in a different way, goes to hell. You
are full of devotion, and are intent upon behaving truthfully. In
front of you (i.e. to you) I shall fully narrate the whole account
that removes sins. O best brahmanas, (please) listen.
14-17. O excellent brahmanas, I shall tell you the secret,
which leads (one) to heaven, to fame, which causes longevity,
which is excellent, which is accepted by the Vedas and which is
told by the sages. He, who, after saluting the brahmanas, always
narrates in detail this (account) of Prthu, the son of Vena, would
never lament over what he has done and not done. The sin earned
by him during seven births, perishes by just hearing it. A
brahmana would know (the meaning of) the Vedas, a ksatriya
would be victorious, a vaisya would be prosperous with wealth,
and a sudra would get happiness. One thus gets the fruit by
reciting or listening to it.
18-26a. The biography of Prthu is pure and it removes sins.
Formerly there was a Prajapati, Anga by name, born in Atri's
family and a lord resembling Atri. He preserved piety, was very
intelligent and well-versed in the meaning of the Vedas and
(other) branches of knowledge. His son was Vena, a lord of
beings. Abandoning righteousness, he always proceeded (in all
his acts). Mrtyu had a highly virtuous daughter by name
II.28.26b-35 1003
Sunltha. The noble Anga married that Sunltha. On her he
begot Vena, the destroyer of righteousness. Due to the blemishes
of his maternal grandfather, Vena the son of the daughter of
Kala, gave up his own way of righteousness and became fondly
attached to wickedness. Due to (sexual) desire, greed and infatua-
tion he practised sin only. The lord of men gave up the virtuous
practices as told in the Vedas, and being deluded by pride and
jealousy, behaved sinfully. People at that time lived without
Vedic studies. When he was the lord of the subjects, they were
without the Vedic studies and Vasatkara (i.e. they did not study
the Vedas and did not offer oblations). Deities did not drink
Soma that proceeded and was offered at sacrifices.
26b-30. The wicked one always said to the brahmanas:
"You should not study (the Vedas); you should not make offer-
ing into the fire. You should not give gifts; you should not
perform sacrifices and should not make offerings into fire."
When destruction was imminent, this was the declaration of that
king. Again and again (he told): "Sacrifices are to be offered
to me. I am the sacrificer as well as the sacrifice." (He) also
(told them:) "Sacrifices should be offered to me; offerings should
be made to me." Thus Vena always spoke. (He also said:) "I am
the eternal Visnu. I am Brahma, I am Rudra, I am Indra. I am
the wind. I am the enjoyer. I am the oblations offered to the
deities and manes. There is no doubt about this."
31. Then all the very powerful sages, who got angry, got
together and said to the king of a wicked mind:
The sages said :
32. The king is surely the lord of the earth (and) he always
protects the subjects. The emperor is the image of righteousness,
therefore he should protect it.
33. We are entering upon an initiation for a twelve-year
sacrifice. Do not play a mischief with the sacrifice. Righteousness
is the way of the good.
34. O great king, practise righteousness; practise truthful-
ness and merit. You have made an agreement that you would
protect the subjects.
35. Vena, of a wicked mind, laughed and said this nonsensi-
cal thing to the sages, who were speaking like that:
1004 PadmaPurana
Vena said :
36. Who else (but me) is the creator of Dharma (i.e.
religious practices)? Whom else should I listen to? Who, on the
earth, is like me in (point of) learning, power, penance or truth?
37. I am the source of all beings and especially of religious
practices. You, who are confounded and ignorant do not know me.
38. If I desire, I would burn the earth or would inundate
it with water. I would block up the heaven and the earth. There
should be no discussion about this matter.
39-45a. O king, when they could not dissuade Vena from
his infatuation and pride, the angry great sages, forcibly seized
him with rage, and churned the left thigh of his, who was trem-
bling with anger. The magnanimous ones saw (there a being)
that was possessed of ( = like) aheap of blackcollyrium, that was
very short and strange, that had a long face and deformed eyes,
that was bright due to an armour, that had a protruded belly
and broad ears, that was very much frightened and that was
a gamester. They then said to him, "sit down". Hearing those
words of theirs, he, being distressed with fear, sat down. His
race was settled in mountains and forests. (They are) the Nisadas,
the Kiratas, the Bhillas, the Nahalakas, the Bhramaras, the
Pulindas and those that belong to the other Mleccha species.
From that part (i.e. left thigh) all those sinful ones were produced.
45b-52a. Then all the sages, with their minds pleased,
(found) Vena, the best king, to be without a blemish. They
churned the right hand of that magnanimous one only. When
his hand was (thus) churned, sweat was produced. The sages
again churned the right hand only. From that excellent hand a
man was produced. He resembled twelve suns; the complexion
of his body was like heated gold; he was covered with (i.e. he had
put on) divine flowers; his body was shining due to divine
ornaments; he had besmeared divine sandal on his body. He
shone with a crown resembling the sun in colour (i.e. brilliance)
and with a pair of ear-rings. His body was huge, his arms were
large, he was matchless inform; the great lord had held a sword
and arrows, a bow and had put on an armour. The highly intelli-
gent one was endowed with all (auspicious) marks, and was
decorated with all ornaments, and with a lustrous form and had a
 II.28.52b-68 1005
good complexion. The son of Vena was (i.e. shone) on the earth
as Indra in heaven.
52b-53. When that magnanimous one was born, gods and
spotless sages celebrated a festival to (i.e. in honour of) the son
of Vena. With his body he was evidently bright like fire.
54-55. When, holding the first Ajagava bow (i.e. Siva's
bow) which was excellent, and divine arrows and a very bright
armour for protection, the magnanimous and noble hero Prthu,
was born, all the beings were happy, O best brahmana.
56-59. To consecrate him (with their water), all the best
brahmanas proceeded to all sacred places and various auspicious
(places of) water. O best brahmana, gods led by the grandsire
(i.e. Brahma), various beings, the immobile and the mobile
consecrated that king, the great hero, the protector of the subjects,
viz. Prthu. That son of Vena, noble and brave, being approached
by the mobile and the immobile, by all gods and brahmanas, was
consecrated by them as the emperor of (all) kings.
60-63. His father had never pleased his subjects; (but)
pleased by him, they were very happy. The term Rajan (i.e.
king) came about (i.e. was coined) because of the hero's pleasing
(his subjects). Due to the fear of that magnanimous one, the
entire water of the ocean stood still when the great hero approach-
ed the ocean. Cutting off difficult passage, the mountains offered
easy passage. All those mountains never insulted his flag. Crops
grew in unploughed land, and everywhere cows gave milk as
desired (by those who milked them).
64. Rain (-fall) was as (much as) desired. All brahmanas,
ksatriyas and others performed Vedic sacrifices and celebrated
great festivals.
65. When that king was ruling, all trees bore fruits as desired,
there was no famine, no disease and no untimely death of men.
66. When that un-assailable, noble king of kings was ruling,
all people, intent on following religious practices, lived happily.
67. At this time only, (i.e. from) the auspicious sacrifice of
the grandsire, on a grand, pleasing day, Suta was born of Suti.
68. In (i.e. from) the same sacrifice the wise Magadha was
also born. By the great sages the two were invited there for
praising Prthu.
1006 Padma Purana
69. O best brahmanas, I shall narrate the characteristics
of Suta: He is endowed with a lock of hair on the crown of his
head and a sacred thread; he is devoted to Vedic studies.
70-73. He knows the meaning of all the sacred books;
he maintains the sacred fire; he is endowed with (i.e. he gives)
gifts and study; he is intent upon Brahmanic practices. He is
always engaged in worshipping gods and brahmanas. He is a
sacrificer and would perform sacrifices to the accompaniment of
Vedic hymns. He was always intent upon Brahmanic practices
and always had friendship with brahmanas. Magadha was born
like this (but was) without studies. All those bandins and
caranas should be known to be (i.e. were) magnanimous and
were without Brahmanic practices, and predominated as bards.
74-78a. Both the skilful Suta and Magadha were created
for eulogising; all the sages said to them: "Praise this king; and
also the deeds worthy of him, and (narrate) also how the king is."
The Bandin (i.e. the Suta) and Magadha said to all the sages:
"We two shall please all the gods and sages with our deeds; but
we do not know his deeds, and also his characteristics and his
glory. O best brahmanas, we do not know that deed of this magna-
nimous (king) with which (i.e. taking which into consideration)
we would praise him. This best king, whose merits are not known
(to us), would be praised with (i.e. with reference to) his future
auspicious qualities."
78b-86. All the sages told (them) the deeds which that very
glorious Prthu performed, (and also) all the divine virtues of
that magnanimous one. (The sages said:) "He (will be) truthful,
endowed with knowledge, intelligent and of well-known valour;
he (will) always (be) brave, (will) appreciate merits, (will be)
meritorious, truth-speaking, and the best performer of sacrifices.
He (will) speak pleasing words, (will) speak the truth, (will)
have grains and wealth, (will) know and appreciate (others')
merits, (will) know what is right, and (will) love truth, (will) be
omnipresent, omniscient, friendly to brahmanas, knower of the
Vedas, and very intelligent. He (will) be wise, (will) have a
sweet voice, and (will) master the Vedas and the Vedaiigas. He
will support and protect (his) subjects; he (will) be victorious on
the battle-field. The best king will perform sacrifices like the
RajasuyaJ and is the only one on the earth who is endowed with
11.28.87-102 1007
all virtuous practices. The magnanimous one will possess these
qualities." The two, viz. Siita and Magadha, were appointed
by the sages to sing the praises of that magnanimous one with
(reference to) the future qualities (i.e. qualities he will possess).
O highly intelligent one, since then people are delighted with
eulogies, and hereafter also the donors will be pleased with
excellent praises.
87-93. Since then, O best brahmanas, blessings are employed
(i.e. included) in eulogies; and they (who sing praises) get
excellent (i.e. abundant) wealth. The noble Prthu, out of graci-
ousness, gave Suta, Magadha and Bandin, the prosperous
and excellent country, viz. Tailanga, and also the Haihaya
country. Having established a city named after himself on the
bank of the Reva, he, performing sacrifices, formerly gave (gifts)
to brahmanas, O best brahmana. All the subjects, and also the
sages of pure penance saw the best man, who was omniscient,
gave all gifts, and whose strength lay in piousness. The meritorious
ones said to one another: "He will give livelihood to gods and
especially to us. He will protect the subjects and maintain them."
O you very wise ones, it is said that formerly this earth became
stable after the seed sown (in it) was eaten by the created beings
for living.
94-98. Then the subjects ran to Prthu. Having heard (i.e.
he heard) the words of the sages, 'Give us a good livelihood'.
The Earth, having consumed all (kinds of) food, became very
stable. The best king, seeing the very great fear of the subjects,
and also by the word of the great sages, took his bow with an
arrow, and the angry king speedily ran to the Earth. The Earth,
through his fear, took up the form of an elephant, and concealing
herself, moved through forests and inaccessible places. The very
wise one did (i.e. could) not see (her in) the form of an elephant.
99-101. Then the king ran after her in the form of an
elephant. Being struck by him with sharp arrows, she, taking up a
lion's form, became wholly occupied in running. The king, obser-
ving that (Earth in a) lion's form, ran towards (i.e. after) her.
That very wise one, who was extremely angry, and whose char-
ming eyes were red due to anger, struck the Earth with whetted
and sharp excellent arrows.
102. Struck with the arrows, she (i.e. the Earth) was
 1008 PadmaPurana
afflicted and alarmed. Taking up the form of a buffalo she became
intent on fleeing.
103-120. The archer (i.e. Prthu), with an arrow in his
hand, ran fast (after her). O you best brahmanas, she became
(i.e. turned herself into) a cow and verily went to heaven. She
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
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.
0 king, when I am killed, (all) the seven worlds are destroyed.
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
never to be killed). The best brahmanas have considered killing
a woman to be a great sin. The best brahmanas have also consi-
dered killing a cow to be a great sin. O great king how will you
support the subjects without me? O king, when I am stable, then
(only) the mobile and immobile worlds become stable. These
mobile and immobile worlds will perish without me. When I
perish, the beings will perish. O king, how will you support your
subjects without me? The people are steady on me, the world is
supported by me. There is no doubt that when I perish all the
beings will perish. If you desire bliss, then (please) do not destroy
me. O lord of beings, O king, listen to my words. Undertakings
become highly successful through efforts, O noble one. Properly
consider that effort by which you will support (your) subjects.
O you very wise great king, by destroying me, i.e. without me,
how will you always support, maintain, nourish and hold in
your possession these subjects? Control your anger. I shall be
full of food and will support these subjects. As a woman I am
not to be killed; (if you kill me) you will have to atone (for
having killed me). They say that a female, even of the lower
species, is not to be killed. Considering in this way, you should not
give up your proper conduct." Thus the earth spoke many words
11.28.121—H.29.13a. 1009
to the king: "O great king, give up this terrible wrath. O king of
kings, if you are pleased then (only) I shall be happy."
121. Thus addressed by her, king Prthu, the lord of subjects
and the son of Vena, said (these words) to the noble Earth, O
best brahmanas:

CHAPTER TWENTYNINE
The Story of Prthu (Contd.)

Prthu said :

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
most sinful and of a wicked mind should be killed. Now you
have suppressed all seeds by devouring them. Where will you go
by being stable after having destroyed the beings? When a sinful
one of a bad conduct is killed, the good live happily. Therefore
sin should be destroyed; this is the truth; there is no doubt about
it. That from which merit proceeds, should be carefully preserved.
You have committed a great sin causing the destruction of the
beings. He who for himself or for someone else kills one who
torments the world, does not incur sin. O auspicious Earth, when
many people become happy by a wicked one having been killed,
there is neither a (major) sin nor a minor sin. There is no doubt
that (i.e. certainly) I shall kill you. If, O Earth, for the good of
this world (i.e. these beings), you do not act according to these
meritorious and good words of (i.e. uttered by) me, I shall kill
you with sharp arrows, if you are averse to my words. There is
no doubt that I shall sustain, by means of my lustre and merit,
the virtuous beings living in the three worlds. Accepting my
meritorious rule, and obeying my order always rejuvenate these
beings, O Earth. If, O you good one, you today obey this order
of mine, then I shall be pleased with you, and will always protect
you, and also other best kings (will protect you); there is no
doubt about this.
 1010 Padma Purana

13b-l ia. That Earth, in the form of a cow, with her body
adorned (i.e. covered) with arrows, said these (words) to the
highly intelligent Prthu, Vena's son, who was the support of
righteousness:

The Earth said :

14b-18. O great king, I shall carry out your order, full of
truth and merit, for the well-being of the beings; there is no
doubt about it. O best king, enterprises and meritorious under-
takings become successful by means of exertion and resourceful-
ness. O king of kings, find out a means by which you would be
upright. Support all the subjects in such a way that you make all
of them prosperous. Your stone-like (i.e. hard) and sharp
arrows have stuck to my body. O king, you yourself extract them.
They very much prick me. Make me (turned into) such (a shape)
that the water would remain on me.

Suta mid :
19-24. Extracting those big and stone (-like arrows )of
various forms with the end of his bow, he made the Earth even.
Since then, O best brahmanas, those stones grew in size. The son
of king Vena, with pleased mind, having extracted his arrows
from her body, made even the ditches and the caves with the
strokes of his arrows. Thus, he, prospering with merit, made even
the entire Earth. Having made her even, and having thought
repeatedly, the noble one made Svayambhuva Manu as the first
calf. O best ones, during the Manu-periods that had passed,
the Earth had become uneven; and there was no path anywhere,
O best brahmanas, even and uneven portions were naturally
there.
25-32a. When the first period of Caksusa Manu arrived,
and when the first creation came up, and when the surface of the
Earth was uneven, the boundries of villages, cities, towns, coun-
tries, and fields that were seized (kfetrapannanam?) were not -
noticed. There was no agriculture, no trade and no cow-keeping. •
No one told lies; there was neither greed nor jealousy. It is said
that nobody ever entertained pride or committed sin. O best
brahmana, when the Vaivasvata period came, the beings were
 II.29.32b-49 1011
born even before the birth of Vena's son. All these beings desired
to have an abode. All the beings, through their merit, lived at
some places on the ground, or on a mountain, or on the banks of
rivers, or in bowers, or at all sacred places, or on the sea-beaches.
Fruits, roots and honey was their food. O best brahmanas, (they
got) their food with great difficulty.
32b-43. Having seen the misery of the beings, the king
Prthu, Vena's son, made Svayambhuva Manu the calf. O you
highly intelligent one, he used his own hand as the vessel. That
Prthu, the tiger (i.e. the best) among men, then milked the
Earth, (and) the milk (was) all the crops and all food of a good
quality. Those beings satisfied by means of that auspicious food,
resembling nectar, all gods and others (like) the manes. Those
beings Jived happily by the favour of that son of Vena. O best
brahmanas, all the virtuous beings, after offering food first to gods,
then to brahmanas and especially to guests, enjoyed food. Some
offered oblations in sacrifices, and pleased Visnu only, the lord
of gods with the same food. The deities also were satisfied (with
the food). Rain sent by Visnu showered. By virtue of that great
auspicious trees sprang up. All kinds of crops (grew when)
Prthu, Vena's son, was the king. Due to that food even now all
beings live. The sages also, coming together, milked this Earth.
It was again milked by the very blessed sages and the truthful
gods. Soma was the calf and the lord of gods himself was the
milkman. Energy was the milk, resembling water, by which the
gods live. All the beings live due to their truthfulness and merit.
They follow truth and merit. (Thus) the Earth was milked by
the sages.
44-49. Now I shall narrate how formerly the Earth was
milked by the manes and who was made the calf. Making a silver
pot and svadha, with nectar, the milk, and making Yama the
calf, Antaka (i.e. Yama) himself became the milkman. O best
brahmanas, then the snakes (Naga) and serpents (Sarpa)
milked (the Earth) and (made) Taksaka the calf. Taking a
vessel made of gourd (they collected) the milk i.e. the poison
(in it). The valorous Dhrtarastra was the milkman for the
snakes. O best brahmanas, the matchless serpents and snakes
live by that. O best brahmanas, the snakes and the fearful
serpents also live by that very poignant poison of a fierce nature,
1012 Padma Purana

The fierce, huge-bodied and very powerful ones live by that

only. They eat it, move with it; that is their power and valour.
50-59. O best brahmanas, now I shall narrate to you as to
how all the demons and the goblins milked the Earth, making,
at that time, an iron-pot, and making the milk of the nature of
illusion, useful for all purposes, resembling food and destroying
all the enemies. The calf of the demons was that powerful
Virocana. The priest was Dvimurdhan, and the very mighty
Madhu was the milkman. Due to that illusion, the very strong,
very wise, huge-bodied and very lustrous and valorous demons
thrive. That is their power; that is their manliness; the demons
live by that. O best brahmanas, even now they, of limited intellect,
live with that illusion. That is their strength. In the same way the
Yaksas milked the good Earth, the support of all. O best brahma-
nas, thus we have heard. Formerly the noble ones (milked the
Earth) in the former kalpa (when) the milk was of the nature
of obscurity (antardhanamayaml). The very intelligent Vaisra-
vana was made the calf; and the milkman of her (i.e. the Earth)
was the meritorious, wisest and best among the intelligent viz.
Rajatanabha, father of the Yaksa Manibhadra. He was omni-
scient; he knew all the ways of good conduct; he was the powerful
son of the king of Yaksas; he had eight arms, two heads, and had
great lustre and had very great (i.e. severe) penance (to his
credit). O best brahmanas, the Yaksas always stood by him.
60-82. This Earth was again milked by the very strong
demons; in the same way she (was milked) by the eager goblins
who had consumed water. A human skull—a vessel that came up
from a dead body—and one made of iron (were the pots used
by them). They of strong anger and valor wanted to enjoy (i.e.
to have) good progeny. The very strong Rajatanabha was their
milkman, the calf was (one) by name Sumalin, and blood was
the milk. The demons, evil spirits, and powerful goblins, Yaksas
and fearful groups of ghosts live by that (milk). Gandharvas
and the celestial nymphs, making the learned Citraratha the
calf, milked the Earth again. They milked her (milk) full of the
music of Gandharvas. O best brahmanas, the very intelligent
and most meritorious Gandharva, Suruci, was their milkman.
The noble ones milked pure songs as the good milk at that time.
The Gandharvas and others (i.e.) the celestial nymphs also live
11.29.83-91 1013
by that. The auspicious mountains also milked this Earth. They
(obtained as milk) various gems and herbs like nectar. The noble
Himalaya (mountain) was made the calf. Meru was the milkman,
and the pot was made from a big rock. All the very powerful
mountains grew (strong) by (drinking) that milk. The great
auspicious trees like Kalpa (i.e. the desire-yielding) tree again
milked (the Earth). They had brought the pot made of Palasa
tree with its sprouts cut off and burnt. At that time Sala, of a
flowery body milked (the Earth) and Plaksa was the calf. This
(Earth) the supporter of all and the giver of everything was
also milked by Guhyakas, Caranas, Siddhas and groups of the
Vidyadharas. Whatever the worlds desired with (i.e. by employ-
ing) particular vessels and calves, all that she just gave to them,
(and) like this (she also gave) them milk with a good mind.
This Earth is the supporter, the creator; she is the greatest. She
is a cow yielding all desires and is adorned with the auspicious
ones. She is the eldest, she is the prop. She is the creation and the
beings. She is purifying, she gives merit, she is virtuous, she causes
all the crops to grow, she is the supporter and the origin of all
the mobile and the immobile. This (Earth) is great fortune, is
learning, and is always full of everything. She yields (i.e. satisfies)
all desires; she is a cow yielding milk; she causes all seeds to
grow. This (Earth), the supporter of all the human race, is the
mother (i.e. the origin) of all righteous deeds. She is the light and
the form of even the five elements. She was bounded by the
ocean and was known as Medini. The entire Earth was submerged
with (i.e. in) the marrow (medas) of Madhu and Kaitabha.
Therefore she is called Medini by the expounders of the Vedas.
Then, O best ones, due to the arrival of Prthu, the wise son of
Vena, she became his daughter, and is called Prthivi. O best
brahmanas, that king protected this Earth that is the support of
villages and houses, and that is crowned with cities and towns,
that has crops and mines, that is bulky and full of all crops, O
brahmanas. Thus this goddess Earth is full of all people; (her)
prowess like this is mentioned in the Puranas.
83-91. The noble Prthu, Vena's son, was noted for all
(good) deeds. He was like Visnu, like Brahma (or) like the
ancient Rudra. The three gods deserve to be saluted by the ex-
pounders of the Vedas led by gods. The best king who is the
 1014 Padma Purana

founder of the castes and the stages of life, and who supports
all the worlds, deserves to be saluted by brahmanas and sages.
Also the first, valorous king Prthu, Vena's son, deserves to be
saluted by noble kings, and by those desiring to be kings. (Prthu)
who has given livelihood to kings deserves to be saluted by
warriors who desire (to master) archery and who always desire
victory. O best brahmanas, in this way I have narrated to you
the particular vessels, the special properties of calves and of the
milkmen in particular. I have also properly told you the speciality
of the milk as desired by the king. O best brahmanas, he, who
listens to the account of Prthu, Vena's son, which is blessed, which
leads to glory and good health, which is meritorious and which
destroys sins, has (the credit of) a daily bath in the Bhaglrathi.
He, with all his sins purified, goes to Visnu's world.

CHAPTER THIRTY
Sulobha and Sapharaha; Susahkha and Sunitha

The sages said :

1-2. O brahmana, what was the course of conduct of that
sinful Vena, whom you mentioned as behaving sinfully, and what
fruit did he get ? O you wisest and very intelligent one, tell us in
detail the account of that Vena (as it) formerly (took place).
Suta said :

3-9a. I shall properly tell you the story of that Vena and also the
very meritorious account of his noble son, as I have heard it
before. When that magnanimous son, Prthu, was born, the king
(Vena) became spotless and again became religious. All the
major sins earned (i.e. committed) by mean persons vanish with
their close contact with the sacred places. There is no doubt that
merit alone is produced in the company of the good; and sin
alone is produced in the company of sinners. Sin would spread
around by talking with, seeing, touching, sitting and taking food
with and by the company of sinners. In the same way merit alone
II.10.9b-24a 1015
would spread in the company of the meritorious. The sinners are
purified by their contact with great sacred place (only) and in
no other way; and ultimately, with all their sins completely
washed, they obtain a holy status.
The sages said :
9b-16a. O best brahmana, how do the sinners reach the
highest attainment ? Tell that in detail; faith is produced (in us).

Suta said :
There were very sinful hunters, slaves and fishermen, who remai-
ned in the water of Reva, Yamuna and Ganga. By chance they
knowingly or unknowingly bathed and sported in the water of
the great river and obtained the highest position. Casting off
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,
and also by seeing and touching him, the sin of even the sinners
perishes. No doubt should be raised about this. O brahmanas,
in this matter an account, destroying sins, is heard. I shall today
tell you that (account) giving great merit.
16b-24a. In a great forest there was a deer-hunter named
Sulobha. Greedy of tasting flesh, he everyday killed deer with
(the help of) dogs, and with traps and snares. Once that very
wicked one, holding a bow and arrows in his hand, being surroun-
ded by dogs went to Vindhya-forest. He killed many beasts,
deer and pigs that were frightened. A man, the killer (i.e. hunter)
of saphara (a kind of small glittering fish), resorting to the bank
of Reva, and killing many saphara, came out of the water. Then
a female deer, afflicted with fear of that deer-hunter Lobha, and
intent upon saving her life, distressed, frightened and with her
mind unsettled, fleeing hurriedly, resorted (i.e. came) to the
bank of Reva. She that was hurt by the stroke of an arrow, was
attacked by dogs. Sulobha, the deer-hunter, pursued her with the
speed of wind, and the female deer ran before him. The saphara-
killer, with an arrow in his hand and ready (to strike), bent his
bow quickly and checked the female deer.
1016 Padma Purana

24b-30. Just then the hunter called Lobha came there with
his dogs. "Do not kill her, she is my (game), she has come in the
range of my hunt." Hearing (these) words of him (i.e. of Lobha),
the wicked and very powerful fish-killer, greedy of flesh, dis-
charged an arrow directed towards her. Struck by the deer-
hunter with an arrow, the female deer who was (thus) struck with
the two arrows of (i.e. discharged by) the two wicked ones, died
there. (Trying) to run away in a hurry, she, being attacked by
the dogs, fell from the peak into the Reva-pool that destroyed
sins. The dogs also hurrying (to attack her) fell into the sacred
pool. Overpowered with anger, the deer-hunter (i.e. Lobha)
said to the fisherman: "O wicked one, this female deer is my
(game); why did you strike her with arrows ?" Then the fish-
killer too said to the deer-hunter: "She is my (game); there is no
doubt; why are you talking (like this), O proud one (i.e.
proudly)."
31-35. Then the two lucky ones, fighting with each other
through anger and greed, fell into the sacred water (of Reva).
At that time the great parvan, giving a great religious merit and
leading to an (excellent) position, viz. Amavasya (i.e. the new-
moon day) arrived. All of them, bereft of muttering prayers and
meditation and of truthfulness fell (into the water) during the
period of the parvan, O best one. On account of the bath of the
holy place, the female deer, a dog and the hunter, being freed
from all sins, attained the highest position (i.e. went to heaven).
O best brahmana, due to the power of the sacred place and
the company of the good, the sin of the sinners would be destroyed
as fire would burn fuel.

Suta said :
36-38. By the company of the noble sages, by talking with
them, by seeing and touching them, by the company of the good,
formerly the sin of king Vena perished. The sin of sinners perishes
by the contact of very great merit (i.e. very meritorious persons).
Sin alone would spread by the company of very great sinners.
Vena was stained with the sin of his maternal grandfather.
The sages said:
39-44a. Tell us in detail what the fault of the maternal
 II.30.44b-56 1017

grandfather was. He is death, he is Kala (i.e. god of death) and

is Yama and Dharma. He does not harm anyone. He is well-
settled in his position. All mobile and immobile worlds, influen-
ced by their own deeds, live and die due to their own deeds,
and also enjoy due to their own deeds. On the ripening of their
deeds, the sinners meet the fierce one. O Siita, it is this very
meritorious Yama, who, everyday would employ or punish
(beings), according to their deeds, in all the hells. The pious-
minded and righteous one employs (beings) in all very meritori-
ous deeds. No fault of his is observed (in this). Due to what fault
of Mrtyu (i.e. Yama) was that sinful Vena born ?

Suta said :

44b-56. That Mrtyu remains in the form of Kala (i.e. god of

death) as the ruler of the wicked-minded. He reflects opon their
deeds. He would destroy a person, who has (done) a wicked
deed, with (i.e. as a result of) that deed. Knowing his sin this
Yama takes him. A righteous soul, through his merit would obtain
(i.e. go to) heaven. Mrtyu alone, through his good messengers,
unites all of them (with proper reward). He unites the blessed
souls with great happiness, auspicious songs and gilts, and enjoy-
ments. That Mrtyu, being angry would frighten them only with
various kinds of afflictions and distresses and beat them with
terrible (clubs) of wood. O noble one, his function remains in
(i.e. with reference to) the deeds, and that is due to one's greed
of merit. A daughter by name Sunitha was born to that magnani-
mous one. Always sporting and observing the deeds of her father,
she advised him who observed the good and bad deeds of the
subjects. That glorious daughter of him, Sunitha by name,
sporting and surrounded by (her) friends came to a forest. There
she saw an excellent distinguished son of a Gandharva, by name
Susaiikha, with all his body charming, practising penance, and
meditating on SarasvatI, for obtaining great competence in the
science of music, in spite of (i.e. even though there was) a loud
and confused sound of music. Everyday she created an obstru-
ction in his (penance and meditation). Everyday Susankha,
saying "Go, go (away)", pardoned her. Though thus sent away
(i.e. asked to go away) she would still cause harm to him. (Thus)
 f
1018 Padma Purana

told by him, she, too, getting angry, struck him, who remained
in (i.e. practising) penance.
57-62. Then that Susankha angry and overcome with wrath
said to her: "O wicked, sinful one, why did you obstruct (my
penance)? Great people do not beat (back) a wicked person
when beaten (by him). Though abused they do not get angry.
This is the restraint (brought about) by righteousness. O wicked
one, you struck me who am faultless and endowed with penance."
Speaking this to that sinful Sunitha, that pious one, ceased (to
speak) and knowing her to be a female, kept himself away from
anger. Then she, through sinful delusion and immaturity,
spoke to that noble Susankha, who remained in (i.e. was practi-
sing) penance: "My father himself is the destroyer of the residents
of the three worlds; he would always destroy the bad ones and
would protect the truthful ones. There would be no fault on his
part, he would behave very meritoriously."
63-fifo. Saying so, she went to her father and said to him:
"O father, in the forest I struck a Gandharva's son, who was
always practising penance in a secluded place and was free from
desire and anger. He, the righteous one, endowed with anger
and love said to me: 'One should not beat him who beats one,
nor should one make him weep, who makes one weep.' Thus,
O father, he spoke to me. Tell me the reason (for this)." O best
brahmanas, that righteous Mrtyu, thus addressed, did not say
anything to Sunitha, in reply to (her) question.
67-71. She again came to the forest where that Susankha
remained. Through wickedness she struck him, the best among
those who practised penance, with the blows of her hands. O
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
the life of a housewife a son, full of evil conduct, censurer of gods
and brahmanas, engrossed in all sinful acts, will be (conceived)
in your womb." Cursing like this, he too left, and resorted to
penance only.
72-75. When that glorious one had left, Sunitha went home.
With her mind burning (with anger) she told her noble father as
 11.30.76—11.31.5 1019
(to how) she was then cursed by the son of a Gandharva. Mrtyu
listened to all that, and said: "Why did you harm him, who was
practising penance and who was innocent? O (my) daughter,
you have not done a proper thing in beating a truthful person."
Saying so, the righteous Mrtyu, reflecting upon what she had
told him, became extremely pained.
Suta said :

76-85. O brahmanas, once the brahmana, the very lustrous

and vigorous son of Atri went to the Nandana (garden); there
he saw Indra, Pakasasana. He saw Indra, who was accompanied
by hosts of celestial nymphs and Gandharvas and Kinnaras, who
was (i.e. whose praise was) being sung by singers with seven
very melodious notes, who was being fanned by beautiful women
walking like swans with fragrant fans, and with chowries, who,
the thousand-eyed one, shone with an umbrella (white) in colour
like swans and (round) like the disc of the moon, who was
adorned with all ornaments, who was engaged in sexual sports, who
possessed an unlimited prowess. By his side he saw the blessed
virtuous Pauloml, charming and auspicious, glorious with beauty,
lustre and penance, shining with good fortune and chastity. With
her that Indra enjoyed in the Nandana forest. Seeing his sport,
the best brahmana Anga (thought): 'Lucky is the king of gods
who is surrounded by such (beings). Oh, (great) is the power of
his penance, due to which he has obtained such a great (i.e. high)
position. When I shall have such a son, the great support of all
the worlds, I shall obtain great happiness. There is no doubt
about it.' Thus engaged in thinking he quickly came home.

CHAPTER THIRTYONE
The Account of Suvrata

Suta said :
1-5. Then Anga, the very lustrous one, seeing noble Indra's
wealth, enjoyment oi amorous pleasures and sports (thought:)
1020 Padma Purana

'How shall I have a son, endowed with piety, like Indra?' Anga,
the best among the righteous, thinking like this, came to his own
house. Bowing down and with his neck (i.e. head) bent down
(in respect) he asked Atri, his father: "Who enjoys this high
position of Indra by doing pious deeds? Of what merit is this the
result ? What deed did he do? And of what kind was it? What
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 :
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
of Indra. Formerly there was an intelligent, excellent brahmana
by name Suvrata. He pleased Krsna, Hrsikesa, with penance. He
again reached the meritorious womb of Aditi through Kasyapa;
and through Visnu's grace, he became the king of gods.

Anga said :

9. O you affectionate towards your sons, how shall I have a

son like Indra? Tell me a means for that, O best among the wise.

Atri said :
10-17. O you highly intelligent one, listen to the entire
account of that illustrious Suvrata, in brief—as to how that intelli-
gent Suvrata formerly propitiated Hari. The lord of the world
(i.e. Visnu) having observed his sincerity, devotion and medita-
tion, gave him a great position. That Indra, sustaining the three
worlds, enjoys the three worlds with the mobile and the immobile,
and the (high) position, through Visnu's favour only. AH this I
have told you, so also Indra's acts. O best one, Govinda (i.e.
Visnu) is pleased with devotion and sincere meditation. Hari,
pleased with devotion, being delighted, gives everything. There-
fore, O (my) son, having propitiated Govinda, who gives every-
thing, who is the cause of everything, who is omniscient, who
knows everything, who is the best man among all, you will obtain
from him whatever you desire. He is the giver of happiness, of the
highest truth, of salvation, and is the lord of the worlds. Therefore,
O son, go (and) propitiate him; you will obtain a son like Indra.
11.31.18—11.32.20 1021
1 8-1 9. He, having heard the words uttered by that illustrious
sage, which contained the highest truth, and having understood
the import of these words, he, having saluted that eternal one,
left (the place). That noble Anga, having taken his leave of his
father, Brahma's son, and resembling Brahma, reached the peak
of the Meru mountain, which was full of gold and gems.

CHAPTER THIRTYTWO

Anga Gets a Boon from Vasudeva

Suta said :
1-20. The best mountain (i.e. Meru), with its regions very
bright with various gems and gold on all sides, shone like the
Sun with his rays. All the meditating saints, seated on firm seats
after resorting to very pleasing, cool, comfortable shades,
meditated. At some places the sages practised penance; at some
places Kinnaras sang (songs). Gandharvas, being delighted,
(sang songs), beating time with their hands. Delightful songs
were presented by them, who were engrossed in beating (and)
measuring time in music, and with the seven musical notes; and
with melody and closed fists. On that greatest mountain, Gan-
dharvas, knowing the essential nature of songs, and being intent
on singing, sang them, after having resorted to the shades of
sandal-trees. The divine women danced there on the excellent
mountain. The sound (of the recitation) of the Vedas, which
destroyed sins, gave religious merit, which was divine, which
bestowed great bliss, and which was very sweet, was heard on the
best mountain. The excellent mountain shone with (trees like)
sandal, Asoka, Punnaga, Sala, Tala, and bunyan, resembling
clouds. The lord of mountains shone at every place with San-
tanaka1 trees, desire-yielding trees crowded with Ambha (?)
trees and well-blossomed divine trees. The mountain was full of
many minerals and full of heaps of gems. It was full of many
wonders and of various auspicious things. It was resorted to by
groups of Vedas and was full of the groups of celestial nymphs. It
1. Santanaka—One of the five trees of Indra's paradise.
 1022 Padma Purana

shone with sages, ascetics, Siddhas and Gandharvas. It looked

beautiful with elephants resembling mountains and with the
roars of lions. It was adorned with Sarabhas1, with furious tigers
and cunning beasts. Everywhere it looked charming with wells,
pools and tanks containing spotless water and crowded with
swans and ducks. It looked beautiful with golden, white and red
lotuses. The lord of mountains looked charming with groups of
rivers and streams having clear water, with Sala and Tala trees,
and with crystal forms and elephants, and with slabs of stone
which were extensive, golden, divine and which resembled the
sun and fire. It was adorned with the mansions of deities, and
palaces (resembling) excellent mountains, and with golden
staffs resembling swans and the moon. It was also decorated with
pitchers, chowries and palaces. It was also adorned with hosts
of gods delighted by various excellences (of the mountain). That
holy, best mountain Meru shone all round with many hosts of
gods, Gandharvas and bards. That great river, which is very
holy, which contains sacred water, which is rich with holy places,
which is crowded with swans and lotuses, and which is resorted
to by ascetics and hosts of sages, has risen from it.
21-31. Anga, the great meritorious sage, the son of Atri,
(went to) that best mountain having such excellences and auspici-
ous on account of holy wonders. He entered a beautiful cave
on the very sacred and secluded bank of the Ganga. The
intelligent one, free from desire and anger, sat there after having
controlled all his senses, and meditated upon the pious Visnu-
Krsrta, the lord who removes all afflictions and who remained in
his mind. He, being attentive, full of deep meditation and with
his senses conquered (i.e. controlled) always saw Madhusiidana
(i.e. Visnu) on a seat or bed or in a vehicle or in meditation. He
saw Visnu in the beings—mobile and immobile. That brahmana
(saw Visnu) in all wet, dry and other things. In this way a
hundred years passed, while he was practising penance. Seeing
the best brahmana (practising penance like this), the lord of the
world, with the disc in his hand, always presented before him
many very fearful dangers. With that lustre of the glorious god
Nrsirhha, the pious and fearless (brahmana) burnt (himself) as
1. Sarabha—a fabulous animal said to have eight legs and to be stronger
than a lion.
 11.32.32-54 1023
lire burns the luei. The best brahmana Anga was getting emacia-
ted by observances and restraints; yet by means of his own lustre
he appeared shining like the sun and fire. The god appeared
belore him who was thus deeply engrossed in penances and was
meditating upon Janardana, and said to him, "O you who show
respect, choose a boon." Seeing that Hrslkesa, Aiiga, who was
highly delighted, with his mind pleased, and bowing down,
praised him.
Ans,a said :
32-54. O you origin of beings, O you purifier, you are the
refuge of all beings; O you lord of all beings, you are the soul of
beings. My salutation to you who are full of merit. My salutation
to you who are of the nature of merit, who are a mystery and
are beyond all qualities; to you who are merit (itself), who are
the cause of merit, who are endowed with merit and are of the
nature of merit; to you who are the worldly life, the cause of the
worldly life and who remove (i.e. free) your devotees from the
worldly existence; to you from whom the worldly life has sprung
up, to you who are a mystery, and the destroyer of the worldly
life. Salutation to you, who are the sacrifice, who are of the form
of sacrifices and the lord of sacrifice; who are connected with, the
sacrificial act and the holder of the conch. My repeated saluta-
tions to (you who are) gold, who hold a disc, to you who are
truth, and are of true thoughts and are full of all truth. My
salutation to you who are Dharma (i.e. Piety), the cause of
Dharma and the cause of everything. My salutation to you who->e
body is Dharma, who are a great hero and who are the prop of
righteousness. My salutation to you who are a meritorious and
noble son and not a son; to you who destroy illusion and delusion
and who bring about entire illusion. My repeated salutations to
you who sustain illusion, who are embodied and formless. My
salutation to you who take up all forms and are Sankara (i.e.
you who bring about blisses). My salutation to you, who are
Brahman, of the nature of Brahman and identical with the
highest Brahman; to you who are all lustre and possess lustre. My
salutation to you who possess glory, who live in glory and sustain
glory; to you who live in the ocean and are immortal. My saluta-
tion to you who are a great mineral, who are fierce and arc
 1024 Padma Purana

beyond great wisdom; to you who are not cruel, who are pure
and the lord of sacred things. My salutations to you, the unlimited
one, the complete one, and to the sinless one. Salutation to you
who are the light of the sky and are of the form of a bird. Saluta-
tion to you who are the one to whom oblations are offered, who
enjoys the oblations and who are of the form of oblations. Saluta-
tion to you who are Buddha (i.e. enlightened), who are a god,
and you who are ever enlightened. Salutation to you, who are
the oblation offered to the gods and to the manes; to you who are
the utterance svadha (used at the time of offering oblation to the
manes) and svaha (the utterance used at the time of offering
oblation to the gods), to you who are pure, who are unmanifest
and glorious. Salutation to you who are Vyasa, Indra and of the
nature of the Vasus; to you who are Vasudeva, who are every-
thing and to you who are of the form of fire; repeated salutations
to you, who alone are Hari, Vamana (i.e. Visnu). Salutation to
the god Nrsirhha and to you who maintain righteousness. My
salutation to the cowherd Govinda and to the one-syllabled one.
My salutation to you who are omni-syllabled and of the nature of
the Supreme Soul. My salutation to you who are of the nature
of the three principles or of the nature of the five elements; saluta-
tion to you who are (of the form of) the twentyfive principles
and the support of the elements. Salutation to you who are
Krsna (i.e. Visnu or dark), who are of the nature of Krsna
and are the lord of Laksml. My salutation to you who are
(charming) like a lotus-petal and are the highest bliss. My
salutation to you who are the supporter of all and the destroyer
of sins. My salutation to you who are the very great merit and
you who practise truth. O eternal one, my repeated salutations
to you who are immutable and a misty heap; to you having
a lotus in (i.e. rising from) your navel; to you who are the
great god. O Kesava, I salute your lotus-like feet. O you root
of joy, O you dear to Laksmi, O Vasudeva, O lord of all, O god,
O Madhusudana, make me your slave. O Kesava, I salute your
feet. Be gracious to me in existence after existence, O you who
give tranquility and who have a conch in your hand. Sprinkle
me with water of knowledge, who am burnt by the heat of the
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
Padmanabha, be a refuge to me.
II.32.55-72 1025

55-58. Having heard this hymn of praise of (i.e. recited by)

the noble Anga, Hrsiikesa, shining with great lustre, and with the
holy Kaustubha, marked with the Srivatsa, presented before
Anga his own and very superior form having the conch, the disc
and the mace in his hands, (and also) a lotus in his hand, and
mounted upon Garuda, and with all limbs of his body beautified
with a necklace, bracelets, and ear-rings, and looking great,
divine and spotless, and charming due to the sylvan garland.
59-70a. Having thus manifested his own form, Hari, of the
nature of all gods, said to that best noble sage, Anga : " O blessed
brahmana, listen to (these) auspicious words." With a sound
deep like (the thundering of) clouds, he spoke to the best
brahmana : "I am pleased with this penance (practised by
you). Choose an auspicious boon." He, full of greatjoy, again and
again saluted the feet of Janardana, who was shining, looking
bright, who was the lord of people, who was of a universal form,
who, the lord of Laksmi, was pleased, and said to him : "O you
god of gods, O you holder of the conch, the disc and the mace,
I am your slave. (If) you desire to grant me a boon, then give me
a son born in my family (i.e. of my blood). Give me a son, the
protector of all the people, and one full of all lustre shining like
Indra in heaven. When you desire to grant me a boon, (then)
(give me) a son, who is dear to all gods, who knows the Vedas,
who is well-versed in the code of conduct, who is a donor, who is
endowed with knowledge, and with the lustre of piety, who is the
protector of the three worlds, who is Krsna, who protects the
truthful conduct, who is the best among the sacrificers, who is a
unique hero, and who is the ornament of the three worlds, who
is hospitable to brahmanas, who knows the Vedas, whose promises
are true, who has curbed his senses, who is unconquerable, who
is the conqueror of all, whose lustre is like that of Visnu, who is
a devotee of Visnu, who performs meritorious deeds, who is born
due to merit, who has auspicious marks, who is tranquil, who is
endowed with penance, who has mastered all branches of knowl-
edge, who knows the Vedas, who is best among the meditating
sages, and who is like you in point of virtues. Give me such a son."

Vdsudera said :
7Ob-72. O you very intelligent one, you will have a son
 1026 Padma Purana

endowed with all these qualities. He will support the family of

Atri, and also this universe. He will also emancipate his father
T
by means of his lustre, glory and merit; with his truthfulness he
will emancipate his father (i.e. you) and his grandfather; you
will reach my place, that is Visnu's highest position.

73-75. The lord of gods, spoke like this to that Anga, O

brahmana. (He said to him): "Marry the auspicious daughter
of someone of virtuous power. Generate on her a son, who will
be auspicious, bringing merit and dear (to you). O you very
intelligent one, by my favour, he will be religious-minded,
omniscient, knowing all, (that is) as desired by you." Thus
giving (Anga) a boon Hari then vanished.

CHAPTER THIRTYTHREE
Sunitha's Story

The sages said :

1. She (i.e. Sunitha.) was cursed by that Susankha, the
noble son of a Gandharva. Due to his curse how did she become
(i.e. what happened to her)? What deeds did she do?
2. O best brahmana, what kind of son did she obtain due
to his curse? (Please) narrate to us in detail the account of
Sunitha also.

Suta said :

3-14a. That Sunitha, of a slender waist, who was cursed by

him, being tormented by grief, went to her father's place. She
disclosed her deeds to her father, Mftyu, the best among the truth-
ful and the righteous ones. He spoke to Sunitha, his daughter,
who was cursed by that magnanimous one: "You committed a
sin that destroys merit and lustre. O you noble one, why did you
beat him, who was very tranquil? You did that which is contrary
to (the ways of) all the world. Listen, what sin is committed by
him who would kill him who is free from desire and wrath,
II.-S3.14b-24 1027
who is very tranquil, who loves piety, who is fully engrossed in
the path of penance, and is settled in the highest Brahman. His
son is born wicked, and gets (i.e. accumulates) much sin. There
is no doubt that he who beats a person who beats him and makes
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.
controlled) his mind, who does not beat him (i.e. the person)
who beats him. O you (my) daughter, he who has beaten an
innocent person, would (thus) later beat, through delusion and in
sin, even an innocent man(?). He, the sinner, who, without any
reason, causes anxiety to an innocent man or would later beat an
innocent man through delusion or some sin, obtains the sin
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.
! 4b-19a. Therefore, one should not beat even a sinner. O
(my) daughter, you have done, a very wicked deed. As you are
today cursed by him, therefore practise meritorious deeds. Secure
the company of the good, and behave (properly). O you (my)
daughter, behave taking to profound abstract meditation and
knowledge. The company of the good is greatly meritorious, and
causes great bliss. O (my) daughter, note that merit, well-obser-
ved, of the company of the good. Highly intelligent sages, cleansed
from within and without by touching, drinking and bathing in the
water, obtain perfection. All these worlds—mobile andimmobile—
become pure (due to the company of the good).
19b-20. Water is calm, very cold, soft for the body, causing
pleasure, clear, tasty, of a meritorious power, removing dirt; you
should know that the saints are like that, and should wait upon
them carefully.
21. As gold gives up its impurity by its contact with fire,
similarly a man casts off his sin by the contact of the good.
22-24. The fire of truth would burn brightly only with the
lustre of merit. A man whose lustre blazes with truth, who is very
spotless due to knowledge and very hot due to meditation, cannot
be touched by men born of sin. By the contact of the fire of truth,
all (one's) sin perishes. Therefore, you should, by all means, have
 1028 Padma Purana

contact with truth. Giving up your burden of sin, resort to merit

in this way."

Suta said :
25-26. In this way that Sunitha, who was distressed, was
advised by her father. Having saluted her father's feet, she went
to a lonely forest. The devout one, giving up desire and anger and
her childishness, and also abandoning tricks, malice and deceit,
resorted to a secluded place.
27-28a. Her friends, endowed with grace, came there to
sport. The large-eyed ones saw Sunitha afflicted and medita-
ting. Seeing her reflecting, they, full of anxiety, said to her:
28b-30. "O good one, full of anxiety why are you brooding?
You, are causing anxiety and worry to us; tell us the cause (of
your anxiety). Only one anxiety, entertained for piety (alone),
is significant. The other kind of anxiety, viz. giving delight to the
meditating sages in matters of piety is important. (I.e. the other
kind of anxiety that is important is one which gives delight to '
the meditating sages in matters of piety.) (Any) other anxiety is
worthless. One should not at all entertain it.
31-33. Anxiety withers the body; it destroys strength and
lustre; it would destroy all happiness, and would show (i.e. bring
about) loss of beauty. Anxiety would bring these, viz. thirst (i.e.
desire), delusion and greed (to a person). Anxiety, when enter-
tained, would produce sin day by day. Anxiety would show (i.e.
bring about) bodily diseases, and would lead (one) to hell.
Therefore, O beautiful one, behave by giving up anxiety.
34-35a. A man enjoys (or suffers) only what he has earned
by means of his former deeds. A wise person should not mind
them. Therefore give up your anxiety, and talk about happiness,
unhappiness etc."
35b. Hearing those words of them, Sunitha spoke these
words.
II.34.I-14 1029
CHAPTER THIRTYFOUR

Sunitha's Problem

Suta said :

1 -2a. She, the noble one, who was very much afflicted with
grief, told her friends how she was formerly cursed by the magna-
nimous Susaiikha, and all that she did.

Sunlthd said :

2b-5. O friends, listen now; I shall tell you something else.

Seeing my wealth of beauty and excellence in age (i. e. youth)
and good qualities, my father became worried about me. The
very glorious one desired to give me (in marriage) to (one of the)
gods or sages. Holding me by the hand, he said these words to
them all : "This is my young daughter, full of good qualities and
having charming eyes. Well-being to you, I desire to give her (in
marriage) to a virtuous and very magnanimous (god or sage)."
6-8. At that time gods and sages heard the words of Mrtyu.
Gods, led by Indra, spoke to him, who was (thus) speaking:
"This your daughter is endowed with virtues, and is a great
treasure of good character; but she is defiled by one fault, viz.
the curse of (i.e. given by) the sage. On her will be born a son,
from whose semen a man will be (born) who will be a great sinner
and the destroyer of the virtuous family.
9-14. A pitcher that is seen to be full of the water of the
Ganga, becomes a pitcher (full) of liquor when polluted with a
drop of liquor. Due to the sinful contact of a sinner, the family
becomes sinful. If a drop of the sour gruel made from the fermen-
tation of boiled rice would go to (i.e. would get mixed with)
milk, it would later destroy (i.e. spoil) the milk and would present
its own nature. In the same way a sinful son would destroy the
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
sages; and the good men also did not accept me. Thus formerly
I have committed a sinful act.
1030 Padma Purana
15-16. Tormented by agony and grief I have just resorted
to the forest. I shall practise penance only, and shall wither my
body. You have well asked me the effect and the cause. The
deed, following my anxiety, has also been disclosed to you.
17. Speaking thus, that Sumtha, Mrtyu's glorious daughter,
afflicted with grief, ceased speaking; and then did not say
anything.
The ft lends said :
18-27. O you noble one, give up the grief, destroying your
body. There is a blemish in the family of an atheist. (Even) gods
have resorted to (i.e. committed) sin. Formerly (even) that
Brahma told a lie in the presence of Visnu. That Brahma
(though) abandoned by gods, became most adorable. O (you),
look at the king of gods (i.e. Indra) who was engaged in killing
a brahmana. The noble one enjoys, along with the gods (the
kingdom of) the three worlds. Formerly he went to (i.e. cohabited
with) Ahalya, Gautama's wife. He, who was an adulterer, has '
become the lord (of gods). Hara (i.e. Siva) committed a fierce f
deed like killing a brahmana. Even now he lives with the skull
of Brahma. Gods and sages who have mastered the Vedas salute !
that god. The Sun, full of (i.e. suffering from) leprosy would
illuminate (i.e. illuminates) the three worlds. All the worlds, *
including the mobile and the immobile, and led by the gods, '•
salute him. Krsna enjoys (i.e. suffers from) the curse given
formerly by Bhargava. Candra(i.e. the Moon), who went to (i.e.
copulated with) Guru's (i.e. Jupiter's) wife, has become emacia-
ted due to that. There will be (born) a very lustrous, valorous,
very intelligent son ofPandu, viz. Yudhisthira, the king of kings.
For the murder of his teacher, he will tell a lie. Great sin resides in
(i.e. is committed by) these great ones. There is no defect in any-
one of them nor any stigma.
28-29. O you beautiful one, you are smeared with a small
sin. O you of an excellent complexion, we shall oblige you. O
you of charming eyes, O you auspicious one, we do not find the
qualities which you possess anywhere else (i.e. in any other
woman).
30-35a. O you auspicious one, the virtue of beauty is the
first ornament of women. The second one is good character; and
II.34.35b-46 1031
the third one is truthfulness. The fourth one is honesty; the fifth
one is piety itself. Then, O you beautiful one, sweetness is said to
be the sixth one. O you young girl; internal and external purity of
women is the seventh (ornament). Devotion to the father is the
eighth (one). Service (to others) is the ninth one. Tolerance is
said to be the tenth one, and love is the eleventh (one). O you
of an excellent complexion, loyalty to husband is said to be the
twelfth (one). O you young girl, you are adorned with those
(ornaments); O you beautiful one, do not get frightened. We
shall find out that remedy by which that highly meritorious one
will be your husband; for, we are (living) for you only.
35b. The excellent friends said to her: "Do not indulge in a
rash act."
Suta said :
36. Sunltha, who was thus addressed, again said to those
friends: "Tell me the remedy by which (he) will be my husband."
37-41 a. The excellent ladies of charming eyes, led by
Rambha, said to her: "You are endowed with beauty and sweet-
ness; you would lead (your husband) to prosperity. You were
frightened by a brahmana's curse. (Therefore) we have come
here." They spoke to that Mrtyu's daughter having large and
charming eyes: "We shall give you, O good one, an incantation
(having the power of) giving all good and alluring men knowing
all tricks." Then these (ladies) gave her the powerful incantation
giving happiness. (They said :) "Instantly allure him, whomso-
ever god (or other) you desire to allure , O good lady."
41b-46. That Sunltha, being very happy when well-equipp-
ed with the incantation, thus wandered with her friends, and
observed men. While wandering she went to Indra's paradise.
(There) on the bank of the Gariga, she then saw the brahmana,
who was the ornament of the Atri-family, who was handsome,
who was endowed with all (auspicious) marks, who resembled the
sun in lustre, who was matchless in form in the world, who was,
as it were, another god of love, who had god-like form, who was
noble and fortunate, who bestowed bliss (on others), who had
no match, who was magnanimous, who resembled Visnu in lustre,
who was a devotee of Visnu, who destroyed all sins, whose valour
was like that of Visnu, and who was free from desire and anger.
1032 Padma Purana

47. Seeing him, who was handsome, the very form ofJ'
penance, of a divine prowess, and who was tormenting himself!
(by austerities), she asked Rambha, her good friend: "Who is-
this excellent, magnanimous one, remaining in heaven (i.e.1
possessing divine qualities)?"

CHAPTER THIRTYFIVE

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
to Nandanavana. Seeing Indra's glory excellent with graceful
lustre, he too longed for a position similar to that of Indra: 'If I
would have such a son endowed with righteousness, (then) my
existence, endowed with fame and glory, will be very blessed.'
Then he propitiated Hrslkesa with austerities and restraints.
When Hrslkesa was very much pleased, he asked for a boon :
"O Madhusudana, give me a son who resembles Indra, whose
lustre and valour are like that of Visnu, who is a devotee of
Visnu, and who destroys all sins."
6b. Then he gave (him) a son possessing all such (qualities).
7-12. Since then the best brahmana looked (for) an auspici-
ous maiden. He saw you as you are beautiful in all limbs. O you
beautiful lady, go to (i.e. accept) him; from him you will have a
son, who will be righteous, who will be knowing pious ways of
behaviour and whose lustre and valour will be like that of Visnu.
All this has been told to you, since you had asked me like (i.e.
about) that. There is no doubt that this one will be a suitable
groom for you. That curse of (i.e. given by) Susankha also will
be ineffective. O good noble lady, when from him a son propaga-
ting righteous conduct will be born, you will be happy. I am
telling you the truth, (and) the truth (only). A farmer, with
great sincerity, sows the seed. O respectable lady, he enjoys (i.e.
11.35.13—11.36.13 1033
reaps) the fruit as he sows the seed. It shall never be otherwise.
It would all be just like that.
13-14. This noble one is devout and possesses merit and
strength; a son born from his semen will be endowed with his
wealth of virtues, will be very lustrous, will be best among all
human beings, will be very fortunate, of a devout disposition,
and will be conversant with the principles of deep and abstract
meditation.
15. Hearing these words of Rambha, uttered affectionately
and bestowing well-being, Sunltha entertained the notion :
This is the truth, the entire truth.

CHAPTER THIRTYSIX
Sunltha, Gets Married and Vena is Born

Sunitha said :

l-2a. O good lady, you have spoken the truth; I shall do

like this. I shall allure the brahmana with this incantation, and
not in any other way. Give me help so that I shall go to the
meritorious one.
2b. Ramhba, who was thus addressed by her, said to the
high-minded one (i.e. Sunltha):
3-5a. "O you beautiful young lady, tell me what kind of
help I can give (you)." (Sunitha said:) "O good lady, now go
to him as my messenger." Thus she spoke to that Rambha of char-
ming eyes. That celestial nymph Rambha promised (her) like
this only: "I shall help you; give me instructions."
5b-13. Due to (her) good temperament, the beautiful lady,
of large eyes and possessing beauty and youth, became of (i.e.
took up) a divine form through a device. She was matchless in
beauty in the world, and allured the three worlds. The charmingly
smiling Rambha, lovely in an all-elegant dress, was seated upon
a swing on a very auspicious peak of Meru, which had lovely
1034 Padma Purana
caves, which was covered with many minerals, which was adorned
with various gems, which was covered with divine trees, which
looked lovely due to abundant flowers, which was covered (i.e.
crowded) with hosts of gods, which was resorted to by Gandhar-
vas and celestial nymphs, which was attractive, very charming,
and full of the shadows of the sandal and the asoka trees. The
beautiful lady looked lovely with the dark-blue silken garment,
and with a bodice, having the colour of a bandhiika-flower, O
best brahmana. The young lady, with all her limbs beautiful,
had her hands engaged in (playing upon) the lute, (properly)
beating the time, and was singing an excellent, very melodious
song, alluring the universe. The very beautiful young woman
was surrounded by her friends; and Anga had resorted to medita-
tion in an auspicious secluded cave. He, free from desire and
anger, meditated upon Janardana.
14-15a. The bright one (i.e. Anga), hearing that very
melodious, sweet and very charming song, accompanied by
beating time and (proper) measure, and attractive to all beings,
swerved from his meditation, as he was fascinated by that
enchanting song.
13b-l 7. With his mind swerving due to that fascination,
looking repeatedly (at her) quickly got up from his seat, speedily
went there; the very glorious one, seeing her seated on a swing,
and with her hand full of the neck of the lute, laughing, singing
well and with her face resembling the moon, was allured by the
song and (her) beauty.
18-19. The best brahmana, the son of a sage, was struck
with Cupid's arrows (i.e. was overpowered by passion) due to
her beauty, and with his mind perturbed and disturbed,
talked through infatuation, and recoiled repeatedly. That moment
only he perspired, shivered and was distressed.
20. Then Anga, as it were being allured by great fascination,
languid, and with his mind unsteady, trembling and being
afflicted, came (there).
21. Seeing that Sunltha, Mrtyu's daughter, of large eyes,
glorious and smiling charmingly, the noble one said to her:
22. "O you beautiful lady, who are you? To whom do you
belong? Surrounded by (your) friends., for what mission have you
come (here)? Who has sent you to the forest?
11.36.23-37 1035
23. In (this) large forest, your beautiful body is shining
everywhere. Tell me (all about it) today only; be gracious to me."
24. The great sage, pierced with the arrows of Cupid, and
infatuated by her fascinating device, did not grasp her actions.
25. Hearing these great (i.e. significant) words of that very
intelligent one, she (just) looked at the face of her friend, and
did not say anything to that brahmana.
26. Sunitha, with a sign, set on her friend, Rambha. Then
Rambha respectfully said to the brahmana:
27. "This noble one is the daughter of the glorious Mrtyu,
known as Sunitha, and adorned with the wealth of all (good)
marks.
28. The young girl is looking for a groom, who is a treasure
of penance, who is tranquil and restrained, who is very intelli-
gent and well-versed in Vedic lore."
29-34. Having heard these very significant words, the great
sage said to that Rambha, the best among the celestial nymphs:
"I have propitiated Visnu, Hari, of the form of all gods. He has
given me a boon (granting) a son, and giving all prosperity. For
that, O good lady, and for having a son, I am everyday thinking
of the daughter of someone of an auspicious power. And for ever
I am really not finding a good bride. Let this daughter, of Mrtyu,
whose conduct is righteous, and who is beautiful take me (as her
groom) here, if she desires a husband. There is no doubt that I
shall give whatever this young girl asks for. For having union
with her I say that I (shall) give (even) what cannot be given."
(Rambha said:) "O best brahmana, listen, what one thing you
should just give."

Rambha said :
35-37. O best brahmana, listen to the pledge which I (shall)
tell now. She is never to be abandoned by you. She is your lawful
wife. You have never to assume either a blemish or a merit of her;
(and) for this, O best brahmana, show (us) actually (some)
convincing proof. O best brahmana, give her your hand giving a
convincing proof.
(He said) : "Let it be so. I have given my hand to her.
There should be no doubt about it."
1036 Padma Parana $

Suta said :
38-45. Thus establishing a relation showing a convincing •
proof, he married Sunitha by means of the Gandharva (type of)
marriage. Having given that Sunitha (in marriage) Rambha, :
with her mind delighted, took leave of her, and went to her own
abode. The friends, with their minds very much delighted, t
went to their own abodes. When all the friends had (thus) left, 5
Anga sported with his dear wife. Having generated on her a
son possessing all (auspicious) marks, he named the son 'Vena'.i
Then that son of Sunitha (viz. Vena), of a great lustre, grew.
The intelligent one, having studied the branches of the Veda,ji
along with archery, mastered all the lores. Vena, the son of Anga,
abided by good manners. That Vena, the best among the brahma-
nas, took to the behaviour of ksatriyas. As Indra, endowed with
all lustre, shines in heaven, the very intelligent one shone with
his own might and valour.
46-50a. When following the period of Caksusa1 Manu that
of Vaivasvata arrived, the beings were sinking in the world with-
out a protector of the beings (i.e. without a king). The sages,
having penance as their wealth, and knowing the essence of right-
eousness, thought of a king knowing righteousness and well-
versed in truth. They just saw Vena, prosperous and endowed
with (auspicious) marks. The best brahmanas consecrated him
in the position of the lord of created beings. When that noble
king (Vena), the son of Anga, was consecrated, all the lords of
created beings went to a penance-grove. When they had left,
Vena ruled over the kingdom.

Suta said :
50b-57. That Sunitha, seeing her son looking well after the
entire kingdom, thought: 'Due to the prowess and the curse of
that noble one, my glorious son will be the protector of righteous-
ness.' Thinking like this, she was everyday afraid of her former
sins. She would present (i.e. she presented) before her son the
very meritorious essential requisites of Dharma. She would throw
(i.e. she threw) light on such virtues as truthfulness etc. She said
to her son like this: "O son, I am the daughter of Dharma; (and)
your father knows the essence of piety; therefore, practise piety."
1. Gaksusa 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.
II.37.1-11 1037

Thus that good lady would always advise her son, Vena. He
would obey (i.e. obeyed) the words, proper for (i.e. leading to
the well-being of) his subjects. Thus on the globe Vena had
become a king. The people lived happily. The subjects were
pleased. Thus was the greatness of the kingdom of noble Vena.
When the king was ruling, the ways of Dharma prevailed.

CHAPTER THIRTYSEVEN

A Heretic Meets Vena

The sages said :

1. (If) thus was the creation of the noble Vena, how is it
that giving up righteous conduct he would be (i.e. became)
(a man) of wicked mind?

Suta said :
2. Sages endowed with spiritual and worldly knowledge,
and knowing the truth, tell what is good and what is bad; that
would never become otherwise in the world.
3. O brahmanas, how can the curse, given by that noble
Susankha, who was practising penance, not turn true?
4-8. I shall tell (you) all the sinful conduct of Vena. When
he—a noble king knowing righteousness—was ruling, a man,
having put on a guise, naked, of a huge body, with his head
clean-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 hand reciting (texts containing) wrong doctrines, vilifying
the Vedic religion, came (there). He quickly came to (the place)
where Vena was (seated). The sinner entered the court of that
Vena. Seeing him having arrived (there) Vena asked him a
question:
9-11. "Who are you, taking up such a form, that have come
into my court? Why have you come before me who am (seated)
in the court? What (kind of) dress (do you have)? What is your
 1038 Padma Purdna

name? What is your faith? Tell me (all this). What is your Veda
(i.e. which Veda do you follow)? What are your practices? What
(kind of) penance (do you practise)? What abstract meditation
(do you possess)? What (kind of) prowess (do you have)? What
are the real characteristics of your faith? Tell me all that and the
truth before me."
12a. Hearing those words of Vena the sinful man said these
words.

The sinful man said :

12b-15. In vain you are ruling. You are a great fool, there
is no doubt about it. I am all-in-all of Dharma (i.e. religious
practices). I am most adored by gods. I am knowledge, I am
truth, I am the eternal supporter. I am Dharma (i.e. religious
practices), I am salvation, I am full of all gods. I have sprung
from the body of Brahma; I am faithful to my promise, and not
otherwise. Know me to be the chief Jaina saint, having the body
of true religion. The meditating sages, intent on (obtaining)
knowledge, run to me only.

Vena said :
16. What kind of acts (do you do)? What is your doctrine?
What are your practices? Tell (all this to me).

The sinful man said :

17-21. (That is my faith) where Arhats are the gods, and
Nirgrantha is looked upon as the preceptor. Compassion is said
to be the best way of life and in it is seen (to lie) salvation in
(i.e. according to) this faith. There is no doubt about this. I shall
(now) narrate the practices. (In this faith) there is no perfor-
mance of sacrifices; there is no officiating at sacrifices; there is no
recital of the Vedas; there is no offering of the three daily prayers;
there is no penance; there is no charity; it is without (the excla-
mations viz.) svadha and svaha; there is no offering to gods or
manes; there are no rites like sacrifices; there is no gratification
of the manes; there is no (worship offered to a) guest; there is no
offering to all the deities. The best worship is that of a Jaina
mendicant, and the best meditation is that of an Arhat. This way
 11.37.22-42 1039
of life is seen in the Jaina faith. I have told you all this i.e. the
characteristics of my faith.
Vena said :
22-23. (In your faith) the way of life as told in the Vedas
is not seen, nor are rites like sacrifices seen; no oblations to
manes, no sraddha, no sacrifice offered to all gods, and also no
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
way of life based on compassion (you advocate).
The sinful one said :
24-32a. This body of (human) beings is nourished by the
five elements. This soul is of the nature of air, so they have no
association. Even as in the water there is a contact of the form of
bubbles, in the same way there is a contact among the beings.
The earthly state is (present) in the matter; water also remains
there only; fire also is seen there; powerful wind is also seen in
(these) three. The state of bubbles covering the space is then
produced in water, where a very bright, excellent circle is
produced. It is seen just for a moment, and just after a moment
it is not seen. In the same way contact among beings is seen. At
the time of death, the soul departs, and the five (elements in the
body) go to (i.e. merge into) the five (gross elements). Moreover
the mortals being confounded by ignorance behave with one
another (foolishly). Through folly they perform sraddha and
offer oblations to the manes in the evening. O best king, where is
the dead person (at that time)? Of what nature does he eat?
(i.e. what is his state when he eats?). What is knowledge? What
kind is the body (after death)? By whom is it seen? Tell us (all
about it). (Only) the brahmanas, being fed with sweet food go
satisfied. To whom would the sraddha be offered? The faith (due
to which a sraddha is offered) has no meaning.
32b-42. I shall tell you another fierce act (mentioned) in
the Vedas. When a guest goes (i.e. arrives) to the house, a brah-
mana (kills and) cooks (the flesh of) a great bull; or O king of
kings, he would feed the guest (with the flesh of)a goat. (They kill)
a horse in a horse-sacrifice, and a bull in a bull-sacrifice; a man in
a human sacrifice and goats in a Vajapeya sacrifice. O great
 1040 Padma Purdna

king, a great slaughter of many animals is done at a Rajasuya

sacrifice. At a Pundarika sacrifice one would kill (i.e. one kills)
an elephant, and at an elephant-sacrifice (they kill) an elephant.
At the SautramanI sacrifice a beast is seen to be fit for being
sacrificed. Thus, O prince, listen how at rites of various forms
killing of beasts of various species is laid down. What are the
characteristics of gifts that are given? That food should be known
as left-over, (where) sumptuous food is had, and (when) in a
great sacrifice they kill those (beasts) that are extremely impure.
What righteousness is seen there or what fruit is seen there where
those who are learned in the Vedas have prescribed the killing
of beasts? Due to that (i.e. the killing of beasts) merit perishes
and the (so-called) religious merit does not give (i.e. lead to)
salvation. That way of life which is without compassion is fruit-
less. There is no doubt that the right way of life lies there where
lives of beings are protected. It is not the right way of life (or
righteousness) where there are offerings to gods, manes, penance,
truth, and rashness without compassion, O best king. The Vedas
are not Vedas where compassion is not (prescribed).
43-5 2a. Even a candala or a sudra, who, being intent upon
the gift of kindness, would protect a life, is said to be a brahmana.
But that cruel brahmana who is intent upon killing beasts, is
very ruthless, sinful, hard-hearted and of a cruel mind. That
Veda which is without knowledge, is said to be a Veda (only) by
the rogues. Veda stands firmly there where there would be knowl-
edge. O you very intelligent one, neither truth nor rite is seen
in the merciless Vedas and Brahmanas and also in the brahmanas
who follow the Vedas. O best king, the Vedas, void of truth are
not Vedas and the brahmanas who are not truthful (are not
brahmanas). There is no fruit of charity, so gifts also are not
given. As are the characteristics of sraddha, same are those of
charity. Whatever is the faith of Jiva is the giver of enjoyment
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
11.37.52b-61 1041
feet of one's mother and father. Then what should be told about
others, O best king?
Vena said :

52b-53. (They say) that these brahmanas, preceptors and

others, and also the rivers like Ganga, are holy places giving
great religious merit. Is that the truth? Tell me if you desire piety
(to flourish) here.
The sinful man said :

54-60. O great king, from the sky the clouds shower water.
Having floated in the water which has fallen everywhere on the
ground and on the mountains, he would stand, and produce
compassion everywhere. Rivers are but the streams of blemish.
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?
O great king, ponds, lakes, seas, and mountains—the heaps of
stones—support the earth. No sacred place can be situated in
(or on) them. A cloud is the best (holy place) due to its (contain-
ing) water. If a bath (i.e. a dip in water) causes great religious
merit, then why is it not (found) in the fish? If by bath purity
is produced, then the fish are purified. It cannot be otherwise
(i.e. it is quite certain). Sacred place and eternal Dharma (i.e.
way of life) are to be found where Jina remains. Penance and all
merit due to bath etc. is settled there. O lord of kings, Jina alone
is full of everything. There is no other (Dharma) than that;
that is the holiest place. This is the greatest gain. So always
meditate on him; you will be very happy.

61. Censuring by (indicating) the sinful nature of the entire

(Vedic) religion, the Vedas, and charity of the form of sacrifices,
along with (i.e. causing) merit, the sinful one advised Anga's
son in various way-.
 1042 Padma PurSna

CHAPTER THIRTYEIGHT
The End of Vena's Reign

Suta said :
1-2. Vena, thus advised by that very sinful Jina, and
deluded by him, attained to a sinful attitude. Abandoning the
Vedic faith and rites of a truthful conduct, he saluted the feet of
that very wicked one.
3-5a. There was cessation of good sacrifices, and also of the
Vedas. Religious practices full of holy scriptures (i.e. as told in
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
ruled, there were no sacrifices, no (recitations of) the Vedas,
no excellent purport of the holy texts, no charity and no study,
O brahmanas.
5b-9. Thus there was the cessation of religious conduct, and
great sin proceeded uninterruptedly. Though warded off by
Anga, he very much acted otherwise. The wicked-minded one
saluted neither the feet of his father nor of his mother. (He did)
not (salute) the feet of any brahmana also. (He thought:) 'I
alone am valorous.' Though warded off by his father and by his
mother, the wicked-minded one did not perform auspicious,
.meritorious (acts) like giving gifts at a holy place. The very
glorious one (lived) for a long time according to his own ideas.
They all thought: 'For what reason has he become a sinner?
The son of Anga Prajapati is a bane to his family.'
10. The religious-minded (Aiiga) again asked the daughter
of magnanimous Mrtyu: "O dear one, tell me the truth: Due to
whose fault is he born (like this)?"

Sunitha said :

11-13. O you highly intelligent one, [the daughter (of

Yama) formerly only told Anga her own account and her merit
and faults: (She said:) ] in my childhood I committed a sin
towards the magnanimous Susankha. I have not done anything
else. The angry one cursed me: "Your progeny would be wicked."
Thus, I think, O glorious one, this (Vena) has become wicked
due to that (curse of Susankha).
 11.38.14-30 1043
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
his wife, the Seven Sages then approached Vena. Calling him
they thus spoke to (him) the son of Anga :
The Sages said :
16-17. O Vena, do not act rashly; you are the guardian of
the subjects. You yourself have put all this world and the three
worlds along with the mobile and the immobile on the righteous
path, O glorious one. Give up evil deeds, and perform auspicious
deeds.

! 8a. When they had spoken like this, Vena laughed and
said :
Vena said :
18b-20a. I alone am the highest (form of) religion; I alone
deserve to be worshipped; I am eternal; I am the supporter; I am
the protector; I alone am the import of the Veda; I am religious;
I am the ancient, very holy, Jaina religion. O brahmanas, by
means of your actions, resort to me, who am of the form of
religion.
The Sages said :
20b-24. The three castes viz. brahmanas, ksatriyas and
vaisyas are twice-born.1 This (i.e. the Veda) is an ancient sacred
text meant for all the castes. The beings behave according to the
Vedic practices; therefore they (continue to) live. You are born
in the family of Brahman. (So) you are a brahmana only. Then
you, who had performed valorous deeds, were made the king
of the earth. O best king, brahmanas live happily due to the
religious merit of the king. They perish due to his sin. Therefore
practise righteous deeds. O king, you honoured and practised
righteous deeds; but (did) not (do) the deeds of (i.e. proper for)
Treta and Dvapara-yuga.
25-30. When Kali (-yuga) sets in, all men, deluded by sins,
will act after having resorted to the Jaina faith. Men will abandon
Vedic practices, and will commit sins. There is no doubt that the

Dvijitayah—Men of any of the first three castes of the Hindus.

1044 Padma Purdna
Jaina faith is the root of sin. O best king, the fall of those men,
who are heaps of sins, is brought about by this great delusion.
Govinda (i.e. Visnu), the destroyer of all sins, will be (appearing)
for their destruction and for nothing else. Taking the form of
his liking he will restrain (them) from sins. When sins will have
thus accumulated, he, the god will be (appearing) as Kalki1
for the destruction of the Mlecchas; there is no doubt about it.
Give up the behaviour of (i.e. proper for) Kali (-yuga) and resort
to merit. Behave truthfully; become the guardian of your subjects.

Vena said :

31. I am the best among the wise; I have known everything

here. He who behaves in a different way will certainly be
punished.

32-3 7a. All the magnanimous sons of Brahman got angry

with that wicked-hearted king who was talking too much.
When the high-souled brahmanas were angry, king Vena, through
the fear of a curse from the brahmanas, entered an ant-hill. Then
the angry sages looked for Vena everywhere. Knowing that the
king who had fled, was well-settled in an ant-hill, the brahmanas,
forcibly brought (out) the cruel and wicked (king). Seeing the
sinner the sages were well-composed. Getting angry, they churned
the left hand of the king. From it sprang up a very short, terrible
barbarian, whose complexion was dark-blue, whose eyes were
red, who had arrows in his hand, and held a bow (in his hands).
37b-41. He became the king, supporter and the protector
of all sinful Nisadas, especially of the Mlecchas. O highly intelli-
gent one, seeing that sinful one, the sages also churned the right
hand of that noble Vena. From it sprang up very intelligent and
very powerful and noble king of kings, viz. Prthu, who milked the
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
sovereign emperor, went to Visnu's heaven. That is the highest
position of Visnu.

1. Kalki—The tenth and last incarnation of Vi?nu in his capacity of the

destroyer of the wicked and liberator of the world from its enemies.
11.39.1-lOa 1045
CHAPTER THIRTYNINE
On Gifts and Worthy Recipients of Gifts

The sages said :

1. O you best among the truthful ones, tell us in detail, how

Vena casting off his sin went to heaven.
Suta said :

2-6a. O best brahmana, by the contact of the merit of the

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
mind obtained eternal knowledge. O brahmanas, free from desire
and anger, he practised penance for a full hundred years in the
hermitage of the sage Trnabindu, which destroyed sins, and
(which was situated) on the right bank of Reva. O glorious ones,
god (Visnu), the holder of the conch, disc and mace, was pleased
with the sinless king due to his severe penance. Being pleased
with him, he said to him: "I am pleased. Choose an excellent
boon."

Vena said :

6b-7. O god, if you are pleased with me, give me an excel-

lent boon: I desire to go, by your power, with this body, and
along with my father and mother, to your abode, to the highest
abode of Visnu, O god of gods.
Sri Vdsudeva said :

8. O king, where has that great infatuation, by which you

were deluded, gone? You were caused to fall on the path of dark-
ness by greed united with infatuation.
Vena said :

9-10a. O lord, I was deluded by the sin which I had formerly

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.
1046 Padma Parana
The lord said :
10b-15. Well, O blessed king, your sin has perished. By
means of your penance you have become pure. So I shall tell you
(what) merit (is). O dear, formerly Brahma had asked me as
(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)
navel was engrossed in meditation, Visnu (i.e. I) appeared before
him for granting him a boon, O you of a good vow. Desiring a
good state (i.e. salvation), he asked him about a hymn, of a great
religious merit, destroying sin, and called Vasudeva. O glorious
one, he (i.e. I) taught him the hymn, best among all hymns,
called Vasudeva very much pleasing to Visnu, and giving all
happiness to men who always recited and muttered it.

Visnu 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.
one who pervades). I should be respectfully known to be that
Vasudeva, in whom the beings live, and who lives in the beings.
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
who seek his (i.e. my) refuge, by the name Sankarsana. With
the desire 'Let me be many', I take up any form I intend (to
take up). Therefore, I should be known as Pradyumna by those
who desire (to have) sons.
20-25. In this world I am not restrained by anyone except
the lords of all, viz. Hara and Kesava, by means of the prowess of
deep and abstract meditation; therefore I have (the epithet)
Aniruddha. To the world, I, possessing spiritual and material
knowledge, am known as Visva. Being awake and full of refle-
ction, I am possessed of self-consciousness. Full of the movements
of the world and possessed of sense-organs and form I am (called)
Taijasa (i.e. bright); I am in the state of sleep when I am without
understanding and action. When I am the presiding deity I
move (everywhere) occupying all. I am supposed to be un-
concerned with the world when I am in the state of deep sleep.
As Turlya (i.e. in the fourth state) I am without any modification
and void of properties. With my form reflected everywhere I am
11.39.26-39 1047
unattached and (am just) like a witness. I am the individual soul
still sticking to the worldly defilements; I am consciousness and
joy; I am full of consciousness; and have the form of consciousness.
I am eternal, immutable; I am of the form of Brahman; know
me to be Brahman only.

The lord said :

26. Speaking so to Brahma about his own form formerly,
Visnu vanished. He too knowing his universality, in a moment
became self-possessed.
27. O king, you too are pure due to the birth of Prthu only.
Still, O you of a good vow, propitiate the lord with this hymn.

28a. Visnu, being pleased, said to him: "O you, who give
respect to others, choose a boon."

Vena said :
28b-29a. O Visnu, give me the best refuge; (please)
protect me from the sin. I have sought your refuge. Tell (i.e.
show) me the cause (i.e. way to) the best state (i.e. beatitude).

Visnu said :
29b-39. O you blessed one, formerly only the noble Anga
had propitiated me, (and) I had granted him a boon. O you
illustrious one, O you best brahmana, O you prince, you will go
to the best heaven of Visnu by means of your own deeds. O noble
one, just ask for a boon for yourself. O illustrious Vena, listen to
the account that took place formerly. Formerly the glorious
Susaiikha, getting angry, gave a curse to your mother, Sunltha,
in her childhood, O king. Then I, who had known (Anga's)
mind, and who desired to emancipate you, gave a boon to Anga:
You will have a good son.' O you who love virtues, having thus
spoken to your father I will, having sprung up from your body,
protect the world. I remain on the earth as Indra shines in heaven.
The sacred text: 'Oneself is born as (one's) son', is true.
So, O dear, you will get the highest position as a result of my
boon. For getting the (best) position (i.e. salvation), O king, O
hero, give a gift; I (am the one), who in the form of the sinful
naked one, spoke to you, to cause you deviate from righteousness;
 1048 Padma Parana

otherwise the words of Susankha would have become untrue.

I myself am injunction and prohibition both. I am the one who
gives the fruit (to one) according to one's deeds, who is beyond
comprehension and who insists on virtues.
40-46a. (Giving) a gift is the highest, the best. 11 is the cause
of everything. Therefore you give gifts. Merit proceeds from
(giving) gifts. Sin perishes due to (the giving of) gifts; therefore,
do give gifts. O best king, perform sacrifices like the horse-
sacrifice. Give gifts of land etc. to brahmanas. Due to (giving)
good gifts enjoyment is obtained, glory is obtained; fame takes
place (i.e. is obtained) due to good gifts and happiness is secured
through good gifts. A man obtains (i.e. goes to) heaven by means
of (giving) gifts, and there enjoys the fruit (of his gifts). When the
time of the maturity of a good gift that is given through faith
arrives, O best one, the man (i.e. the giver of gifts) would go to
a sacred place—this is also the fruit of (his) religious merit. To
him, who, keeping faith in me, gives a great gift to a worthy
brahmana, I give everything and whatever he desires with (i.e.
in) his mind.

Vena said :
46b-48a. Tell me about the (proper) time of (i.e. for giving)
a gift. What are the characteristics of the (proper) time (for
giving a gift)? Being gracious to me, O lord of the world, if you
have compassion for me, tell me in detail the nature of a sacred
place, and also the good (i.e. proper) characteristics of a worthy
recipient, and the procedure of (giving) a gift.

Srikrma said :

48b-57. O king, O great lord, I shall tell you the time for
regular and occasional charity and also for the optional one,
and for making daily and occasional gifts which would lead
to the fourth (goal of life, i.e. salvation). At the time of sunrise,
sin perishes everywhere. Very fierce darkness destroys men.
This sun, my portion, is thought to be the treasure of lustre by
day. Sins, burnt by the lustre of him only, are reduced to ashes.
O king, what can be said about that which increases the religious
merit of him who even gives water to my rising portion (i.e. the
 11.39.58-7Ia 1049
rising sun)? When an auspicious time comes, if a person, after
having bathed and worshipped his parents and gods gives, accor-
ding to his capacity and with his mind purified by faith, gifts of
food, water, fruits, flowers, garments, tambula, ornaments,
gold, and gems etc., he has unending merit. O king, he, who
would also offer water dedicated to me at midday and afternoon,
has unending merit. Like this he regularly gives food, drink,
sweets, ointment, sandal, flowers, camphor etc. along with
garments and ornaments, (which) gives enjoyments and
happiness. This is said to be the usual time (i.e. time for regular
charity), auspicious for those who desire to give gifts or offer
worship.
58-7la. Now I shall tell you about the excellent occasional
(charity). There is no doubt that one should give gifts at all
the three times. He, who desires his own well-being should not
pass a day void (of gifts). O king due to the power of the time at
which something is given, a man (becomes) very intelligent,
full of great power, rich, virtuous, learned, wise and far-seeing.
I keep the excellent man away from food for a fortnight, a month,
or a day—that is, as long as he has not given food. One who has
not given an excellent gift has- eaten his own excrement. Being
displeased (with such persons) I generate in their bodies a
disease, which keeps off all enjoyments, which gives them great
trouble, which is accompanied by weak digestion, and which
causes fever and suffering. He who has not made a gift (of food)
to Brahmins and deities, three times, and has himself eaten
sweets, has committed a great sin. O great king, he should thus
purify his body by a severe expiation, and also by fasts withering
up the body. As a cobbler cleanses the hide in the bowl with
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
astringent and bitter medicines; (thus I do) in the form of a
physician, with hot water and heating, and in no other way;
there is no doubt about it. Other people enjoy his excellent,
auspicious enjoyments as desired(?) What can(even)a powerful
man do if he has not given an excellent gift? I torment him
throu gh the form of a great sin. O king of kings, if the sinners,
through selfishness, have not given the regular gifts with a mind
purified with faith, then with terrible means I consume them.
1050 PadmaPurdna

Vdsudeva said :
71b-75. O best of men, I shall explain to you the occasional
time (i.e. times for making occasional gifts) and the merit (obtai-
ned by giving such gifts); listen attentively and with a good
mind. O king, when it is the new moon day or the full moon day
or the Sarhkranti day, or Vyatipata or when it is Vaidhrti
Ekadasi, or when it is the full moon day in Magha or Asadha,
or Vaisakha or Kartika, or when the new moon day falls on
Monday, or on the anniversary days of the Manu-age etc., when
it is the day on which the elephant's shadow (falls towards the
east), or it is a day called pitrksaya—all these are explained (by
me) to you, O best king.
76-83. I shall tell you the fruit of the gifts that are given on
these (occasions). O best king, listen. To the man, who devoutly
gives (a gift) intended for me to a brahmana, I give, without
hesitation, a house, happiness, heaven and salvation and many
(other things). There is no doubt about this, O great king. I
shall (now) explain to you the optional time (i.e. time for optional
charity) for giving a gift which is fruitful. The best sages have
told about the auspicious time for all vows in honour of gods etc.,
and also for giving gifts. O king, I shall also tell you about the time
leading to prosperity. Of all the sacrificial rites the nuptial one is
the best; O king, so also the time when the rite of the birth of a
son, his tonsure-ceremony or thread-ceremony is performed; so
also the time of the installation nf the palace-flag or of deities;
so also that (of the fixing ceremony) of the site of wells, pools,
lakes, houses, is called (the time) leading to prosperity, when the
mothers are worshipped. At this time (a man) should give gifts
which, bring about all (kinds of) success. O best king, I have just
told you the time leading to prosperity.
84-104. (Now) I shall tell you something else which removes
affliction due to sin. When the time of death has come, a man,
knowing (that this) death is (imminent), should give a gift,
causing comfort on (his) way to Yama, O best man. O great king,
I have told you the times called regular and occasional
ones, and also those that lead to prosperity. I have (also) told
you the time of death. I have told (you about) these times which
give fruits of one's deeds. O king, (now) I shall tell you the
11.39.84-104 1051
characteristics of a sacred place. Among excellent holy places
this Gaiiga shines. (Others that are) mentioned are the holy
(rivers) Sarasvati, Reva, Yamuna, Tap!; and river Carmanvatl,
(and also the rivers) Sarayu, Gharghara, and Vena destroying
all sins, Kaverl, Kapila and the big (river) VisvatarinI, (and
also) Godavarl and Tuiigabhadra, O king. (The river) Bhima-
rathya is declared always to cause fear to the sinners. Other
excellent rivers are Devika, Krsnaganga etc. (For offering gifts)
on auspicious occasions there are many holy places of (i.e. on the
banks of) these (rivers). Rivers, whether (they flow) through
a village or a forest, are purifying everywhere. At these places
acts like bath, charity etc. should be performed. O best ones,
when the name of a holy place (on the banks) of those (rivers)
is not known, the utterance of the (my) name should be done by
saying: 'This is Visnu's holy place', O king. O prince, a devotee
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
utterance of) my name. O best king, at the time of bathing at
unknown excellent holy places, and (offering presents) to un-
known deities, one should just utter my name. O best king, the
Creator has made these livers the mothers of the all-meritorious
sacred places, and they are (to be found) everywhere on the
globe. O king, a man should not take bath etc. here and there
(i.e. anywhere). Due to the grace of the excellent holy places,
one gets an inexhaustible fruit. The seven oceans only are of the
nature of sacred places and are very meritorious. O king, the
lakes like Manasa etc. are declared to be like them only. Streams
and ponds are also said to be of the nature of sacred places. 1 here
is no doubt about it. (There are) O great king, (certain) very
small rivers. A sacred place is said to exist in them (i.e. on their
banks), so also in all ditches excepting (temporary) wells. On
the surface of the earth, mountains like Meru are also of the
nature of holy places. A sacrificial place, a sacrifice well-put
(i.e. performed) in a fire-chamber, and also the place where a
sraddha is offered, is pure like that. Similarly a temple, a sacrifi-
cial chamber, a chamber where Vedas are studied (is pure). In
the houses a cow-pen, possessing merit, is (said to be) the best.
A sacred place exists there, where the performer of a Soma-
sacrifice would be (present) and also a grove where the meritori-
1052 Padma Purdna

ous Asvattha stands (is a sacred place). A sacred place exists

there where there would be a palasa or an udumbara tree or a
bunyan tree; and also at a place where other sylvan marks (are
present).
105-107a. These are said to be sacred places, and also father
and mother; (the place) where a Purana is being recited, or the
one where (one's) preceptor resides (is also sacred). There is
no doubt that that place where a good wife lives is a sacred place.
The Place where a good son stays is a holy place—there is no
doubt about it. These are said to be sacred places; and also a
king's abode (is a sacred place).

Vena said :
107b-108a. O best god, O Madhava, being gracious through
compassion tell me the characteristics of a worthy person to
whom a gift should be given.

Vasudeva said :

108b-127. O very intelligent king, listen to the good (i.e.

important) marks of a worthy recipient, to whom a gift should
be given by the glorious ones purified by faith. A brahmana
endowed with (i.e. born in) a good family, devoted to the study
of the Vedas, tranquil, restrained, one having practised penance,
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
initiated. These are worthy recipients, fit for presenting gifts.
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
black teeth, or has dark-blue or yellow teeth. O king, one should
avoid a brahmana who has slaughtered a cow, who has very
black teeth, who is a barbarian or is licentious or is short of a
limb or has an extra one; also a lepor or one having bad nails,
11.40.1-2 1053
or bad skin; also a bald-headed brahmana, O great king. One
should not give a gift to a brahmana, even if he is like Brahma,
if his wife is engaged in imporper (acts). O you highly intelligent
one, a gift should not be given to a brahmana who is conquered
by (i.e. under the thumb of) his wife, and also to him who is a
traitor to his own school of the Vedas (Sakha). O king, a gift
should not be given to a diseased brahmana, or who eats the
dead (i.e. meat eater). A gift should not be given to (a brahmana
who is) a thief even though he is like Atri. A gift should not be
given to a brahmana who is not content. One should also avoid
a brahmana (doing rites) relating to a dead body. A gift should
not be given to (a brahmana who is) very obstinate, and especially
to a brahmana who is dishonest. O lord of kings, a brahmana,
following Vedic practices, but void of good conduct, would not
be proper at (the offering of) a s'raddha, or (giving) a gift. Now
I shall tell you about the gift which is fruitful and meritorious.
Faith is produced by association with a holy place and worthy
recipients and (practising charity at an auspicious) time. There
is no religious merit like faith, there is no happiness like faith for
beings in the worldly existence, O king. A man should remember
me with faith, O best king; a king should give even a small gift
into the hand of a worthy recipient. He obtains an unlimited
fruit of such a gift (given) according to the proper procedure;
he would be happy by my grace.

CHAPTER FORTY
The Fruit of Occasional Charity

Vena said

1-2. O god, I have heard from you the fruit of regular

charity. By your grace (i.e. be gracious and) carefully tell me
that fruit which is the fruit of occasional charity. I am not getting
great satisfaction; my faith prompts me to hear it.
1054 Padma Purana

Visnu said :
3-8a. O best king, I shall explain to you (gifts given called)
the occasional. Listen to the fruit of the gifts given to worthy
recipients by a person with faith, on a great parvan day. O best
king, he, the best man, who gives an elephant, a chariot or a
horse (to a brahmana) becomes the best king, accompanied
by servants, in a holy country, O great king; there is no doubt
about this. The religious-minded, powerful and very intelligent
one becomes a very lustrous king and is unconquered by all
beings. O great king, he, who gives a gift of land or a cow when
the great parvan (day) arrives, would become the lord of all
enjoyments. One should give a gift to a very meritorious brah-
mana with great care.
8b-lla. I shall tell you the characteristics of great gifts
which a man gives at a sacred place on a parvan (day) : he
becomes a king. He who gives a secret gift (to a brahmana) at a
holy place on a parvan (day), quickly has an imperishable
attainment of treasures (i.e. obtains imperishable treasures). ,
When a great parvan (day) comes, (a man should give) a great.;
gift with a garment and gold to a brahmana at sacred places.
llb-29a. O king, I shall tell you (about) the auspicious
fruit of that gift : (to him) many very virtuous sons, proficient
in the Vedas, long-lived, having progeny, and endowed with
glory and merit are born. Many (such sons) are born. O you very
intelligent one, ample wealth (also comes to him). He gets happi-
ness and religious merit. He becomes religious. When the great
parvan (day) arrives, a (man), having gone to a holy place with
great effort, should present a golden cow to a glorious brahmana.
O you very intelligent one, I shall tell you about the religious
merit of (i.e. obtained by giving) that gift. O great king, the
giver of a tawny cow enjoys all pleasures. He lives there as long as
Brahma would live. O king of kings, I (shall) tell you about the
fruit and enjoyment of (i.e. due to) the gift of a cow given after
adorning her, furnishing her with gold and with garments,
ornaments and decorations. Ample glory full of gifts and enjoy-
ments is produced. It is said that such a man (i.e. he who gives
gifts) becoming a master of knowledge, would become a devotee
of Visnu. He would reside in Visnu's world as long as the earth
 II.40.29b-46 1055

would remain. He, who, after going to a sacred place, would

give an ornament to a brahmana, sports with Indra after having
enjoyed many pleasures. He, who, endowed with faith, gives to
the best brahmana, a deserving recipient, food along with land
when a great parvan (day) arrives, having valour equal to that
of Visnu rejoices in Vaikuntha. Giving (i.e. he who gives),
according to his desire, gold along with garments to a brahmana
for peace, he, resembling fire, would live happily in heaven. He
should fill a big golden pitcher with ghee. He should adorn it
with garments and garlands and cover it with (a) silver (lid).
He should furnish it with a garland of flowers and make it
adorned with a sacred thread. O highly intelligent one, wor-
shipping it, consecrated with Vedic hymns, he should (then)
worship it with sixteen pure articles of worship. Then well-
adorning it, he should present it to a glorious brahmana. He
should then give sixteen cows with bell-metal udders, along with
garments; (he should) also (give) four (cows) and a gift (to a
brahmana) along with gold. He should also give twelve cows
adorned with garments, ornaments and decorations to a separated
(living in a lonely place?) brahmana. There is no doubt about
this. O prince, such and other gifts (should be given). Having
properly found a sacred place and (the proper) time, and a
brahmana's residence, he should give (gifts) with faith. That
would lead to great religious merit. There is no doubt about it.

Visnu said :

29b-46. A gift should be arranged (i.e. given) dedicating

it to Visnu. A man inspired by the feeling of love for that gift
gets a fruit like that. There is no doubt about this. Now I shall
explain good fortune. By giving the gift which proceeds (i.e. is
given) in sacrifices etc., and even by having faith in (giving it),
a man has increase in his intellect and does not get unhappiness,
O best brahmana. The religious-minded one, while alive, enjoys
pleasures properly. That donor, having obtained a divine position,
enjoys pleasures of Indra. He takes his family to heaven for a
thousand kalpas. I have thus explained (gifts) leading to good
fortune. Now among the (gifts) I shall tell about (the gift to be
given at the time of death). Knowing that the end of the body
1056 Padma Purana

(i.e. death) has come near, and being afflicted by old age, he
should give a gift. He should not entertain (any) hope about any
one. (He should not entertain thoughts like:) 'What will happen
to my sons, other relatives and friends in my absence after my
death?' A man deluded by infatuation for them, does not give
anything. He, with his mind confused, dies; friends and relatives
weep (for him). All of them, afflicted by grief and by false attach-
ment, resolve (to give) gifts, and reflect upon salvation. When
he is dead, and when the false attachment is over, they, of greedy
minds, forget the gifts and never give them, O great king. The one,
O great king, who is dead, is extremely unhappy on the path
to (the abode of) Yanaa, is overcome with thirst and hunger,
and afflicted by gifts. O best king, to whom do sons and grandsons
belong? To whom does the wife belong? In this worldly existence
none belongs to none (else). Therefore gifts are given. O best
king, O you highly intelligent one, a wise man should himself
give food, drink, tambula, water, gold, a pair (of) garments, an
umbrella, many water-vessels with water, varied vehicles and
carriages, various kinds of perfumes and camphor. If he would
desire (if he desires) much happiness he should give (to a bra-
hmana) shoes that give comfort on the path to (the abode of)
Yama. O great king, by (giving) these gifts a man goes happily
along Yama's path.

CHAPTER FORTYONE

The Story of Sukald >•

Vena said :
1. Tell me how the son (or) the wife (or) the father (or)
the mother is a holy place. Tell me also in detail how one's
preceptor is a holy place.

Sri Visnu said :

2-8. There was a great city (named) Varanasi along with
(i.e. on the bank of) Ganga. In it lived a vaisya by name Krkala.
 II.41.9-19a 1057
His wife, named Sukala, was very chaste, devoted to her husband,
always engaged in religious practices, and loyal to her husband.
Her limbs were auspicious. She had a good son and she was
charming and auspicious. She spoke the truth, she was always
pure, she had a lovable form, and was dear to her husband. She,
endowed with these qualities, was fortunate, and performed
good deeds. The vaisya (i.e. Krkala) was an excellent man; he
knew various religious practices, was wise and virtuous. He was
always intent upon listening to the Puranas and religious practices
as told by the scriptures. With faith he set out, with the caravan
of brahmanas on a pilgrimage, meritorious and auspicious.
He proceeded on the religious path (of the pilgrimage). The
chaste wife (i.e. Sukala), being stupefied by her love for her
husband, said (these) words to her husband.

Sukala. said :
9-19a. O dear, I am your religiously wedded wife, and
practise merit with you. Waiting (i.e. looking) for the path of
(i.e. followed by) my husband, I propitiate the god i.e. my
husband. O best brahmana, I shall never give up your proximity.
Resorting to your shadow, I shall practise the excellent mode of
behaviour called loyalty to my husband, which destroys the sins
of women and gives them a good position. The woman, who
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
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
husband is full of all holy places. The husband is full of all religious
merit. All that fruit—the religious merit, which an initiated man
gets after the performance of sacrifices, is obtained by a wife
through serving her husband. She obtains, through serving her
husband that fruit which would accrue to one by having had
pilgrimage to excellent holy places like Gaya. I am telling it in
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
dear one, I, helping you and giving you pleasure, shall, by
 1058 PadmaPurana

resorting to your shadow (i.e. by following you), come (with

you). This will not be otherwise.
Visnu said :
19b-29a. Krkala, having considered her beauty, character,
virtue and devotion and having again and again given a thought
to her delicacy (thought): 'If like this (i.e. as she says) I shall
take her (with me) along the difficult path causing great grief,
her beauty will wither due to being shaken by cold and heat.
Her body, of an excellent complexion, is like the interior of a
lotus. It will be dark due to the cold stormy gale. The path is
rough and has (i.e. is full of) stones. Her feet are very delicate.
She will meet with severe pain; therefore she is unable to go (i.e.
I cannot take her). What will be her plight, when her body
would be encompassed by hunger and thirst? This woman of a
beautiful body is my support. (This) woman of a beautiful face
is the abode of my pleasure. She is always dear to my life. She is
always the abode of religious merit. When this young woman
will perish, I shall (also certainly) perish in this world. This one
is always my livelihood. She is the ruler of my life. I shall not
take her to the forest (and) to the holy place. I shall (just) go
all alone.' The glorious Krkala thought (like this) for a moment.
0 best king, she knew (i.e. read) the thought in his mind. The
glorious one again said to her husband who had started: "O
best one, listen, men should not leave (back) their innocent
wives. O you highly intelligent one, this is the root of Dharma '
(duty, righteousness) of a man. Realising this, O illustrious one, •
now take me (with you)".
Visnu said :
29b-32a. Having heard all those many words uttered by.
his beloved (wife), Krkala laughed and again said to her : "O *,
dear one, the wife who is religiously obtained is not to be aban-
doned. O you of a beautiful face, he, who has abandoned his .
well-behaved and religious wife, has even given up the Dharma,
of ten constituents.1 Therefore, well-being to you, O dear one5
1 shall never abandon you".
1. Dasanga Dharma—The ten constituents of Dharma as mentioned in
the Vamana Purana (14.1-2) are: harmlessness, truthfulness, non-stealing,
charity, forbearance, restraint, quiescence, not demeaning oneself, purity and
penance.
 11.41.32b-50a 1059
Visnu said :
32b-50a. Having thus spoken to her, and having repeatedly
advised his wife, he went with the caravan without her knowledge.
When thus that glorious Krkala had left, the lady of an auspicious
face did not at all see her husband Krkala, of meritorious deeds,
at the auspicious time of the worship of deities and at (other)
auspicious time. Weeping, and very much afflicted, oppressed
by grief and sorrow for her husband, she quickly got up and
asked her friends. (She said to them:) "O you illustrious ones,
have you seen that Krkala, the lord of my life? He has gone
somewhere. You are my relatives. O you glorious ones, if you
have seen that magnanimous, very intelligent, meritorious,
omniscient, truthful and wise Krkala of me (i.e. my husband),
(then) tell me." Hearing those words of (i.e. uttered by) her,
they said to the very intelligent one: "O you auspicious one of a
good vow, your husband Krkala has, on the occasion of a pilgri-
mage, visited a sacred place. Why do you weep? Having visited
a great sacred place, he will come (back), O you beautiful one."
That Sukala of a charming speech, thus addressed by the intimate
persons, again went home, O king. That devout Sukala wept
piteously in agony. (She said:) "Till my husband comes, I shall
sleep on a bed on the ground. I shall not eat ghee, oil, curd and
milk." She gave up (eating) salt, and also (chewing) tambula.
O king, she also gave up (eating) sweet (things) like jaggery etc.
(She said:) "Till my husband returns I shall eat once a day or
will not eat anything at all. There is no doubt about this." Thus
she was full of grief; she wore a single braid of hair; she put on
one bodice (only), and was unclean. She also remained with
only one garment (on her person). She gave out sounds like
'ha ha', sighed, and was extremely afflicted. She was parched
up by the fire of separation; her body (had become) black; and
she became unclean. Thus being unhappy, very much emaciated,
and perturbed, and weeping day and night, she did not get
sleep at night. O king, broken (down) by grief, she (even) did
not feel hungry. Then (her) friends came there, and asked Sukala.
(They said:) "O Sukala, beautiful in all limbs, why are you
weeping now? O you of a beautiful face, tell (us) the cause of
your grief."
1060 PadmaPurdrta
Sukald said :
50b-5ba. That my righteous husband has gone for (obtain-
ing ) religious merit. He is roaming over the earth for pilgrimage.
That my lord has gone after leaving me who am faultless and
sinless. I am a chaste woman of good behaviour, always merito-
rious and loyal to my husband. That (my) husband intent on
getting (i.e. visiting) a sacred place, has left me and gone. There-
fore, O friends, being extremely afflicted by separation (from
him) I am grieving. When a very cruel husband (like mine)
leaves his dear wife and goes (away), it is better (for the wife
like me) to destroy my life (i.e. to commit suicide); it is better
to eat poison; it is better to enter fire; it is better to destroy (my)
body. O friends, It is better to end my life; but forsaking the
husband is not better. I am unable to put up with the ever-
terrible separation from him. O friends, I am always afflicted by
that separation.

Thejriends said :

56b-60. Your lord, your husband, who has gone on a pilgri-

mage, will come (back). You are unnecessarily drying up your
body, you are grieving in vain. O young lady, you are tormenting
yourself to no purpose; you are uselessly giving up pleasures.
Drink drinks, enjoy (the fruit of) what you yourself have given
before. Whose is the husband? (i.e. to whom does the husband
belong?) To whom do the sons, relatives and kinsmen belong?
In this mundane existence nobody belongs to anybody else. One
has connection with none else. (People) eat, enjoy. O young
lady, that is (just) the fruit of the worldly existence. When a
being is dead, who would enjoy or see its fruit? O young lady,
what (people) drink, enjoy is the fruit (that is got) from the
worldly existence. ,

Sukald said :

(31-83. Whatever you have said is not approved by the

Vedas; but that woman, who, separated from her husband,
always lives all alone, would be a sinful one. Good people do not
honour her. In the Vedas she is always said to be with her hus-
band. A relation is produced due to the power of religious merit.
11.41.61-83 1061
In the scriptures the husband is always described as the sacred
place for women. She should always invoke him by means of
speech, body and deeds. Intent upon truthful thoughts, she
should always mentally worship him. The side of the husband—•
(especially) his right side—• is always a great holy place.
When a woman, having resorted to him, lives in the house, she
gets the fruit of the gifts which he gives and the merit (he collects)
when he performs a sacrifice, and the fruit that he gets (by
bathing) at Varanasi in Ganga, or at Puskara, or at Dvaraka
or at Avanti, or Kedara at (the temple of) Siva; (and) not that
woman who always performs sacrifices. O friends, such a fruit
she never obtains. (By resorting to her husband) the woman of
an excellent complexion always obtains a beautiful face, good
fortune in the form of a son, bath, gifts, decorations, garments,
ornaments, good fortune (in the form of her husband being
alive), form, lustre, glory, fame and merit. There is no doubt
that she gets all (this) through the grace of her husband. When
a woman, when her husband is alive, practises another mode of
life (than the one that is prescribed), (all that) becomes fruitless,
and she is called an unchaste woman. On the globe (i.e. the earth)
the youth, beauty and form of women is certainly said to be for
the husband alone. A wife is said to be one who has good sons
and good reputation. There is no doubt that when the husband
is pleased in the existence, the wife is pleasing to the sight. If on
the globe there would be a wife without (i.e. segregated from)
her husband, how can she have happiness, beauty, glory, fame
and sons on the earth? She experiences great misfortune and
unhappiness in the worldly existence. She would always be
sinful and would behave unpleasantly. When her husband is
pleased with her, all the deities are pleased. When her husband
is pleased, sages, gods and men are pleased (with her). The
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
place, and (is) sacred for the wives (i.e. the wife). He is also her
sentiment of love, ornament, form, complexion and fragrance.
She puts on an elegant dress, ornaments (etc.) except on the
auspicious parvan days; she shines with elegant dresses and
ornaments when her husband is (with her). Without the husband
she is like milk in the mouth of a serpent. The glorious, charming
1062 Padma Purana
and auspicious wife practises good vow for her husband (only).
If a woman puts on an elegant dress (etc.) when her husband
is dead, all her beauty, complexion (etc.) is reduced to the form
of a dead body. People call her a prostitute on the earth. There-
fore, listen, that woman who desires great happiness on the earth,
should never remain without her husband. The husband is
described in the scriptures to be the highest Dharma of the wife.
Therefore, a wife should not abandon that eternal Dharma.
This, I know, to be the Dharma. How would (my) husband
forsake (me)? In this connection, O friends, an ancient account
is heard. It is the meritorious account of Sudeva, that (i.e. listen-
ing to which) destroys sins.

CHAPTER FORTYTWO

Iksvaku Goes Ahunting

The friends said :

1. Who is that Sudeva about whom you talked? Tell us as to

how she behaved. You have told (about her). Tell us the truth.

Sukald said :

2-7a. The great, glorious king, Manu's son, Iksvaku by

name, lived in Ayodhya. He knew the rules of conduct; he was
exclusively devoted to religious ends; he knew everything, and he
honoured gods and brahmanas; his wife was ever meritorious
and devoted to her husband. With her he performed many
sacrifices and (visited) various holy places. Sudeva, devoted to
truthful conduct, was the daughter of Vedaraja, the brave and
illustrious king of Kasi. King Iksvaku married her. Sudeva was
beautiful in all limbs, and was devoted to the vow of truth. With
her, his beloved, the best king, the meritorious leader of people,
enjoyed.
lI.42.7b-32 1063
7b-17. Once that great king went with her to a forest.
Having reached a forest (on the bank) of Ganga, he always
enjoyed hunting, (by) killing lions, boars, elephants and buffaloes.
In front of him, who was (thus) sporting, a boar, adorned with
(i.e. accompanied by) a large herd of boars and (his) sons
and grandsons, arrived. His only beloved female hog remained
by his side. With (other) boars and hogs she surrounded him
only. The hog, seeing the king of kings who was difficult to
conquer and who was engaged in hunting, remained very
courageously with his wife and by his sons, grandsons, elders
and young ones after having taken the shelter of a mountain. O
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
arrows in his hand, holding a bow, accompanied by dogs and
surrounded by hunters, will kill me."

The female hog said :

18-19. O dear one, whenever, in this great forest, you see
many hunters equipped with many weapons, you give up your
great courage, power and valour, and with your heart dejected
through great fear, run away, along with these my sons and
grandsons. (Now) seeing this lord of kings and the best of men,
what will you do? O dear one, tell me the reason.
20-32. Hearing her words, the boar, the king of hogs, gave
the (following) answer to her: "O dear one, listen why I am
afraid of a great hunter and go away. Hearing the (sound of)
hogs, the great hunters, who are sinful and cunning, commit
evils in the inaccessible caves of the mountain. They all are
always wicked, always conceive many sins, and are born in the
families of sinners. I am scared of dying at their hands; (for)
though I die (after being shot by them), I shall again go to a
sinful (existence). O darling, scared of an untimely death, I
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 Padma Purdna

0 dear one, on the battlefield I shall fight with valour and

bravery with the glorious one. If, by means of my own lustre I
shall conquer the king, I shall enjoy incomparable fame on the
earth. (If I am) killed in the battle by that best hero, I shall
go to Visnu's heaven. The lord of the earth will be highly satis-
fied with the flesh and marrow of my body. Due to him the deities
of the good worlds will be gratified. This one, with the thunderbolt
in his hand, has come. O beautiful one, when I meet with death
at his hands, it will be a gain and excellent fame for me. Due to
him I shall have glory on the earth and in the three worlds;
(and) I (shall) go to Visnu's world. I was not scared like this;
1 went agitated, (so) I went to the mountain-peaks. I went
there as I was afraid of a sinful (hunter), O dear one; (and) on
seeing (this king practising) piety, I have remained (here). I do
not know my former sin, committed in another (i.e. former)
existence, by the accumulation of which, I went to (i.e. was
born in) the species of hogs. I shall (now) wash the former,
terrible accumulation of sins with the water of hundreds of very
sharp and whetted arrows. O you female hog, giving up your love
for me, and taking with you our sons, grandsons, daughters and
children in the family, go to the mountain, Give up your folly
(i.e. foolish love) for me. This Visrtu has come. By his hand (i.e.
killed by him) I shall go to that highest position of Visnu. Fortune
also has laid open the gates of heaven for me. I shall go to the
best heaven."

Sukald said :

33. O friends, having heard those words of the magnanimous

hog, his beloved, with her heart sinking, then spoke.

The female hog said :

34-51. The herd, of which you are the lord, (shines) being
adorned by sons, grandsons, friends, brothers and other kinsmen
and relatives. The herd, adorned by you only, shines. O you
glorious one, what will be the condition of this herd without
you? O dear one, due to your power only these roaring boars,
my young sons, roam on the mountain. Fearless on account of
your lustre, they eat well the bulbs and roots. Due to your lustre,
11.42.52-60a 1065
they are not very much scared of lions and men in inaccessible
places, forest-bowers, villages and cities and on this mountain,
as they are protected by your lustre, O you very valorous one.
Abandoned by you, all these young sons of me will be afflicted,
confounded and senseless. All these young ones will never see (i.e.
have) a happy course after going (from here). A beautiful
woman does not at all look charming without her husband.
(Even though she is) decorated with divine, golden ornaments,
garments, food, clothes, father, mother, brothers and sisters,
mother-in-law, father-in-law and others, she does not shine
without her husband, as the night without the moon, (or) a
family without a son (does not shine), (or) as a house without a
lamp never shines. Similarly, O you, who cut off (i.e. remove)
the pride (of your enemies), the herd does not at all shine without
you. As a man does not shine without (good) behaviour, (or) an
ascetic does not shine without knowledge, (or) as a king does
not shine without (good) counsel, in the same way this (herd)does
not shine (without you). As a boat full (of goods) does not
(go on well) in an ocean without a fisherman, (or) as a caravan
does not (shine) without its leader, similarly this (herd) does not
(shine without you). As an army does not shine without a general,
similarly this army of hogs (does not shine) without you, O you
highly intelligent one. It will be helpless like a brahmana without
(the study of) the Veda. Having entrusted the responsibility of the
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?
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,
earth or even hell. I am telling you the truth and the truth only.
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
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
will there be in death (i.e. dying at the hands of the king)?

The boar said :

52-60a. You do not know the excellent way of life of the
brave. Now listen to it. If a warrior desiring to fight with another
warrior, goes to him (and says) : 'Fight with me, I have come
1066 Padma Purana
(here) to fight (with you)', (and if the man) does not give (i.e.
is not ready to have) a fight with (that) other man through
desire, greed or delusion, then, listen, O dear one, he would
dwell in the Kumbhipaka hell for a thousand yugas. There is no
doubt that it is the highest duty of ksatriyas to fight (when chal-
lenged to light). If the fight fought by him after going to the
battlefield is won by him, he enjoys great glory and fame. If he,
extremely fearless due to his valour, is killed while fighting, he
obtains (i.e. goes to) the world of the brave and enjoys divine
pleasures. O dear one, listen, he would dwell in the world of the
brave for twenty thousand years, and during that period he is
honoured with the practices of gods. There is no doubt. Here
comes the brave son of Manu, asking for a fight. I must certainly
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
a reception in the form of a fight.

The female hog said :

60b-61a. O dear one, how shall I (be able to) see your
valour when you would fight with the magnanimous king ?

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)
lord, your protector, remains here, you go away to the inaccessi-
ble opening of a mountain-cave. O (my) children, live there
happily, avoiding skilful hunters. I must go there only where he
(i.e. my lord) will go. This your eldest brother will protect the
herd. All these (your) uncles will protect you. O my good sons,
leaving me (here), go away, all of you."

The sons said :

67-68. This best mountain is full of many roots, fruits and
much water. There is no fear for anyone. Life is happy. You
have both, all of a sudden, uttered these, fearful (words). O
mother, tell us the reason for all this.

The female hog said :

69-70. This very terrible king, of the form of Kala (i.e. god
r H.42.71—II.43.8 1067
of death) has arrived. Longing for hunting, he sports in the
forest by killing many beasts. He is the very powerful and un-
assailable son of Manu, named Iksvaku. O my good sons, this
(god of) death will kill (you). My good sons, go away.
The sons said :
71-73. He, who goes (away) after abandoning his mother
and father is wicked-hearted. He goes to a very terrible and fear-
ful hell. He who, after drinking the holy milk of his mother,
becomes shameless and spiritless, and goes (away) leaving his
mother and father, goes to a pussy hell, stinking with the bad
smell of insects. Therefore, we shall leave (our) father here only,
but shall take our mother (with us).

74-75. In this way depression of spirits for the sake of

Dharma and Artha (moral duty and worldly interest) over-
came them. All of them full of power and lustre remained after
having grouped themselves into an array. Full of daring courage
and energy, and with valour, they, roaring and sporting, saw
(there) the king's son.

CHAPTER FORTYTHREE
The Boar Gives a Tough Fight to Iksvaku

Sukala said :

1-8. Thus those boars stood up for fighting. The hunters

stood by the king standing before them. O best king, the great
hog resorted to the mountain-peak. He stood after arranging
his great herd in an array. The tawny, fat, plump-bodied, irresis-
tible hog having large fangs and mouth, roared very fearfully,
O king. The great king saw them resorting to the groves of sala
and tala. Hearing those words of them the brave son of Manu
(said): "Seize the bravehog, kill him who is proud of his strength."
Thus the hero, the brave son of Manu, spoke to them. Then all
the hunters, fascinated by the rapture of hunting became ready
1068 Padma Purdna

and furnished with armours, and proceeded with the dogs. The
great and very mighty king was full of great joy. Mounted upon
a horse, he was ready with his army having four constituents.
He came to the bank of Ganga on the best mountain Meru, full
of gems and minerals and adorned with various kinds of trees.

Sukala said :
9-19. (He came to the mountain) which best mountain,
having the heap of the rays of the sun, was very lofty and high,
had reached the sky itself, was beautified by many elephants
that moved (on it); which shone with pure drops of water,
resembling pearls, (and caused by) waves and ripples on the
banks, rising from the pure stream of the Gaiiga due to the crowds
of people. The best mountain with its white slabs of stone washed
everywhere, was endowed with excellent beauty. Surrounded
(i.e. covered) by gods, Caranas, Kinnaras and Gandharvas,
Vidyadharas, Siddhas, bevies of celestial nymphs, sages, best
elephants, Vidyadharas the mountain shone with (trees) like
srikhanda, candana, sarala, s'ala, tamala, rudraksa, and desire-
yielding trees giving divine powers. It was variegated with
minerals of various kinds. It shone with aerial cars, variegated
with various gems, with golden staffs and wives (i.e. women).
It shone by the groves of coconut trees and divine betal-nut
trees. It was adorned with flowers of divine white lotuses, bakula,
and decorated with pieces of plantain trees, (also) with campaka-
flowers. The mountain was decorated with reddish ketaka-
flowers, and also the extensions of many creepers and with lotuses.
It was adorned with beautiful flowers of many colours and with
various trees. It was full of divine trees and crystal-slabs. It shone
with the meditating saints, best meditating saints who had
attained divine powers and who lived in its caves; and also with
charming streams and many fountains. The mountain shone with
the confluences bristling with the streams of rivers. The lord of
mountains looked beautiful with deep lakes, small pools, having
pure water and with peaks standing together. It was adorned
with sarabhas, tigers and herds of deer. That lord of mountains
always shone with highly intoxicated elephants, buffaloes and
the rum deer, and also with many divine substances.
20-22. Manu's son, the brave lord of Ayodhya, (named)
11.43.23-35 1069
Iksvaku, (was there) with his wife and the army having four
constituents. In front (of him) the brave hunters and the fast
dogs were going to the place where the brave, strong boar
(remained) with his wife. He remained, after having resorted to
the bank of Ganga on the Meru-land, protected by many old
and young hogs.
Sukald said :
23-27. The delighted hog said to her very dear wife : "O
clear one, see, the mighty lord of the Kosala country has come.
The king is having the sport of hunting with me as the target.
I shall just have the battle delighting gods and demons." Then the
very lustrous king, the archer with arrows in his hands, who was
delighted, said to (his wife) Sudeva, of a truthful behaviour :
"O darling, see the very powerful, roaring hog, accompanied by
his attendants and irresistible for the hunters. O dear one, today
only I shall kill him with good, sharp arrows. The very brave
one will come to me only to fight (with me)."
28-31. The pleasing, brave (king), speaking thus to his wife,
said to the hunters : "O very brave ones, urge on the hog." The
brave ones, having power, lustre and valour, and roaring, ran
fast. All of them went to the hog with the speed of wind. The
foresters pierced the hog of a brave form with volleys of sharp
arrows and various weapons and missiles.
Sukald said :
32-35. Arrows and javelins were discharged by the hunters;
the arrows (discharged by them) showered on the mountain as
clouds would shower on the earth. Struck by (hunters) giving
strong strokes, the hog, the protector of the herd, who had gone
to fight, was completely vanquished by hundred (of hunters).
With his sons and grandsons he would destroy (i.e. he destroyed)
his enemies. The hunters struck by his fang in the war fell down.
Due to his speedy whirlings the hands and feet of a steady (person)
dropped down. The hog saw the roar of (i.e. the roaring) hunter
coming to him; and the lustre on his face was destroyed when
struck with his fang. He went to the place where the king was.
He (i.e. the king) did not want to fight. The lordly hog very
much resisted and frightened the lord of the Iksvakus and was
 1070 Padma Purdna

angry. Delighted with fighting, he desired to fight with Iksvaku

(king) in the forest.
36-43. The hog skilled in fighting again desired to fight
(with Iksvaku). The angry hog, shaking the earth with the
front part of his mouth, sharp teeth and claws, and proudly
making the hurhkara sound, struck the sinless king. O king,
finding him to have the valour like that of Visnu, the son of
Manu was thrilled with joy. The divine king, seeing the valour
of the boar regarded him like Yama. Thinking that he was the
enemy of gods in the form of a hog, and seeing the very powerful
and huge opposing army, he suddenly collected (his army) for the
destruction of the boar. He sent elephants, speedy chariots and
hunters holding arrows and swords along with (missiles called)
bhusundi and mallets and having nooses in their hands. They
were delighted and aimed at him. The horses and elephants
that had gone to him, though warded off, remained (there only).
At places he was seen, at places he was not seen. At times he
would show (i.e. cause) fear, at times he would crush the horses.
The hog, invincible in the battle, and with his eyes red due to
anger, crushed the brave soldiers and made an inviolable sound.
The brave lord of Kosala, seeing that boar, fighting, unconquera-
ble in war, of a huge body and giving out a sound (i.e. thundering)
like the clouds, roared; moved on the battlefield; and the brave
one illumined the heroes with his own lustre. The fangs in his
(i.e. the hog's) mouth shone and flashed like lightning. The son
of Manu saw the hog in that condition, and pierced him with
sharp arrows, and each one of the rest was pierced by his relatives
(i.e. fellow-warriors).
44. The king said : "O (my) armies (i.e. my soldiers),
why should you, who are brave, not seize him through your
prowess? (Just) fight there with him with (your) whetted and }
sharp arrows."
45-59. Hearing the words of that noble one who was angry, i
all the soldiers stood together to fight. Many thousands of warri-
ors, struck in all directions, and pierced the hog in battle, who ,
had remained on the battlefield. On the battlefield, he was
pierced with volleys of arrows by certain huge excellent warriors.
The mighty ones hit the hog difficult to conquer in battle with
the strokes of discs and throws of bolts. Then the angry hog having .
 II.43.G0-77a 1071

bravely cut off the nooses, remained in the battlefield. He went

forth along with great boars. Then the brave hog, wet with the
streams of blood, struck with his mouth and cut off the horses
and elephants of the brave (soldiers). Angrily he struck the
brave footsoldicrs with the sharp fore-part of his fang. Being
angry he struck the trunk of an elephant and being delighted,
hit, with the nails of his toes, the warriors that were struck
(down). Then all the hogs and hunters, with their eyes red with
anger, resorting to fighting, fought with one another. The boars
were killed by the hunters, and many hunters were killed by the
boars. Being struck and red with blood, they dropped on the
ground. The boars, giving up (i.e. at the cost of) their life, killed
the hunters, and they fell on the battlefield. There the boars
died and dogs gave up their life (i.e. died). Here and there, the
hunters that were dead (i.e. that were killed), lay on the ground.
The king, with the strokes of his sword, killed many boars.
Some boars fled away; some were killed; some, being frightened,
resorted to inaccessible places, bowers and interiors of caves, O
best king. Some hunters, pierced by hogs with the tips of their
fangs, and some, cut off into pieces, died and went to heaven.
On all sides snares, nooses, traps and tubular organs of the body
had fallen here and there. The hog, proud of his strength, remain-
ed only with his wife and five or seven grandsons (ready) to
fight. The female hog again spoke to that hog, dear to her :"O
dear one, with me and these children move (to a safe place)."
60-77a. The pleased hog said to his very dear wife, who was
afflicted : "Broken (like this) where shall I go ? (Now) there is
no place (for me) on the earth. When I run away, the herd of
boars will perish. A hog drinks water by (remaining) between
two lions; (but) a lion does (i.e. can) not drink water by
(remaining) between two hogs. Thus excellent power is observed
in the species of boars. Therefore I shall kill (the enemies); when
broken I shall go (away). O you glorious one, I know piety
causing many auspicious results. When a man, who is fighting,
flees, leaving the holy battlefield through greed or fear, he would
be a sinner. There is no doubt about it. He (who) is delighted at
seeing the array of sharp arms, dives into the divine river and
goes to the other end of the holy place. He goes to Visnu's world,
and would, emancipate the men (of his family). When now that
 1072 PadmaPurana

(light) has come by, how should I, being broken, go (away

from it)? Listen to the fruit of him (i.e. which he gets), who, on
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 BhaglrathI is had at every step. O
dear one, (now) listen (to the description of him), who, fleeing
from the battle through greed, goes home. He would manifest
his mother's blemish, and is called a woman. O dear one, here
(i.e. in a battle) are present sacrifices and holy places. Here
(i.e. in a battle), gods of great prowess, sages, Siddhas and
Garanas witness (things creating) delight. All the three worlds
are present there, where the heroes present themselves. The
inhabitants of the three worlds watch him who has fled from the
battle (-field), and curse and again and again laugh at the
shameless sinner. King Dharma (i.e. Yama) would put him to
pain (i.e. inflict pain upon him). There is no doubt about it.
He, who faces (the enemy) and would drink blood from his own
head (i.e. whose head would bleed while fighting), obtains the
fruit of performing a horse-sacrifice and goes to Indra's heaven.
There U no doubt that when the brave one conquers his enemies
in a battle, he enjoys glory and many pleasures, O you beautiful
one. When, unsupported (i.e. all alone) he, facing (his enemy),
gives up his life, he would go to the highest place, and enjoys a
divine maiden. Thus I know piety; how should I flee (from
battle) and go (away)? There is no doubt that on the battle-
field I shall fight with this courageous Iksvaku-king, the son of
Manu. O you beautiful one, take these young ones with you,
and go. Live happily."
77b-82. Hearing the words of him, she said : "I am bound
by your bonds, called the sentiment of love, and which are the
playthings of joy, O dear one. O you, who remove the pride (of
others), with my sons I shall cast my life in front of you."' Thus
the two desiring the good of each other, and having well con-
versed with each other, decided to fight, and observed the
enemies, (and) the very intelligent, brave Iksvaku, the lord of
Kosala. As the cloud thunders in the sky in the rainy season, he
roared along with his beloved and would challenge (i.e. challen-
ged), with the tips of his hoofs, the excellent king. The noble
one saw the roaring hog, endowed with valour. The courageous
II.44.1-U 1073

king, with a horse's speed, moved forward facing him (i.e. the
hog).

CHAPTER FORTYFOUR

The Boar Dies Fighting

Sukala said :

1-2. Seeing his own irresistible army completely vanquished

by him (i.e. by the hog) who was difficult to be stopped, the king
got angry with the cruel, unbearable hog. He, mounted upon a
horse, and taking a bow and an arrow resembling the destructive
fire at the end of the world, speedily moved in front of him.
3-7. When the lord of the herd of boars saw the king, the
killer of his enemies, mounted upon the back of a horse and
endowed with excellent valour, he went forth to him on the battle-
field. The best hog, when struck with a sharp arrow of (i.e. by)
the king, went to the soles of the feet of the horse. With a quick
mind (i.e. decision) he overstepped him with a very sharp speed.
The horse was afflicted by the hog. The hog did not go to (i.e. fall
on) the ground. The horse, with his movement checked, and
struck on the face, fell down on the ground. Then the king
just went to (i.e. got into) a small chariot. He roared with sounds
of (i.e. befitting) the species of a hog. The hog, who was in the
midst of the battlefield, was speedily struck with a mace by the
Kosala-king seated in his chariot; and then giving up his body,
he just went to the excellent abode of Visnu.
8-11. When the lord of hogs after fighting with the king in
the battle, fell on the ground after being struck (by the king),
best gods showered excellent flowers on him. On him a great
heap of flowers was accumulated and the fragrance was as it
were of the Santanaka flowers. Gods, being fully pleased, showered
on him sandal with saffron. Being pondered over by the king,
O king, he became one having four hands. He had (on his person)
divine garments. His form was divine, and with his lustre he shone
as the sun (shines). When, he being greatly honoured by the
king of gods and (other) gods, went to heaven in a divine car,
1074 Padma Purana

he, casting his former body here only, again became the lord of
Gandharvas.

CHAPTER FORTYFIVE

The Female Hog Fights Back

Sukald said :

1. Then all the hunters with nooses in their hands went to

the female hog. Also the brave, fearful, terrible (dogs) came (to
her).
2-8. Seeing her dear (husband) killed along with the family
in the great war, the female hog took her four children (i.e.
young ones) and remained (there). (She thought:) 'My husband
got what he had thought (i.e. desired). He is honoured by sages
and gods. The noble one has gone to heaven by means of (having
performed) this act. I too shall go along the same path to heaven.
The lord (i.e. my husband) waits (there for me).' Having well
determined (like this) she thought about her sons: 'When my
four sons, sustaining (i.e. continuing) our race live here, the
noble, very brave hog also will have (the best position in heaven).
By what means shall I protect my sons?' Thus being engrossed in
thinking, and seeing the narrow passage on the mountain, she
tried to find out an extensive (i.e. wide) path to go out. Having
made up her mind about her sons, O great king, she said to those
sons who were very much confused: "O sons, as long as I am
(alive), go (away) quickly."
9-11. Out of them the eldest son (said): "How shall I with a
strong desire to save my life go away abandoning my mother?
How pitiable is my mother's good life? I shall retaliate my father's
enmity. I shall overpower (my) enemies in the battle. He, who
takes the three younger brothers to a mountain-cave by abandon-
11.45.12-27a 1075
ing the father and the mother, is of a sinful mind. He goes only to
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
strength, went to the battlefield.
16-18. Then the hunters, having the speed of wind, came
(there). O king, the three (younger sons) were sent (by her)
along the difficult path; and the two—the mother and the
(eldest) son, remained there by blocking the path. Then the
hunters, holding swords, arrows and bows came there and
struck (them) with javelins, sharp discs and pestles. Keeping
his mother at the back, the son fought with them. He struck some
with his fang; he hit some with his mouth. He also struck with the
tips of his hoofs. The brave ones fell in the battle. The hog fought
in the battle. The noble king saw him.
19-23. Knowing that he was brave like his father, the very
lustrous, brave son of Manu, with arrows in his hand went in
front of him. Struck by the noble (Iksvaku) king with a sharp
crescent-shaped arrow, and with his chest pierced, he fell on the
ground (i.e. the hog fell dead on the ground). She became very
insensible due to (the death of) her son; she herself went towards
him. O king, some brave hunters, hit by her with the strokes of
her mouth, fell on the ground, and some fled (away) and some
died. Then the female hog causing to flee (that) great army
with her fang, appeared as (if) a female destructive deity, causing
great fear, had sprung up.
24-27a. Then the queen said to him who resembled the son
of the lord of gods: "O king, she has killed your large army.
Tell me the reason why you are ignoring her, O dear one. To
her the great king said : "I shall not kill this female (hog). O
dear one, the deities have indeed seen a great sin in killing a
female. Therefore one should not kill a woman. Nor shall I send
anyone (to kill her). O beautiful one, I am afraid of committing
a sin by killing her."
1076 PadmaPurdna
27b-3]. Speaking thus, the king, the lord of the earth, ceased
(to speak). A hunter by name Jharjhara saw that female hog,
creating a havoc amidst them, and irresistible even to excellent
warriors. He pierced her with a very speedy and sharp arrow.
She, with the arrow stuck into her (body), and covered with
blood, endowed with the majesty of valour and looking charming,
was hurrying. She again struck that Jharjhara even with her
mouth. Struck with a sharp sword by that Jharjhara who was
falling, she was rent asunder. Panting (heavily) due to (exertion
of) the fight, she fainted, and (though) alive on the ground, she
was overpowered with great grief.

CHAPTER FORTYSIX

The Story of Rahgavidyddhara

Sukald said :

l-3a. Seeing the female hog, who loved her sons, panting
and fallen (on the ground), Sudeva, who was full of pity, went to
her, who was afflicted, and having (first) sprinkled cold water
over her face, she then sprinkled holy water over the entire
body (who was) afflicted and resplendent with fighting. She
(i.e. the female hog) spoke to her who was sprinkling.
3b-4. She spoke to the beloved (wife) of the king in a melo-
dious human voice: "O respectable lady, may you be happy.
When you sprinkled (holy water) over me, the heap of my sins
left (me) by your contact and by my seeing you."
5-7. Hearing these great (i.e. significant) words (uttered)
with a wonderful expression on her face (the queen said:)
"I see a wonder, that you uttered words (like a human being).
This one is born in the species of an animal, and clearly and
elegantly speaks excellent Sanskrit with vowels and consonants
(distinctly spoken) to me. She has done an excellent bold act
with joy and (causing) amazement." Then the magnanimous
(queen) who was there, said (these) words to her husband:
8. "O king, see, this extraordinary one who, though belon-
II.46.9-23a 1077

ging to a species of beasts, speaks great (i.e. excellent) Sanskrit,

as a human being would speak."
9. Hearing that, the king, best of all the learned ones (said):
"This (her speech) is wonderful and the expression on her face
is (also) wonderful, which I have neither seen nor heard before."
10. Then the king spoke to that Sudeva, who was very dear
to him : "O dear one, ask the auspicious one as to who she might
be."
11-14. Hearing (these) words of the king, she (i.e. the
queen) asked the female hog: "O good one, who are you? It
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
husband's former life." Saying so, the magnanimous beloved
(wife) of the king ceased speaking.

The female hog said :

15-23a. O good lady, if you are asking about the life and
former deeds of me and this noble one, I shall tell all that to you.
This highly intelligent one is a Gandharva, skilled in singing.
His name is Rangavidyadhara, and he is well-versed in all
branches of knowledge. Pulastya, the very lustrous best sage,
possessing brilliance, having resorted to the best mountain Meru
having beautiful caves and streams, practised penance with a
truthful mind. The Vidyadhara went there by his own will,
O great lord. Resorting to that great mountain, he practised
singing, which was accompanied by tunes and beating time, O
you of a charming smile. Hearing his song, the mind of the sage
was distracted from meditation. He said to that Gltavidyadhaa
(or Rangavidyadhara), who was singing (there): "O learned
one, by your very sweet, divine, holy song sung to beating time
and measure, even gods are allured. This is not otherwise (i.e.
it is quite true). O you of a good vow, due to your song, having
(observed) the time in music, a sentiment and modulation, my
mind has gone away (from) meditation. Therefore, leaving this
place, (please) go to another spot."
1078 Padma Purana

Gitavidyddhara said :
23b-28a. Music is like spiritual knowledge; (then) why
should I go to another place? I have never caused any unhappi-
ness to anyone. I have always given happiness to people. All
deities are pleased by means of this singing. O brahmana, even
Siva, delighted with the sound of a song, is brought (over here).
Singing is said to be full of all emotions. Singing gives joy. All
sentiments like that of love set up by singing, appear charming.
The four excellent Vedas are elegant because of singing. All the
deities are delighted because of singing, and not by any thing else.
You are censuring just that singing only, and are sending me
away like this. O noble one, in this (in doing so) your injustice
(i.e. injustice done by you) is noticed.

Pulastya said :
28b-35a. Today you have spoken the truth only. The
meaning of a song gives much religious merit. O you very intelli-
gent one, listen to my words; give up your pride. I am not
condemning singing. I am honouring singing. It is not otherwise
(i.e. I am not condemning it). The lores are fourteen1; together
they bring about feelings. They bring success to beings through
steady mind (i.e. if their minds are steady). By thinking about'
one (object only) penance and sacred hymns are highly success-
ful. The great group of the organs of sense is, in my opinion,
fickle. There is no doubt that leading the mind away from medita-
tion, (i.e. even after the mind is taken away from meditation), 1
it (again) very much takes the self to objects of sense. For
this reason only, sages go to that place for the accomplishment
of penance where there is no sound, no (beautiful) form or no '
young woman. This your singing is holy and gives great pleasure. :
We (i.e. I) would not look helplessly on it (since we are unable
to prevent it), so, O hero, we (i.e. I) cannot remain in (this)
forest. You (please) go to another place, or we (i.e. I)shall go.

Gitavidyddhara said :
35b-40. The noble one by whom is conquered the powerful
group of the organs of sense is called a victor, a yogi, a brave one,
1. Vidyah caturdas'a—The fourteen lores are: Four Vedas, six Angas,. >
Dharana, Mimarhsa, Tarka or Nyaya and the Puranas. '«•
11.46.41-52 1079
a sadhaka (one engaged in penance, spiritual practice).
O you very intelligent one, he, who is not distracted from his
meditation on hearing a sound or seeing a form, is a courageous
(person) who accomplishes penance. Since you are void of
lustre and conquered (i.e. overpowered) by organs of sense,
you will not have the power to affront my singing even in heaven.
All void of valour leave the forest. There is no doubt about it.
O brahmana, this region of the forest is common to gods and all
beings, it is as much mine as it is yours. There is no doubt about
it. How (should) I go abandoning this excellent forest? You
may go (or) you may stay. Whatever is to happen will not be
otherwise.

41-44. After having heard these words of Gitavidyadhara,

the intelligent sage thought : 'Doing what would merit accrue
(to me).' Having forgiven him, the best brahmana went to
another place. Always taking a posture suited to profound and
abstract meditation, the righteous-minded (sage) practised
penance, after giving up desire and anger, and also infatuation
and greed. Thus Pulastya, the best meditating sage then remained
like this, controlling all organs of sense along with his mind.
Sukald said :

45-52. When that noble, best sage Pulastya left, that

Gitavidyadhara also, ordained by destiny, thought : 'Due to my
fear (i.e. fear caused by me) he is not to be seen for a long time.
Where has he gone? Where does he live? What does he do and
how does he do (it)?' Knowing that that son of Brahma (i.e.
Pulastya) was adorning (i.e. living in) a secluded (spot) in the
forest, he (i.e. Gitavidyadhara), in the form of a hog, went to his
excellent hermitage. O beautiful lady, having seen the eminent
brahmana seated upon a seat, and obscured by lustrous flames,
he disturbed him. With a wicked act he would certainly attack
(i.e. he attacked) the brahmana with the tip of his mouth. O
great king, he (i.e. Pulastya) knowing him tobe a beast, pardoned
him for his wicked act. He urinated before him, dropped his
excrement before him, danced and sported before him, fell and
again rose in front of him. O king, knowing him to be a beast,
the sage let him go. When, once, he, again went (there) in the
1080 Padma Parana

same form, he laughed a loud laughter. He also wept there and

sang melodiously.
53-54. O king, having (once) seen Gitavidyadhara like
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 Mm go taking him to be a
beast. He is wicked and very cruel.'
55. The highly intelligent, best sage, realising that glorious
one to be the meanest Gandharva, got angry and cursed him:
56. "Since, in the form of a hog you are disturbing me like
this, therefore, O you great sinner, go to (i.e. be born in) the
sinful species of a hog."
57-62. (Thus) cursed by that brahmana he went to god
Indra; and O you beautiful lady, he, trembling, said to the
glorious (god) : "O thousand-eyed one, listen to my words.
I have carried out your mission. That best sage, who was practi-
sing a severe penance, has been disturbed and agitated by me1
(rendering non-efficacious his penance). I have been cursed by'
that brahmana. My divine form is destroyed. O Sakra, protect'
me who am thus reduced to the existence of a beast." Knowing
the account of that Gitavidyadhara, Indra went with him and
said to the sage : "O you the best one of those born of a divine
power, you who know divine faculties, grant favour , O lord.
O best sage, pardon this (hog) and free him from your curse."
Thus requested by Indra, the brahmana, with his mind pleased
said :

Pulastya said :
63-65a. O lord of gods, on your word I should pardon
(him). O great king, a very powerful son of Manu will be (born).
(His name will be) Iksvaku; he will be righteous-minded, and a
protector of all religions. When this (hog) will meet his death
at his (i.e. Iksvaku's) hands, he will get (back) his own body.
There is no doubt about this. '

The female hog said :

65 b. I have told you all this account of the hog. Now I shall
also tell my (own account). With your husband, listen to it. (I shall)
II.47.1-12 1081
also (tell you about) the terrible sin I had committed formerly
(i.e. in my former existence).

CHAPTER FORTYSEVEN
The Story of Vasudatta and His Daughter Sudevd
Sukala said :
1. , Sudeva, whose entire body was beautiful, said to the
female hog: "How is it that you, who are born in a species of
beasts, speak Sanskrit?
2. Tell me wherefrom you had such great knowledge. O
you auspicious one, how do you know the account of your husband
and of yourself?"
The female hog said :
3-7. Due to my being a beast I was enveloped by delusion,
0 you of an excellent complexion; and struck with swords and
arrows, I fell on the battlefield. I was overpowered by swoon,
and was unconscious, O you of an excellent face. O beautiful
lady, with your pious hand you sprinkled (water on me).
When my body was sprinkled over with the holy water by your
hand, swoon left me and disappeared. As the darkness disappears
due to lustre (i.e. light), similarly, O auspicious one, my sin
disappeared due to your having sprinkled (over my body). O
you of a charming body, by your favour I obtained old knowledge
(i.e. knowledge of previous existence). O you auspicious one,
1 realised that I shall reach a holy position.
8. Listen, I shall narrate my former account. O you auspici-
ous one (I shall tell you) what great sin, I, a sinner, had (formerly)
committed.
9-12. In the great country called Kalinga, there was a city
by name Sripura, which was full of all accomplishments, and was
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.
1082 Padma Parana
He was full of (i.e. he had ample) wealth and grains, and was
adorned (blessed) with sons and grandsons. O you auspicious
lady, I am his daughter adorned (blessed) with brothers and
sisters, kinsmen, relatives, ornaments and decorations, O you of a
beautiful face.
13-17. My very intelligent father named me Sudeva. O you
highly intelligent one, I was always dear to my father. I was
matchless in beauty; and like that (i.e. like me) there was none
in the (whole) world. I, of a charming smile, was puffed up with
the pride of my beauty and youth. I was a maiden very beautiful
and adorned with all ornaments. Seeing me, all the people—all
relatives of my class (i.e. caste) solicited me in marriage, O you
of a beautiful face. I (i.e. my hand) was solicited by all brahma-
nas; (but) my father did not give me (in marriage to any
brahmana). O you glorious one, the highly intelligent one (i.e.
my father) was deluded through his affection (for me). That my
magnanimous father did not give me (to anyone in marriage).
18-21. Youth with (all its accompanying) feelings set upon
me, O you young lady. Seeing my beauty like that, my mother,
being greatly afflicted, said to my father: "Why do you not
give (our) daughter (in marriage to a brahmana)? O glorious
one, give this daughter (in marriage) to a good, magnanimous
brahmana (for) she has (now) attained youth." The best and
excellent brahmana, Vasudatta, said to (my) mother: "O you
noble one, listen to my words. O you of an excellent complexion,
I am deluded by great fascination for (our) daughter.
22-23. O auspicious one, listen, I shall give my daughter to
that son-in-law, who would be a householder. This Sudeva is
dear to me like my own life. There is no doubt about it." Thus
my father Sudatta spoke (to my mother).
24-27a. (There was a brahmana, who was) virtuous, pure,
born in the family of Kausika, and was well-versed in all lores,
and was endowed with the qualities of brahmanas. Seeing him,
who did not have father and mother, who was endowed with
the study of the Vedas, and who was reciting (them) melodiously,
and seeing the form of him, who had come to (our) door for
alms, my very intelligent father said : "Who are you? Tell me
now your name; (tell me about your) family, lineage, your
practices."
 II.47.27b-46 1083
27b-29. Hearing (my) father's words he said to Vasudatta
(my father) : "I am born in the family of Kausika. I have,
mastered the Vedas and the Vedangas. My name is Sivasarman.
I do not have father and mother (i.e. I am an orphan). I have
four other brothers, who have mastered the Vedas. I have thus
told you (about) my family, and about the practices of my
family."
30-35. Thus everything was told to my father by Sivasarman.
O you blessed one, when an auspicious time, date and the star
of the deity presiding over marriage arrived, I was given (in
marriage) to that brahmana by my father. With that glorious
one I stayed alone in my father's house. Being very much deluded
by the great wealth of my father and mother and pride, I, a
sinner, did not serve my husband. O you auspicious one, I never
shampooed his body through love or affection or (pleased him)
with (sweet) words. A sinner that I was, I always looked at (i.e.
treated) him cruelly. O auspicious one, due to my contact with
unchaste women, I reached their condition. I did no good to my
mother, father, husband and brothers. I went here and there.
36-38. Seeing such wicked behaviour of me, my husband,
through his love for his father-in-law (and mother-in-law) my
very intelligent husband did not say anything to me. I, a great
sinner, was however, warded off by (the members of) my family.
All those (members of the family like) my father and mother,
knowing the character and goodness of Sivasarman, were afflicted
by my sin (-ful acts).
39-46. Seeing my wicked acts, my husband went out of
the house. He left the country and the village and went (away)
from it. When my husband had gone, my father was full of
anxiety, and was afflicted with grief as one would be afflicted
with a disease. My mother said to her husband (i.e. my father)
who was afflicted with grief: "What for is your worry, O my dear
(husband)? Tell me your worry." "O pleasing one, the
brahmana, (our) son-in-law, has abandoned (our) daughter and
gone. This one is of a sinful conduct, merciless and performs sin-
ful acts. The very intelligent sivasarman has been forsaken by
this one (only). The highly intelligent brahmana, O dear one,
due to his courtesy towards our entire family and me, does not
say anything at all to Sudeva. He lives peacefully and the intelli-
1084 Padma Purana

gent, learned man does not condemn or censure Sudeva moving

wantonly. This wicked Sudeva will destroy (our) family. O you
housewife, leaving her, I (shall) go."

The brahmanci s wife said :

47-65. O dear one, today you have understood the virtues
and the vices of (our) daughter. She has now been spoiled because
of your affection and love for her. One should fondle one's son
till he is five years old. O dear one, one should always nourish
him with the idea of training him (even) through affection also,
by giving him bath, coverings, food, (other) eatables, drinks.
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
never describe his son as virtuous. Everyday he should censure
him. He should always talk to him (with) sternness, and should
afflict him with (harsh) words, so that the son, intent upon
(acquiring) learning, will pursue true knowledge. Even through a
device used to correct his pride, he leaves his sin far away. Perfe-
ction in learning and virtues is produced (in him). A mother
should beat her daughter, and a mother-in-law should beat
her daughter-in-law. A preceptor should beat his pupil. Thus
they acquire perfection, not otherwise. A wife should flog her
husband, a king should punish his minister. A soldier should
beat his horse, and the elephant's driver should beat him. O lord,
by means of being beaten and being protected, they are prepared
with a thought for training. O lord, along with the good brahma-
na Sivasarman, you yourself have foreover spoilt her. In the
house she was made undisciplined (i.e. was not checked);
therefore, O you highly intelligent one, she is spoilt. O dear one,
listen to my words: The father should keep his daughter in his
house till she becomes eight years old. He should not keep a
strong (i.e. grown up) one. Both the parents get the (fruit of the)
sin which a daughter, living in her father's house, commits.
Therefore an able (i.e. a grown up) daughter is not kept in his
house (by the father). She should get nourishment in the house of
him to whom she is given. She, living there, should devoutly
 11.48.1-7 1085
win over her virtuous husband. The family becomes famous;
the father lives happily. The husband suffers due to the sin which
she, living there (i.e. in the husband's house) commits. Living
there, she always prospers with sons and grandsons. O dear one,
the father obtains fame due to the good qualities of his daughter.
Therefore, O dear one, one should not keep in one's house one's
daughter with her husband (i.e. a married daughter). O dear
one, in this context there is an account that is so heard: O
brahmana, I shall tell you the account of the hero Ugrasena, the
eldest Yadu, as it took place, when the great twenty-eighth
Dvapara yuga arrived. Listen to it with a concentrated mind.

CHAPTER FORTYEIGHT
The Story of Padmdvati

The brahmana's wife said :

1. In the charming region of Mathura, in (the city of)

Mathura, lived the best Yadava king, the killer of his enemies,
and well-known as Ugrasena.
2-7. The king knew the meaning and essentials of the whole
religion; he knew the Vedas; he was learned and powerful; he
was a donor, an enjoyer, an appreciator of virtues and a virtuous
one. He, the intelligent one, ruled (over Mathura) and protected
his subjects justly. Thus was that very lustrous and valorous
Ugrasena. In the holy country of Vidarbha there lived a dignified
(king named) Satyaketu. His glorious daughter, having eyes
like lotuses and face like a lotus, and devoted to truthful beha-
viour, was PadmavatI by name. That (PadmavatI, the) daughter
of the Vidarbha (-king) was endowed with feminine qualities
and by means of her virtues based on truthfulness, she shone
like another one born from the sea (i.e. like LaksmI). Ugrasena
(the king) of the Mathura country married her, of beautiful eyes.
O glorious one, with her the valorous one enjoyed himself
happily. Being very much pleased with her qualities, he became
happy with her (i.e. in her company).
 1086 PadmaPurana

8-9. The lord of the Mathura (country) was infatuated by

her, due to her affection and love. The lucky Padmavati had
become dearer to him than his own life. He did not eat without
her, and sported with her (only). He did not at all enjoy any
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 Padmavati. Her mother (also) was
very much afflicted. That king of Vidarbha (i.e. Satyaketu)
respectfully sent his messengers to the brave king Ugrasena, O
best brahmana.
13-18. The messenger said (these) words to the great king
Ugrasena: "The brave lord of Vidarbha greeting you with
devotion and affection, tells (i.e. informs) about his well-being,
and inquires about your (well-being). O great king, Satyaketu
has asked (i.e. requested) you like this : '(Please) send my
daughter (to me) to see (so that I can see) her.' O lord, if you
have regard for his love and affection, then send that glorious
Padmavati, who delights you. O great king, he is very anxious
and uneasy." Then, O best brahmana, having heard (these)
words, the best and glorious king Ugrasena, due to love and
affection for that magnanimous Satyaketu and through genero-
sity, sent his dear wife Padmavati (to her father's —Satyaketu's—
house).
19-27. That Padmavati, sent by him, was full of great joy,
and went to her own former house. The charming and auspicious
one saw (i.e. met the members of her) family led by her father.
And she, devoted to truth, saluted her father's feet. O best
brahmana, the great king, the lord of Vidarbha was full of great
joy, when Padmavati had arrived (there). Greeted with presents
and other respectful considerations, with garments, ornaments
and decorations, Padmavati lived happily in her father's house.
She lived with her friends without any apprehension. As before
she at that time rejoiced in the chamber, tank and also in the
palace. Having as it were become a young girl again, she stayed
(there) without bashfulness. O brahmana, she always behaved
without bashfulness with her friends. She, the glorious, loyal
wife, full of great joy, knowing that the happiness obtained in the
11.49.1-13 1087
father's house is difficult to be obtained in the father-in-laws's
house, sported (there). Wondering longingly 'When (again)
could there by enjoyment like this' the beautiful lady everyday
longed for sport in the groves with her friends.

CHAPTER FORTYNINE
Padmavati Succumbs to Gobhila's Fraudulent Approach

The brahmana's wife said :

l-9a. O you glorious one, once on the best mountain she
saw a beautiful grove, adorned with groups of plantain-trees,
with the sala trees, tala trees, tamala trees, coconut trees, with big
betelnut trees, matulinga (i.e. citron) trees, orange trees, and
charming jambu trees, with auspicious campaka trees and patala
trees that had blossomed, and also with kutaka and bunyan trees;
it was full ofasoka and bakula trees, and was adorned with various
other kinds of trees. She saw that holy mountain with trees that
had blossomed. Everywhere it appeared beautiful, as it was full
of many kinds of minerals. She also saw an excellent lake full of
holy water on all sides, shining with fully developed lotuses and
other fragrant golden lotuses, with white lotuses and fully develo-
ped red lotuses, with blue lotuses, white lotuses and with water-
fowls, with other aquatic birds, and was full of various minerals.
The lake was white all round, and was full of groups of many
kinds of birds. The mountain was graced everywhere by aus-
picious and sweet cooings of cuckoos and was everywhere agreea-
ble due to the sounds (produced) by madhura trees. It looked
lovely by the excellent humming of the bees.
9b-13. The princess saw the mountain like this, charming
and excellent, and the lake beautiful all round. Padmavati,
the daughter of the Vidarbha-king, while playing and engaged
in sporting in water, and on the bank of the lake with her friends,
saw that auspicious forest full of flowers everywhere, and laughed
and sang sportively due to fickleness and powerful feminine
nature. O brahmana, that beautful lady, thus sporting in that
lake moved happily.
 1088 Padma Pur ana
Visnu said :

14-15. The best demon Gobhila, the servant of Kubera,

endowed with all enjoyments, was going in a divine aeroplane
along an aerial path (i.e. in the air). At the time he saw the
fearless, broad-eyed daughter of the Vidarbha-king.
16. She, the best of all women, the dear wife of Ugrasena,
matchless in beauty in the world, shone beautifully in all her
limbs.
17-25. (He thought:) 'Might she be Rati, (the spouse) of
jGupid, or (LaksmI) the dear (wife) of Hari, or goddess Parvati
or Saci (the wife of Indra). No other woman like her, the best
among women, is seen on the globe. The beautiful woman shines
with her beauty and arts as the beautiful full moon shines among
the stars. This woman with a charming smile (shines) as a swan
in lakes. Oh, how beautiful does her form appear ! Oh, what
an amorous gesture ! Who is this charming woman having
beautiful round breasts? To whom does she belong?' The demon
Gobhila thought like this about (that) beautiful Padmavati.
O brahmana, for a moment he thought as to who she was and to
whom she belonged. With superior knowledge he knew that she
was the daughter of the Vidarbha-king. There was no doubt
about it (in his mind). She was the wife of Ugrasena, devoted to
her husband. She stood by her own power, and was not easily
attainable even by men. Ugrasena, who has sent this young
lady to her father's house, is a great fool. He is unfortunate. How
would the (king) of a fraudulent mind ever live without
her? Or is the king impotent that he would leave (i.e. he has
left) her?
26-28a. Seeing her he instantly became enamoured. 'This
chaste lady is difficult to be secured even by men. How can I go
(near her) and enjoy her? Lust afflicts me very much. If I shall
go without enjoying her, then I shall die today only. There is no
doubt about it; since lust is very powerful.'
28b-35. Being anxious like this, Gobhila observed mentally
(i.e. thought to himself). Taking up an illusory form of king
Ugrasena, the demon Gobhila fully became as the great Ugrasena
was in point of gait, voice and language; and putting on garments
and apparel (like Ugrasena) and being of the same age, and
 11.49.36-46 1089
putting on divine flowers and garments and having besmeared
his body with divine sandal, and with his entire body (rendered)
handsome as was the lord of Mathura, and thus being full of
(i.e. exactly like) Ugrasena, and being equipped with great
trickery and (fine) figure and handsomeness he remained on the
top of the mountain, after having resorted to the shadow of an
asoka tree. Seated on a slab, the wicked-minded one with the
neck of the lute (in his hand), was singing a melodious song,
enchanting the universe. The wicked-minded one, enamoured
of her beauty, sang a song equipped with the beating time,
measure and execution, and adorned with the seven notes. O
brahmana, he, seated on the mountain-top was full of great
joy-
36. That beautiful Padmavati, who was in the midst of her
friends, heard that melodious song, equipped with beating time,
measure and the musical time.
37. 'Who is this pious one that is singing a song which gives
great pleasure, which is full of fine execution and endowed with
all ideas?'
38-42. The princess with curiosity went there with her
friends and saw the mean demon Gobhila in the garb of the king,
wearing divine flowers and garment and with his body besmeared
with divine sandal, with all his limbs decorated with ornaments,
seated on a spotless slab, resorting to (i.e. in) the shadow of an
asoka tree. The loyal wife Padmavati (thought): 'When did my
glorious lord, the king of Mathura, and devoted to religious
practices, come, after having left far behind his kingdom?' When
she was thinking (like this), the sinful one called her hurriedly:
"O my darling, come on." She was amazed and was doubtful
as to how her lord had come (there).
43-46. She was ashamed, was afflicted, and then hung
down her face (and thought:) 'I am sinful, of a bad conduct.
I have turned fearless. There is no doubt that the glorious one
will be just angry with me.' When she was thinking like this, that
wicked one too hurriedly called her: "O my darling, come on,
0 dear one, O you of an excellent face (i.e. beautiful one), separa-
ted from you I cannot sustain my life; and life is very dear to me;

I
1 am longing for your love; I am greatly unable to leave
you,"
1090 Padma Pur ana

The brahmana's wife said :

47-48. Thus addressed, she, full of bashfulness, saw the
handsome one. Then the demon Gobhila, having embraced that
virtuous Padmavati, the daughter of Satyaketu, took her to a
secluded place, and fully enjoyed her as he desired.
Sukald said :

49-54. The beautiful one did not find the mark (known to
her) on his testicle. Taking up her garment, she became afraid
and afflicted. Angrily she spoke (these) words to that mean
Gobhila: "Who are you of the form of a demon, who are acting
wickedly and who are merciless?" O king, she, with her eyes full
(of tears) due to grief, trembling, and oppressed with the burden
of affliction was bent on cursing him: "O you wicked one,
having come (here) in the guise of my husband, you have destro-
yed my excellent chastity—my best virtue. Having wailed melodi-
ously, you have destroyed my existence. (Now) see my power;
here (i.e. now) only I shall give you a very fearful curse." She,
who desired to curse Gobhila, spoke like this.

CHAPTER FIFTY
Padmavati Is Grief-stricken

Sukald said :

1-12. Hearing her words, Gobhila said (these) words:

"Tell me the reason for which you desire to curse me. By what
blemish am I defiled that you are ready to curse me? O auspicious
one, I am a demon by name Gobhila, a warrior of Paulastya
(i.e. Ravana). I act like a demon, I know excellent lore. I know
the meaning of the Vedas and branches of knowledge, I am also
skilled in arts. All this I know. (Now) listen about my demonish
behaviour. I enjoy per force the wealth and the wives of others,
and do so in no other way. Listen, we demons properly follow
H.50.13-20 1091
the demonish ways and do so knowingly. I am telling you the
truth (and) the truth (only). Everyday we observe the loopholes
of brahmanas. By (putting in) difficulties we destroy their
penance; there is no doubt about this. Finding a loophole in
the brahmanas we destroy them, O respectable lady. There is
no doubt about this. O you of a beautiful face, listen. We destroy
a sacrifice in honour of gods, (other) sacrifices and religious
rites. There is no doubt about this. There is no doubt that we live
by keeping far away excellent brahmanas, the god Lord Narayana,
and a chaste, illustrious lady of a good mind and devoted to her
husband. O respectable lady, demons cannot bear the lustre of
a good brahmana, of glorious Hari (i.e. Visnu), and of a lady
loyal to her husband. The demons, the best evil spirits flee away
due to the fear of a chaste lady, of Visnu and of a good brahmana.
I am roaming over the earth, according to the way of life of a
demon. Why do you desire to curse me? What do you think my
fault is?"

Padmavati said :

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.

Gobhila said :

15-16. If you agree I shall explain to you the way of the life
of even a brahmana, who has kept the sacred fire. O princess,
listen. Offering oblation (to fire), he should not leave the fire-
chamber. He alone is one who has kept the sacred fire and who
offers sacrifice everyday.
17-18. O you of an excellent face, I shall also tell you about
another (thing) —the way of life of a servant. O respectable lady,
he is called a meritorious servant, who is always pure in mind,
deeds and speech, who always obeys (his master) and remains
behind and in front of him.
19-20. That virtuous, learned and eminent son, who protects
his father and especially his mother by his mind (i.e. willingly),
1092 PadmaPurana
by his body and his actions, has (the merit of)a bath in Bhaglrathi
everyday. He who does (i.e. behaves) in an opposite manner, is
undoubtedly a sinner.
21-24a. I shall also narrate to you another excellent vow
(in honour) of the husband. O you beautiful lady, listen. That
lady alone, who everyday renders service to her husband by good
words, mind (i.e. willingly) and actions, and she, who is pleased
when her husband is pleased, she, who would not abandon her
angry husband, she who does not find fault with him, and she
who is contented (though) beaten (by him), and she who
always stands in the forefront in all the deeds of her husband,
is called a woman devoted to her husband.
24b-28. A father, though fallen, or full of many blemishes,
or affected with leprosy or who is angry, is never to be abandoned
on any account by his sons. Those sons (who) indeed serve their
father or mother, go to the highest heaven. That is the highest
place of Visnu. The servants who in this way wait upon their
masters go to the heaven of the lord through the grace of the
master. A brahmana (who) does not abandon (keeping) fire,
goes to Brahma's heaven. A brahmana, who abandons (keeping)
fire is called the husband of a sudra woman. There is no doubt
that a servant, by deserting his master, would be plotting against
his master.
29. A brahmana should never give up (keeping) fire, a son
should never abandon his father, and a servant should never
desert his master. I am telling the truth (and) the truth (only).
30-34. Those who go away leaving (these), go to the ocean
in the form of hell. If, O respectable lady, a woman desires her
welfare here (i.e. in this world), she should never desert her
husband who is fallen, diseased, languid, affected with leprosy,
or who is void of (i.e. unable to do) all acts, and whose accumula-
tion of wealth has been lost. A woman who would leave her
husband and go and desire to work for someone else here (i.e.
in this world), is looked upon as an unchaste woman and is
fully excommunicated. People call that woman an unchaste one,
who, through fickleness, enjoys pleasures and decorates herself
when her husband has gone to (some other) village. Thus I know
the dharma (which is) also approved by the Vedas and the
sacred treatises.
II.50.35-52a 1093
35-45. There is no doubt that I shall tell you the entire
reason about this, viz. as to why at the beginning the creator
created demons, goblins and evil spirits. Brahmanas, demons,
fiends, goblins, have, O beautiful lady, studied all that is said
about dharma. Demons know all (that), but do not practise it.
Demons, void of knowledge, do (all acts) without the (proper)
rite. Men abandoned by (i.e. not practising) rites go (i.e. act)
unjustly. They (i.e. demons) are created for disciplining them
(i.e. such men); and not for anything else. We discipline those
mean men, who perform (various) acts without proper rites by
severely punishing them. You have done a terrible and very cruel
act. Why, abandoning your state of a housewife, did you come
here? And with your own mouth (i.e. you yourself) are saying
that you are a lady loyal to your husband! But that your loyalty
to your husband is not seen through your action. Leaving the
husband, why have you come here? Decorating yourself, putting
on ornaments and (attractive) dress, and (thus) being shameless,
you are staying here. O sinful one, tell me why, for what purpose,
you have done (this). Being fearless and wanton, you are living
in the mountain-forest. Listen, I have subdued you, a sinner,
with a great (i.e. severe) punishment. Behaving impiously, you,
a wicked woman, have abandoned your husband, and come
(here). Where is your loyalty to your husband? Show that before
(i.e. to) me. You are indeed an unchaste woman, who have
deserted your husband. When a woman occupies a separate bed
(i.e. does not occupy the same bed as her husband does), she is
looked upon as unchaste.
46. Your husband is at a distance of a hundred yojanas.
Where is your loyalty to your husband? You are behaving like
an unchaste woman.
47-48a. O you shameless woman, O you cruel one, O you
wicked one, facing me (i.e. to me) what (will) you say (now)?
Where does your penance exist? Where is your lustre? Where is
your power? Show me, today only, your power, valour and
prowess.
Padmdvati said :
48b-52a. O you mean demon, listen. My father brought me
here from my husband's house through affection. What sin is
 1094 Padma Parana

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

leaving my husband not through lust, or greed, or delusion or
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
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
one hum-sound.

Gobhila said :
52b-56a. Blind human beings do not (i.e. cannot) see. Now
listen. How do you, bereft of the eye of dharma know me now?
Listen; when a desire for (visiting) your father's house arose in
you after you had stopped thinking about your husband, then,
your eye of wisdom in your heart had evidently perished. (Now),
with your eye of wisdom lost, how do you recognise me on the
earth (i.e. here)? To which wife mother, father, brother, kinsmen
and relatives belong? (i.e. none of them is related to her). In all
(these) places (i.e. in the places of all these), the husband alone
(remains); there is no doubt about this.

56b-58a. Saying so, and laughing loudly, the mean demon

Gobhila (again spoke:) "O you unchaste woman, listen. Today
I have no (cause of) fear from you. What would happen by
means of your curse? You are unnecessarily trembling. Resorting
to my house, enjoy pleasures as you like."
Padmdvati said :

58b-59. Go (away), O you of wicked acts. What are you,

being shameless, talking? I have (always) lived as a chaste
woman, devoted to my husband. O you great sinner, if you talk
(shamelessly) like this, I shall burn you.

60-62. Saying so, she sat on the ground in a secluded place.

Gobhila said to her who was afflicted with great grief; "O you
beautiful one, I have deposited my germ into your womb. From
it will spring up a son who will agitate the three worlds." Speak-
ing like this, the demon Gobhila then left.
63. When that demon of wicked acts and sinful behaviour
had gone, the princess, full of great grief, wept.
11.51.1-16 1095
CHAPTER FIFTYONE

Padmdvati Returns to Her Husband's Place

The wife of the brahmana said :

1-2. When that wicked-hearted Gobhila of a bad conduct

had left, Padmavatl, being full of great grief, wept. O best
brahmana, hearing her weeping, all her beautiful friends asked
the princess.
3-4. (They said:) "Well-being to you, why are you weeping?
Tell us your story (i.e. what you did). Tell us where the great
king, your (husband) the lord of Mathura, who had invited you
by addressing you (as) 'O dear one' is". Weeping again, again
she spoke with grief.
5-6. She told (them) everything that had taken place
through error. They took her who was weeping and was extremely
afflicted to her father's house. Then the damsels told (the
account) in the presence of (i.e. to) her mother. Hearing that
the queen (i.e. her mother) went to her husband's mansion.
7-10a. She told the account of her daughter to her husband.
Hearing it, the king was extremely grieved. Giving her a vehicle,
clothes etc. he sent her, along with attendants, to Mathura.
She went to the mansion of her dear (husband). The father and
the mother concealed the blemish of their daughter, O best
brahmana; but the righteous-minded Ugrasena, seeing Padmavatl
who had arrived, was glad, and again quickly said these words
to her:
10b-ll. "O you beautiful lady, I cannot live without you.
You are very lustrous; O dear one, you are always dear to me
due to your virtues, character, devotion, truth and qualities like
devotion to your husband."
12. Ugrasena, the lord of men, the best king, speaking (like
this) to dear wife Padmavatl, enjoyed in her company.
13-16. The fierce foetus, causing fear to all the worlds,
grew. Padmavatl knew the cause of that foetus. Night and day
she thought about it growing in her womb: 'Whatis the use of
this one, destroyer of the worlds, being born? Now I have nothing
to do with this wicked son.' Everywhere she enquired about a
herb that would cause abortion. The lady, secured (i.e. tried to
1096 Padma Purana

secure) a great (i.e. effective) herb for abortion. Everyday she

adopted many remedies for abortion.
17-21. The foetus, fearful to all the worlds, grew. Then the
foetus said to his mother, Padmavati: "O mother, why do you
trouble yourself by (using) the herbs everyday? (The span of)
life increases due to religious merit, and life becomes short due to
sin. (Beings) live or die according to the ripening of their deeds.
Painful foetuses depart, while others, that are immature (i.e.
not properly developed) die as soon as they are born on the earth.
Some others are endowed with youth. All children, old men,
young men, being under the sway of vital power, die and (i.e. or)
live according to the ripening of their deeds. There is no doubt
that medicinal herbs, formulae and deities are only a means.
22-24. You do not know me—what kind of (foetus) I am.
Formerly you have seen and heard about the very powerful
(demon) Kalanemi, who is a very mighty (demon) among the
demons, causing fear to the three worlds. In the great war between
gods and demons I was formerly killed by Visnu. To finish enmity
with (i.e. to take revenge on him, I have come to your
womb. O mother, do not act rashly and do not exert yourself
everyday."
25-3la. O best brahmana, speaking thus to his mother, he
ceased (speaking). His mother then gave up her exertion, (but)
became very much afflicted. When ten years had passed, he
grew. Then he became very lustrous, and that Kamsa became
very powerful, who harrassed the people, the residents of the
three worlds; and who, killed by Vasudeva, went to (i.e. obtain-
ed) salvation. There is no doubt about it. Thus O dear one,
I have heard like this. Whatever will happen, will happen. I
have told you what has been determined in all the Puranas.
The daughter, who lives in her father's house, perishes. O dear
one, a daughter should not have longing for staying in her
father's house. Abandoning this wicked one, a great sinner, be
composed. Great sin and terrible grief would be obtained (by us
if we keep her here). O dear one, enjoy with me, that leads to
felicity in the world.

The female hog said :

31 b-4J a. That best brahmana, hearing these words contain-
 II.51.41b-50 1097
ing good advice, decided to forsake (his daughter). He then
called me. He gave me everything like garments and decorations
(and said to me). "O good one, listen. Due to your bad conduct,
that best, intelligent brahmana went (away). O you wicked one,
O you of a bad couduct in the family, go there where your hus-
band is. There is no doubt about this (i.e. this cannot be other-
wise) ; (or go to) the place which you like. Do as you are advised."
O you glorious one, after my father had said like this, I, a shame-
less woman, abandoned by my father, mother and (other)
members of the family, quickly went away, O you beautiful lady.
0 you good lady, I did (i.e. could) not secure a comfortable
abode. People reproached me saying, '(Oh) this unchaste lady
has arrived.' Void of the pride of my family, and wandering
(here and there), I went from (my father's) country, to a holy
Siva-temple in Saurastra in the Gurjara-country. It was a city
full of prosperity and known as Vanasthala. Listen, O queen,
at that time I was very much oppressed by hunger. Taking a
potsherd in my hand I started begging. Being extremely afflicted
1 entered the gates of householders. People saw my form and
reproached it. They did not give me alms, (saying) 'this wicked
one has come (here)'. I thus obtained proper food with difficulty,
and was entirely oppressed with poverty.
41b-43. While wandering, I saw an excellent house, surroun-
ded by a high rampart, with a chamber for (the recitation) of
the Vedas, which was crowded with many brahmanas; it was
full of wealth and grains, and was adorned with male and female
servants. I entered that beautiful house, affluent with glory.
44. That house which was auspicious all round was the house
of that Sivasarman only. Sudeva, afflicted with grief, said:
"(Please) give (me) alms."
45-47. The best brahmana, Sivasarman, heard the words:
"Give (me) alms". That righteous-minded, very intelligent
Sivasarman, smiled and said to his beautiful wife Mangala by
name, who was of the nature of Laksmi: "O dear one, this enfeeb-
led one has come to (our) door for alms. O auspicious and dear
one, being full of great pity, call her and give her food. She has
come to me after having recognised me."
48-50. Mangala said to her dear husband: "I shall give
her food dear to (i.e. liked by) her." Speaking like this to her
1098 Padma Purana

husband Mangala, endowed with auspiciousness, again fed me,

the weak one, with sweet food. That righteous-minded, great
sage Sivasarman said to me: "Who are you that have come here?
To whom do you belong? On what mission do you roam every-
where over the earth. Tell me."
51-53. Having thus heard the words of my glorious husband,
I, the sinner, recognised him by his voice. When I saw my
husband, I hung down my face through shame. Mangala, beauti-
ful in all limbs, said to (our) husband: "Tell me who she is,
(since) on seeing you she is ashamed. Please favour me and tell
me who she might be."

CHAPTER FIFTYTWO

Sudevd Goes to Heaven

Sivasarman said :
1. O Mangala, if you are now asking, then listen to (my)
words. O you of an excellent face (i.e. O you beautiful one),
know that for which you have asked (me).
2-5. O you of charming eyes, this miserable one who has
now come in the form of a beggar, is the daughter of the brahmana
Vasudatta. O good one, this one is Sudeva, my wife, always
dear to me. Leaving her (father's) country for some reason, she
has come (here). O you beautiful one, she is scorched by grief
due to me and separation from me. Recognising me, she has
come to you in the form of a beggar. Realising this, O good one,
you, desiring what is very dear to me, should show her good
hospitality. There is no doubt about it (i.e. you should certainly
show her good hospitality).

{The female hog said :)

6-14. Mangala, who looked upon her husband as a deity,
and who herself was extremely auspicious, was full of great joy
on just hearing the words of her husband. O you beautiful one,
she made (arrangements for) my bath, clothes and food. O you
 11.52.15-32a 1099
good one, I, devoted to my husband, was adorned by her, dear
to her husband, with golden ornaments decked with jewels. O
queen, I was graced by her with respect, bath and food. I was
(also) respected by my husband. In my heart there was endless,
very poignant grief, fully destroying my life. I observed her respect
for me; in the same way (I noted) my affliction. I had terrible
anxiety due to which my life departed (i.e. was about to depart).
I, a sinner, committing bad acts never gave a good answer to
this best brahmana. I did not wash his feet, nor did I shampoo
his body, nor did I give the glorious one (company) in solitude.
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
who held maces, discs and swords. O you illustrious one, I was,
bound by them with chains binding strongly. I, who was weeping
and who was very much afflicted, was taken by them to Yama's
city. Being beaten with mallets I was harassed along the difficult
path. Being reproached by them I was ushered into the presence
of Yama. The noble and angry Yama looked at me. I was thrown
into a heap of ashes; I was thrown into a heap of hells. An iron
figure of man was made; it was heated in fire, and it was hurled
on my breast for having deceived my husband. I was very much
tormented with various troubles; I was burnt with the fire in
hell; I was thrown into an oval vessel and on mud and sand. I
was cut with blades of swords and dragged by a machine used
for raising water. The noble one hurled me on Kutasalmali
trees. I fell into pus, blood and feces, full of insects. O princess,
the same magnanimous one thus threw me into all poignant
hells full of trouble. I was torn up with saw, and was very much
struck with darts. O princess, I was also hurled into other hells;
I was thrown into hollows like wombs, and into a painful narrow
passage. That lord of Dharma (i.e. Yama) threw me into hells.
Reaching (i.e. being born in) the species of goats, I experienced
very terrible pain. I went to (i.e. was born in) the species of
jackals and again that of a bitch; (then) I was born as a hen,
a cat and a rat.
27b-32a. Thus that Yama threw me into different species,
1100 Padma Purana

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
are many kinds of holy places in your hand. O you of an excellent
complexion, you yourself sprinkled that (holy) water on me.
O queen, O beautiful lady, by your favour, my sin has vanished,
O you of an excellent face, by the lustrous religious merit of you
only. Knowledge is produced in me. Now emancipate me, who
have fallen into the hell-like peril. When (i.e. if) O queen, you
do not emancipate me, I shall again go (back) to a terrible hell.
O you illustrious one, protect me who am experiencing grief.
Due to sinful thoughts I suffered. I am wretched, I am without
a shelter.

Sudevd said :
32b-33a. O auspicious one, now tell me what good deed I
have done that would give rise to religious merit, by which I
would emancipate you.

The female hog said :

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
queen, you are full of everything and are always full of all gods.
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.
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.
You are my mother, you are my father, you are my eternal
preceptor. I am sinful, of wicked acts, given to falsehood and
without knowledge. O glorious one, emancipate me. I am afraid
of being beaten by Yama.

Sukald said :

39b-40a. Having heard like this, she saw the king and said
to him: "O great king, what do (i.e. should) I do? What does
this beast say?"
II.52.40b—II.53.9 1101
Iksvdku {king) said :
40b-41a. O auspicious one, with your merit emancipate
this one who is unhappy, helpless and gone to (i.e. born in) a
sinful species. It will be very righteous.
41b-47. That very charming and auspicious lady Sudeva,
when addressed like this, said "O you beautiful lady, I have
given you (my) merit for a year." When the queen uttered these
words, just at that moment the hog became endowed with
beauty and youth, adorned with a divine garland, got a divine
body covered with lustrous flames, was rich with the beauty of
all ornaments, and adorned with many jewels. She had a divine
form, besmeared with divine sandal. The good one got into a
divine aeroplane, and went into the higher region. She saluting
the queen with her neck bowed down (in respect for the queen)
then said: "O you magnanimous one, well-being to you; O
beautiful lady, due to your favour, I, being free from sin, am
going to the holiest and auspicious heaven." O best one, listen,
having thus saluted her, Sudeva went to heaven. I have (thus)
told you all this as told by Sukala.

CHAPTER FIFTYTHREE
Sukala s Sickening Description of the Body

Sukala said :

l-2a. Formerly, at that time I thus heard (about) the

Dharma from the Puranas. How shall I, of a sinful resolve, enjoy
pleasures without my husband? I cannot sustain my life with
(i.e. in) my body without that husband.
Visnu said :

2b-9. She thus narrated the excellent, great Dharma of the

chastity of a wife; and those friends, excellent women, having
heard the very meritorious Dharma for women, giving a great
position (i.e. salvation) to women, praised that glorious Sukala
 1102 Padma Purllna

devoted to virtue. O king, all brahmanas, gods and all virtuous

women call her to mind due to her prowess caused by love for her
husband. Indra, the lord of gods, having given a great (i.e.
serious) thought to the firmness of Sukala, and he, the lord of
gods, having well pondered over her great devotion (thought):
'I shall certainly shake her fortitude and her love for her husband.'
The lord of gods hurriedly recalled to mind god Cupid. He, the
fish-bannered (god), holding his flowery bow came there. The
very powerful one was seen to be accompanied by his beloved
Rati. Joining the palms of his hands, he said to the thousand-
eyed (Indra): "O you lord, O you eminent one, O you who cut
off the pride (of your enemies), why have you remembered me
now? With all your heart give me an order today."

Indra said :
10-1 la. This illustrious Sukala is greatly devoted to her
husband. O god of love, listen, give me an excellent help. Move
away (swerve) this glorious Sukala, auspicious due to religious
merit, (from her devotion).

1 lb-20. Having heard those words of Indra, he said to him:

"Let it be so, O thousand-eyed god; there is no doubt that I shall
gladly help you." Cupid, of great lustre, and difficult to be
conquered (even) by sages, having said so (spoke again:) "O
god, I am capable of conquering gods, ascetics and best sages;
then what to say of this woman, who has no strength in her body
(i.e. who is weak)? O god, I always live in the limbs of women.
(I live) in the foreheads, eyes, on the tips of their breasts, in their
navels, waists, backs, buttocks, vaginal area, lips, teeth, middle
parts (of their bodies); there is no"doubt about this. I live every-
where; in their limbs and minor limbs. O god, a woman is my
abode. I always live there. Living there, I slay all men; there is
no doubt about this. A woman, weak by nature (and) tormented
by my arrows, on seeing a handsome and virtuous (person like
her) father, mother, or other kinsman or relative, and being
struck with my arrows, is disturbed; there is no doubt about it.
She does not even think of the consequence. O lord of gods, the
vulva, and also the tips of the breasts of women, throb. They
do not have patience. O lord of gods, I shall undoubtedly ruin
Sukala."
11.53.21-37 1103
Indra said :
21-23. O mind-born (god), I shall become (i.e. turn myself
into) a handsome, virtuous, wealthy man; and through curiosity
I shall disturb this woman. O you dear to Rati, (I shall disturb
her only through curiosity; and) not through longing for her,
nor for frightening her, nor through cupidity, nor through
infatuation, nor again through anger. (I am telling) the truth
(and) the truth (only). How can I see her true devotion to her
husband? Going from here I shall turn her (away from her vow).
The cause for that would be the infatuation (caused) by you.

24-29. Having thus ordered the god of love, the king of gods
brought about a change in himself (i.e. took up a different form),
became handsome and virtuous, made his body graceful by
ornaments, was endowed with all possessions and all pleasures
and amusements, and possessed all generosity. He would show
(i.e. he showed) his sportive movements, handsomeness, virtues
and sincerity at the place where, O king, that respectable woman,
the dear (wife) of Krkala, stayed. But she did not at all look at
the man possessing the wealth of handsomeness. O king, Indra
would (follow her to) see her wherever she went. The thousand-
eyed god looked at her only with a longing mind and with all
expressions of lustful acts. Wherever the woman went—into a
crossway, along a path or to a holy place, the thousand-eyed
(god) saw her.
30-32. The female messenger sent by Indra went to Sukala;
and having smiled she said to the glorious Sukala: "O (great are)
your truthfulness, courage, charm and forbearance. In the world
there is no other beautiful woman resembling a form like that of
this one. O auspicious one, who are you? Whose wife are you?
He, whose virtuous wife you are, is blessed and meritorious on
the earth."
33-37. Hearing her words the high-minded lady said (to
her:) "(Krkala) the religious-minded one, lover of truth, was
born in the vaisya caste. I am telling you the truth: I am the
dear wife of that intelligent and veracious Krkala. That my very
intelligent, righteous-minded husband has gone on a pilgrimage.
O glorious one, listen; three years have passed since he, my lord,
left (for the pilgrimage). Since then I have been afflicted without
 1104 Padma Purana

(i.e. due to separation from) the magnanimous one. Thus I have

told you all this my account. Tell me who, that ask me ('who I
am'), you are."
38-5la. Hearing the words of Sukala, the messenger spoke
again : "O good one, you are asking me like this. I shall tell you
everything. O you of an excellent complexion, I have come to
you for (i.e. on) some mission. Listen (as) I shall tell you; and
having heard, know it accurately. O you of a beautiful face,
your merciless husband has gone after abandoning you. What
will you do with him, the sinful one, who does harm to his
beloved, endowed with a good conduct? What, O you young
lady, have you to do with him, who has gone (away) and is
alive or dead? What will you do with him? You are thus grieving
in vain. Why do you destroy your divine body, lustrous like gold?
O you auspicious one, O you glorious one, a man does not get
any pleasure except children's sports, when childhood is attained
by him. In old age, unhappiness comes (to him), and old age
completely destroys his body. O you beautiful lady, he gladly
enjoys all pleasures in youth. As long as youth lasts, men enjoy
all pleasures and enjoyments. A man enjoys as he likes. He enjoys
pleasures as long as youth lasts. What will you do, O good lady,
when youth has gone? O respectable lady, no occupation succeeds
when old age comes (to him). An old man constantly thinks,
(but) does not (i.e. cannot) easily do any job. O young lady,
bridge is constructed after water has gone (i.e. flowed). In the
same way, O auspicious lady, the body would be (useless) when
youth has passed. Therefore, enjoy happily; and drink sweet
wine. O you of charming eyes, these arrows of Cupid are burning
your body. This handsome and virtuous man has come. O you
of an excellent complexion, this best man, who knows everything,
who is virtuous and wealthy, is ever full of love for you."

Sukala said :
51b-60. The soul does not have childhood; in life there is
no youth. He (i.e. the soul) does not have old age. He (has)
accomplished (everything); he grants good divine attainments.
He is immortal, unaging, pervading (everything), (has) well
accomplished (everything), and is best among the omniscient
 II.53.61-70a. 1105
ones. Himself being desireless,1 he fulfils desires, and lives in the
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
age, so is a house with a thread. One should effect it with the
heaps of many sticks and collections of pieces of wood, with clay
and water also. Besmeared with variegated (objects) by plas-
terers, a (piece of wood) becomes agreeable. A house first bound
by a thread gets a form; and they themselves everyday maintain
it by smearing it. The house constantly rocked by wind gets
dirty. This is said to be the middle period of the house. It would
lose its form, and the master of the house would smear it. The lord
of the house, by his own desire, would make the house beautiful.
O messenger, the youth of the house is said (to be like this).
After a long time due to the heaps of sticks it becomes old.
They lose their positions, and move to the tips of the roots. It
does not (i.e. is not able to) stand the burden of the smearing,
and stands (only) with a prop.
Gl-70a. O messenger, listen, this is said to be the old age of
the house. The lord of the house, seeing the house falling, would
leave it. To enter another house he goes away quickly. Like that
are the childhood, youth and old age of men. In childhood,
he, being of the form of a child, would act senselessly. He would
even decorate his body with garments, ornaments and jewels,
and also with smearings with sandal (-pastes), and others pro-
duced from tambula etc. The body becomes young, and he
becomes very handsome. He would nourish his exterior and
interior with all juices. Being nourished like that he becomes
strong. Due to the juices, fresh and excellent, increase in flesh
takes place. O king, the limbs also become extended and cor-
pulent. The minor limbs also take their own form due to the
intake of juices also. The teeth, lips, breasts, arms, waist, back,
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
become beautiful due to the juices and flesh. O messenger, due
to these forms, a mortal becomes one dependent on juices.
A mortal is called handsome in the world. Due to what would
he be liked?

1. The analogy occurring in verses 53, 54, 55, 57 etc. is not sufficiently
clear; also the description in vv. 94, 95, 101b etc.is not clear(Tr.).
1106 Padma Purina

70b-78. O messenger, this body is the store of feces and

urine. The impure, shameless body always exudes (sweat). O you
auspicious one, what is (the use of) describing its beauty? It is
like a bubble on water. Till he is fifty years old, he remains strong.
Then after that, day by day, he loses (his strength). His teeth
become loose, and his mouth has a flow of saliva. He would not
(i.e. is unable to) see with his eyes, and does not (i.e. cannot)
hear with his ears. O messenger, he is not able to make any
movement with his hands and feet. Being afflicted with old age,
the body becomes unfit. The juice, dried up with the fire of old
age, withers. O messenger, he becomes unfit. Who desires hand-
someness? As an old house perishes—there is no doubt about it,
in the same way the body becomes weak in old age. Everyday
you are describing that beauty has come to me (i.e. I am beauti-
ful). Due to what am I endowed with beauty? Who desires my
beauty? Due to what (i.e. in what way) is the man for whom, O
messenger, you have come to me—as one goes to an old house—
powerful? On account of what are you praising (me)?
79-97. O messenger, now tell me, what did you see in my
body? There is nothing here (i.e. in my body) which is short
or extra as compared to his body. There is no doubt that as he is,
so you are, so also I am. Who would not have beauty? On the
earth there is no one (who is really) handsome. All heights end
in a fall; O auspicious one, trees and mountains are devastated
by time. Beings are like them (only), not otherwise. O messenger,
the divine, pure soul, formless (and yet) having a form, is present
everywhere, in all immobile and mobile objects. The pure one
lives (everywhere) as one (and the same) water remains in
(many) pots. On the destruction of the pots, it becomes one.
You do not know (this). This soul also becomes just one on the
destruction of bodies. I have always seen this form (only) of
those who live in the world. Speak like this, after knowing him
for whom you have come here. (Tell him:) you should show me
something new about the body that is afflicted by a disease, and
covered with cough, if you desire to enjoy me here. Blood drops
from the body, and he is removed from his position. There is
unsteadiness in all the joints of the body and remaining within
he singly perishes and would give up his own form. Quickly the
condition of feces takes place (i.e. food quickly turns into feces)
11.53.98-109 1107
and (the body) would be (i.e. is full of) insects. He would then
give up his own form painful like that. Listen, it later becomes
full of bad odour due to insects. Then lice or worms are produced
there; there is no doubt about this. The worm causes boils and
terrible itch. The louse would produce disease, and would disturb
the entire body. The itch scratched with the nail-tips is abated.
Similarly hear about copulation (enjoyed) by them. There is
no doubt that a mortal enjoys drinks and feasts on abundant
supply of food. It is taken to the place of digestion by the breath
(called) Prana. O messenger, all that food taken to the place of
digestion is covered there, and the wind (called Apana) would
make the fece fall (out of the body). The liquid which has become
vigorous there, becomes red (blood). Being free from dirt and
of a pure vigour it goes to Brahma's place. Being dragged by the
wind (called) Samana, and taken by that very wind, he does
not obtain a place. The semen remains unsteady. In the skulls
of beings five (kinds of) insects live. Two of them live at the root
of the ears, and (two) at the place of the eyes. Having the size
of the small ringer, they have red tails, O messenger. Having the
(white) colour of butter, they have black tails. There is no doubt
about this.
98-109. O good one, listen to their names being narrated by
me: The two, named Pingall and Srnkhali, remain at the root of
the ears. The two Capala and Pippala remain on the tip of the
nose. The two others, Srngali and Jangall remain inside the eyes.
There is no doubt that there are one hundred and fifty (varieties)
of insects like that. All they remain at the border of the forehead
and have the size of a mustard. All (these) carrying diseases
deform (the body); there is no doubt about it. O messenger,
listen, a pair of hair remains in his mouth. Know that the destru-
ction of beings takes place just at that moment. There is no
doubt about it. The vigour falls in the form of a fluid. There is no
doubt about it. He drinks the vigour with his mouth, and by that
becomes inebriated. It remains unsteady in the middle part of
the palate. There remain (the two vessels of the body called)
Ida and Pingala and the artery called Susumna. Due to the great
power of it only, there is indeed the itch for sex in the cage formed
by the net of arteries, in the case of all beings. O messenger,
the organs of generation of the male and also of the female
1108 Padma Purina

throb. Then the male and the female, being inflamed with
passion, unite. The body (of the male) is rubbed with the body
(of the female). Due to coitus a momentary pleasure is produced.
Then again a similar itch is (produced). Such a condition is
indeed observed everywhere, O messenger. Go to your own place.
There is nothing new about it. I have nothing new, nor do I do
anything new. This is certain.

CHAPTER FIFTYFOUR

Sukald Gets Prepared For the Showdown

Visnu said :

1-4. When the female messenger was thus addressed by that

Sukala she went (to Indra). Indra, having understood those
significant and truthful words of her, well spoken in a brief
manner, and having perceived her boldness, courage and knowl-
edge (thought:) 'Who, (even) being a woman, would speak on
the earth, words that are of the form of (i.e. endowed with)
propriety and that are well-ordered and washed with the water
of logic? This magnanimous one is pure and of a truthful nature.
There is no doubt that she is capable of bearing the yoke (i.e.
responsibility) of all the three worlds?'
5. Due to this Jisnu (i.e. Indra) thought and said to Cupid:
"With you I shall go to see that beloved (wife) of Krkala."
6-7. Cupid, proud of his power, replied to the thousand-
eyed (Indra): "O lord of the gods, let us go (to the place) where
the chaste lady is (staying). Having gone there, I shall destroy
her self-respect, power, strength, courage, truthfulness and loyalty
to her husband. Of what account is she (to me), O lord of gods?"
8-9. Having heard (these) words of Cupid, the thousand-
eyed (Indra said:) "O Cupid, listen. Excessive talking is of no
use. She is quite strong with true power. Due to religious rites
she is quite firm. This Sukala is inconquerable. Your valour is
(of) no (use) there (i.e. against her)."
10-13. Hearing this, and getting angry, Cupid said to Indra:
11.54.14-24 1109
"I have destroyed the power of sages and deities. Of what
measure (i.e. how much) is her power (about which) you are
telling me? You just see (i.e. in your very presence), I shall
destroy the woman. As butter, on seeing (i.e. in the presence of)
the lustre of fire, would melt, similarly I shall melt her with my
form and lustre. Now certainly great mission has come up for me,
who am going there. Why do you condemn my lustre (capable
of) destroying the three worlds?"

Visnu said :

14-17. Having heard the words of Cupid (Indra said:)

"O Cupid, I know, (even) if you raise (i.e. augment) your
courage, you cannot subdue her of a holy body, meritorious
due to her virtue, and behaving piously. Going from here (with
you) I shall observe your strong power." With the archer (i.e.
Cupid) and with the female messenger Rati, he again went to
that chaste lady, who of a great merit was (all) alone and attached
to her husband's feet, as a meditative saint would place his heart
(in meditation) and make it free from uncertainty. The glorious
fish-bannered god (i.e. Cupid) made (i.e. took up) a form,
extremely wonderful, endowed with an unlimited lustre, alluring
the chaste lady, adorned with blue (garments) and full of
objects of enjoyment. Also Indra (took up a similar form).
18-24. Seeing that great man, of many amorous sports and
wandering like this, full of desires, the wife of the glorious Vaisya
did not highly think of him (who was) endowed with a handsome
form and (was an) appreciator of merits. The nature of that
chaste lady had become endowed with truth, as water going
to a lotus-petal, gets the name 'pearl'. 'The female messenger,
whom he had formerly sent, told (me) about this appreciator
of merits. This one would show in various ways his sportive form
and his nature. How far this very intelligent and mischievous
lover, knowing my nature would live? (Now) my body is a
vacuum, and is instantly free of movements and is as good as
dead. The subjects of the village of the body, have, after perfor-
ming the acts called good acts, fled away. Cupid has endowed him
with charm, greater than, equal to or superior to my charm. I
shall talk in a wonderful way to him, who longs for me, in such a
1110 Padma Purana

way that he, dancing with his own knowledge, powerful and
endowed with joy, dies.'
25. Thinking like this, that great chaste lady, binding her
firmly with the string of truth entered her own house to know his
mind definitely.

CHAPTER FIFTYFIVE
Indra Tries to Dissuade Kama

Visnu said :
1-3. Knowing her mind, the lord of gods said to Cupid
standing before him: "O Cupid, she, who is well-equipped with
the armour of meditation with truth as its soul, cannot be con-
quered by you. With a desire to conquer, and taking in her hand
the bow called piety and an excellent arrow named knowledge,
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)
your valour. She is today capable of conquering you in the battle.
What is going to happen should be thought just now.
4-5. Here only the glorious iSiva had formerly burnt you,
who had opposed him. O Cupid, as a result of that evil (act of
yours), you had become bodiless. (This is) just the truth. O
Cupid, you had formerly obtained a horrible fruit in accordance
with the deed you had performed. Certainly you will obtain a
very contemptible birth (i.e. will be born in a very contemptible
species). Here only you will be told (like this) along with this
chaste lady.
6. Those wise men who, in the three worlds, entertain
enmity with the magnanimous, have as its fruit, sin accompanied
by misery and destroying their form.
7-14. O Cupid, having proclaimed ourselves to this chaste
lady, and having urged her (to continue her pious acts), we shall
go. Formerly due to my contact with a chaste lady I obtained a
sinful, unbearable fruit. You know this account (that) I was
cursed by that Gautama also. I became one having the scrotum
11.55.15-23 1111
of a ram for ever, and you went away, leaving me there. The
power of the lustre of chaste women is matchless. (Even) the
creator or the sun (also) is not able to bear it. The curse formerly
pronounced by the sage (-husband) of Anasuya would (continue
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
are always purified by sacred rites. Savitri was the daughter of
Dyumatsena. She brought back here only the life of Satyavan,
Asvapati's good son, from Yama. Chastity of women is thus well
known. Who would touch the flame of fire? Or, who, except
a fool, would, tying stones round his neck, (try to) cross the ocean
with his hands? Or who would (try to) subdue a chaste woman
who is free from attachment?" When Indra thus spoke words of
prudence for instructing Cupid well, he, Cupid, having heard
(these) words said to the lord of gods.
Cupid said :
15-18. By your order I have come (here). Having given up
patience, goodheartedness and manliness, you are telling me
about her (something), which lacks energy and is full of great
fear. When I shall entertain bad thoughts, O lord of gods, my
fame in the world will perish. Subdued by her people will describe
me, who bring about marriages to be without self-respect. The
hosts of gods, demons, sages, and saints with austerity will ins-
tantly laugh at me (saying:) 'This fearful Cupid is subdued by a
woman.' Therefore, O lord of gods, I shall go with you and shall
destroy her power, self-respect, lustre and fortitude. O Indra, why
are you (then) afraid here (i.e. in this matter)?
19-23. Having thus addressed the lord of gods, and having
held his bow and flowery arrow, he said to Rati, standing before
him: "Acting deceitfully you should go the vaisya's wife Sukala,
who is meritorious, who remains in (i.e. practices) truth, who
knows piety and appreciates virtues. O darling, going from here
do the work, helpful (to my mission), as told (by me). (Please)
obey (me)." Having thus spoken to Rati, he again called Rati,
standing near. (He said:) "Do this excellent job for me; subdue
1112 Padma Purana

her through great affection. (Act in such a way) that this beautiful
woman would fall in love with Indra on seeing him. O friend,
listen, by all means win her over with all miraculous powers;
O friend, go quickly and effect an illusory grove, having the
form of (i.e. resembling) Nandana-garden, full of flowers, aboun-
ding in fruits, and resounding with the cooings of the cuckoos
and the hummings of the bees. '
24-25. Having called the brave Elixir of Life, the very grati-
fying Flower-juice, endowed with sweet virtues, and sent him
according to his wish along with Wind etc. engaged in their own
duties and ordering the great army, infatuating three worlds,
Cupid went with the lord of gods, to that great chaste lady, to
allure (her).

CHAPTER FIFTYSIX
Satya & Dhartna Come to Sukald's Help
Visnu said :
1-1 la. Cupid, with the lord of gods, started to go to Sukala
to bring about a genuine destruction of her. At that time Satya
(i.e. Truth) said to Dharma: "See, O very intelligent Dharma
Cupid's misdeed. I create (i.e. have created) a great place, an
excellent house, of the nature of an abode, causing (i.e. giving)
happiness, and called Satya (truth), Supriya (very dear) and
Sudeva (with good deities), for the sake of you, the righteous and
magnanimous one, and for my sake. This wicked Cupid, of a
blundering mind, and of an inimical nature, would go to it and
certainly destroy that excellent house of us. There is no doubt
that a Brahmana with penance as his wealth as the husband, a
very poius chaste woman, and a very truthful king, are, O
Dharma. my abodes. There is no doubt about it. You would
reside there where I am nourished with prosperity. Punya (i.e.
Merit) comes there and sports with Sraddha (i.e. Faith). Ksama
(i.e. Forbearance) accompanied by Santi (i.e. Tranquility)
comes to my abode. Real Dama (i.e. Restraint), and Daya (i.e.
 II.56.Ub-25 1113
Pity) and Sauharda (i.e. Good-heartedness), Nirlobha (i.e.
Absence of greed), along with Intelligence are there where I live.
Suci Svabhava (i.e. Pure Nature) (stays) there only. These are
my kinsmen. Non-stealing, Harmlessness, Endurance and Pros-
perity have come to my house. O king Dharma, listen to my
blessedness. Service of preceptors and elderly persons, Visnu
accompanied by LaksmI, gods led by Agni, come to my house.
Jfiana (i.e. Knowledge) accompanied by Brilliance, that would
illumine the path to salvation (has come to my house).
llb-14. I always live with these in chaste women, religious
persons, and in all good people that are of the form of my house.
Along with you I just live with the family about which I told you.
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
the form of a house, of a lordly nature—an abode called Saiikara.
That is destroyed by Cupid. This Cupid formerly subdued, after
having taken resort to (i.e. the help of) Menaka, the magnani-
mous Visvamitra, practising excellent penance. That wicked
Cupid led the chaste, loyal Ahalya, the dear, auspicious wife of
Gautama away from great truth. All sages, knowing the genuine
Dharma, many chaste women—all these my abodes were burnt
by the fire of Cupid. He is irresistible, unbearable, (all-) perva-
sive, and very harsh to great truths. He is looking for me (saying:)
'Where does Truth stay?' Knowing me (i.e. finding out my
abode) he, the archer, with arrows in his hands, comes; and the
sinful one would destroy my house with fires.
21-25. All those having bits of sins, who are cruel, who have
resorted to heretics, who are malevolent in mind, will enter the
house of Satya. Subdued by the generals of the army who are
untruthful and by that Chadman (i.e. Dishonesty), the sinner
would ruin (and) strike (my) house with sinful weapons. The
wicked, very powerful Cupid will strike me like this. Burnt by his
lustre I shall be a non-entity. I desire (to have) a new house
called the woman looking upon her husband as her king. This
one, good and auspicious, is the dear (wife) of the meritorious
1114 Padma Purdna
Krkala. This wicked (Cupid) is intent on burning that house
called Sukala.
26-30a. How is it that the mighty thousand-eyed (Indra)
does not know (i.e. remember) his former account (i.e. what
happened to him) on account of Cupid? He became one having
the scrotum of a ram due to his attachment to Ahalya. The lord
of gods (i.e. Indra), who had remained there (i.e. in Gautama's
hermitage), had perished on seeing the manliness of the sage
and due to the outrage of a chaste woman, as a result of Cupid's
fault. He suffered a terrible curse, and was full of great grief.
This thousand-eyed (Indra), along with Cupid, is eager to strike
this Sukala, Krkala's dear wife practising meritorious acts. O
Dharmaraja, O very intelligent one, act in such a way that this
Cupid would not come (to her) with Indra. You are the best
among the intelligent ones."

Dharmaraja said :

30b-33a. I shall lessen the lustre of Cupid and bring about

his death. I have found out one remedy. You may (please)
examine it now only. This very intelligent Prajna moving in the
form of a bird, may tell (i.e. announce), from the sky, the auspi-
cious arrival of (Sukala's) husband. She, due to the prowess
of the omen, and with her mind steady, would certainly not be
ruined by the wicked.

33b-35a. He (then) sent Prajna. She went to the house of

Sukala. Making a great sound she shone like one who had been
seen (i.e. favoured) by gods. Then she was worshipped and
honoured with incense, lights etc. Sukala asked the brahmana:
"What would she (i.e. does she) say to me?"

The brahmana said :

35b-36. The steady one announces the arrival of your

husband, O blessed one. He will arrive within seven days. This
will not be otherwise.

37. Hearing these very auspicious words, she at once became

very glad. (She thought that) her virtuous, dear husband, know-
ing righteousness, had arrived.
II.57.1-14 1115
CHAPTER FIFTYSEVEN

The Trap Is Laid For Sukald

Visnu said :

1-3. Rati, taking up the form of a chaste lady, went to the

house of the charming loyal wife. She (i.e. Sukala) the blessed
one, endowed with a truthful nature, respectfully spoke to her
(i.e. Rati). Rati, the chaste lady, well-honoured with very auspi-
cious words, smiled and spoke to Sukala, words full of deceit,
alluring all and containing a truthful topic: " (Please) listen, my
husband, my lord, who is very strong, who appreciates virtues,
who is wise and learned, who is endowed with greatness, who has
a holy name, left me who am more (i.e. very) sinful and has gone
away."
4-5. Sukala, due to her feminine nature, after having
heard all that she (i.e. Rati) said through agreeable words,
took her to be of a very pure nature, and said to her: "O beautiful
lady, why did your lord abandon your beautiful form and go
away? Today tell me the truth about your good husband. You,
endowed with meditation, who have come to my house, and
being of the nature of my friend, are doing everything for me."
6-10. Rati said: "Listen to the real account of my lord.
O dear one, I was always engaged (in giving him) what he
desired, and thus appeased him. To carry out the auspicious
words of my good lord, I did everything attentively. I am of an
extremely good disposition, virtuous and worthy of him through
my rendering service to him who is supreme for me in this world.
This is the fruit of my former (deeds) which appears now only,
and due to which my husband has thus gone away after abando-
ning me, who am luckless. O Iriend, I do not (i.e. cannot) sustain
my life and my body. How do shameless women live well without
their husbands? In the scriptures, a husband is described to be
the beauty, decoration, good fortune, happiness and wealth, and
not otherwise (i.e. and none else)."
11-14. She (i.e. Sukala) having heard all that Rati said,
and looking upon it as the truth, believed her talk. That
magnanimous Sukala, devoted to her husband, and confiding
(in Rati), again spoke to her words describing her acts. She
1116 Padma Purana
told in brief all her former account. "Since the husband, intent
upon gaining religious merit, has gone on a pilgrimage, our
grief is very true, and so is our suffering, O you virtuous lady."
Having (thus) cheered up the chaste lady, Rati advised her.

Suta mid :

15-22. Once that Rati said to Sukala : "O friend, see the
pleasing wood adorned by divine trees. There is a very auspicious
sacred place, destroying sins. It looks charming due to the sprea-
ding out of many creepers, and good flowers. O you of an excel-
lent face, we too should go (there)." Hearing that Sukala
entered, with Rati, that divine forest, resembling Indra's garden.
It was having flowers of all seasons, and was resounding with
calls of hundreds of cuckoos; it was full of the music of bees' sweet
hummings; it was full of the auspicious sounds of propitious
birds; it shone with trees like the sandal and with fragrances. It
was full of all pleasures and with the spring-creeper and the
spring season. It was put up to allure Sukala. With her she (i.e.
Rati) entered the wood, pleasing to all. She saw the auspicious
(grove) giving pleasure (but) did not know the fraudulent
intention (of Rati), when, O lord of men, she saw the divine
wood with her (i.e. Rati).
23-26a. Shining with his divine form, Indra also went to
that place. Cupid also came there along with that messenger.
(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."

Cupid said :

26b-27a. O you thousand-eyed (Indra), show your char-

ming form, endowed with amorous sport, so that I shall strike
(her) with (my) five arrows.

Indra said :

27b-28a. O fool, where is your valour with which you afflict

people? Now you desire to fight after taking my support.
11.57.28b—II.58.2 1117
Cupid said :

28b-36a. Formerly only that trident-holder, Mahadeva

(i.e. Siva), the god of gods has snatched away my form. My body-
does not exist. Listen, when I desire to strike a woman, 1 manifest
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
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
to him. In the same way, I shall certainly excite this one of the
form of a woman (i.e. I shall certainly excite this woman). There
is no doubt about it. O lord of gods, I got the name 'Smara' as
I was thought of. Seeing her I shall, (being) like that, resort to
the (particular) colour, object or form. My lustre would repel
what is to be repelled by means of its brightness, and by resorting
to the form of a woman it would allure (even) a strong-minded
man; and resorting to a man (-form) I shall secure this woman
for you. O Indra, I am formless. I would resort to my (original)
form (and) resorting to your body I shall secure her as desired
(by you).

36b-38. Having thus addressed the lord of gods, Cupid too,

who was the friend of the Spring Season and who had flowers as
his weapons, having resorted to the body of that magnanimous
(Indra), was eager, looking, with his eyes, at the target of his
arrows—the chaste, very meritorious wife of Krkala—to strike
her.

CHAPTER FIFTYEIGHT
Sukala Wins

Visnu said :
1-2. Prompted by Rati, Sukala, the beautiful wife of the
vaisya entered the beautiful grove. The chaste lady saw all the
charming grove and then she asked her friend. (She said:) "O
friend, to whom does this excellent, very meritorious, divine and
1118 Padma PurSna
charming grove, which is furnished with all excellent pleasures,
belong?" Sukala joyfully asked her friend (Rati).
Krida (i.e. Rati) said :
3. This grove is endowed with all divine qualities of well-
known inherent properties and decorations of flowers and per-
fumes; it is full of flowers and desired fruits; see, it is of (i.e. it
belongs to) Cupid.
4-12. Having heard these words, and full of great joy, and
observing the great account of the wicked Cupid, she smelt the
fragrance carried by wind. (In it) wind, endowed with frag-
rance, blew naturally, in such a way that his (i.e. Cupid's) arrow
very easily entered her nose; but that (Sukala) of an excellent
face (i.e. beautiful) did not smell the fragrance of the flowers;
nor did the very chaste lady enjoy the excellent pleasures. The
delightful friend of Cupid, vanquished (by her), was ashamed,
and having turned away his face, fell on the ground with bits of
leaves. Juice, of an excellent brightness, and decorated with
flowers and shoots, fell on the ground from ripe fruits. The
flower-juice, of a melancholy nature, fallen from the fruits, was
eaten (i.e. drunk) by bees, as a dead man (is eaten up) on the
battle-field. Being (thus) eaten (i.e. drunk) by bee, it flew in a
stream. It flew slowly only; the birds laughed at it. With many
notes, full of joy, they happily roamed (in the grove). The birds
happily remained on the mountain in the forest. He, who had
resorted to a mean course, was vanquished by Sukala.
13-14. Cupid's wife Rati, accompanied by Priti, went to
Sukala, and, with a smile, said to her: "O auspicious one, well-
being to you; welcome to you; enjoy happily; your spotless form,
delightful to the eyes, is liked by the magnanimous Indra. When
you desire (something), tell (me); I shall certainly bring it."
Suta said :
15-19. Seeing and hearing the two ladies (viz. Rati and
Priti) talking, she said (these) good words: "My very intelligent
husband has gone away, taking with him my pleasure. I am
united with my husband at the place where he remains. My desire
(remains) there, so also my love. This body is without a prop."
Both Rati and Priti, having heard what (Sukala) said, were
11.58.20-34 1119
ashamed. Being ashamed, they went to the place where the very
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
therefore) who was visible to the eyes: "O you highly intelligent
one, she is invincible. Give up (trying) your valour (against her).
The magnanimous chaste lady always longs for her husband
(only)."
Cupid said :
20. O respectable lady, if she looks at the form of this magna-
nimous Indra, then I shall certainly strike her.
21-24. Then that lord of gods, of a great form, who had
put on a (different) garb, endowed with all pleasures, decorated
with all ornaments, wearing divine flowers and garments, (with
his body) smeared with divine sandal, and accompanied by
that Rati, very sportively and quickly went to that place where
the lady looking upon her husband as a deity (i.e. the lady loyal
to her husband) stood. He spoke to the magnanimous Sukala,
behaving truthfully: "Formerly I had sent a messenger to you.
Why, O auspicious one, do you not show regard for me, who have
betaken myself to you?"
Sukala said :
25-28a. Well-being to you. I am protected by the magnani-
mous sons of my husband, and by companions; so I am not at
all alone. From whom (then) do I have fear? I am protected by
brave men everywhere. I do not have much time to talk. I am
engaged in my duty towards him. O you very intelligent one,
why do you not feel ashamed of dallying with me while your eyes
are trickling (i.e. while you are old). Who are you that have
come here, and are not afraid even of death?
Indra said :
28b-29. I saw you having come into the grove; but you
told me about the brave sons of your husband. How can I see
them? Show them to me.
Sukala mid :
30-34. The pious-minded, magnanimous one, whose entire
piety is firm, who is always devoted, who is powerful with love,
 1120 Padma Purana

having established Truth as the chief of his own group (of allies),
and placing him (to protect me) along with qualities known as
Courage, Resolution, Fate and Intelligence, always protected me.
Dharma thus always protects me with the pure qualities of
restraint. See, Truth, along with Tranquility and Forbearance,
has come to me. Knowledge, who is very powerful and very
famous, will never desert me. I am bound with firm bonds of his
qualities. He has just come to my vicinity. All (the qualities) like
Truth etc, had been now made my protectors. All (qualities
like) Piety, Gain and Restraint, Knowledge, Valour protect me
only. Why do you solicit me against my will? Who are you, being
fearless, that have come here with a female messenger? Truth,
Piety, so also Merit and Knowledge etc. are very powerful and
are the companions of my husband. They protect me in the house.
35-37. I am always having protection, and am solely devoted
to Restraint and Tranquility. Even the lord of Sad (i.e. Indra)
himself is not able to win me over. Even if that powerful Cupid
comes, I am always furnished with the armour of truth, and not
by anything else. There is no doubt that his arrows would be
futile. The great warriors like Dharma (i.e. Piety) etc. will kill
you only.
38-39. Go away, run (away); now do not stand here. If
you stay (here), though warded off, you will be reduced to ashes.
I shall just burn you, as fire would burn wood, and in no other
way, when you look at my form without (i.e. in the absence of)
my husband.

40-43. Hearing (these words) (uttered by her) in the

presence of even Cupid, the thousand-eyed god (i.e. Indra said:)
"See her valour. Fight with your valour (with her)." O great
king, all those, Indra and others, being afflicted with fear of the
great curse, went to their respective places, as they had come.
When all of them had gone, that Sukala, devoted to her husband,
and endowed with merit, came to her own house, thinking of her
husband (only). That lady, looking upon her husband as her
god, then came to her own house, endowed with merit, full of
(the merit of) all sacred places and all sacrifices.
 II.59.1-19 1121
CHAPTER FIFTYNINE
Riligious Observances Without One's Wife Are Fruitless

Visnu said :

1-2. Having finished (i.e. having visited) all sacred places,

Krkala, full of great joy, started for his house along with the
leader of the caravan. He always thought like this: 'My worldly
existence is fruitful. My dead ancestors, when gratified will go
to heaven; not otherwise.'
3-5a. Just then having bound his grandsires (Dharma)
spoke to him: "You do not have excellent religious merit."
(Dharma) of a divine form and of a huge body said (these) words
to Krkala: "You do not have the fruit of (your visits to) holy
places. In vain have you exerted. You alone are happy (i.e. you
have not gratified your dead ancestors etc.); (therefore) you
do not have excellent religious merit."
5b-7. Hearing like this, the vaisya, viz. Krkala, was afflicted
with pain. (He said to Dharma:) "Who are you that are talking
like this? Why are my grandsires bound? Due to the effect of what
fault (of mine are they bound)? (Please) tell me the reason of it.
Why do I not have the fruit of (my visits to) the holy places?
How is my pilgrimage not (fruitful)? If you know, then tell me
everything clearly."

Dharma said :
8-19. The entire fruit of the religious merit of him, who,
leaving (behind) his pure and most meritorious wife, goes (on a
pilgrimage), becomes worthless, not otherwise. All the religious
deeds of him, who, leaving (behind) even his wife who is devoted
to a pious conduct, who is meritorious, who is engrossed in the
vow of loyalty to her husband, who is virtuous, who loves merit,
goes to (holy places to) perform religious rites, are done in vain.
Not otherwise. In the house of him, whose meritorious and very
chaste wife has qualities like being devoted to all (good) practices,
being worthy, being intent upon accomplishing moral merit,
being devoted to her husband, always loving knowledge gods

I
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 Purana
auspicious rivers like the Ganges and Seas; (and) not at any other
place. He, in whose house lives his chaste wife, entirely devoted
to truth, has (the credit of having performed) sacrifices; cows and
sages (live there), and at no other place. Due to the conduct
of his wife all these sacred places and various religious merits
(stay) there, and at no other place. The stage of householder is
produced (i.e. is possible) due to the contact of a meritorious
wife. Highest moral merit is (obtained) from the stage of a house-
holder. There is no such stage on the earth. O vaisya, the house
of a householder is meritorious, is endowed with truth and
religious merit, is full of all holy places and is attended by all gods.
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).
20-34. Similarly the house of him who is without a wife,
becomes a forest. (In his house) sacrifices are not accomplished
(i.e. performed) and various gifts (are not given). Any great vow
of a man without a wife is not fruitful. So also no religious rites and
no meritorious deeds (are fruitful). To accomplish religious merit
there is no holy place like a wife. Listen to the way of the life of
a householder. There is no other Dharma in the three worlds
(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 all
moral merit. There is no holy place like a wife; there is no happi-
ness like a wife. There is no religious merit for the emancipation
and well-being (of the husband) like a wife. O you mean man,
you go (i.e. you had gone) leaving (behind) your righteous and
chaste wife. Leaving (i.e. when you leave) your house and proper
course of conduct, where does the fruit of your moral merit
remain? When (i.e. since), without her (i.e. in her absence), you
offered a sraddha, therefore, due to that fault only your grandsires
are bound. You are a thief; these (grandsires) also are thieves
who, being very greedy, enjoyed the food offered by you without
her (i.e. in her absence). I shall tell you about the religious merit
of a good son, who, full of faith, offers a sraddha, with (i.e. in
which) a pinda (is) offered by his wife. As men are satisfied with
drinking nectar, in the same way the dead ancestors are satisfied
11.60.1-lla 1123
with a sraddha. I am telling you the truth and truth only. A wife
is the owner of the stage of a householder. O fool, you have
deceived her. You have committed a theft. These your manes,
who ate without her (i.e. in her absence) are great thieves. The
dead ancestors eat with a pleased mind the food resembling
nectar which the (son's) wife prepares with her own hands.
With that only they are gratified and become pleased. Therefore,
the religious practices of a man do not succeed without his wife.
There is no holy place like a wife giving men a good position (i.e.
leading them to salvation). The religious practices carried on
without (i.e. in the absence of) the wife would become fruitless.

CHAPTER SIXTY
Sukala's Story Ends

Krkala said :
1. O Dharmaraja, now tell me in detail how I would have
final beatitude and how my dead ancestors would be liberated.
Dharma said :
2-6. O you noble one, go home. She (i.e. your wife) is
experiencing grief without you. Inform your wife, Sukala practi-
sing piety, (of your arrival). Having gone home, offer sraddha
with her hands. Win over the best gods by remembering the holy
places. You will have the salvation obtained through pilgrimages
to holy places. He who desires to accomplish religious merit
without his wife (i.e. all alone), loses (the fruit of) the stage of
the householder and would wander alone in a forest. He is un-
successful in the world, (and) the deities do not respect him. The
sacrifices become successful (only) when the housewife remains in
the house. All alone (i.e. without his wife) he is not able to
accomplish (the fruit of) piety and worldly prosperity.
Visnu said :
7-1 la. Having thus spoken to the vaisya, Dharma left as he
had come. That religious-minded Krkala also proceeded to his
1124 Padma Purana
house. The intelligent one reached his house and saw that chaste
wife (of him). The intelligent one reached his own abode along
with the leader of the caravan. Seeing her husband, well-versed
in Dharma, who had arrived, she performed very auspicious and
meritorious (rites) on the arrival of her husband. The religious-
minded one told her what Dharma did. The magnanimous one,
having heard her husband's words causing delight, and having
praised the words of Dharma, agreed with him.

Visnu said:
llb-16a. Then that vaisya Krkala remaining in the cham-
ber of the (idol of the) deity (in his house) devotedly offered,
with her, a sraddha, giving great merit. The dead ancestors,
gods, Gandharvas and sages came there in aeroplanes and praised
the high-souled couple. I (i.e. Visnu), also Brahma and the great
lord (i.e. Siva) with the goddess (ParvatI) and all (other) gods
with Gandharvas arrived (there). I, Brahma, and the great god
(i.e. Siva) with the goddess (i.e. Parvati), also all gods with
Gandharvas, pleased with her truthfulness, said to the two who
were well-versed in truth: "Well-being to you along with your
wife. O you of a good vow, ask for a boon."

Krakala said :
16b-17a. O best gods, due to the association of the merit of"
which penance, have you come here to grant a boon to me with
my wife?

Indra said :
17 b-18a. This chaste, noble Sukala is pleasing and auspi-
cious. We were pleased with her truthfulness. We (therefore)
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
was delighted. With her the religious-minded one (i.e. Krkala)
with his eyes full of joy saluted all the deities, and again and
again said : "If now all the magnanimous, ancient three gods
(i.e. Brahma, Visnu and &va) and other holy sages have favou-
red me and have come here, then I shall be devoted to gods like
this (only) in existence after existence. Due to your grace let me
II.60.23b—11.61.1 1125
have liking for piety and truth; and afterwards, O gods of great
prowess, if you are pleased, I desire to go to Visnu's heaven with
my wife and grandsires."

Gods said :

23 b. O noble one, let it be so. Everything will take place

(like this) only.

24-32. Then, O king, they showered flowers on the two (i.e.

Krkala and Sukala.). Gandharvas, knowing the essential nature
of music, sang a charming, melodious song, giving great religious
merit; and the groups of the celestial nymphs danced. Then the
gods with the Gandharvas, praising the chaste lady, went, after
giving (Krkala) a boon, to their respective abodes, O best king.
I have told you (how) a woman is (called) a sacred place. (Now)
I shall tell you something else. I have narrated to you this entire,
excellent, meritorious account. O king, a man who listens to it is
free from all sins. A woman who devoutly listens to the excellent
account of Sukala, is never deserted by good fortune, truth, sons
and grandsons. She is delighted with wealth and grains and
would be happy with her husband. In existence after existence
she would be a loyal wife, and not otherwise. A brahmana (who
listens to the account) would become well-versed in the Vedas;
(and) a ksatriya would be victorious. There is no doubt that
there would be wealth and grains in the house of a vaisya. O king,
a man knowing piety would become one of good conduct and
happy. A sudra gets happiness and prospers with sons and
grandsons. There is great prosperity adorned with wealth and
grains.

CHAPTER SIXTYONE
Pippala's Penance

Vena said :
1. You have described the holy place in the form of wife, the
best of all holy places. Now tell about the sacred place in the
form of dead ancestors, which is a great emancipater of sons.
1126 Padma Pyrtkpa

Visnu said :

2-7. In the great sacred region (called) Kuruksetra (there

lived) a brahmana named Kundala. That noble Kundala had a
good son by name Sukarman. His parents were very old, knew
religious practices, and were proficient in sacred precepts. Both
the noble ones were afflicted with old age. He, who knew piety,
and who was full of sincerity, devotedly and continuously served
them night and day. He, intent on (following) all (good)
practices, knowing piety and a lover of knowledge, learnt from
that (i.e. his) father, many sacred treatises; and he himself
massaged the bodies of the two. He also washed their feet, bathed
and fed them with devotion and naturally became thoughtful
about them. O best king, he (thus) served his mother and father.

Suta said :

8-11. At the time he lived there was a brahmana, (a

descendent) of the noble Kasyapa, O best king. He, void of
passion, free from jealousy, endowed with pity, charity and res-
traint, having subdued lust and anger, practised penance without
eating food. The intelligent one, solely devoted to knowledge and
tranquility, went to Dasaranya, and the high-souled one having
controlled his senses performed penance (there). Due to the
power of his penance, the beings, free from righting (with one
another) lived there, in that age, as it were remaining in one
(and the same) womb.
12-28. Seeing that (severe) penance of him, the sages were
amazed. (They said:) 'None else has practised penance as this
one is doing.' So gods led by Indra, were highly amazed. (They
said: ) 'Oh what severe penance he is practising? How great is
his tranquility and restraint over senses?' Being free from emotion
and agitation, and enduring cold, wind and heat, he remained
(there) like a mountain. The best brahmana, disinclined to
pleasures of senses, patient at heart, did not hoard anything and
did not hear the sound of anyone. Having taken up a position
like that, he, with a concentrated mind, meditating upon
Brahman, remained there with his lotus-like face full of joy.
Resembling stone and wood, he remained motionless like a
mountain. Very firm and loving piety he appeared like a post.
11.61.29-37 1127

His body was afflicted with penance. He was full of faith, and
was free from jealousy. (Practising penance) in this way, the
intelligent one passed a thousand years. Many ants constructed
on this body a huge ant-hill with a heap of clay, as his abode. In
the interior of the ant-hill he remained motionless. In this way
that brahmana (named) Pippala practised very great (i.e.
severe) penance. The best brahmana (Pippala) was surrounded
on all sides by black serpents. (The serpents) of a strong poison
bit that brahmana of an intense penance. Poison (even) after
reaching the vulnerable points of his body did not harm it. Due
to the brahmana's lustre the serpents became peaceful. From his
body rose many flames of blazing lustre. They appeared separa-
tely. O best man (i.e. O king), they were just like the more (i.e.
very) hot (flames) of fire. As the sun, having entered the interior
of clouds, shines with his rays, in the same way the brahmana
remaining in the ant-hill shone with his lustre. O best king,
angry serpents bit the brahmana with their teeth, but even after
piercing his skin, they did (i.e. could) not cleave (his body),
with the tips ot their teeth. O lord of kings, in this way the noble
sage passed a thousand years in practising penance. The period,
attended by cold, rain and heat was thus passed by the noble
Pippala who subdued the three times, O great king. In the same
way the noble one also ate (i.e. lived on) air.
29-31. He passed three thousand years in practising
penance. Then soon the gods showered flowers on his head.
(They said to him:) "O you noble one, you know Brahman,
you know piety, there is no doubt about it. You have become full
of all knowledge (i.e. omniscient) due to your deeds. You will
certainly get (i.e. fulfil) whatever desire you have. You, on your
own, will have all your desires accomplished (i.e. satisfied)."
32-37. Hearing (these) great words, that large-hearted
Pippala, with his neck (i.e. head) devoutly bent down, and full
of great joy, spoke (these) words: "O best gods, do that by
which this entire world would be under my control. May I be
a Vidyadhara." O best king, speaking like this, the intelligent
one ceased (to speak). The gods then said to the best brahmana:
"Let it be so." O noble one, having given the boon to that
magnanimous (Pippala) they left. When the gods had left, that
 1128 Padma Purana
best brahmana Pippala was everyday devoted to sacred know-
ledge, and thought (as to how he would) control everything.
O best king, since then Pippala, the best brahmana, obtained the
status of a Vidyadhara, and was honoured as one moving accor-
ding to his own desire.
38-41. In this way that brahmana Pippala attained the
status of a Vidyadhara, and became well-versed in all branches
of knowledge and the lord of gods. Once that Pippala of great
lustre thought: 'I shall have everything under my control. I
have been granted the best boon.' The best brahmana (Pippala)
was eager to ascertain it. He would bring (i.e. brought) under
control whatever he wanted to. When he thus became confident,
he thought : 'In the world there is no other best brahmana like
me.'

Suta said :

42-46. O king, knowing the thought of that noble Pippala

who was thinking like this, the crane which was on the bank of a
lake said to Pippala in a melodious tone, charming and full of
charity: "Why do you have this great pride? I do not think you
have the power to bring everything under your control. This
act of subjugating everything is recent (or is on this side). O
Pippala, you, whose intellect is confounded, do not know what is
ancient (or is on the other side). O brahmana, why do you in
vain entertain pride when you have practised penance for three
thousand years?
47-53a. 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,
the son of Kundala. He did not give gifts. He did not reflect on
knowledge. He never performed acts like offering oblations or
sacrifices. He never went on a pilgrimage, nor did he ever offer
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
loved) his father and mother. He was endowed with the know-
ledge of the Vedas, and was well-versed in the meaning of all
branches of knowledge. You do not have that knowledge which
11.61.53b—II.62.5 1129
even that child (i.e. even as a child) Sukarman had. In vain you
are proud."
Pippala said :
53b-60. Who are you in the form of a bird, that are thus
censuring me? Why do you condemn my knowledge? Of what
kind is the ancient knowledge? Explain that to me in detail. How
do you have knowledge (i.e. How have you come to possess
knowledge)? Now tell me the scope of the recent (or inferior) as
well as of the ancient (or superior knowledge), in detail and
accompanied by learning, O best bird; and (tell me) whether
you are Brahma, or Visnu, or Rudra.
The crane spoke :

Your penance does not exist; (therefore) you will not have
its fruit. Hear now about the penance which you have not
practised. You do not have the virtue which the child of Kundala
had. Nor do you have the knowledge (which he had). Nor have
you known the (highest) place (as he knew). O best brahmana,
having gone from here you ask (him) about my form. He, the
religious-minded one, will explain to you all knowledge.

Visnu said :
Having heard all that which the crane said, he speedily
went to the great hermitage in Dasaranya.

CHAPTER SIXTYTWO
Parents As Sacred Places of Pilgrimage

Visnu said :

1-5. (Pippala) having gone to Kundala's hermitage, full

of truthful practices, saw (there) noble Sukarman, greatly devo-
ted to his father and mother, serving (them), possessing great
prowess born of truth, of great form and lustre, having great
1130 Padma Purana
knowledge, engaged in serving his parents and seated at their
feet, tranquil, endowed with great devotion and the great treasure
of all knowledge. That high-souled Sukarman, the son of Kun-
dala, seeing the very intelligent Pippala who had come to the
door, quickly got up from his seat and honoured him, (and said
to him): "O you glorious, very intelligent Vidyadhara, (please)
come."
6-10. The very intelligent (Sukarman) gave him water
for washing his feet and a respectful offering, (and said to him):
"O you highly intelligent one, are you free from difficulties? Are
you all right?" He also asked Pippala that had come (to him)
about his well-being. (He said to Pippala:) "I shall explain to
you all about your arrival (here) today. You practised penance
for three thousand years. O glorious one, you thus practised
penance, and obtained a boon from the gods. You secured the
power of subjugation, and also (the power of) moving according
to your desire. Due to that you have become arrogant, and are
unnecessarily proud. Seeing all your movements, the noble crane
told you my name and about my excellent knowledge."

Pippala said :

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
of a lake?
Sukarman said :

12-13a. Know that crane who talked to you on the bank of

the lake to be the highest god Brahma, of great knowledge.
Speak (out) what else you want to ask. I shall explain it to you.

Visnu said :

13b. O prince, that religious-minded Sukarman thus

spoke (to Pippala).
Pippala said :

14. On the earth we have heard that the entire world is

under your control. O brahmana, carefully show me the spectacle.
11.62.15-28 1131
15-18a. "Today see the spectacle—the cause of controlling
the uncontrolable." (Thus) spoke the religious-minded Sukar-
man to Pippala. Then for convincing (Pippala), Sukarman called
to mind the gods. The Guardians of the Quarters like Indra,
and also gods led by Agni and many Vidyadharas that were
invited came (there). Then the gods led by Agni said to Sukar-
man : "O brahmana, tell us the reason for which you remembered
us."
Sukarman said :
18b-20a. Here has come this Vidyadhara (named) Pippala.
He asks me the reason of my controlling the uncontrolable. I
have invited you for convincing this high-souled one. (Please)
go to your respective abodes.
20b-24. Thus he spoke to the gods. Then the gods said to
that very intelligent Sukarman: "Your seeing us will not be
fruitless. Well-being to you. Ask for a boon which you like. We
shall grant it. There is no doubt about it." Thus the best gods
spoke to him. The best brahmana having devoutly saluted those
gods requested them: "O best gods, grant me always a sincere
and firm devotion to my mother and father. This is the best boon
(I desire to have). May my father go to Visnu's heaven; similarly,
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
boon."
The gods spoke :
25. O best brahmana, you are devoted to your father. O
Sukarman, listen, due to your devotion we are always pleased
with you.
26-28. O prince, having said like this, the gods went to
heaven. Then he (i.e. Sukarman) presented before him (i.e.
Pippala) all his grandeur. Pippala also saw that great wonder.
The religious-minded (Sukarman) also said to Pippala, the
son of Kundala. (Then Pippala said:) "This is a recent (or
interior) form; what kind of form is the ancient (or superior)
one? O best among the speakers, tell me about the prowess
of both."
1132 PadmaPurana

29-37. I shall tell you the mark of the ancient form, due to
which the worlds, the mobile and the immobile (and gods) led
by Indra are delighted. This lord of the world himself, who
pervades the entire earth, is the master (of everything). No
meditating saint has seen his form. The scriptures, as it were
afraid to speak, speak (about him) like this: "He is without
hands, feet and nose. He is without ears and mouth." (Yet ) he
sees all the acts performed by the residents of the three worlds.
(Even though he is) without ears he hears their talk. (Thus) he
gives good (i.e. proper) evidence (of his omnipresence). Even
without any movement, he would go; he is seen everywhere.
Even being handless, he can seize (things); (though) footless,
he runs. O brahmana, he, pervading everything though footless,
is seen everywhere. He, whom the best gods and sages knowing
the truth, do no see, sees them all, stationed in truthful and un-
truthful positions; whom, the (all-) pervader, pure, the divine
being granting divine faculties, the leader of all, Vyasa, the
great meditating saint, knowing piety and material prosperity
and of a lustrous form, knows. Vyasa himself knows him to be
the sky, of one colour and endless. (Vyasa alone knows) this
spotless form determined by what is told in the scriptures.
38-49. Markandeya also knows that station. I shall explain
to you the recent (form). Listen with a concentrated mind.
When the soul of the beings withdraws (everything into himself),
he goes all alone; resorting to a bed in the water (i.e.
in the ocean) he remains on the seat of the hood of Sesa. Resor-
ting to him Janardana sleeps for a long time. The great medita-
ting sage Markandeya, tormented by the darkness in the water,
and desiring a place (for him), dejected due to wandering, saw,
while wandering, (Visnu) who was lying on the bed of Sesa,
who resembled a crore of suns, who was adorned with divine
ornaments, who wore divine flowers and garments, who is the
lord of all the pervading objects, who was enjoying his sleep at
the end of a yuga, who held the conch, the disc and the mace.
O best brahmana, (he also saw) a noble lady, resembling a
heap of black collyrium, with her face terrible on account of
large teeth, and of a fearful form. The best sage was addressed
by her: "O great sage, do not get frightened." There was a very
large lotus-leaf, extending over five yojanas. The great goddess
11.62.50-78a 1133
put Markandeya on that leaf. (She said to him:) "Even though
Kesava is asleep, you have no (cause for) fear here." The best
of the meditating saints said to her: "O you beautiful lady, who
are you? When this one is completely won over, you alone have
grown." O brahmana, when thus asked by the sage, the goddess
respectfully said: "I am the Vaisnavi (i.e. belonging to Visnu)
power of this Kesava who is sleeping on the bed of the serpent.
I am here called Kalaratri. O best brahmana, know me to be thus
endowed with all (kinds of) illusion. In the Puranas I am des-
cribed as the great illusion for (i.e. causing) infatuation of the
world." O Pippala, speaking thus, that goddess vanished.
5O-57a. When the goddess had gone, from his (i.e. Visnu's)
navel sprang up a lotus, shining like gold, while Markandeya
was looking (at him). From him were born all the worlds, the
immobile and the mobile, all the regents of the quarters like
Indra, and gods led by Agni. O king, I have presented to you his
recent (or inferior) form. This one of the recent (or inferior)
form is without any support in his ancient (or superior form).
When he would present his body then (only) all the recent (or
inferior deities) like Brahma and all worlds have bodies,
O Pippala. All the regions that are there in the three worlds
are recent. This soul of the beings is ancient. The meditating
saints well see him, who is of the form of final beatitude, of the
nature of Brahman—the highest place—, who is the universal
soul, is pure and endowed with divine powers. O Vidyadhara, I
have explained to you the entire nature of the ancient one. Tell
me what more I (should) explain.
Pippala said :
57b-60a. O you of a good vow, how has this great knowledge
risen in you? You know the recent (or inferior) as well as the
ancient (or superior) station. The great knowledge of the three
worlds abides in you. I (however) do not see (in you) great
devotion to penance. Tell me the power of performing a sacrifice,
of acting as a priest at a sacrifice, of (the visit to) a holy place, if
you have done these. Due to what have you thus (obtained) all
knowledge?
Sukarman said :
60b-78a. I do not at all know (what) penance (is). I have
1 134 Padma Purina
not emaciated my body. I do not know performing a sacrifice,
or acting as a priest at a sacrifice or going to holy places. I have
not practised meditation, not attained the meritorious period
as a result of good acts. One (thing) only I know clearly and well,
(and that is) the worship of (my) father and (my) mother.
With both my hands I myself everyday do the meritorious
washing of the feet of my mother and father. Engaged in con-
templation at three times everyday I massage their bodies, and
bathe and feed them. With devotion I obtain the water with
which the feet of those two only i.e. my mother and father are
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
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
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
acts in the three worlds. By serving his mother the son gets (i.e.
goes to) a (good) world. Similarly great religious merit is pro-
duced due to the service to the father. There is no doubt that
there (only lie) the Ganges, the holy place like Gaya, or like
Puskara, where the father would live (i.e. lives) with the mother.
By serving the father the son gets the merit of visiting these
sacred places and other various holy and auspicious places. O
brahmana, a good son obtains the fruit of charity and penance
by serving his father (and mother). Any other customary ob-
servance leads to affliction. A son obtains excellent religious
merit by serving his father (and mother), which is the all-in-all
of his deeds in this and in the next world. Now listen to the
auspicious merit when as a son he serves his elders—the mother
and the father—when they are alive. Gods are pleased with him,
and also the sages who love religious merit. Due to service of the
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
in the Ganges.
II. 62.78b—11.63.22 1135

78b-82. I shall (now) tell you about the religious merit of

him who always devoutly feeds his father and mother with sweet
food and drinks. The son gets that fruit which is got by perfor-
ming the horse-sacrifice. He, who devoutly worships his elders
(i.e. parents) with (i.e. by giving them) tambula, coverings,
drinks, eatables and pure food, would become omniscient, and
would obtain glory and fame. A son, on seeing his mother or
father, should talk to them with joy. They are the treasures,1 that,
being pleased, live in his house. They are the cows, that love the
son and always give him happiness.

CHAPTER SIXTYTHREE

Merit Resulting from Service of Parents

Sukarman said :

1 -6a. O best brahmana, the son properly gets (the religious

merit of) a bath similar to the one in all the holy places when the
drops of water, (falling from the bodies) of the mother and the
father who have bathed, fall on the entire body of the son. I
shall (now) tell you about the religious merit of the son who
serves his father who is fallen, who is maimed, who is old, who is
weak (in doing) all acts, who is ill, who is suffering from leprosy,
and also his mother like that (i.e. in such a condition). There is
no doubt that Visnu has his mind pleased with him. He goes to
Visnu's heaven, unobtainable by (even) the meditating saints.
That son of a sinful mind who abandons his parents who are
maimed, helpless, old, or are suffering from a serious disease,
obtains (i.e. goes to) a terrible hell, full of worms.
6b-22. I shall now tell you about the sin of (i.e. committed
by) a son, who, when called by his old parents, does not go (to

1. Nidhayah—Nidhis are the treasures of Kubera. They are nine: Maha-

padma, Padma, Sankha, Makara, Kacchapa, Mukunda, Kunda, Nila and
Kharva.
 1136 Padma Parana
them). There is no doubt that the fool becomes the eater of
feces and a village-pig; and then again he is born as a dog for
(the next) thousand existences. That son, who, without feeding
his old mother and father living in his house, himself eats (i.e.
eats alone), would eat (i.e. drink) urine, (and eat) feces for a
thousand existences. The sinner would be (born) as a black
serpent for two hundred existences. He, the sinner, who goes
forward by neglecting his old mother or father, is born as a shark
for crores of existences. That sinful son, who censures them with
bitter words, would be (born as) a tiger and then would be
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
mother or like his father. Therefore, O you very intelligent one,
I 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
to all gods. Excellent knowledge is produced (in me) due to the
grace of my mother and father. Which wise man does not worship
his mother or father? O brahmana, what is the use of his having
studied the Vedas, with the Angas and the Upangas, and along
with scriptures and (other) branches of knowledge, who has
not honoured his father? The Vedas are useless for him who has
not honoured his mother. Also, O brahmana, what is the use
of sacrifices, penance, (giving) gifts and worships (of deities)?
(All this) becomes fruitless (in the case) of him, who, while
living (as a householder) in his house, has not worshipped his
mother and has not worshipped his father. This (i.e. honouring
his parents) alone is the duty of a son; this (alone) is a holy
place among (i.e. for) men. This alone is the final beatitude of
a son; similarly (this alone) is the auspicious fruit of his existence.
This (alone) is the sacrifice of (i.e. performed by) a son. There
is no doubt about it.
23-29. Intent on worshipping the father (and the mother,
a son) who everyday devoutly worships his father (and mother),
has all that has been said before. He, who has worshipped his
mother also, has undoubtedly obtained the fruit of giving gifts,
or of (visiting) a holy place, or of (performing) a sacrifice. All
11.64.1-lla 1137
the acts giving merit, like sacrifices etc., are well accomplished by
him who has everyday worshipped his father with good (i.e.
great) devotion. For this only I have studied and learnt the
science of religious merit. O Pippala, a son should always be
intensely devoted to his father. Formerly, king Yadu obtained
happiness when his father was pleased; (and) listen, how formerly
when the father was angry, Ruru, a Paurava (king), obtained
great sin on the earth, when cursed by his father. When I served
these two (i.e. my parents) I got knowledge like this. By the
grace of these I obtained an excellent fruit.

CHAPTER SIXTYFOUR

Mdtali's Discourse on Old Age

Pippala said :

1-2. Tell me in detail, how, by the grace of his father, Yadu

obtained happiness and enjoyed well. O son of Kundala, tell me
also in detail how Ruru suffered as a result of his sin, O best
brahmana.

Sukarman said :

3-1 la. Listen, I shall tell you the account of the very meri-
torious Nahusa, and the noble Yayati, (the account) which
destroys sin. Nahusa, the lord of the earth sprang from (i.e. was
born in) the Soma dynasty. He made many matchless gifts. He
performed an excellent century of the horse-sacrifices (i.e. per-
formed a hundred excellent horse-sacrifices). He also performed
a hundred Vajapeya sacrifices and many kinds of (other)
sacrifices. By the power of his religious merit he obtained (i.e.
went to) Indra's world. He made his very intelligent son Yayati,
endowed with truthfulness, having piety as his valour, the pro-
tector of his subjects (i.e. the king). The king (Nahusa) went to
(i.e. obtained) Indra's position. His son Yayati, endowed with
truthfulness, who (occupied) his place (i.e. the throne), would
protect (i.e. protected) the subjects religiously. He himself would
1138 Padma Puraria
look (i.e. looked) after his subjects and the respective duties.
Having learnt about excellent duty, he, who knew righteousness
got sacrifices performed. He did everything like performing
sacrifices, (visiting) holy places, giving gifts (giving) religious
merit. The intelligent son of the king (Nahusa) ruled truthfully
for eighty thousand years in those days. The glorious Yayati
passed that much time (in truthfully ruling his subjects).
llb-15. He had four sons who were powerful and valorous
like him. I shall tell (you) their names. Listen with a concentrated
(i.e. attentive) mind. His eldest son was Ruru by name, who was
very powerful. The second son was named Puru; the third one
was Kuru; the fourth son of the king was Yadu by name, who
was religious-minded. Thus the noble Yayati had four sons. By
means of their lustre and manliness, they resembled their father
in valour. Thus Yayati ruled his kingdom righteously. Great
were his fame and glory in the three worlds.

Visnu said :
16-18. Once the greatest brahmana, Narada, the son of
Brahma, went to Indra's world to see Indra, O king. The thou-
sand-eyed god (i.e. Indra) saw the brahmana (i.e. Narada)
who was omniscient, who was proficient in (all kinds of) know-
ledge, whose lustre was like fire, (when) he came there. With
his neck bent in devotion (i.e. bowing in devotion), he seated the
best sage, who was honoured with a respectful offering,1 on an
auspicious seat, and asked him:

Indra said :

19. Where have you come from today? For what purpose
have you come here? O brahmana, O great sage, what very
dear to you should I do today?

Narada said :

20-21. O king of gods, O very intelligent one, I am pleased

with all that you did devoutly and with what you said. I shall
answer your questions. I have now safely come to your house
1. Madhuparka—a respectful offering made to a guest. Its usual ingre-
dients are: Curds, ghee, water, honey and sugar.
11.64.22-47 1139
from the earth. After having seen (Yayati), the son of Nahusa, I
have come to seek you.
Indra said :
22-23. Which king, being learned, wise, virtuous, and full of
righteousness, always protects his subjects truthfully? On the
earth, which is the king, who knows the Vedas, to whom the
brahmanas are dear, who is pious,#who is conversant with the
Vedas, who is a sacrificer, who is a donor, and who is a great
devotee?
Ndrada said :
24-30. With these qualities was endowed the powerful son
of Nahusa, due to whose truthfulness and valour all people were
well-settled. Yayati, the son of Nahusa, is like you on the earth.
As you are in the heaven, enhancing the prosperity (of your
subjects), so he is on the earth enhancing the prosperity (of his
subjects). O great king, that king Yayati, superior to his father,
performed a hundred horse-sacrifices, and also a hundred
Vajapeya sacrifices. Devoutly he gave gifts in many forms like
thousands of lakhs and hundreds of crores of cows. In the same
way, he performed a crore of sacrifices, so also lakhs of sacrifices.
He also gave gifts like grants of land to brahmanas. He has pro-
tected Dharma in its full form. As you are ruling here in the
heaven, so Yayati, Nahusa's son, the best king, who was endowed
with these qualities, truthfully ruled for eighty thousand years.

The intelligent Sukarman 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.
(He thought:) 'Formerly, by the power of hundred sacrifices,
the brave Nahusa went to (i.e. obtained) my position of Indra,
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,
will undoubtedly reach Indra's position. There is no doubt about
it. With this or that means (i.e. by hook or crook) I shall bring
the king to heaven.' The lord of gods, who was afraid of him,
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
1140 PadmaPurdna
heaven. (He sent) Nahusa's aeroplane endowed with all pleasures,
and his charioteer Matali with the aeroplane. Matali, who was
sent by the lord of gods to bring the very intelligent (Yayati)
went there where (Yayati), Nahusa's son, stayed. As Indra,
shines in his assembly, in the same way Yayati, the religious-
minded (king), shone in his own assembly. The charioteer of
the king of gods said to that magnanimous king, whose ornament
was truth: "O king, listen to my words. I have now been sent to
you by the king of gods. Do, with a good (i.e. devoted) mind, all
that the king of gods tells. O lord, you should come to Indra's
world; (do) not (do) otherwise (i.e. do come), after having
entrusted your kingdom to your son, and after having performed
the best and the last sacrifice (in your life). O son of Nahusa,
the very lustrous king lives there. Puriiravas, of a great power,
the noble-minded Vipracitti (also live there). Sibi lives there,
Manu, king Iksvaku, the intelligent (king) named Sagara, and
your father Nahusa (live there). The grateful Rtavlrya, and the
noble &antanu, and Bharata, Yuvanasva, also king Kartavlrya,
—(all these) kings, after having offered various sacrifices are
rejoicing in heaven. Many other kings also, very much devoted
to the performance of sacrifices, are all rejoicing as a result of
their meritorious acts in heaven with Indra; and you again
know all the Dharma and are well established in Dharma. (There-
fore,) O king, rejoice with Sakra (i.e. Indra) in heaven."

Yayati said :
48. What deeds have I done due to which this request is
made to me by you and by Indra, the lord of gods? Tell me all
that.
Matali said :
49-52. Since, O king, you performed meritorious acts like
giving gifts, and performed sacrifices for eighty thousand years,
(therefore) due to (i.e. as a result of) your deeds, go to heaven,
O lord of the earth. Make friendship with the lord of gods. Go to
the abode of gods (i.e. heaven). O you highly intelligent one,
leave your body having the five (elements) as its constituents,
on the earth; and taking up a divine form, enjoy pleasures after
your heart (i.e. as you like). O lord of men, pleasures in heaven
11.64.53-65 1141
solicit (i.e. wait for) you in accordance with the sacrifices which
are performed by you, or gifts which are given by you or
penance which is practised by you, on the earth.
Yayati said :
53. O Matali, how should one go to the world obtained
(according to one's deeds) by leaving the body with which good
or bad deeds would be (i.e. are) accomplished on the earth?
Matali said :
54-55. O king, men go to him due to divine (deeds) after
leaving the body there (i.e. on the earth) only, where they have
obtained this body of the nature of the five (elements). All other
men also, who obtain merit or demerit, go down (i.e. to the hell)
or up (i.e. to the heaven) after leaving the body (here).
Yayati said :

56-60. O Matali, having produced merit or demerit with

the body of the nature of the five (elements), all other men do
go up or down. What is the difference due to which one would
leave (i.e. leaves) the body on the earth, O you who know moral
virtue? (How do you say that) the body would fall (i.e. falls)
as a result of (one's) sin or religious merit? In the mortal sphere,
O charioteer, an example is directly seen. I, (therefore), do not
see a greater difference between sinful or meritorious deeds. Why
does a man, a mortal, leave the body with which he performs
deeds like truthful behaviour? The soul and the body are both
friends (of each other). The well-determined soul goes after
leaving his friend viz. the body.
Matali said :

61-65. O king, you have said the truth. He goes after leaving
the body. There is (then) no connection of the soul with that
body. Since this (body) of the nature of the five (elements) is
always worn out in the joints, is troubled by old age, and always
damaged by diseases, he (i.e. the soul) does not desire to stay
here (i.e. in it). Being agitated and troubled, the soul leaving it
(i.e. the body) departs. Due to truthfulness, acts of religious
1142 Padma Puraya
merit, gifts, religious observance and restraints, sacrifices like
the horse-sacrifice, (visits to) holy places, and self-control, and
also due to good deeds of great religious merit old age is not at
all undergone. (On the other hand,) O great king, it attacks the
body by means of sins.

Tqydti said :

66. O best one, please tell me in detail, from what old age
has sprung up and why it troubles the body.

Mdtali said :

67-95. I shall describe to you the cause of old age; and

why it has sprung up in the body, O you best king. The body of
the nature of the five elements, is resorted to by the five objects
of sense. O king, when the soul leaves the body, it (i.e. the body)
is burnt. O king, when blazing with fire the body burns along
with the fluids. From it smoke is produced, and from smoke
clouds are produced. Water proceeds from the clouds; the earth
becomes ready for water as a chaste woman in her menses im-
plores water. From that odour is produced, and fluid is produced
from odour, O best king. From the fluid food is produced, and
semen is produced from food. There is no doubt about this.
From semen body is produced; and body is surely ugly. As the
earth (element) would produce odour and it moves on the earth
through fluids, similarly the body would always move. It is
everywhere the substratum of fluids. From it odour is produced
and again fluid would be (produced) from odour. From it is
produced great fire; O king, mark the analogy. As fire is produced
from wood, and would illumine wood, in the same way in the
body fire is produced from fluid. It moves there (in the body)
and, O king, it always nourishes the body. As long as there is
preponderence of fluid (in the body) the soul is tranquil. Fire
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
11.64.80-95 1143
fire having arrested the neck, the back, the waist, the anus
remains in all the joints. (Thus) the fire moves on in the body.
Its preponderence always continues to exist, and nourishes the
body on all sides. (When) the fluid is restrained it then becomes
powerful. Being excessive due to power, it would move the vital
parts of the body through the semen. Due to that lust is produced;
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.
Due to addiction to coitus destruction (takes place) in the body.
A being oppressed by the fire of lust would resort to a female.
Due to addiction to sexual intercourse, the body which is made
violent and emaciated by lust, would become void of lustre, and
there is a loss of strength (in the body). The (already) weak
body becomes (more) weak when urged on by fire. That fire
would consume blood and semen in the body. Due to the con-
sumption of semen and blood, the body becomes dispirited. A
violent wind of a terrible form is produced; and then he would be
pale, tormented with grief and of a vacant mind. He moves,
having in his mind that woman whom he has seen or about whom he
has heard. When the course of the mind (i.e. the mind) is greedy,
there is no satisfaction in (i.e. of) the body. When the lustful man,
ugly or handsome, becomes weak due to brooding and the loss
of flesh and blood, there appears old age in the body (being)
consumed by the fire of lust. Due to that, he being (more) lust-
ful, becomes older and older day by day. As a usurer thinks of
money, so he thinks of a woman in (i.e. for) coitus; so also, O
lord of men, there is a loss of his lustre. From that a body is pro-
duced, and he perishes. Then undoubtedly fire in the form of
old age is again produced; and then there is a terrible fever in
the form of (i.e. of the nature of) consumption in the beings. All
the immobile and the mobile ones being tormented by fever and
by many other troubles, perish. All this I have told you; what
else should I tell?
 1144 Padma
CHAPTER SIXTYFIVE

Mdtali on Why the Body Is Left Behind

Taydti said :
1. O Matali, tell me the reason, why this body, the protector
of Dharma, does not go to heaven with the soul.

Mdtali said :
2-9. The five elements do not go together (with the soul);
in the company of the soul, O king. All of them come together in
the village of the body. All of them, afflicted by old age, go to
their respective abodes. Since the earth is created with a pre-
ponderance of fluid, it being wet due to the fluids becomes soft,
O king. It is pierced by ants and rats. Holes are formed into it,
and also anthills with large interiors. In the same way inflamma-
tion of the glands of the neck and itch are produced in the body.
O best of men, this body is also cleft by worms. Enlargements
(of parts like the spleen), instantly troubling, are also produced
in it. O son of Nahusa, this body is full of such defects. How will
it go to heaven with the life, O lord of men? The earthly part is
settled in the body for the vital air essential to digestion. The
body does not come (i.e. go) to heaven. It remains here as the
earth does. I have told you all this along with a heap of earthy
blemishes.

CHAPTER SIXTYSIX

Mdtali on the Universality of Suffering

Taydti said :

1-2. O Matali, listen, (we see that) the body falls due to sin
and also due to religious merit. On the earth I do not see what
difference religious merit makes. The body is produced again
(just) as it fell before. Tell me in detail how the body is produced.
 11.66.3-18 ' 1145
Matali said :
3-16. In the case of the hellish beings, just in a moment, the
(hellish) body is produced from the (five) elements due to
impious acts only. In the same way, due to religious merit, a
divine body (in the manner of that) of the gods is instantly pro-
duced from the essences of the elements. That body of the magna-
nimous ones, (which is produced) due to the mixture of the
(fruits) of deeds should be known to be of four kinds according to
the transformation of deeds. The immobile ones in the form of
grass and bushes should be known as the ones born by sprouting
up. Worms, insects and moths should be known to be born from
the sweat of living beings. O king, all birds, serpents and crocodiles
are oviparous. Human beings and quadrupeds should be known
to be viviparous. When the earth is 'cooked' by heat, it is mois-
tured by water and is scattered by wind (into loose particles).
Then the seed approaches the soil in such a way that the seeds
that are sown and are watered, become soft and attain the state
of roots. From the root there is the rise of a shoot. From a shoot
a leaf springs up. From a leaf a hollow stock comes up; from that
a stem comes up; and from that the prabhava (power). From it
would be (produced) Ksira (the sap), and from the sap there is
the rise of tandula{ the gram?), from the gram come up the ripened
osadhayah (herbs). They are said to be seventeen—the best ones—
beginning with barley and ending with rice. The herbs are rich
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
respective tastes. O king, they have six varieties like that which is
consumed, eaten, drunk, licked, sucked and bitten (and eaten).
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
mouthfuls, settles all the vital airs in the stomach one by one.
17-18. That (vital) air divides into two the food that is
consumed (but) not digested. Having got into the food and
having separated the digested food into (i.e. having created in it)
various properties, having put water above fire and that food
1146 Padma Pur ana

above the water, that (vital air) Prana itself remains below the
water and slowly blows the fire.
19-21. The fire being blown by the wind makes the water
very hot. That food again, due to the contact of heat, is digested
wholly. That (food) which is digested, becomes divided into
two—the secretion is separated, and the liquid is separated. The
useless divided into twelve (kinds of) impurity would go (i.e.
goes) out of the body. (The outlets are:) ears, eyes, nose, tongue,
teeth, lips, organ of generation, anus. (These) would pour out
impurities (like) perspiration, faeces, urine. They are said to be
twelve.
22-38. In the lotus of the heart, all around, the arteries are
confined. (The vital air) Prana places that subtle liquid into
their openings; and then that prana fills those arteries with that
liquid. Those arteries wholly furnish that liquid to the body. Then
that liquid remaining in the arteries is digested by the heat of the
body. It is digested in two ways. Skin, flesh, bones, marrow, fat,
blood are produced. Fine, soft, short hair and flesh are produced
from blood; hair and sinews are produced from flesh. From the
sinews are produced marrow and bones. Marrow of the flesh is
due to bones. The healthy semen, of the nature of procreation is
due to the strength of the marrow. These twelve are said to be
the transformations of (i.e. brought about by) the satisfied one.
Semen is its transformation, and the body is born from semen.
When at the time favourable for conception defectless semen
remains in the womb (of a woman), it, sent forth by that vital air,
becomes one (i.e. united) with the blood of the woman. At the
time of the emission of the semen, the soul, united with the organs
of sense, and always being controlled by his own acts, enters the
womb. The semen with the blood (of the woman) would be
(turned into) a foetus in a day. Then within five nights bubbles
would be formed in the foetus. It takes the form of flesh in the
five forms; neck, head, shoulder (s), spine and belly; so also hands
and feet, the two sides, waist, and (the other parts of) the body;
the limbs are produced one by one within two months. After
three months, hundreds of sharp joints are produced (i.e.
formed). Fingers etc. are produced (i.e. are formed) one by
one in four months. After five months mouth, nose and ears
are produced (i.e. formed). Within six months, the row of teeth,
11.66.39-66a 1147
so also tongue and nails are formed, so also cavities in the ears
are formed. So also are formed anus, penis, organ of generation
and the male organ of generation. The joints which (are present)
in the limbs, are formed within seven months. In the eighth
month the head with the entire body with limbs and with each
limb clearly separated is formed. He is complete and endowed
with the five. Due to the power of the food of (i.e. eaten by) the
mother and by the tastes of six kinds, fixed in the umbilical cord,
it (i.e. the foetus) grows day by day.
39-48. Then the soul would have recollection in this entire
body (i.e. when the entire body is formed). He is conscious of
(former) happiness and unhappiness and sleep and dream seen
before: 'I, who was dead, am born again, I, who was born, died.
I saw (i.e. was born in) many existences in many ways. Now I
am just born, and have received (i.e. undergone) sacraments.
I shall hereafter perform righteous deeds, by which I shall not be
born (i.e. conceived) in a womb.' While remaining in the womb,
he just thinks: 'After I come out from the womb (i.e. after I am
born) I shall study (i.e. obtain) highest knowledge that would
cause the cessation of the worldly existence.' The soul, certainly
very much troubled by the great affliction in the womb, lives
(there) and would think (i.e. thinks) of the means to salvation.
As one who has gone over an excellent (i.e. high) mountain, stays
there unhappily, in the same way, the soul, afflicted by the outer
skin of the embryo, remains (in the womb) with the body wet
with the fluid in the womb. As someone, being put into an iron-
vessel is baked by fire, in the same way (the soul) put into the
vessel of womb is baked by the digestive fire in the stomach. Its
parts are continuously pierced by needles resembling the colour
of fire. The pain he suffers (due to these), would be (i.e. is)
eightfold in the womb. There is no other abode anywhere else
like the one in the womb. The souls have immense suffering and
a very fierce danger.
49-66a. Thus is narrated the suffering in the womb of
(i.e. experienced by) all beings—mobile and immobile—accor-
ding to the wombs (in which they are confined). The bewildered
soul that is being born has (to suffer) a crore-fold more pain due
to being pressed by the thong of the womb than he has experi-
enced in the womb. Very great affliction takes place in the case
1148 Padma Pur&na
of (i.e. is experienced by) (the soul) coming out of the womb, and
being squeezed like a sugar-cane due to being pounded by destru-
ctive hammers, and by means of the air (passing out at the time)
of delivery. He does not get any protection. As the sugar-canes
being pressed by the machine become sapless, in the same way
the body remaining in the womb is caused to fall (out of it) by
the pressure of the thong. It has limbs; it is of a round shape; it is
tied by the bonds of sinews. It is smeared with blood, flesh and
marrow, and is the receptacle of substances like excrement and
urine; it is covered with hair, down and nails; and it is the princi-
pal abode of diseases. It has one gate (in the form) of the mouth
and is adorned with eight windows.1 It has the (two) doors of the
two lips, and is possessed of teeth, tongue and throat. It has the
arteries and the stream of perspiration, and is overwhelmed with
phlegm and bile. It is approached by old age and grief. It remains
in the fire in the mouth of Death. It is overcome with lust and
anger, and is pressed by winds; it is effected by desire for enjoy-
ments ; it is hidden, it is under the sway of attachment and hatred.
Every limb, big and small, has a complexion; it is covered by the
outer skin of the embryo; it comes out through the lonely and
narrow passage of the womb. It is moistened with excretion, urine
and blood; it is due to the six (kinds of) marrow. It should be
known that there is collection of the bones in the skeleton num-
bering three hundred and a hundred more (i.e. four hundred).
There are five hundred muscles. It is all around covered with
small soft hair numbering three crores and half. The body is full
of crores of these gross and subtle, visible and invisible, fleshy
tubular organs from within. There is perspiration, and due to
those it is eternally impure. The teeth were said to be thirty-two
in number, and the nails are said to be twenty. It should be known
that (the quantity of) bile (in the body) is one kudava; in the
same way the quantity of phlegm is half an adhaka. (The quantity
of) marrow is five palas; and the buttocks are half of it. The lump
of flesh is five palas; fat is ten palas; thick blood is three palas;
the quantity of marrow is four times that of the blood. Semen is
half a kudava; and the power of men is half of it. It is said that
1. Gavaksastaka—The eight apertures of the human body are: the two
ears, the two eyes, the two nostrils, organ of excretion and organ of generation
(the ninth is the mouth).
II.66.66b-83a 1149
one thousand palas of flesh (exist in) a corporeal frame. It should
be known that the quantity of blood is a hundred palas, and there
is no (definite) measure (of the quantity) of faeces and urine.
66b-83a. Thus, O king, there always is the residence of the
soul (in the body). The impure body is (the residence) of the
soul, which is produced by the bondage of (his) deeds. The body
is produced due to the combination of the semen (of the male)
and the blood (of the female). It is always united with faeces and
urine; therefore it is said to be impure, like an externally pure pot
full of faeces from within. This body would be (i.e. is) impure
even though it is cleansed by voiding of excrement. This body is
impure because the very pure five products of the cow1 and
offering quickly become impure after reaching it. Agreeable and
fragrant food and drinks quickly become impure on reaching it
(i.e. on being consumed). Which other object is more impure
than it (i.e. the body)? O men, do you not see that everyday
the foul-smelling excrement, the companion of (i.e. living in)
the body, goes out of it? Then how can its support be pure? Like
a charcoal being rubbed, the body, though cleansed with the
five products of the cow or with water containing darbhas, never
becomes pure. How can that body, from which the streams of
phlegm and urine flow everyday, as streams (of water) from a
mountain, be cleansed? There is not a single part which is pure
in the body, the receptacle of all impurity, except (the soul).
Even though the hand is cleansed with clay and water, by day or
at night, it can never be pure. (And yet) the men are not free
from attachment. Though this body is carefully decorated with
excellent incenses etc., yet, like the dog's tail that is bent, it does
not give up its nature. Wool that is naturally black can never
become white; similarly the body, though cleansed, does not
become pure. This world, smelling its own bad odour, and seeing
its excrement, does not get detached, though (by doing this) he
(i.e. a man) troubles his nose. Oh! see the greatness of attach-
ment, which has deluded the world? Smelling, seeing his own
foul things, man has not lost interest in the body. What other
cause for detachment can be pointed out to a man, who does not

1. Paficagavya—The five products of the cow taken collectively: milk,

curds, clarified butter or ghee, urine and cowdung.
1150 Padma Purana
become detached by the odour of his body? The entire world is
pure, but the body is highly impure, by the touch of the dirty
parts of which even a pure (object) would become impure.
The cleansing of the body is said to be (i.e. recommended) for
removing the application of sandal paste. When both (the sandal
and the dirt) are removed, (a man) becomes pure by the purifica-
tion of his thoughts.
83b-93a. This mortal, foul-smelling body, impure in
thoughts, does not become pure with all the water of the Ganges
and with besmearing the body with a large quantity of clay. The
wicked heart is not purified by baths at holy places and austerities.
The body of a man, whose mind is impure, does not become
pure even though washed at a holy place or even after entering
fire. There is neither heaven for him, nor hell (also). (The)
best thing is burning the body. Purification of mind is the greatest
purification, and is the main thing in all acts. A beloved (wife)
is embraced with one thought, a daughter with another. The
attitude varies even in the case of things that are not separate.
A chaste woman would think about her son in one way, and about
her husband in another way. In this way, O magnanimous one,
the (variety) of nature is explained, since even though embraced
by his wife, he should not make her void of thoughts. A man
would not eat various kinds of food, so also fragrant tasty things,
without interest. Therefore thought (or interest) is the cause
everywhere (i.e. in all one's dealings). With effort purify your
mind; what is the use of other external purifications? The soul,
pure due to pure thoughts, obtains (i.e. goes to) heaven and
salvation. The smearing with the excrement and urine of ignora-
nce and attachment would perish (i.e. be removed) by means
of purifiers (like) the spotless water of knowledge and the clay
of detachment. Thus they know this body to be impure by its
(very) nature. One should know it to be worthless and useless,
like the essence of a plantain-tree.
93b-102a. He, who, knowing the body to be full of blemishes
like this, becomes relaxed, crosses the worldly existence, and
remains with (i.e. has) a firm conviction. Thus the affliction due
to birth is said to be very painful. That sense which the human
being has, due to the fault of ignorance, and due to various kinds
of deeds, perishes when he is born. Feverish heat is produced
11.66.102b-128 1151
in the case of human beings, when a human being is afflicted by
being painfully pressed by the thong of the womb, and by the
fearful external air due to his contact with delusion. Due to that
feverish heat great delusion is caused. Then in the case of the
deluded one, loss of memory takes place quickly. In the case
of that being, attachment is produced during that existence only,
due to the loss of his memory and due to his former deeds. The
world (i.e. people) being attached and deluded, proceeds
(proceed) to do what ought not to be done. They do not know
themselves, nor do they know the highest deity. They do not
listen to the (advice relating to) highest good, nor, though
having eyes, do they see, like a person, tumbling at every step,
even though walking slowly along an even path. Though they
have intelligence, and though they are advised by the wise,
they do not realise (the truth). Due to that a man going after
(i.e. led by) greed is afflicted in the worldly existence.
102b-128. In the absence of a text (about the description
of the soul's existence in) the womb, Siva has propounded a
sacred text to tell the affliction of (the soul's existence in) it (and)
leading to salvation. It is a great wonder that even when a man
has known that (text propounded by) Siva, he does not accom-
plish what is good for himself. Since the sense-organs and intellect
are not (properly) developed, there is great affliction even in
childhood. The blessed (child), though desiring to speak or to
act, is not able to do so. Gutting of teeth is very painful, and
there is affliction also due to unsteadiness, wind, various child-
diseases and planets harming children. With his body surrounded
(i.e. overcome) by thirst and hunger, (the child) sometimes stays
(at one place and sometimes) moves. A child would indulge in
eating excretion, urine etc, due to ignorance. The child suffers
pain due to his ears being pierced, due to being beaten by the
mother and the father, due to learning the letters (i.e. the alpha-
bet) and due to punishment (given by) teachers and others.
How can there be happiness in youth, (to a young man) the
functions of whose organs of sense are deluded, who is troubled
with the disease of lust and who is always afflicted with diseases?
Due to jealousy there is great affliction. Affliction is caused by
delusion. The attachment in an angry (young man) leads to
unhappiness only. Troubled with the fire of passion he does not
 1152 Padma Parana
get sleep at night. How can there be happiness even by day due
to the anxiety to get money? The drops of semen of a man with
his body prostrated (over the bodies) of women, do not lead to
happiness like drops due to (i.e. of) perspiration. They know that
the pleasure obtained from (union with) women is the same as
(obtained by one) being struck (i.e. bitten) by insects, or as of a
helpless lepor due to the trouble caused by the fire of scratching.
It should be known that the pleasure in (i.e. obtained from)
women is like that which one feels due to anxiety about getting
money; it is not at all different. The same is the pang of a mortal;
without that joy is had by one's mind. Then it goes from one to
another to whom it had gone before. Ultimately it is the same;
it does not change. Who else is more insensible than one who,
seeing his dear one that is thus affected by old age, or that is sick,
or his own extraordinary child troubled by old age, is not deta-
ched? A being, though overcome with old age, is treated with
contempt due to his weakness by his wicked servants. An old
man is not able to achieve (the four goals viz.) righteousness,
worldly prosperity, sensual enjoyments and salvation. Therefore
while young one should practise piety. Inequality (i.e. distur-
bance) in wind, bile and phlegm etc. is called a disease. This
body is (so) called due to the congregation of wind etc. There-
fore one should know that this body of the soul is full of diseases.
In addition to (diseases caused by) wind etc. the human being
meets with many kinds of afflictions due to the diseases of the
body. They can be known by oneself. What else should I tell? In
this body remain one hundred one (kinds of) death. Among them
one is united with Kala (i.e. god of death). Others are adventi-
tious. Those that are said to be adventitious, are alleviated by
means of medicines, muttering of sacred hymns, sacrifices and
gifts; but death brought about by Kala cannot be stopped.
Untimely death might not occur by eating poison, (yet) a man
would not eat it without fear, for he is afraid of an untimely
death. For human beings there are various gates (leading) to
death like many diseases; so also animals like serpents; poisons
and employment of magical spells for malevolent purposes. Even
the physician of gods1 himself cannot cure a man who is afflicted

1. Dhanvantari—-Name of the physician of the gods said to have been

produced at the churning of the ocean with a cup of nectar in his hand.
11.66.129-151 a 1153
by all diseases and whose death is imminent. This cannot be
otherwise. No medicine, no penance, no charity, not the mother,
no relatives can protect a man who is afflicted with Kala (i.e.
death). With (the help of) the magnanimous souls, who are
equipped with medicines supposed to prolong life and prevent old
age, and with penance and muttering of sacred hymns, he would
only have intermediate (temporary) peace; he would (certainly)
meet with death.
129-15 la. He, who dies, is born in the species of insects due
to his acts; he sees (i.e. meets with) death as a result of (i.e.
which is a) change of the body. That is said to be death. It is
not a real (i.e. total) destruction. In this world there is no analogy
for the grief which a being has in death when he has entered
great darkness (i.e. hell) and when his vitals are being cut off.
Being extremely afflicted, he/she cries 'O father, O mother, O
husband'. The world is swallowed by death as a frog is by a
serpent. He is abandoned by kinsmen and is surrounded by his
dear ones. Rolling on a bedstead and heaving deep and hot
sighs, he, with his mouth parched, again and again faints. Being
in a swoon, he throws his hands and feet here and there. From
(i.e. when he is on ) the bedstead he desires (to go to) the ground,
and from (i.e. when he is on) the ground he again desires (to go
to) the bedstead. He is helpless, is ashamed, is smeared with
excretion and urine; he asks for water; his throat, lips and palate
are dry; thinking about his wealth (as) 'to whom will it belong
when I die?', being taken by the messengers of Yama and being
dragged by the noose of (the god of) death, he dies, when (the
relatives etc.) are watching. His throat makes a sound. Like a
caterpillar the soul would enter (i.e. goes to) one after another
body. He obtains the next body; he abandons the previous one.
For the discriminating people, death is more painful than suppli-
cation. The grief in (i.e. due to) death is momentary, while in
(i.e. due to) supplication it is unending. Visnu, the lord of the
worlds, became a dwarf through supplication. Who is greater
than he who does not become mean (through supplication)? I
have now understood this as to when one becomes superior to
death. One should not repeatedly solicit another (man). Thirst
(i.e. desire) is the cause of meanness. There is grief in the begin-
ning, there is also grief in the middle; at the end there is terrible
1154 Padma Purdria
grief, due to nature (i.e. this is natural). Thus there is a series
of griefs for beings. A man should not lament over these griefs
for beings, which are present and which have gone by. Due to
(even) that (i.e. these griefs) (a man) is not detached from
existence. There is a gieat grief due to excessive eating; then
there is grief due to eating less. While eating the throat breaks;
(so) wherefrom is there pleasure from eating? Hunger is said to
be the greatest disease of all the diseases. It is temporarily allevia-
ted due to the application of soothing medicines. The pang of
the disease of hunger is acute, and it euts off the entire strength
(of a man). Overpowered by that a man dies as he would die of
other diseases. What delight is there in its relish that lingers on
the tip of the tongue? In a moment—in half of that time—it
reaches the throat and returns. Thus for those who are tormented
by the disease of hunger food is said to be (working) like a
medicine. Wise men should not look upon it as actually leading to
pleasure. In the case of him also, who, without (doing) any
work, lies like a dead body, and whose mind is impelled by
ignorance, wherefrom can there be pleasure? Wherefrom can
there be happiness in the case of him whose mind is affected in
(i.e. while performing) deeds, though he has knowledge? Beings
though content, are troubled due to optional (deeds) by exertion,
in agriculture, trade, service, animal husbandry etc. and by
(passing) urine and excretion in the morning, and by hunger
and thirst in the noon, and by sleep at night.
151b-163. There is grief in earning money; there is grief
in preserving what is earned. There is grief when wealth perishes;
there is grief in spending it. Wherefrom (i.e. how) can there be
happiness from wealth? As there is fear from death in the case
of (i.e. to) men, similarly there is always fear to the wealthy
persons from thieves, water, fire, their kinsmen, and even from
the king. A wealthy person is everywhere eaten up (i.e. robbed)
as flesh is eaten by bird.s in the sky, by wild beasts on the earth,
and by fish in water. Wealth deludes a man in prosperity, keeps
him away (from joy) in calamity, is painful when it is earned.
(Then) when does it bring happiness? First (consider) a wealthy
person; he is (always) sad; then (consider) one who is free from
desire for all objects. Between the two, I think the wealthy person
is unhappy, and the one, whose mind is detached, is happy. Due
11.66.164-173 1155
to heat there is suffering in the spring and summer seasons; in
the rainy season there is suffering due to (stormy) wind, heat
and showers. Thus wherefrom (can one get) happiness? There is
suffering in the (so-called) glory of marriage; again there is
suffering in pregnancy. There is suffering due to the difficulty in
delivery, and also due to the acts like those of excretion etc. (In
the same way) there is suffering due to the son suffering from
diseases of teeth and eyes. (Then one says:) 'Alas! What shall
I do (now)? My cows have perished; my husband has broken
down; my wife has run away. These guests, indicating fear,
have come to my house. My wife has a young child. Who will
do the cooking? What kind of bridegroom will be (obtained)
by my daughter at the time of her marriage?' How can there be
happiness to householders who are overcome by this anxiety?
The knowledge, (good) character, all virtues of a man distressed
by the anxiety of the family, perish along with his body, like
water put in an unbaked jar. Wherefrom can there be pleasure
in (i.e. from) a kingdom due to (i.e. as there is) anxiety of peace
and war? There is fear even from the son (to a king); (then)
what kind of happiness is there?
164-173. Generally all beings have fear from (members of)
their own species, as dogs have fear from one another, as all of
them desire to have the same object. There is no king on the earth,
who, having abandoned everything, has entered a forest and
remained there happy and fearless. The brave son (viz. Parasu-
rama) of the sage (viz. Jamadagni) knocked down on the
ground the thousand arms of the famous Kartavlrya in a battle.
Rama, the son of Dasaratha, destroyed the matchless, rising
valour of the very magnanimous son of the sage (viz. Jamadagni).
The glory of Rama (i.e. Balarama) was destroyed, with his
splendour, by Jarasandha. The glory of Jarasandha was destroyed
by Bhlma, and his glory too by (Hanuman) the son of Wind.
Hanuman too, being tossed by the Sun, fell on the ground. The
glorious Arjuna killed all the demons—the Nivatakavacas—who
were proud of their strength. He (too) was vanquished by the
cowherds. At times even the sun, full of glowing heat is screened
by clouds. A cloud is tossed by wind, and the power of wind is
vanquished by the mountains. The mountains are burnt by fire,
and that fire is extinguished by water. That water is dried up by
1156 Padma Purana

the suns; (and) all those suns, along with water and the three
worlds, perish on (i.e. at the end of) Brahma's day. Brahma too,
at the end of the period of two Parardhas, is withdrawn along
with the gods, by Siva, the highest lord.
174-198a. Thus, in this worldly existence, there is no best
power, excepting the highest soul, the immutable lord of the
world. Realising that everything has a superior (object), one
should avoid great pride. When the world is like this, who is a god,
or who is even a learned man? There is no one (in the world)
who is omniscient, or who is a total fool? A man is learned there
(i.e. in a particular field) to that extent to which he knows it.
By deep thinking, (it is found that) the power (of men) every-
where is similar. Someone has power in some field due to excess
of wealth. Gods were vanquished by demons, and they were
again (i.e. in their turn) vanquished by gods. Thus the beings
in the world are dependent on one another through good fortune,
success and defeat. Thus (even) for kings a pair of garments
and water and food of the measure of a prastha, a vehicle, a
bed and a seat (are enough). All the rest just leads to misery. He
can even have a bedstead on the seventh floor; (but) there is the
painful glory (of being consecrated by the water) from a thou-
sand pitchers of water. In the early morning there is the sound
of the musical instruments along with (that of) the citizens.
There is just that pride in (i.e. due to) a kingdom, viz. 'This
(musical instrument) is being beaten in my house.' All ornaments
are (but) a burden; all anointing is dirt (only); all songs are
(just) a prattle; dancing is (nothing but) the movement of a
mad person. This (is the fruit) due to the enjoyments (obtained
from) a kingdom. On reflection (one would see): 'wherefrom
(i.e. how) is happiness (obtained?)'. Kings have anxiety about
war (with one another) or due to the desire of conquering one
another. Mostly great kings like Nahusa have fallen after reaching
heaven due to the pride of wealth. Who gets happiness from
wealth ? Even in heaven, how can there be happiness when
gods have observed the bright glory of other (gods) which
remains more prominently in one than in another? When the
foundation (of all ill acts) is cut off, men enjoy the fruit of their
merit in heaven. Here the very terrible blemish is that no other
II.66.198b-210 1157
act is performed. As a tree, with its roots cut off, falls on the
ground after (a few) days, similarly the residents of heaven fall
down due to the exhaustion of their religious merit. All of a
sudden calamity befalls those who strongly desire happiness
through the boats of enjoyment of pleasures etc. There is misery
for the gods in heaven. Thus on reflection (it is seen) that even
in heaven gods do not have happiness. When the objects of
senses are not obtained, there is the exhaustion of the acts that
lead to enjoyment in heaven. In the fires of hell there is a great
affliction to the beings, due to various terrible objects produced
from speech, mind and body. There is a severe cutting with axes;
and the chopping off of the bark-garments. There is the fall of
leaves, branches and fruits (caused) by terrible wind. There is
suffering among the immobile species due to being uprooted by
rivers, elephants and by other beings, and also by wild fire,
snow and dryness. There is a terrible pain in (i.e. due to) the
anger of snakes and serpents. In the world the wicked are killed,
and are bound down with fetters. Repeatedly there are sudden
birth and death in the case of insects and also (in the case of
those) belonging to the class of reptiles. Thus there are many
kinds of miseries. The beasts end themselves and are beaten
with sticks. They are troubled due to their noses being pierced
and are beaten with a whip. They are fettered with canes, wood,
goad etc. Service causes affliction to the mind; the young etc.
are troubled. Due to separation from their herds, and their eyes
being tied (i.e. covered), beasts have thus many kinds of afflic-
tions. Sharks and birds have a great affliction due to rain, cold
and heat.
198b-210. Thus there are many kinds of afflictions for
bodies. For men there is a great affliction while living in the
womb, and also great affliction of (i.e. during) birth. Ignorance
is a great affliction of childhood; in adolescence there is (the
affliction of) the punishment by a teacher. There is affliction in
youth due to lust and attachment, and due to jealousy; and also
due to agriculture, trade, service etc., and acts like protection of
the cattle. In old age (there is affliction) due to aging and
diseases. There is great affliction in (i.e. at the time of) death;
still greater (is the affliction) in solicitation. There is a great
fear from the king, fire, strokes by clouds (like lightning), thieves
1158 Padma Purd.no.
and enemies. There is again a great fear in earning and preser-
ving money and its destruction and spending. Miserliness,
jealousy, and arrogance are greatly fearful results of the excess
of wealth (i.e. when there is excessive wealth). There is a ten-
dency for doing misdeeds. These are always the afflictions of the
wealthy. (There are afflictions like) servitude, usury, slavery,
dependence on others, connection with the desirable and unde-
sirable, and many kinds of unions. (There are calamities like)
famine, misfortune, folly, poverty, enjoying lower or higher
(position), (going) to hell, and being overpowered by the
king. There is affliction due to mutual subjugation. There is a
great fear from one another; there is a great wrath towards
one another; and a king has (to suffer) affliction from (other)
kings. Here (i.e. in this world) the objects are transient, (so
also) of a human being whose desires are satisfied. (There is
affliction) due to the cutting of the vitals of one another, and
due to the squeezing of the hands of one another. The greedy
ones due to sin (indulge in) consuming one another. Since the
mobile and the immobile (beings) beginning with (denizens of)
hell and ending with human beings, are afraid of such and
other afflictions, therefore a wise man should abandon everything.
As when a burden is shifted from one shoulder to another it is
regarded as rest, similarly in this world one grief is alleviated
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
of various forms. The head of Sacrifice was cut off; and it was
rejoined by the Asvins. Due to that defect the Sacrifice always
has (i.e. suffers from) the disease of the head. The Sun has (i.e.
suffers from) leprosy and Varuna has (i.e. suffers from) dropsy.
Piisan has defect in his teeth, and Indra has (i.e. suffers from)
stiffness of arms. Soma is known to have been suffering from a
very severe disease of consumption. Even Daksa, the lord of
created beings, suffers from acute fever. In every Kalpa even
great gods perish. Even Brahma becomes unstable after a period
oftwoparardhas. Brahma again longed for his granddaughter,
the daughter of Daksa. The lord angrily cursed goddess Jaya,
11.67.1-12 1159
who knew deep, abstract meditation. The defects of the nature
of (i.e. due to) lust and anger remain there, where the two
remain. (Thus) all miseries are stable. There is no doubt about
it. The fire consumes everything shattered by birth and death.
(Krsna or Visnu) murdered a woman, was lustful, and acted
as a charioteer in. the Pandava army. Rudra burnt the three
cities (of Maya), and destroyed Daksa's sacrifice. The birth of
Skanda is from the semen from (i.e. discharged during) sports in
thousand ways. Thus all the three gods possess the faults like
attachment. The lord superior to these is tranquil, perfect and
giver of salvation. Thus the entire world lives on the excellence
of one (over) another. One should go to (i.e. have) disgust,
knowing that (the world) is full of miseries. From disgust there
would arise detachment, and knowledge springs from detach-
ment. Through knowledge one would get that highest propitious
knowledge (and) salvation. He then is happy with his mind at
ease (since he is) freed from all miseries. He who is omniscient,
and perfect is called (a) free (soul).

Matali said :
I have told you all that you had asked about. The discrimi-
nation between merit and demerit is due to omniscience. You
should go to Indra's heaven at his bidding.

CHAPTER SIXTYSEVEN
Matali on Three Kinds of Sin
Taydti said :
1-2. O you charioteer of Indra, due to my good luck I have
been able to see you. This gives me immense merit. Even in
the mortal world human beings commit a terrible sin. O Matali,
now tell me about the ripening of their actions.
Matali said :
3-12. Listen, I shall tell (you) the characteristics of a sinful
(1160 Padma Purana

behaviour. In this world great knowledge is produced when

, (things) are heard. People condemn the Vedas and censure
brahmanic practices. Those who are learned should also know
what great sin is. He who causes harm to all the good persons
(has committed) a major sin. It would go (i.e. its effect would
be nullified only) by expiation. People give up the customs
peculiar to their own family and practise those of others. Those
who know what should be done (i.e. what is proper ) have descri-
bed this to be a major sin. Reviling one's mother and father,
beating one's sisters, and abusing one's father's sister is certainly
a sin. The dead ancestors of him, who, when the time for offering
a sraddha has come, proceeds (to offer the sraddha and) feeds
someone else through lust or anger or fear, ignoring his son-in-law
living at a distance of five kosas, his daughter's son, his own
sister and her son, do not enjoy (the oblations offered by him),
nor do the gods enjoy (the offerings made to them). This sin,
committed by him, is equal to patricide. When the time for
giving gifts has come, and when a brahmana (-group) has
come, he avoids giving gifts to many, and gives them (only) to a
few. That a gift is given to one, and no gift is given to another, is
also a terrible sin, and is said to destroy (the merit acquired
from) gifts.
13-23a. That is not a distinctive mark of a gift which is
given (to someone else) ignoring his own brahmanas employed
by the patron. O king, a (patron) should well nourish, with all
means and good gifts, that brahmana of a religious conduct who
has resorted to him. He should not consider whether he is a
foolish or a learned brahmana. A brahmana is always to be fed.
He should always worship a learned brahmana endowed with
all religious merit, who has come to him, after honouring him
with good gifts. There is no doubt that the gifts which he would
give to some other brahmana by ignoring that (learned brahma-
na) or the offerings that he would make, would be fruitless.
On all auspicious occasions a brahmana, a ksatriya, a vaisya
and a sudra as the fourth should worship a brahmana that has
sought their shelter—whether he is a fool or a learned brahmana.
Listen (I will tell you) the meritorious fruit of it. He obtains the
fruit of a horse-sacrifice. O king, what is the reason for which
'(i.e. there is no reason why) he should not get done what is
II.67.23b-39 1161
possible? If another brahmana comes at that time when the
sraddha-rite is going on, he should then honour both the brahma-
nas by giving them food, shelter, tambiila and presents. (If
he does this) his dead ancestors are pleased. One should always
give gifts and make presents to (a brahmana) who has eaten
at a sraddha. The sin of that performer of a sraddha who does
not give gifts would be equal to that due to the killing of a cow.
Therefore, O best king, these two should be honoured with faith.
Or if he is poor he should honour one (of the two).
23b-30. Thus men belonging to the three castes such as
brahmana etc. should perform a sraddha on the day of a great
calamity, or when the astronomical division of time called vaidhrti
has come, or on a new-moon day, or a day between two sunrises
in the next half. O great king, he should employ priests
officiating at sacrifices. In the same way he should always employ
brahmanas for offering a sraddha. A wise man should never
employ an unknown brahmana. He should invite that brahmana
whose family up to the third (previous) generation from him is
known and whose conduct is known, O king. He should consider
the conduct of a brahmana whose family is not known. When the
sraddha-offering is to be made, it may not be known whether a
brahmana is pure or foolish, or is one who has mastered the Vedas
and the Vedarigas. A sraddha-offering ought to be done; so he
should invite a brahmana (for that); O best king, first hospitable
reception should be given (to him). If a sinful (host) does other-
wise he certainly goes to hell. Therefore a brahmana should be
engaged at a presentation of gifts or a sraddha on the parvan-
days.
31-33. At the time of presentation of gifts or a sraddha,
he should engage a brahmana after examining him. In his house
the dead ancestors do not eat without a brahmana. They go
away after cursing (him who offers the sraddha) from a sraddha
(performed) without a brahmana. He (who offers such a
sraddha) is a great sinner even if he resembles Brahma. O king,
he who lives by abandoning the performance (of rites) to the
•dead ancestors, should be known to be a great sinner to be
•excommunicated.
34-39. Those who give up auspicious practices relating to
Visnu and giving (i.e. bringing) enjoyments, and who condemn
1162 Padma Purana
the brahmanic way of conduct should be known as men of
increasing sins. Those, who give up auspicious practices (or
practices relating to Siva), who hate the devotees of Siva, who,
the sinners, abuse Hari (i.e. Visnu), who always hate Brahma
(or brahmanas), who condemn the (religious) practices, are the
greatest sinners. I shall now tell (you) about the religious merit
of those who worship the first, venerable, the highest knowledge,
the meritorious Bhagavata and (other Puranas like) Visnu,
Harivamsa, Matsya or Padma. He (i.e. such a person) has
actually worshipped god Visnu. Therefore one should worship
the knowledge, contained in the Visnu (Purana), (and) dear to
Visnu. O king, there is always (kept) a book (i.e. a copy) of the
Visnu (Purana). When it is worshipped, Laksml's lord (i.e.
Visnu) is worshipped.
40-58. Those who, without worshipping (the Purana
containing) knowledge about Hari, sing or write, or without
knowing it, present it, or listen to or recite it, or sell it through
greed and devotion to bad (i.e. wrong) knowledge, or place it,
as they will, at places that are not purified, or one who would
declare it explicitly in accordance with (i.e. helping) his welfare,
or he who, being capable, commits mistakes after having studied
it, or he who being impui e explains or listens to it at an impure
place (all these condemn knowledge). This, in brief, is said to be
the condemnation of knowledge. I (shall now) tell (you) about
the sin of him who, the sinful one, desires to learn sacred texts
without worshipping his preceptor, who does not render service
(to his preceptor and) deliberately disobeys him, (and who)
does not approve of the words (of the preceptor), does not
respond to him, ignores when (some) work of the preceptor is to
be done, (and he, who) abandons his preceptor who is afflicted
and weak, or is proceeding to a foreign country or has been
humiliated by adversaries or while he is reciting a Purana.
Till (the period during which) fourteen Indras have ruled, he
would live in (the hell called) Kum.bhipa.ka. Also one who, of a
sinful mind, ignores his preceptor reading the Purana, has
(committed) a terrible sin, giving (i.e. taking him to) hell. Also
the sin (of him) who condemns his wife, sons and friends is as
great as (that of) the condemnation of one's preceptor. One who
kills a brahmana, one who steals gold, one who drinks liquor,
11.67.59-66 1163
one who violates his teacher's bed (i.e. his teacher's wife)—-all
these are great sinners; so also the one who joins (i.e. abets)
them. He, who very much cuts the vitals especially of a brahmana
through anger, hatred or greed, is declared to be the killer of a
brahmana. O king, he also is the killer of a brahmana, who,
having invited a poor, soliciting brahmana, says 'no' (i.e. refuses
to give any gift) to him. He is declared to be killer of a brahmana,
who, due to the pride of his own knowledge, renders lustreless
(i.e. humiliates) a neutral brahmana in an assembly. He is said
to be the killer of a brahmana, who elevates himself by means of
pretended virtues, and who opposes his preceptor. They call him
to be the killer of a brahmana, who creates an obstacle to them,
who, with their bodies tormented by hunger and thirst, seek food
or meal. He also is said to be the killer of a brahmana, who, a
wicked one, is intent upon finding out the weak points of all the
people, who causes torture and is cruel. They call him the killer
of a brahmana, who would snatchback the land, though destroy-
ed, in course of time, which was formerly given to a deity, a
brahmana, or cows. That sin of taking away the wealth of a
brahmana obtained as (i.e. which was put as) a deposit should
be known to be as great as that of killing a brahmana.
59-66. He who gives up making an oblation to the fire in
the rite of the five daily sacrifices; he who stands as a false
witness against his mother, father and preceptor (is, a great
sinner). (This sin and) eating what is not dear to Siva's devotees
and what ought not to be eaten, also killing innocent beasts in
the forest, and setting fire to a cow-pen, a city or a village—all
these are terrible sins equal to the sin (involved) in drinking
liquor. Taking away all the possessions of a poor man, kidnapping
another's wife, snatching elephants and horses, or cows, land,
silver, garments, herbs and minerals, sandal, aloe wood, camphor,
musk, woven silk, or taking away the deposits (made) by others
is said to be like the stealing of gold. Not giving (in marriage)
his marriageable daughter to a befitting groom, having an illicit
connection with the wife of his son or friend or his own sister,
fearful violating of a maiden, attachment to a sudra-woman,
cohabiting with a woman of the same caste is said to be like viola-
ting one's teacher's bed (i.e. teacher's wife). Those sins, which
have been enumerated as sins, resemble major sins.
1164 Padma Purana
67-70. When a brahmana having promised money to a
brahmana does not give it and forgets about it—that is equal to a
minor sin. (Some other minor sins are:) snatching the wealth of
a brahmana, crossing one's limit, too much pride, too much
anger, hypocrisy, ingratitude, lust for someone other (than one's
own wife), miserliness, wickedness, jealousy, sexual intercourse
with the wife of someone else, violating a chaste maiden. The
elder brother before whom his younger brother gets married,
the younger brother married before the elder brother, the girl
whom he marries (are sinners). (It is a sin) to offer a girl to
them, or to act as a priest at sacrifices performed by them.
(Other sins are:)
71-80. Abandoning one's son, friend, wife, also one's master
when he is reduced to poverty, and one's wife and good people
and ascetics; killing a cow, aksatriya, a vaisya, a woman or a
sudra; destruction of a Siva-temple, trees, and lovely groves.
(He) who causes even a small damage to hermitages or harms
the group of servents there, or the beasts (living there), or the
grains or wild crops, or steals ploughs, corn or beasts, or acts as
a priest at a sacrifice of those who do not deserve to perform a
sacrifice (is a sinner). The sale of (the merit due to) a sacrifice,
of a grove or a lake, one's wife and children, of (the merit of)
pilgrimage, fasts, vows and (other) pious acts (is a sin). (They
are sinners) who live by the wealth of women and he who lives
for a large part on the affluence of a woman (are sinners). O
prince, he who would sell off his own faith, and he who would
praise unrighteousness, he who mentions the faults of others, he
who observes the weak points of others, he who longs for other's
wealth, he who (passionately) gazes on another's wife—all these
should be looked upon as resembling the killers of cows. (He is a
sinner) who condemns all sacred texts, who snatches a cow, who
sells the beasts, who tells lies or listens to the lies (uttered) by
others; (he is a sinner) who plots against his master, or preceptor,
who is deceitful, who is fickle or wicked. (He is a sinner) who eats
(alone) leaving his hungry wife, sons, friends, children, old
people, weak and afflicted persons, and also servants, guests
and relatives.
81-87a. Those who eat savory (food) and do not give it
to him who desires it should be known as ones cooking separately
II.67.87b-95a 1165
(for themselves only) and such a person is condemned by the
teachers of the Vedas. Those who take up restrictions and (later),
with their organs of sense not conquered, give them up, and also
those who have given up the life of a recluse, and those who are
in the company of drunkards, and those who do not protect a cow
that is afflicted with consumption or with thirst and hunger,
are the killers of cows and are said to be hellish beings. Those
who are engrossed (in committing) all (kinds of) sins, those who
destroy the (grazing) field of the quadrupeds, or he who would
beat (i.e. beats) saints, brahmanas, preceptors or a cow, and also
those who beat a faultless woman settled in a good position (i.e.
behaving properly), and he, who, with his entire body bound
with laziness, sleeps again and again; those who do not feed the
weak or who do not look for the missing ones, or who trouble
(the bullocks) by (putting) large burdens on them or drive them
(even) when they are wounded areinvolved in (i.e. have commit-
ted) all (kinds of) sins. So also those who eat together (i.e. from
the same plate).
87b-95a. Those men, who do not protect a cow with her
limbs broken, and afflicted with wounds and (other) diseases
and with hunger, are said to be hellish beings. Those men, who,
the most sinful ones, strike the scrotum of bulls (i.e. castrate
them), and also who harm cow's calves are beings living in a
great (i.e. very painful) hell. Those (men) also, who do not
honour a guest who has come to them with hope, and who is
oppressed with hunger and exertion, go to hell. Those fools who
do not show pity for a helpless, or maimed, or poor or young,
or old or very much afflicted person, go to the ocean of (i.e.
in the form of) hell. One who keeps goats, one who keeps buffa-
loes, one who is the husband of a sudra or a barren woman, or a
sudra behaving like (i.e. following the profession of) a brahmana
or a ksatriya, also architects, artisans, physicians and devalakas,1
and those who make their servants work hard, go to hell. He,
who, having transgressed what is prescribed, would charge
arbitrarily (more) tax, also he who would inflict punishment
without a (proper) cause, would be roasted in hells. That king

1. Devalaka—A low brahmana who subsists upon the offerings made to

an idol.
1166 Padma Purana
•whose subjects are harassed by officials receiving bribes, by thieves
in. his kingdom, is roasted in hells.
95b-103a. There is no doubt that those brahmanas who
accept (gifts) from a king of a bad conduct also go to fearful hells.
The king has (committed) that sin which is (committed) by men
cohabiting with others' wives or by thieves. Being favoured by a
king who does not protect, is fearful. That king, who, without
thinking (properly), behaves with a person, who is not a thief,
as (he would behave) with a thief, or who behaves with a thief,
as he would behave with one who is not a thief, would also go to
hell. Men (go to hell, who) through greed, snatch such objects
as ghee, oil, food, drink, honey, flesh, wine or (any other) spiritu-
ous liquor, jaggery, sugarcane, vegetables, curd, roots and fruits,
grass, wood, flowers, leaves, vessels of bell-metal, shoes, umbrella,
bracelet, palanquin, soft seat, copper, lead, tin, bell-metal, or
conch etc. that has come up from water, musical instrument like
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.
103b-l 14. There is no doubt that a man who snatches
other's possession even of the measure of a mustard (i.e. even the
smallest possession), goes to hell. There is no doubt that a man
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,
immediately after his departure, would get (back) his former
form or his body to be struck (by Yama's servants). The embodied
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
messengers of Yama. Dharmaraja (i.e. Yama) is said to be the
punisher, due to various sorts of severe corporeal punishments
meted out by him, to gods, lower animals and men who are
governed by unrighteousness. A preceptor is the punisher through
expiations (i.e. who makes them undergo expiations) of those
who are endowed with decent behaviour but have soiled them-
selves through an error. Yama is not seen by them (i.e. their
cases are not decided by Yama). A king is said to be the ruler of
those who violate others' wives, who are thieves and who do
11.67.115—11.68.12 1167
their transactions unjustly; and Dharmaraja is the ruler of those
who have hidden themselves. Therefore, one should undergo
expiation for the sin that one has committed. There is no destru-
ction of (the acts whose fruits) one has not enjoyed (or suffered)
even after crores of kalpas. For him, who himself commits a sin,
or causes (someone else) to commit it, or approves of it, by
means of body, mind or speech, the fruit is going down (to hell).
In this way, the three kinds of sin have been explained (by me)
in brief. Different courses (followed by) men committing sins are
narrated. O king, I have told you in minute detail, the fruit of
righteousness. O best of men, tell me, what else I should explain
to you. I have told you about the fruit of unrighteousness. I (shall)
tell you about the fruit of righteousness also.

115. Thus Matali spoke to the king loved by all. The

magnanimous one thus spoke on the topic of righteousness.

CHAPTER SIXTYEIGHT
The Fruit of Righteous Deeds

Taydti said :

1. O charioteer, O lord, I have heard everything about the

fruit of unrighteousness. Tell me also about the fruit of righteous-
ness. I have a curiosity to hear it.
Matali said :

2-12. These four kinds of all the embodied ones, being

helpless, go to Yama's world which causes fear and which is
terrible, due to their sins. All beings, that remain in the womb,
that are born, and children, young men, middle-aged men, old
men, men, women and eunuchs have to go (to Yama's world).
There the auspicious or inauspicious fruit (of the deeds) of
human beings is decided by all like impartial and omniscient
Citragupta and others. There are no beings (in the world) that
do not go to Yama's abode. (The fruit of) the deed done (by a
1168 Padma Purana.

being) has to be enjoyed as decided by them. Those men, who do

auspicious deeds, who have soft hearts, who are endowed with
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,
happily goes to Yama's abode in a great aeroplane. By giving
umbrellas (as gifts to brahmana) human beings go (to Yama's
abode). By giving a palanquin (as a gift to a brahmana) one
would happily go (to Yama's abode) along a path in the sky.
Those who give garments (as gifts to brahmanas), go, wearing
divine garments (to Yama's abode). By giving a palanquin (as a
gift to a brahmana) one would happily go (to Yama's abode) in
an aeroplane. By giving a comfortable seat (to a brahmana)
(human beings) happily goto Yama's abode. One who has cons-
tructed groves would go happily (enjoying) very cool shadows.
Those who give gardens (with trees full of) flowers go to Yama's
abode in the Puspaka aeroplane. He, who builds a temple, or
a hermitage for ascetics, or pavilions for the helpless, playfully
goes, due to (having constructed) best dwellings (to Yama's
abode). So also he, who worships deities, fire, preceptors,
brahmanas, and his father and mother, (playfully goes to Yama's
abode).
13-17. All that, even though little, which is given with faith
to helpless, virtuous brahmanas obtains (i.e. secures for him) all
the desired objects. The saints say that in the world gifts (should
be given) at a sraddha. It should be realized that whatever—even
of the measure of that which remains on the tip of a hair—is
given with faith (gives good fruit); I always rely upon the four
recipients (at a sraddha). Therefore (if) one always has faith, the
fruit of faith would be (obtained) by him. O king, he, who gives
dwellings to the virtuous (but) helpless brahmanas, goes to the
abode of the grandsire, which satisfies all his desires. O king, he
who has given with faith, (something even) of the size of a cowrie
to a brahmana, would be a divine guest, enhancing the glory of
gods. Therefore, those, who have faith, should give (i.e. human
beings should give with faith). There is certainly (obtained) the
fruit of that.
II.69.1-13 1169

CHAPTER SIXTYNINE
Righteous Acts Enjoined by Siva (Sivadharmas)

Matali said :

1-4. Acts of righteousness have been told by Siva (in) the

excellent scriptures of the Siva cult. Due to the difference in the
manner of performance of acts they should be known to be many.
The ancient acts as (told) by Siva are free from blemishes like
harming (others), are without suffering and exertion, are benefi-
cial to all beings, are pure, involve little effort and give great
fruit. They have many branches, but resort to (i.e. are supported
by) the root (in the form) of Siva. They have good flowers like
knowledge and meditation. Since they sustain Siva and are
supported by the sayings of Siva, they that help (human beings)
to cross the ocean of the worldly existence, are known to be acts
(liked) by Siva.
5. Thus the ten, viz. harmlessness, forbearance, truth, sense
of shame, faith, control of senses, charity, sacrifice, penance and
gifts, are the means of (acquiring) righteousness.
6. The acts which are laid down by Siva, and which have
obtained identity with Siva, when performed singly or collectively
result in one course only.
7-1 la. As the earth is said to be a common place for all
beings, in the same way the city of Siva is (said be a common
place) for all the devotees of Siva. As here (i.e. on the earth)
enjoyments for all beings are said to be abundant, in the same
way they are said to be many in Siva's city, due to the pre-
eminence of various (kinds) of religious merit. As even the good
or bad fruit (of their acts) is enjoyed by all human beings, the
fruit of the acts (enjoined) by Siva is religious merit. One gets
excellent, good enjoyments in Siva's city, especially according to
his faith, in accordance with his religious merit. He gets an
(excellent) place, his undisturbed enjoyments are comparable to
final beatitude.
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 Purdna
honoured by best gods as superior to everything. Some men
engrossed in the pursuit of knowledge become free there only.
Others intent on enjoying pleasures again come back to the
mundane existence.
14. Therefore, he who desires salvation should give up
attachment to enjoyments. He, being detached, and with his
mind and heart tranquil, would obtain the knowledge of Siva.
15-17a. To them also, who have set their heart on the lord
(i.e. Siva), and who perform sacrifices through devotion to him,
the lord gives positions according to their nature. To them also
who, with their sins destroyed, worship Rudra (even) once, the
lord gives enjoyments in the worlds of goblins. All beings die (as a
result of being) tormented by the burden of grief.
17b-22a. He who gives food is said to be the giver of religious
merit, the giver of life and the giver of everything. Therefore, by
giving food, one would get the fruit of giving everything. He who
gives food (would obtain) all the gems, enjoyments, women and
vehicles that there are in the three worlds, and would get the
entire fruit (of giving food)here (i.e. in this world) and in the next
world. There is no doubt that half of the collection of the (deeds
of) religious merit which one who is nourished by the food and
drink of a giver has, goes to the giver of the food, and half to the one
(i.e. the receiver of the food and drink) doing the meritorious
acts. The body is a great means of piety, material welfare and
salvation. It is maintained by means of food and drink. Therefore
it is the means of (obtaining) everything. Food is actually the
creator, it is Visnu himself, Siva himself. Therefore, a gift like
that of food was never there, nor will ever be there.
22b-24a. Water is said to be the life of all the three 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
perform acts of charity. O prince, those again who do cruel deeds
and are bereft of (i.e. have not given) gifts, experience terrible
grief in hell.
26b-33a. Similarly the givers of gifts enjoy pleasures (in
heaven). Happiness would be (coming) to them whose minds
II.69.33b—II.70.1 1171
are engrossed in doing the deeds enjoined on them. That city is
full of innumerable, excellent, divine aeroplanes, fulfilling all
desires, and serving beings. That is called Rudra's heaven; it is
bright like the lustre of a thousand moons, or lustrous like the sun.
It is endowed with all excellences. The city is said to belong to all
Siva-devotees, and also to the mobile and the immobile who die
in the place sacred to Rudra. Even he who worships Siva even
for a day, goes to Siva's place. What to speak of him who worships
him many times! The followers and devotees of Visnu, intent
on meditating on Visnu, also go to Vaikuntha in the vicinity of the
god who holds the disc. He, the righteous-minded one, who talks
about (i.e. praises) Brahma, goes to Brahma's world. The doer
of acts of religious merit goes to a holy world.
33b-39. Therefore, one, who has knowledge and a devoted
mind, should oneself create in one's heart devotion for the lord
(i.e. Siva) or for Visnu, O great king. With full consideration
and taking into account the weak point of (one's) disposition,
one would, in this way, through the grace of Visnu, and in
accordance with one's deeds, obtain a position suitable to one's
disposition. Thus is said to be the great and excellent city of
Siva; it is said to be returning the human beings, intent on
performing their deeds, to the world. Above the city of Siva
excellent heaven of Visnu should be known (to exist). All men
intent upon meditating on Visnu, go (to it). Brahmanas, best
men of excellent character go to Brahma's heaven. All the
sacrificers, knowing the first principle, go to that city. Similarly,
ksatriyas who fight, go to Indra's heaven; and others who
perform acts of religious merit, go to meritorious worlds.

CHAPTER SEVENTY
Sinners in Hell
Mdtali said :
1. I shall (now) tell (you) about the very poignant and
very terrible torture caused by Yama (which) all the cruel,
sinful killers of brahmanas experience.
1172 Padma Purdna

2-10. Sometimes the sinful ones are roasted with the fire of
dry cow-dung; sometimes they are eaten up by fierce lions,
wolves, tigers, gad-flies and worms. Sometimes (they are eaten
U
P) by great leeches, or by huge cobras, and by terrible flies
or sometimes by serpents with strong poison. (Sometimes they are
eaten up) by great intoxicated and torturing herds of elephants,
(or) by great bulls with sharp horns, scratching the path, and
by buffaloes with big horns harming the bodies of the wicked,
and by fierce female goblins and by terrible demons. Mounted
on a great balance and being tormented by very terrible diseases
and being burnt in a wild fire, they go (to Yama). They are very
speedily shaken by very violent wind, and are shattered all round
by the shower of great (slabs of) stone, and by the terrible falls
of meteors having a sound like that of thunderbolt. Being struck
by the shower of burning charcoal they go (to Yama). Being
filled (i.e. covered) with a great shower of dust, they go to Yama.
Men who are sinful experience terrible pain. Thus, the most
sinful ones, who commit sins, experience, due to their particular
sin, hell, full of many tortures.
11. I have thus explained to you all the difference between
merit and demerit. What other excellent branch of religious
knowledge shall I explain to you?

CHAPTER SEVENTYONE
Identity of Brahma, Visnu and Siva

Taydti said :

1 -2. The faith of me, to whom you have excellently explained

everything about merit and demerit, has been all the more
stimulated by it. Tell me the number said to be that of the gods
staying in the (various) worlds (i.e. tell me about their position
in the various worlds), O Matali, and also (tell me that) by
whose contact with religious merit and by whom it (i.e. that
position) is reached.
11.71.3-26 1173

Matali said :
3-9. I shall explain to you the position of gods' worlds
endowed with (obtained by?) deep abstract meditation (yoga-
yuktam), and attained by penance, and giving pleasures and
enjoyments. I shall (also) separately explain to you the capacity
of merit; and also (describe) in (proper) sequence the nature
of the worlds above. There the earthly power of the goblins is
eight times. Therefore the power of the men who have recently
gone (to Yama's world) is said to be equal to that. That of the
demons is sixteen-fold, and like that is that of the kings. Thus
whatever is left of the lustre of the family is complete. Gandharvas
have (power) from the wind; that of the Yaksas is said to be full.
That of India is (derived from) the five elements, and it is forty
times great. That of Soma is mental and divine, and that of the
lord of the universe is (derived from) the five elements. That of
the lords of the created beings has the properties of the moon
and has egoism as an additional quality. That of Brahma
is sixtyfour-fold and the power of knowledge is excellent. The
pre-eminent ritual of Visnu is the power of Brahma's position.
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
enjoys the pleasure belonging to the place which he has reached;
and due to the grace of the lord, the aeroplane would be in
accordance with it; various forms of the stars are seen; there are
crores of these; to the meritorious twentyeight become bright
(i.e. manifest). Those, who at times salute the lord, through
association, curiosity or greed obtain that aeroplane. He who,
through recital of (the lord's) name occasionally salutes Siva,
does not perish. These are thus the ways of rites pertaining to
Siva. Even through internal act (i.e. mentally) men (may salute
the lord) through devotion for him. Those men who occasionally
remember Siva, would get incomparable happiness; what to say
of those who are intensely devoted to him?
18b-26. With their minds gone to (i.e. set upon) him
1174 Padma Purdna

through meditation, men reflected on Visnu. They go to the

highest place. That is the highest position of Visnu. O king, the
form of Siva and that of Visnu are identical. There is no difference
between the glorious two, who are of the same form. (One can)
salute Siva of the form of Visnu, and Visnu of the form 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 form. There is
no distinction among the three, only the qualitative differences
are narrated. O king, you are a devotee of Siva, so also you are a
follower of Visnu. Therefore the three gods Brahma, Visnu and
Mahesvara are pleased with you. O you of a good vow, they—the
givers of boons—are very much pleased with your deeds. O you,
who remove the pride (of your enemies), I have come in your
vicinity (i.e. to you) by the order of Indra. (First) go to the
position of Indra, then to that of Brahma, and then to that of
Siva. Go to Visnu's position, free from tormentation and destru-
ction. (Go to these places) in divine aeroplane, going everywhere.
Being of a divine form, and getting into the Puspaka, moving
comfortably, enjoy divine, charming pleasures.

Sukarman said :

27. Ma tali, having thus spoken to king Yayati, the son of

Nahusa, who knew the essence of religion, O best brahmana,
became silent.

CHAPTER SEVENTYTWO

Taydti's Reluctance to Part with the Body

Pippala said :

1-2. O you highly intelligent one, tell me in detail, what the

king, the son of Nahusa said on hearing the words of Matali. O
wise one, this is an all-meritorious story which destroys sins. I
desire to hear it. I am not at all being satisfied.
 11.72.3-24 1J75
Sukarman said :

3. Yayati, the best king, the greatest among those who

practised piety, said to the messenger Matali, Indra's charioteer,
who had come (to him):
Yayati said :

4-7. O messenger, I shall not abandon my body. There is

no doubt that I shall not go to heaven without (this) earthly
body. Though you have thus narrated the great blemishes of the
body, and though you have already described all its merits and
demerits, yet I shall not abandon my body, and I shall not come
to heaven. Going to Indra, the lord of gods, tell him like this: ''O
you very intelligent one, a man does not obtain perfection by
means of the soul alone or with only the body. This is the mundane
(existence).
8-14a. Body cannot remain without life (i.e. the soul), nor
can the soul remain without the body. O Indra, they have
friendship (i.e. they are mutual friends). I shall not destroy the
body due to whose grace the soul obtains exclusive happiness
and other pleasures according to his mind (i.e. as he desires)."
O messenger of gods, knowing the enjoyments in heaven to be
like this, I do not want them. O Matali, due to blemishes painful
and very sinful disease are( contracted). Old age is due to a
defect. Observe my body endowed with religious merit and
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
not have exhaustion; nor do I have (i.e. suffer from) diseases or
old age. O Matali, my body also thrives with enthusiasm for
piety; for, in olden days, the medicine—the divine, great medi-
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
free from blemishes.
17-24. O messenger, I am always doing (i.e. taking) the
elixir, viz. the meditation on Visnu and the excellent utterance
] 176 Padma Purana
of his name. By that all my diseases and blemishes like sins have
been destroyed, when, in this worldly existence, there is the great
(i.e. effective) medicine like the name of Krsna (i.e. Visnu).
Human beings suffering from sinful disease die (since) the very
foolish ones do not drink the elixir of the name of Krsna (i.e.
Visnu). O Ma tali, my body is healthy due to that meditation,
knowledge, worship, truthfulness, and religious merit caused by
giving gifts. Diseases and sufferings torment him whose accom-
plishment is sins. There is no doubt that beings die here (i.e. in
this world) due to sufferings. Therefore men, resorting to merit
and truthfulness, should perform religious acts. The body is made
of the five elements, and is worn out by the veins and joints. As
an ornament is (fashioned) by a goldsmith with borax, so a
human being is put together. In it always shine a great fire, a
moving humour of the body, which is (made) of a hundred
pieces. O brahmana, he who joins (these pieces) is intelligent.
25-30a. O Pippala, all these pieces (of the body) of the
nature of the five elements and worn out by a hundred joints, are
held together by the divine name of Visnu and good fortune.
The body is like a metal. The body becomes new by offering
worship to Visnu, meditation and restraint, truthfulness and
charity. O Matali, listen, the blemishes of the body—the diseases—•
perish. There is external and internal purity, and there is no
foul smell. Then, O charioteer, due to the grace of the disc-
holder (i.e. Visnu), (the body) would be pure. I shall not go to
heaven. I shall fashion heaven here (only). I shall make the
earth of the nature of heaven by means of (my) penance, devo-
tion, my own religious acts, and the grace of the disc-holder.
Realising this, you (may please) go and tell Indra.

Sukarman said :

30b-32. Then, that charioteer, having heard the words of

the king and having congratulated him with blessing, took the
king's leave, and went (to heaven). He told everything to the
noble Indra. Indra, having heard (the message) of the magnani-
mous Yayati, thought as to how to bring Yayati to heaven.
II.73.1-16 1177
CHAPTER SEVENTYTHREE
The Efficacy of Visnu's Name

Pippala said :

1. When that illustrious messenger had left (for heaven),

what did that religious-minded Yayati, the son of Nahusa, do?

Sukarman said :

2-7. When that messenger of the best god (i.e. Indra) had
left, the son of king (Nahusa) thought (to himself). Having
immediately called his excellent messengers, he instructed them
with words of propriety: "The excellent messengers should go
to an excellent city, to all regions and islands in the world. They
should carry out my words (i.e. order) which is full of virtue.
May people go along the good path of Visnu, by means of devo-
tional and very meritorious (acts), meditations resembling
nectar, knowledge, sacrifices and austerities. Abandoning the
worldly objects of sense, may they worship Visnu alone with
sacrifices and gifts. May they see only the enemy of the demons
and of the nature of the soul everywhere—at dry places, wet and
immobile places, in the clouds, on the earth, in mobile and
immobile (objects) and even in their own bodies. With hospita-
lity and rites in honour of their dead ancestors may they offer
gifts dedicating them to that god. May they offer sacrifices to that
best god Narayana (i.e. Visnu); you (i.e. they) will soon be free
from blemishes. That shameless man who through greed or folly
would not obey these words of me right now, would certainly be
punished like a vile thief."
8. Having heard the words of the king, the messengers, with
their minds delighted, (moved over) the entire earth, and made
the order given by the king known among all the subjects.
9-16. ''O mortals, brahmanas and others, the king has
brought on the earth the very meritorious nectar. Drink that
meritorious (nectar) called Vaisnava, free from blemishes and of
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
of the form of joy, and which itself is the highest truth. May
people drink it. The good king has already brought (to the earth)
the nectar, removing blemishes, in the form of the name of him,
holding a sword in his hand, called Madhusudana, the abode of
Laksmi, and the meritorious lord of the gods. May people drink
it. The good king has already brought (to the earth) nectar,
removing blemishes, in the form of the name Sri Padmanabha,
of lotus-like eyes, the prop of the worlds, and the great lord. May
the people drink it. The good king has already brought the nectar,
removing blemishes, in the form of (Visnu's) name, which
destroys sins, which removes diseases, which gives joy, which
destroys the danavas and daityas (i.e. the demons). May people
drink it. The good king has already brought the nectar, removing
blemishes, in the form of the name Visnu of the nature of sacri-
ficial requisites, with a disc in his hand, the mine of religious
merit, and of infinite happiness. May people drink it. The king
has already brought the nectar, removing blemishes, in the form
of the name of Visnu, the abode of every thing, pure, the end (of
everything), named Rama, the pleasing, and the enemy of
Mura. May people drink it. The good king has already brought
the nectar, removing blemishes, in the form of the name of
(Visnu), of the form of the sun, the destroyer of darkness, the
destroyer of the bond of the lotuses in the form of minds. May
people drink it.
17. He, the noble one, Visnu's devotee, having restrained
himself, studies (i.e. recites) this truthful, very meritorious nectar
of (Visnu's) name, goes to salvation. There is no (other) agent
(than it)."

CHAPTER SEVENTYFOUR

Popularity of Visnu Cult during Yayati's Rule

Sukarman said :
1-2. All the messengers said (i.e. proclaimed) in the islands,
regions and cities: "O people, listen to the command of the king.
With all their glory may they worship Visnu. May people with
II.74.3-27 1179
(devoted) minds desiring merit, reflect on Visnu, by means of
many gifts, sacrifices, austerities, and sacrificial rites." Such is the
order of that king.
3-5. The people heard all these meritorious (words) thus
well-proclaimed on the earth (by the messengers). Since then
only the human beings sacrificed (in honour of) Visnu, reflected
on him, sang (in praise of) him, and muttered (prayers to him).
All human beings, giving up the blemishes due to their bodies,
minds and speech, by means of vows, fasts, restraints and gifts,
and with their hearts gone to (i.e. set upon) him, worship that
Sri Kesava, Sri Vasudeva, the abode of LaksmI, and the habita-
tion of the worlds, with well-recited, very meritorious and nectar-
like hymns taught by the Vedas and with eulogies.
6-11. Thus prevails the order of that king on the globe. All
those people are victorious due to their devotion to Visnu. Those
who are well-versed in knowledge, and who meditate and reflect
on him and who are intent on worshipping him, adore Visnu
with (i.e. by reciting his) names and their deeds. As long as the
globe lasts and the sun shines all human beings were (i.e. would
continue to be) the followers of Bhagavan (Visnu). Then the
human beings, due to the power of meditation on Visnu, due to
his worship and (recital of) his eulogy and (his) names, became
free from mental agonies and physical diseases. O brahmana,
due to the grace of the disc-holder (i.e. Visnu) all the devotees
of Visnu became free from grief, became meritorious and had
penance as their wealth. They were free from diseases, were
without blemishes or wrath; they were endowed with all (kinds
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
doors of their houses only there always were meritorious desire-
yielding trees, which yielded the fruits of all their desires, and also
all-desire-yielding cows, which satisfied all desires. By the favour
of Visnu only all men became immortal, were adorned with
sons and grandsons and were free from all blemishes. They were
endowed with good fortune and with merit and auspiciousness.
They were very meritorious, were endowed with charity and
1180 Padma Purana
were intent on knowledge and meditation. When that king
Yayati, who knew what was right, was ruling, there was no
famine, no disease, and no premature death among human
beings. All men were the devotees of Visnu, all were intent upon
(observing) the vow of (i.e. sacred to) Visnu. They meditated
on him, were devoted to him, and had their hearts set on him.
O best brahmana, their divine and auspicious houses were fur-
nished with white banners and with conches, and had their
flags marked with maces and were marked with discs. The houses
marked with lotuses and with the walls well-painted with
good pictures resembled divine cars. O best ones, everywhere—•
near the doors of the houses and at holy places there were divine
thickets of trees and auspicious grassy spots. O best brahmana,
due to Tulasi and temples of Visnu the auspicious and divine
houses of (human) beings always shone. Everywhere meritorious
devotion to Visnu was seen to a great extent. O friend, O best
brahmana, there on the earth the sounds of conches due to
sounds (produced) by mutual crashing and destroying sin were
heard. O best brahmana, through devotion for Visnu women
had drawn (the pictures of) conches, svastikas, lotuses on the
doors of houses; and with music, songs, good words, regulated
rise or fall of sounds through the musical scale people intent upon
the meditation of Visnu sing (in praise of) Visnu.
28-29. They talk affectionately about Hari, Murari, others
about Kesava, Ajita, Madhava,. They mutter the names of Visnu,
the refuge, (like) the lotus-eyed Govinda, the lord of Kamala
(i.e. Laksml), Krsna and Rama, and worship with muttering
(his names). Those great devotees of Visnu, engaged in medita-
tion on him salute him by fully prostrating themselves before him.

CHAPTER SEVENTYFIVE
Vqydti's Subjects became Deathless by the Grace of Visnu
Sukarman said :
1-6. All men, children, old people, unmarried girls always
Uttered names (i.e. recited the various names of Visnu like) Visnu,
11.75.7-20a 1181
Krsna, Hari, Rama, Mukunda, Madhusudana, Narayana of the
form of Visnu, Narasimha, Acyuta, Kesava, Padmanabha,
Vasudeva, Vamana, Varaha, Kamatha, Matsya, Hrslkesa,
Suradhipa, Visvesa, Visvarupa, Ananta, Anagha, Suci, Purusa,
Puskaraksa, Sridhara, Srlpati, Hari, Srlnivasa, PItavasa (i.e.
clad in a yellow garment), Madhava, Moksada (i.e. giver of
salvation) and Prabhu. Women, engaged in domestic work
always profusely sang (i.e. recited the names of) Hari, Madhava,
(so also when they were seated) on a seat, (when they were
lying) in bed, (while they were going) in a vehicle and in medita-
tion. Similarly children (while) playing saluted Govinda (i.e.
Visnu).
7-16. Day and night they uttered the very sweet name of
Visnu. O best brahmana, everywhere the utterance (of the
name) of Visnu was heard. Human beings lived on the earth
(only) through the power of Visnu. Discs (of Visnu) shone as
the (reflections of the) discs of the sun shine on the tops of the
pitchers of palaces and temples. That condition which was seen
in Vaikuntha was seen on the earth. That noble king, Nahusa's
son Yayati, performed (acts of) merit, and made the earth
resemble Visnu's heaven. The appearance of both the worlds
(being similar) the earth had become one (with Visnu's
heaven). No difference between the earth and Visnu's heaven
was noticed. As the devotees of Visnu uttered the names of Visnu
in Vaikuntha, like that (i.e. in the same way) men uttered
Visnu's names on the earth. O brahmana, identity between the
two worlds was noticed. There was no fear from old age and
diseases. People were free from death. On the earth greater
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.
17-20 a. The king brought about the grandeur of heaven on
the earth. O best king, the years were of the extent of twentyfive
(i.e. were very long). All men were free from diseases and were
intent upon (getting) knowledge and meditation. All men were
solely absorbed in (performing) sacrifices, and (giving) gifts,
and all were kind. They were engaged in obliging (others);
1182 Padma Purana

those meritorious men, repositories of fame, were blessed. O

brahmana, all men were solely devoted to religion and were
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.

That son of Nahusa was always absorbed in all (deeds of) merit
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
twenty-five years old by means of his (handsome) form. Those
men (i.e. his subjects), having resorted to (i.e. living on) the
earth, do not at all go to Yama. O king, all people free from
attachment and hatred, bereft of the noose of suffering, happy
on account of the merit (obtained) by (giving) gifts, and solely
devoted to all religious deeds, always expanded (i.e. their number
grew) with regard to progeny also. As the durva (grass) and the
bunyan trees spread on the earth, in the same way all those men
expanded (i.e. grew in number) by means of sons and grandsons.
Those men, free from the blemish of death, lived long. All (those)
men with strong bodies, free from old age and diseases and
(therefore) happy, were seen to be twentyfive years old (i.e.
very young) on the earth. All were devoted to good conduct and
absorbed in meditation on Visnu.
28b-34a. Thus all mortals—all human beings—had become
solely devoted to (giving) gifts and enjoyments, due to the grace
of that disc-holder (i.e. Visnu). O best man, no human being
was heard to be dead. They did not see (i.e. meet with) grief,
nor did they go to (i.e. have) blemish. O best of men, due to the
favour of that disc-holder, the nature of the world had become
just like that which was the nature of heaven. The messengers of
Yama, beaten by Visnu's messengers, disappeared. All of them,
weeping with one another, went to Dharmaraja (i.e. Yama).
The messengers told (Yama) all that the king (i.e. Yayati) had
done. (They said to Yama): "O Sun's son, due to (giving of)
gifts and enjoyment the earth has become deathless. O god,
Yayati, the son of Nahusa, did it. That meritorious devotee of
Visnu, demonstrated the nature of heaven (on the earth)."
II.75.34b—11.76.11 1183

34b-35. At that time Dharmaraja heard all this. Then

Dharmaraja, having heard in detail the activities of the king,
considered the entire fact.

CHAPTER SEVENTYSIX

Dharmaraja Rendered Jobless

Sukarman said :
l-4a. The son of the Sun (i.e. Yama) went with all his
messengers to heaven to see there Indra, surrounded by groups of
gods. Then that king of gods (i.e. Indra) saw Dharmaraja in his
assembly. Quickly getting up he presented excellent respectful
offering to him, and asked him (the reason for) his arrival
(saying:) "Tell me (why you have come)." Hearing the weighty
words uttered by the king of gods, Dharmaraja narrated (to him)
all the great account of Yayati.

Dharmaraja said :

4b-ll. O lord of gods, listen what for I have come. I will

here only (i.e. just now) tell (you) why I have come. The noble
son of Nahusa, the devotee of Visnu, has made all human
beings that live on the earth the devotees of Visnu. He has made
the nature of the mortal world like that of Vaikuntha. Human
beings have become immortal and free from old age and diseases.
They just do not commit a sin, nor do they tell a lie. They are
free from lust and wrath, and are without greed and delusion.
The noble ones are given to charity and all of them are devoted
to religion. With all good works they worship sound Narayana.
Due to (the practice of) that Vaisnava religion all men on the
earth are healthy, free from grief, and all have a steady youth. O
god, as the Diirva (grass) and the bunyan trees spread on the
earth, in the same way they have expanded (i.e. grown in
number) due to their sons, grandsons and great-grandsons. With
their sons and great-grandsons they have gone from one dynasty
to another (i.e. have started various dynasties).
1184 Padma Purdna

12-15a. Thus that son of Nahusa has made the entire

mortal world the devotee of Visnu and free from old age and
death. Being free from (i.e. having no) function I have (as
though) become deprived of my position. I have thus told you
everything that puts an end to my job. Knowing thus, O thou-
sand-eyed (Indra), do what is beneficial to this world. I have
told you all this as I was asked by you. For this reason, O Indra,
I have come into your proximity (i.e. to you).

Indra said :

15b-18a. O great Dharmaraja, formerly only I had sent

my messenger (i.e. Matali) for coming over of that noble one
(i.e. to bring here that noble Yayati). Even my messenger spoke
to him. (But Yayati said to him:) "I do not desire the pleasures
in heaven. I shall not (at all) come to heaven. I shall make the
entire globe of the nature of heaven." Thus the king told (my
messenger). He is protecting his subjects. Due to the power of
his righteousness I always remain imperiled.

Dharma said :

18b-19a. O illustrious lord of gods, if you desire what is

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
them:) "Do that by which the king will come (here). Ordered
by me you should go to the earth. (There should be) no hesita-
tion (about it)."

Kama {i.e. Cupid) said :

22b-23a. There is no doubt that I shall do what is agreeable

and favourable to you. See me and the king standing (opposite
each other) in a battle.

23b-24. Saying, 'AH right', all went there where that king,
Nahusa's son, was. O brahmana, all of them, Kama and others,
11.76.25—II.77.5 1185
in the form of actors (i.e. having disguised themselves) greeted
the king with blessings and related their good drama (i.e. with
good acting spoke to him).
25-33. Having heard those words of them, the intelligent
lord of the earth, Yayati, arranged a divine assembly, with very
learned men. The king, proficient in sacred and profane know-
ledge, himself came (there). That king, the son of Nahusa, saw
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
woman matchless in beauty in the world, sang an excellent,
melodious, song, O king. Due to the charm of her singing and
due to her graceful laughter (i.e. smile), and on account of her
sweet words, and due to the device, manner and divine behaviour
of Cupid he was deluded. Cupid had a form as that of Bali, or
of the row of Vindhya or of Vamana, formerly. Cupid himself
became the principal actor and the stage manager, and Spring
was his assistant. That Rati, whose husband was delighted, put
on the apparel of the chief actress. In that dance-performance she
moved in the retiring room. The very intelligent Cuckoo excited
the king. As the glorious king saw the excellent dance and listened
to the excellent music he was deluded by (these) presented by the
chief actress (i.e. Rati).

CHAPTER SEVENTYSEVEN
Taydti Yields to Passion

Sukarman said :

1-5. The king of kings was allured by the charm of Cupid's

music and his charming smile and his appearance as an actor,
O Pippala. Having urinated and evacuated his bowels, the king,
Nahusa's son, sat on his seat without having washed his feet.
Having reached (i.e. seized) that opportunity, Jai-a (i.e. old age)
moved on to the king. Cupid also accomplished the act, beneficial
to Indra, O best king. When the drama was over, and they had
1186 PadmaPurdna
left, the religious-minded king was overcome with old age, had
his mind attached to lust, was allured by the delusion (caused)
by Cupid, was perturbed, had his organs weakened; the virtuous
(king) was very much stupefied, and was driven away by objects
of sense.
6-1 la. Once the king eager for the vice of hunting (i.e.
eager to go ahunting) went (to a forest). Being under the influ-
ence of infatuation and attachment, he sported in the forest.
When the glorious king was sporting with interest a matchless
deer with four horns came (there). O king, its entire body was
beautiful, its hair was of golden appearance, its body was well
spotted with gemlike brightness; it was beautiful and attractive.
The archer (i.e. the king) with an arrow in his hand, ran (to it)
with speed. The intelligent (king) thought that some demon
had come (there). The deer too drew the king away. He went
(after it) with the speed of a chariot, and suffered from exhaus-
tion. While he was watching, the deer vanished.
1 lb-20. There he saw a wonderful forest, resembling Indra's
garden; it was crowded with beautiful trees, and looked splendid
with the five elements, with big sacred sandal trees and with
charming groups of plantain trees, with (the trees like) Bakula,
Asoka, Punnaga, Nalikera (i.e. the cocoa-nut trees), Tinduka,
Pugiphala (betel-nut trees), date-trees, lotuses and Saptaparna
trees, blossomed Karnikara (trees), and various trees that always
had fruit, so also with Ketaka and Patala. While seeing (these)
the great king saw an excellent lake. It was full of holy water; it
was extensive (spreading) over five yojanas; it was crowded with
swans and ducks; it was resounding with aquatic birds; it was
also delightful with lotuses; it looked charming with red lotuses,
and was decorated with golden lotuses; it looked extremely
charming due to white lotuses; it was everywhere resounding
-with intoxicated bees also. Thus he saw the lake endowed with all
excellences. It was five yojanas broad and ten yojanas long. The
lake was auspicious on all sides; and was adorned with divine
objects. Fatigued by the speed of the chariot and tormented by
weariness he sat in the shade of a mango tree on its bank.
21-26a. Having bathed in it, and having drunk (i.e. he
drank) its cold water scented with fragrance of lotuses, resembling
nectar, and removing all exhaustion. The king seated in the
II.77.26b-42a 1187
shade of the tree, somehow heard the sound of a song being
sung (by someone). The sound was heard as (would be the sound
of) the song which a divine woman would sing. The great king,
who loved music, became extremely thoughtful. When the noble
one was thus anxious and thought for a moment, a woman, with
plump hips and breasts arrived in the forest, when the king was
looking on. She, whose body looked beautiful with all ornaments,
and having the wealth of good character and (auspicious) marks,
came to the forest and stood before the king.
26b-32a. To her the king said: ''Who are you? To whom do
you belong? Why have you come here? Tell me the reason for
it." O Pippala, that woman of an excellent face, when thus asked
at that time by him, did not give either a good or a bad reply to
the king. That woman, with the neck of the lute in her hand,
laughed, and quickly went (away). The great king was then
filled with great wonder: 'When talked to by me, she is not giving
a reply.' Again that king Yayati thought: '(This) four horns
which I had seen. I think that is the truth. This must truly be a
deceitful form of (i.e. taken up by) demons.' O brahmana, the
king Yayati, the son of Nahusa, thought (like this) for a moment.
32b-38a. When the king was thinking like this; the woman,
laughing at the prince, vanished in the forest. In the meanwhile,
he again heard the song, which was melodious, very divine, and
accompanied with intonation and a regulated rise and fall of
sounds through the musical scale. The king went to that place
(from) where the great sound of the song was coming. In the
water was an excellent lotus having a thousand petals. On it was
an excellent woman, who was endowed with (good) character,
beauty and virtues. She was possessing divine marks; she was
adorned with divine ornaments; she shone with divine objects;
her hand was engaged in holding the neck of a lute. She was
singing a melodious song, accompanied with beating and measur-
ing time and pause. With the power of that song she allured the
mobile and the immobile, and also gods, groups of sages, all
demons, Gandharvas and Kinnaras.
38b-42a. Seeing that (woman) of broad eyes and having
beauty and lustre (he thought) in the mobile and the immobile
"world there is no other woman like her. Formerly, great Cupid,
the actor, had got into the body of the king; he manifested him-
1188 PadmaPurdna
self at that time. As fire, having come in contact with ghee sends
forth rays of light (i.e. is bright), so Cupid (i.e. passion) manifes-
ted himself, after having (i.e. after the king had) seen her. His
mind was overpowered by Cupid (i.e. passion) on seeing that
woman of charming eyes. (He thought:) 'I have never (before)
seen such a young woman, alluring the world.'
42b-43. Thinking for a moment, the king had his mind
attached to passion. Due to separation from her, the king, being
burnt by the fire of passion and tormented by the fever of passion,
longed for her.
44-46. (He thought:) 'How will she be mine? How will she
have love (for me)? My life will be fruitful when this young girl
having her face like a lotus and having lotus-like eyes embraces
me, or if she is obtained by me.' Having thought like this that
virtuous king Yayati said to that beautiful woman: ''O auspicious
one, who are you? To whom do you belong?" That woman who
was seen before is again seen (by me).
47-52a. The righteous one asked her: "Who is this (woman)
by your side? O auspicious one, tell (me) everything. I am the
son of Nahusa. O good one, I am born in the lunar dynasty and
am the lord of the seven islands. O respectable lady, my name is
Yayati; I am well-known in the three worlds. My heart thus
entertains a desire for union with you. O good lady, unite with me,
do what is very dear (to me). O good lady, there is no doubt that
I shall give you whatever you desire. O you of an excellent
complexion, I am struck with invincible passion. Therefore,
protect me, who am extremely helpless, and who have sought
your shelter. For (i.e. in exchange for) the union with you I shall
give my kingdom, the entire earth or even my body. All these
three worlds are yours."
52b-55a. Having heard the words of that king, that woman
with a lotus-like face said to her friend (named) Visala: "Tell
the king that has come (here), my name, the place of my birth,
(the names of) my father and mother, O you good lady. Also
tell him about my love (for him)." Understanding her desire,
Visala with sweet words then spoke to the king: "O prince, listen."
Vtiala said :
55b-71a. This Cupid was formerly burnt by Sambhu (i.e.
II.77.71b-79 1189
Siva), the god of gods. That Rati, deprived of her husband, wept
melodiously due to grief. O best king, at that time that Rati
lived in this lake. O king of kings, then gods, having heard, like
this, her melodious wailing attendedby grief, had great compas-
sion (on her). They spoke (these) words to Sankara: "O great
god, revive the mind-born (Cupid) again. O glorious one, of
what nature will she be (i.e. what will be the plight of her) who
is helpless, being deprived of her husband? Due to your affection
for us (i.e. since you love us, please) make her united with
Cupid." Hearing those words (Siva) said: "I shall revive Cupid.
This mind-born one (i.e. Cupid), having five arrows, even though
without a body, will again be the friend of Spring. There is no
doubt about it. He will live with a divine body; (and) not other-
wise (i.e. not with any other body)." That fish-bannered god
(i.e. Cupid), became alive due to the grace of the great god( i.e.
Siva). O best man, having thus approved of the desire of the
respectable lady (i.e. Rati), with blessings (Siva said:) "O Cupid,
go and always thrive with your beloved." Thus (the god) of
great lustre, the cause of the sustenance and destruction (of the
world) said (to Cupid). Cupid again came to the lake where
unhappy Rati remained. O king this is (that lake called) Kama-
saras (i.e. belonging to Cupid) where Rati is well-settled. She
was overcome with grief when noble Cupid was burnt (by Siva).
From Rati's wrath sprang up a fire of a fearful form. He too, very
much scorched Rati, who fainted. O best man, she, deprived of
her husband, shed tears. From her eyes tears fell into the water.
From them arose great grief destroying all happiness. O best
king, after (that) Jara (i.e. old age) came into being from the
tears. From them the dull-headed destroyer, viz. Separation
sprang up. Both the terrible Grief and Torture also then sprang
up. From them was generated Delusion—terrible and destroying
happiness. O great king, from Grief the Fever of Passion and
Error originated. The distressed Wailing, Insanity and Death,
destroying everything, arose from her tears.
71b-79. O great king, by Rati's side all assuming the body of
torment and, all having the virtues of good feelings, originated
incarnate. O king, then someone said: "This (is) Cupid (that)
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,
1190 Padma Purana
in the watei beings quickly originated. O best man, at that time
(a lady) named Love sprang up, so also Renown and Shame. O
best king, from them (i.e. from the tears) rose great Joy and the
other one, viz. Peace. Two auspicious daughters giving pleasures
and enjoyments sprang up. O king, there was a great combination
of diversion, sport and devotion of mind. O king, due to joy tears
fell from Rati's left eye into water. From them sprang up a good
lotus. O best man, from that good lotus came up this beautiful
lady, the daughter of Rati, Asrubindumati by name. Through
love for her, I, always pleased and virtuous, ever remain near
her, giving her pleasure, due to my being her friend. My name is
known as (i.e. I am known by the name) Visala. O king, I am
Varuna's daughter.
80-8la. Being always affectionate to her, I remain near her
through love for her. I have thus told you all her (account) and
mine also. O lord of kings, this beautiful one, desiring a husband,
practised penance.
The king said :

81b-83a. O auspicious one, I have understood everything

that you have told me; listen, let this beautiful daughter of Rati
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.
VUdla said :

83b-88. I shall tell you her resolve. Listen to it, O king.

She desires as her groom a man, who is endowed with youth;
who is omniscient; who has the characteristics of a brave man;
who resembles the lord of gods; who possesses righteous conduct;
who is brilliant; very bright, a donor, and the best among sacri-
ficers; who knows (i.e. appreciates) virtues and devotion to
religion; who possesses righteousness and good conduct; who is
like Indra in the world; who is intent on religious practices
through (performing) great sacrifices; who is endowed with all
grandeur; who is as it were another Visnu; who is always very
much liked by gods, and is very dear to brahmanas; who is
friendly to brahmanas; who knows the truth of the Vedas; whose
valour is known in the three worlds. She desires such a groom as
 11.77.89-100 1191
is endowed with these qualities and is honoured in the three
worlds, is very intelligent and very dear and handsome.
Yayati said :
89. Know me, who have come here, to be endowed with
these qualities. There is no doubt that the Creator has created
(in me) a husband worthy of her.
Visala said :
90. O king, I know that in the three worlds you are rich
with religious merit. The qualities which I have mentioned before
exist in you.
91. Only due to one blemish she does not think highly of
you. This doubt has arisen in me. (Otherwise) O king, you are full
of Visnu.
Yayati said :
92. Tell me the great blemish which this one, beautiful in all
limbs, does not really prize. Be well disposed to favour me.
Visala, said :
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
this (blemish) she does not prize you.
94. Hearing these great (important) and disagreeable
words, the lord of the world, the king, overcome with great grief,
again said:
95. "O auspicious lady, this blemish of old age in my body
is not due to anybody's contact. I do not know (how) this old
age has occurred to my body.
96. O auspicious one, whatever thing difficult to obtain in
the world she desires, I am willing to give it to her. Choose the
best boon."
Visala said :

97-100. When you would be free from old age, then she
would be your veiy beloved (wife). This is certain, O king; I am
1192 PadmaPumna
telling (you) the truth (and) the truth (only). Youth would
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
his old age. Due to good taste a happy agreement takes place
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.
101-103. He would have great religious merit when the
merit obtained through difficulty is given to someone else. The
fruit of merit is (thus) obtained. Therefore, O king, give (your
old age) to your son, and after having obtained (youth) from
him, come back with (i.e. after having got) handsomeness. Do
(so) then, O king, when you desire to enjoy (her).
Thus, speaking to the king, that Visala ceased (speaking).
Sukarman said :

104a. Having heard like this, the best king then, spoke to
Visala.
The king said :

104b-106. O noble one, let it be so; I shall do your words

(i.e. do as you have told me).
That stupid lord of the earth, Yayati, overcome with passion,
having gone home, and having called his sons Turu, Piiru, Kuru
and Yadu, loving the father, said (these) words (to them):
"Upon my order, O sons, bring happiness (to me)."
The sons said :

107-108. The words (i.e. the order) of the father—whether

good or bad—have (has) to be executed by the sons. O father,
speak out quickly, and know that it (i.e. the order) is carried out.
There is no doubt.
Having heard these words of the sons, the lord of the earth,
with his mind overcome with joy, again spoke to them.
TI.78.1-13 1193
CHAPTER SEVENTYEIGHT
Puru Gives His Youth to Taydti

Taydti said :

1-4. O my noble sons, the wise one among you should take
this my old age which is giving me pain, and should give his own
youth and excellent form (to me); (so that) I shall behave as I
like. Today my very fickle mind is inflamed, and is attached to a
woman. As fire whirls round the water in a pot, similarly, O (my)
sons, my mind is very much shaken by the fire of passion. O (my)
sons, one (of you) should take this my old age which is giving me
pain, and should give (me) his youth; (so that) I shall behave
according to my will.
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
line. He will have happiness, ample wealth, riches and grains.
He will have many children and glory and fame.
The sons said :

7. O king, you are a king who are devoted to religion. You

are guarding your subjects truthfully. Due to what has this idea,
naturally fickle, arisen in you?
The king said :

8-10. Formerly dancers, superior dancers, came to my city.

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
overcome with Cupid (i.e. passion). O best sons, I was smit and
overcome by passion. I saw a beautiful maiden of a divine form.
O sons, I spoke to her; but the good one did not say anything.
11-13. Her charming and clever friend is Visala by name.
She spoke good words to me, giving me joy: "When you would be
free from old age, the very dear one will be yours." I accepted
(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 Padtna Purana

Turu said :
14-18. By the favour of the father and the mother, body-
is obtained by sons. O king, with the (help of the) body religious
acts are done by a wise man. A son should especially serve his
father. Yet, O king, this is not the time for me to give my youth
(to you). O king, men should enjoy the pleasures of senses in youth.
Now it is not properly the time for you (to enjoy these pleasures).
(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
not have (that much) life (i.e. you would not live that long).
Therefore, O great king, I shall not do your words (i.e. do as.
you say).

In this way the eldest son, Turu, spoke to him at that time.
19. Hearing those words of Turu, the king became angry.
The pious one, with his eyes red with anger, cursed Turu.
20-26 "O you of a wicked heart, you have disobeyed this
order of mine. Therefore, be a sinful person outcast by all reli-
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
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;
you will be without truthfulness; you will do fierce deeds; you
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;
you will have the hem of your lower garment untucked; you will
hate brahmanas; you will be deformed. You will be an adulterer;
you will be very fierce; you will be very lustful; you will eat
everything; you will always be wicked. You will have sexual
intercourse with a woman of your own kin; you will destroy all
religious practices; you will be without sacred knowledge; and.
you will suffer from leprosy. Your sons and grandsons also will
destroy all holy objects, will be barbarians, and will be very
much spoilt like this (i.e. in the same way)."
27. Having thus cursed Turu very badly, he spoke to (his
other) son, Yadu: "Take on (my) old age now, and enjoy the
kingdom free from any source of vexation."
28a. Joining the palms of his hands, Yadu said to the king:
II.78.28b-38a 1195
Tadu said :

28b-30. O father, I am unable to bear the burden of (your)

old age; (please) be kind to (i.e. excuse) me. There are five
causes of old age: frigidity, journey, bad food, aged woman, and
disinclination of the mind. O king, I am not able (to put up
with) the misery in my youth (i.e. while I am young). Who is
able to hold (up old age)? Now (please) excuse me.
31-32. O son of a brahmana, the angry great king cursed
Yadu: "Your lineage shall never deserve a kingdom. It will be
without power, lustre, forbearance, and will be deprived of the
practices of ksatriyas (since you have) turned (your) back
upon my order. There is no uncertainty about it."

Yadu said :

33. O great king, I am faultless; why have you now cursed

me? (Please) favour the poor one (i.e. me). Be pleased to favour
me.

The king said :

34. O son, (when) the great god will take birth with his
portion in your family, then your family will be purified.

Tadu said :
35. O great king, you have cursed me, your son, who am
faultless; If you have compassion for me, (please) favour me.

The king said :

36. He who is the eldest son should remove the misery of
the father. He well enjoys the inheritance of the kingdom, and he
would bear the burden (of the kingdom).
37-38a. You have not done (your) duty, (therefore) you
are certainly not fit to be talked to. You have destroyed (i.e.
disobeyed) the order of me who (can) strike with a great (i.e.
heavy) punishment. Therefore you cannot be favoured, do as
you please.
1196 PadmaPurOqn

Yadu said : '

38b-42a. O king, since you have destroyed my kingdom,
form and family, therefore, I, the chief of your family, will be
wicked. In your family will be (born) ksatriyas of various forms.
There is no doubt that very fierce and very mighty (beings) will
enjoy their villages, good regions, their women, and whatever
gems they will have. From my family (will) be born Turuskas
of the form of barbarians—those who were destroyed and who
were cursed by you with very fierce curses.

O best king, the angry Yadu thus spoke to theking(Yayati).

42b-45. Then the angry great king again cursed (Yadu)
thus: "Listen, know all that will be born in your family will ruin
my subjects. As long as the moon, the sun, the earth, the constella-
tions and the stars (last) the mlecchas will be roasted in the
Kumbhlpaka and the Raurava (hells)." Then seeing the young
Kuru playing, and possessed of good marks, the king did not call
that son (of him) a prince. Knowing Kuru to be a child, the
king left him then.
46-47a. Then the lord of the world (i.e. Yayati) called
Puru, the meritorious son of Sarmistha, and said to him: "Take
my old age and enjoy my extremely good kingdom, with the
sources of nuisance eradicated, (and) given by me (to you)."

Puru said :
47b-49a. The lord (if you) should enjoy the kingdom as
was enjoyed by your father, I shall obey your order. O king,
give me your old age in exchange for my youth. Today only
appearing handsome, enjoy, with your mind attached to objects
of sense, pleasures and good deeds.
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.

Thus addressed by that Puru, the lord of the world, with his
heart full of great joy, said again to his son: ''O child, since you
did not disobey my order, (on the contrary) obeyed it, therefore
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
II.78.54b-64 1197
Puru, thus addressed by that king, gave him his youth and took
old age from him.
54b-60a. When, O dear one, the exchange of the ages of the
father and the son was effected, Puru appeared to be older than the
king in all his limbs. The king reached youth, (and looked like a
man) sixteen years old, and possessing great charm (looked)asit
were he was another Cupid. The great king gave that noble
Puru everything—(his) bow, kingdom, umbrella, fan, seat, and
elephant, (so also) his entire treasure, country, army, chowrie
and also the chariot. That Nahusa's righteous son, attached to
passion, thinking of that maiden, went with quick steps, to that
lake known as Kama, and resembling an ocean, where Asrubindu-
mati (stayed). Seeing that eminent maiden of large eyes and
having beautiful and plump breasts, the great king, with his mind
attracted by Cupid, said to Visala:

The king said :

60b-62a. O you noble and eminent one of charming eyes,

I have, O auspicious one, given up my old age, and am (now)
endowed with youth. Becoming a young man, I have come
(here). Let her be mine now. There is no doubt that I shall
give her whatever she desires.

Visala said :

62b-63a. When (now) you have come after having aban-

doned the wicked old age, (yet) you are still covered by one
blemish. (Therefore) she does not prize you.

The king said '.

63b-64. If you definitely know my blemish then tell it (to

me). I shall certainly abandon that blemish of an inferior
nature.
1198 Padma
CHAPTER SEVENTYNINE

Youthful Yaydti Enjoys with Asrubindumati

Visdld said:

1-2. There (i.e. in that king) only, whose wife is Sarmistha

and whose wife is beautiful Devayani, good fortune is seen. This
cannot be false, O king; then O glorious king, how are you
fascinated by (the beauty of) this maiden's body* since you are
known as a husband having two wives?
3-4a. Like sandal, O king, you are with serpents (around)
you. O king, as a great sandal-tree is surrounded by serpents,
so you are surrounded by serpents called co-wives.
4b-6a. It is better to enter fire, it is better to fall from
(mountain) top, but not good to have the dear husband, pos-
sessing handsomeness and lustre, (but) with co-wives—with the
poison in the form of co-wives. Therefore she does not prize you,
an ocean of mertis, as her lover.

The king said:

6b-7a_ O beautiful lady, I have nothing to do with Deva-

yanI, nor with Sarmistha; for this purpose see my treasure full of
righteousness.

Asrubindumati said:

7b-9a. O king, I shall be the enjoyer of your kingdom and

your body. O king you will certainly (have to) do whatever I
shall tell you to do. For this purposes, O you who love piety, give
me your hand endowed with many virtues and having auspicious
marks.

The King said:

9b-l la. O you of an excellent complexion, I shall not have

any other wife than you. O you beautiful lady, O you lady of
charming body, enjoy my entire kingdom with its wealth, so

*The existing reading if|ipj?ff does not give any sense. It should better
be replaced by ^m^vfl which we have translated here. (Ed.)
11.79. llb-24a 1199
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
you (will) tell (me).
Asrubindumati said:
11 b. Just with this (promise), O noble one, I shall be your
wife.
12-16a. Hearing this, Yayati, the lord of the earth, the king
of kings, with his eyes full of joy, married by the Gandharva way
that auspicious daughter of Cupid. The noble son of king
(Nahusa) enjoyed with her, on sea-beaches, in forests and parks.
The king, lord of kings, youthfully sported with her on mountains
and in beautiful rivers. In this way, O best king, that noble king
Yayati passed twenty thousand (years) in sporting with her.
Visnu said :

16b-17a. O very intelligent one, through the fraudulent act

of Cupid, that great king Yayati was thus allured by her for the
benefit of Indra at that time.
Sukarman said:
17b-19. O Pippala, that lord of the earth, Yayati, stupefied
by Cupid's daughter by means of her alluring passion and char-
ming union, was not aware of day or night. Once that daughter
of Cupid of charming eyes said to that stupefied, submissive,
obedient king Yayati, who had bowed down:
Asrubindumati said :
20. O dear one, a desire is produced (in me); so satisfy
(that) desire of me: perform the best sacrifice, viz. Asvamedha,
O lord of the earth.
The king said :
21-24a. O glorious one, let it be so; I shall do what you
very much like.
He invited his eldest son, who had no desire to enjoy
the kingdom. (The son), when called, came there with his
neck (i.e. head) bent with devotion, and joining the palms sf
1200 Padma Purdna

his hands, saluted (Yayati) at that time. With his neck (i.e.
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
do? I am your servant who has bowed to you."
The king said :

24b-29. O son, inviting brahmanas, meritorious priests

officiating at sacrifices, and kings, make preparations for a horse-
sacrifice.
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
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
young lady, tell me what else dear to you I should do. O beautiful
lady, I shall do all that which is attainable and not attainable."

Sukarman said :

30-37. Thus addressed by the king, she spoke in reply "O

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,
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,
the king said to her who was very dear to him : "O you beautiful
one, well, well, you are just saying pious things. O you beautiful
lady, I think what you said due to feminine nature, fickleness and
curiosity, is unattainable, O noble one. That is attainable by
means of pious gifts, sacrifice, and austerities; what you told
cannot be attained by any other means, O beautiful lady. You
have just said something that is unattainable as it is mixed up
(i.e. connected with) religious merit. I have not as yet seen oi
heard about a very meritorious man who has gone to heaven
with his (human) body from the mortal world. Therefore, O
you beautiful lady, what you said is unattainable for me. I shall
do something else. O dear one tell me that."
r 11.79.38—II.80.9a 1201

The respectable lady said :

38-40. O king, it is certainly not attainable for other human

beings; but it is attainable for you; I ana telling the truth (and)
truth only. O king, in the mortal world there is no other human
being like you in (practising) penance, in fame, in doing valou-
rous acts, (giving) gifts and (performing) sacrifices. Everything—
the power of a ksatriya, fire of energy—is established in you.
Therefore, O son of Nahusa, this (thing) dear to me should be
done (by you).

CHAPTER EIGHTY
Tadu Refuses to Kill His Mothers

Pippala said :

1-2. O best brahmana, when the king (Yayati) married the

daughter of Cupid, what did his two former, very auspicious,
wives, viz. the noble DevayanI and Sarmistha, the daughter of
Vrsaparvan do? Tell me the entire account of the two.

Sukarman said :

3-9a. When that king took home Cupid's daughter, that

high-minded DevayanI very much entered into rivalry (with
her). "For her he, with his mind overcome with anger, cursed
two of his sons (viz. Turu and Yadu)." The renowned one,
having called Sarmistha, said these words to her. Sarmistha and
Devayani vied with her in beauty, lustre, charity, truthfulness
and holy vows. Then Kama's daughter knew their wickedness.
Just then only she told everything to the king, O brahmana. Then
the great king, getting angry, called Yadu and said to him : "Go
and kill Sarmistha and also (Devayani) the daughter of Sukra.
O sou, if you care for felicity then do what is very dear to me."
Having heard those words of his father, Yadu then replied to his
father, the lord of kings :
1202 PadmaPurdna
9b-14. "O proud father, I shall not kill these two mothers,
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
not kill these two mothers. O great king, (even) if a mother or a
sister or a daughter is stained with a hundred blemishes she
should never be killed by sons or brothers. Knowing this, O great
king, I shall never kill (these) two mothers." Hearing, at that
time, the words of Yadu, the king became angry. Yayati, the lord
of the earth, then cursed his son: "Since you have disobeyed (my)
order, you, resembling a sinner, polluted by my curse, enjoy a
portion of your mother".
15-19. Speaking thus to his son Yadu, that lord of the earth,
Yayati, that great king of great glory, having cursed his son, and
without being solely devoted to Visnu, enjoyed pleasures with her.
That Asrubindumati of charming eyes and beautiful in all limbs,
enjoyed with him all lovely enjoyments as liked by her. Thus that
noble Yayati passed his time. All other subjects were without
any loss or without old age; all people were solely devoted to the
meditation of glorious Visnu. O noble Pippala, all people were
happy and served the good by means of penance, truthfulness
and meditation on Visnu.

CHAPTER EIGHTYONE
Destiny is Irresistible

Sukarman said :

1 -3. This very intelligent Indra, always afraid of the noble

Yayati, seeing his valour and many meritorious acts like (giving)
gifts, sent the celestial nymph Menaka. to act as a messenger. (He
said to her:) "O good and illustrious one, go and tell (i.e. convey)
my order. Going from here tell Cupid's daughter the words (i.e.
the order) of (me), the lord of gods: 'Bring the king here by any
means (i.e. somehow).'"
4. Hearing this, that Menaka sent (by Indra) went there;
and told her all that the lord of gods had said.
r
11.81.5-26a 1203
5-8. Having thus told her that Menaka, directed by her
(i.e. Cupid's daughter) went (back to Indra). When Menaka
had left, that high-minded, glorious daughter of Rati reminded
the king of the lawful agreement: "O King, with a truth-
ful speech, you formerly brought me (here); in the meantime you
gave me your hand, and brought me to your residence. O king,
you must do here (i.e. now) only what I tell you. O hero, you
have not done what I told you; I shall abandon you and go (back)
to my father's house." x

The king said :

9. O good one, I shall certainly do what you have told me.
O respectable lady, leaving (i.e. not telling) what is unattainable,
tell me what is attainable.

Asrubindumati said :
10-19a. For this purpose, O lord of the earth, I chooseyou
in marriage, knowing that you are having all (auspicious) marks
and endowed with all virtues, and knowing that you would
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
my husband. He who has the grace of Visnu would move every-
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
good vow (everytiling) is (attainable) in all the worlds.
Due to Visnu's grace only you can freely move in the sky. Having
come to the world of mortals, O lord of the earth, you have made
people free from old age, grey hair and death. You yourself have
devised many desire-yielding trees near all the doors of the
houses of men, O king. To the houses of men you yourself have
sent sages and have always firmly settled the desire-yielding cows
in their houses, O king. You have made men happy by (satisfying)
all their desires. In a house a thousand nobly born people are
seen.
19b-26a. Thus you have increased the human race. In spite
of Yama's opposition and that of Indra too, O king, you made
1204 Padma Purana
the mortal world free from diseases and sins. O great king, by
means of your prowess and self-respect you have shown the earth
to have the form of heaven. There is no other king like you. No
man is born or will be born like you. I know you to be the illumi-
nator of the entire religion. Therefore I took you as my husband;
giving up joke, O lord of kings, speak the truth before me. O
king, if you have truth and piety then speak the truth. "I do not
move in divine worlds, nor can I freely move in the sky". When,
giving up truth, (you say like this), you will never go to heaven;
your words will be certainly false; and all good things done for-
merly will be reduced to ashes.
The king said :

26b-29. O good lady, you spoke the truth, there is nothing

like unattainable for me. Due to the good grace of the lord of the
world everything is attainable for me. O respectable lady, listen
to the reason for which I am not going to heaven. They will not
allow deities to go to the mortal world; as a result all the human
beings—my subjects—will be having death when abandoned
by me; there is no doubt about this, O you beautiful lady. I do
not desire to go to heaven; I have told you the truth, O you
beautiful lady.
The respectable lady said :

30. O king, having seen the worlds, you will again come
(back). Today fulfil my matchless strong desire.
The king said :

31-40. I shall certainly do all that you have said.

That very lustrous king Yayati, the son of Nahusa, having
(thus) observed and thus spoken to his beloved then thought :
'A fish though moving in the water, is bound (i.e. caught) in a
net. A deer even having the speed like that of the wind is bound.
A bird sees a prey even though it is at a distance of a thousand
yojanas. Being deluded by destiny it does not see the noose sticking
to its neck. Destiny brings about good and bad things. Destiny
destroys honour. Destiny brings about humiliation by remaining
11.81.41-67 1205
wheresoever (it pleases). It makes a man a donor or a suitor.
Destiny holds everything —all immobile and other beings (living)
in heaven or on the earth. Destiny alone is this world. It is without
origin and death and is the greatest cause of the world. Destiny
ripens the worlds as the fruit laid on a tree. Hymns, penance,
charity, friends or relatives are not able to protect a man oppressed
by destiny. It is not possible to overcome the three nooses of
destiny: marriage, birth and death—when and where one would
have these, and with whom or through whom. As the clouds in
the sky are moved by the wind, so the world is moved by destiny
united with (the fruits of) the deeds (of beings).
Sukarman said :

41-67. But the destiny, which, united with Karman (the

deeds), is adored by men, would (only) urge Karman (the
fruits of the deeds), and does not create it. In the human (world),
calamities, misfortunes, serpents and diseases, move (in accor-
dance with) their being decided by (one's) deeds. All those that
are the causes and means of happiness, being mixed with merit,
are united with (the fruits of) deeds. They would not see (i.e.
would not care for what is) auspicious and (what is) inauspicious.
(Obscure!) relatives united with (the fruits of) deeds may ex-
change them*; but (the fruits of) deeds (alone) urge men on to
happiness and unhappiness in this world. As gold or silver has
its nature fixed, similarly a being is bound in accordance with his
deeds. These five are produced (i.e. decided) when a man is just
in (his mother's) womb: his life (i.e. longevity), deeds, wealth,
learning and death. As an agent (potter) fashions from a lifeless
lump whatever he wants to fashion, in the same way deeds per-
formed before follow the doer. One becomes a god, or a man,
or a beast, or a bird, or a lower animal, or an immobile object,
according to one's deeds. He always enjoys in accordance with
that only which is accomplished by himself—unhappiness results
from one's own deeds; happiness results from one's own deeds.
Obtaining the bed of womb, he enjoys the fruit of his deeds of the
previous body (i.e. done in the previous existence). On the earth
men never (i.e. can never) give up the fruits of their deeds. They
is most probably a corrupt reading. (Ed.)
1206 Padma Purana
are not able to change them by means of their power or intelli-
gence. They enjoy meritorious deeds, pains and pleasures.
Reaching (i.e. due to) a cause, a man is always bound by the
bonds of his deeds. As from among thousands of cows a calf finds
out its mother, similarly the fruit of the auspicious or inauspicious
deeds —which is not destroyed except by 'enjoyment (or suffer-
ing)— follows its agent. Who can change the fruit of a deed
done in a former life? (The fruit of) the deed follows him. also who
runs very fast. The (fruit of) the deed of a former life, as it was
done, sleeps with him who sleeps. It stands by him who stands,
and follows him who goes. The (fruit of the) deed of him who
acts, acts; it follows him like his shadow. As shade and light are
always mutually connected, similarly a deed and its agent are
well related. Planets, diseases, poisonous snakes, demonesses1
and demons trouble a man who is first oppressed by his own deeds.
He who is to enjoy happiness or (suffer) unhappiness at a place
is bound there by a rope, is forcibly carried away by fate. In
giving happiness or unhappiness, destiny alone is the master of
beings. O wise one, a deed is conceived in one way by (a person)
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
be protected. As seeds that are sown in earth and riches remain
(dormant) and (then) grow (active), in the same way
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
exhaustion of (the fruits of) deeds a being goes to destruction
(i.e. d.eparts) from his body; since those who know the truth
declare that death is due to the exhaustion (of the fruits) of
(one's) deeds. Various beings and diseases are the cause of his
death. 'Thus it is ripening of the deeds of my former existence.
It is not otherwise. It has (now) certainly come (to me) in the
form of this lady; there is no doubt about it. Actors, dancers
and bards had to come to my house; due to their contact, old age

1. Sakini—a kind of female being, attendant on Durga supposed to be a

demoness or fairy.
11.81.68a— II.82.8 1207
has resorted to my body. I think everything is done by (i.e. due
to) one's deeds (in a former existence), since it has (now) defi-
nitely sprung up.
68a. Therefore deeds are the main (factor); efforts are
useless.
68b-74. Formerly the king of gods had sent the best messen-
ger by name Matali, for (taking) me (to heaven). I did not do
his words (i.e. what he told me). I now see the ripening of those
deeds.' He (Yayati) was thus full of anxiety, and was overcome
with great affliction. (He thought:) 'If with pleasure I do not do
what she says, then both my truthfulness and piety would go
(i.e. perish); there is no doubt about it. Whatever was decided
in accordance with my deeds has come; (what is predestined)
will certainly take place. Destiny is difficult to overcome.' Yayati,
the lord of the earth, was thus absorbed in thought. He sought
the refuge of Krsna, Hari, the remover of distress, by meditating
upon him, saluting him, and praising him (as): 'O you to whom
Laksrnl is dear, protect me who have sought your refuge.'

CHAPTER EIGHTYTWO

Taydti Takes Back His Old Age

Sukarman said

1-8. When the king was thus absorbed in thinking, that

beautiful daughter of Rati said : "O you very intelligent king,
what do you think just now? There is no doubt that mostly
women are fickle. I am not leading you away through fickleness.
I am not making use of a fraudulent expedient today, O best
king, (by speaking) as other greedy women speak, something
that cannot be done, through greed and delusion. A strong desire
to see all the worlds is produced in my heart. Seeing deities is
meritorious, and is very difficult to be had even by good men.
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 PadmaPurana
fallen into the ditch of delusion, you are thinking if there would
be a great sin due to my company now. Give up your anxiety;
you should not go to heaven. I shall never do that which gives
you pain."
9-11. The king, thus addressed (by her), said to that beauti-
ful woman : "O respectable lady, now listen to what I have
thought out. I see (here) insult, and not the (satisfying of) my
mind. O beloved, when I go to the heaven, my subjects will be
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 Puru, 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
one, you have preserved piety by my order. O son, give me (my)
old age back, and take back (your) youth. Protect this kingdom
of mine along with the treasure, army and vehicles. Enjoy the
earth full of gems, along with villages, forests and cities given
(to you) by me. O sinless one, you should do the protection of
the subjects which is meritorious; on the authority of the sacred
texts you should always punish the wicked and protect the good.
O glorious one, you should protect the brahmanas by your deeds
devoutly and according to the rules, since they are worthy of
respect in the three worlds. Every fifth or seventh day inspect the
treasure and meet the learned. You should always honour your
army by favouring them and giving them wealth and food.
Always use your spies as your eyes, and always be engaged in
charity. Always be restrained in your consultation, since it is
always to be guarded by very wise men. O son, always control
yourself; do not go ahunting. Do not trust anybody—women,
treasure or your great army. Always collect worthy persons and
all arts. Worship Visnu with sacrifices, and always be virtuous.
Everyday crush the sources of nuisance among the subjects.
Everyday give your subjects all that is desired by them. Give
happiness to the subjects, support the subjects, O son. Have
(sexual union with a woman) in your own family (only); do not
have it with someone else's wife. Do not think ill about other's
wealth; always follow your forefathers. Always ponder over the
Vedas and the sacred texls; O child, be engaged in the study
11.82.27—11.83.13 1209
of (the science of handling) weapons. O child, always be con-
tented, and be devoted to your own bed (i.e. wife). Always
study elephants, horses and chariots."
27-28. Having thus instructed his son, having congratulated
him with blessings, having put him (on the throne) with his own
hand, he gave his weapon into his hand. Then Yayati, the lord
of the earth, having taken (back) from (Puru) his old age, gave
Jiim (his youth) and desired to go to heaven.

CHAPTER EIGHTYTHREE
Taydti Visits the Divine Worlds

Sukarman said

l-5a. Having called all the subjects from all parts (of the
world), the lord of the earth, full of great joy, said : "O best ones
jny subjects—brahmanas, ksatriyas, vaisyas and sudras, along
with this lady I am going to Indra's heaven, Brahma's heaven,
Rudra's heaven and then to Visnu's heaven, destroying all sins
and causing salvation. There is no doubt about it. With (your)
families (you) should stay happily on the earth. O people, I have
appointed this glorious and wise Piiru as your guardian and king
with the sceptre."
5b-13. Thus addressed, all those subjects said to the king :
"O best king, in (i.e. from) all the Vedas and Puranas we hear
about Dharma; but nobody has seen, as we saw, Dharma, like
the one (i.e. you) born in Nahusa's great house, in the lunar
dynasty, of ten constituents, loving truth, possessing hands, feet
and face, propagating all (good) practices, endowed with spiritual
and material knowledge, and a great treasure of religious merit,
the mine of virtues and proficient in truth, O great king. Truth-
ful and highly lustrous people practise great virtues. That Dharma
we have seen in you, of a desirableform (orhandsome like Cupid),
satisfying (our) desires and so truth-speaking. Even with the
three kinds of acts (i.e. of body, mind and speech) we are unable
1210 PadmaPurana
to abandon you. We shall happily and agreeably go wherever
you go. There is no doubt that we shall be in hell where you
will stay (i.e. if you live in a hell). O very great king, without you,
what is the use of a wife, or enjoyments, or life? We have nothing
to do with that (i.e. wife etc.). O lord of kings, we shall go with
you only; this will not be otherwise."
14-26a. Hearing these words of the subjects, the lord of the
earth, full of great joy said to the subjects : "O you all very
meritorious people, come along with me." With Cupid's daughter
the king got into the chariot. (That) Yayati, Nahusa's son, shone
like Indra, the lord of gods, with the chariot having the colour of
swans and resembling the orb of the moon; he was free from
distress (as he was) being fanned by chowries and fans; he also-
shone with that lucky, auspicious and great banner. He was
praised by sages, bards and singers, so also by his subjects. Then
all his subjects approached the lord of men in vehicles; and they
proceeded to heaven with (i.e. having mounted on) elephants
and horses (and having got into) chariots. They were brahmanas,
ksatriyas, vaisyas, siidras and other common people. All they
were followers of Visnu and were absorbed in the meditation on
Visnu. Their banners were white and adorned with golden staffs.
All were marked with conches and discs and were having staffs
and flags. The banners urged by wind, shone among the crowds
of the subjects. All (the subjects) had put on divine garlands,
and were adorned with Tulasi-leaves. Their bodies were smeared
with divine sandal, and with (the paste of) divine black ale wood.
They were adorned with divine garments and were decorated
with divine ornaments. All those handsome people followed the
king. All the subjects—the people numbering thousands, hund-
reds of lakhs and crores, and very large numbers like arva,
kharva (i.e. 10,000,000,000) went (with the king). All of them,
followers of Visnu, doing meritorious acts, absorbed in the medi-
tation of Visnu, and in muttering (sacred names) and in charity
(went) with the king.

Sukarman said :

26b-30a. Full of great joy all of them proceeded (with the

king), O great king, having installed his son Piiru on his throiie>
II.83.30b-43a 1211
that Yayati, the lord of the earth, went to Visnu's world. Due to
his lustre, religious merit and piety all those people proceeded to
the best heaven of Visnu. Then along with the king of gods, gods
with the Gandharvas, Kinnaras and bards came facing them (to
greet them), honouring that very lord of kings, O best king.
Indra said :
30b. O great king, welcome to you. Enter my house.
31a. Enjoy here all divine pleasures as you like.
The king said :

31b-40a. O you thousand-eyed, very wise god, I am saluting

your lotus-like couple of feet. I (shall) then go to Brahma's
heaven.
Being praised by the gods, he went to Brahma's heaven. The
very lustrous Brahma along with excellent sages offered him
hospitable reception with water for washing his feet and with
respectful offering and excellent seats; (and) said to him : "By
the power of your deeds go to Visnu's heaven." Thus addressed
by the Creator he went to Siva's house. Siva, along with Uma.
(i.e. ParvatI) offered hospitable reception to that very king,
and said these words to the king : "O lord of kings, you are the
devotee of Krsna, you are also very dear to me; therefore, O
Yayati, lord of kings, live in my house. Enjoy all pleasures difficult
to be obtained by human beings. O lord of kings, there is certainly
no difference between Visnu and me. There is no doubt that he
who has the form of Visnu is Siva, and O king, he who is Rudra
(i.e. Siva) is the ancient Visnu. There is no difference between
the two. Therefore only I speak (like this). I do give a place (in
my abode) to a meritorious devotee of Visnu. Therefore, O
innocent great king, you should stay here."
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
have said is proper. There is no difference between you two. It is
one form divided into two. I desire to go (to the heaven) of
Visnu; I salute your feet." "O great king, let it be so; go to the
heaven of Visnu."
1212 Padma Purana
43b-65a. (Thus) instructed by Siva also, the lord of the
earth, with Visnu's very meritorious devotees, dear to Visnu
dancing before him—the king—, proceeded (towards Visnu's
heaven). He, accompanied by the conch-sounds destroying great
sins, and very many roars of lions, many (other) sounds, being
worshipped by good bards, (his praise) being sung in melodious
tones by public readers skilled in scriptures, moved (on).
Gandharvas, eagerly engaged in singing, sang before him. He
was being praised by sages along with hosts of gods that had
joined them. That son of Nahusa was being served by beautiful
celestial damsels. That great king, being praised by meritorious
and auspicious Gandharvas, Kinnaras, Siddhas, bards, Sadhyas,
Vidyadharas, Maruts and Vasus, so also Rudra and groups of
Adityas, and by the Guardians and Lords of quarters, and by all
the three worlds all around, saw the matchless and trouble-free
heaven of Visnu. O king, that excellent and best city shone with
golden, heavenly cars, full of all beauty, with hundred-storied
mansions shining with halls white like swans, the kunda (flowers)
or the moon, and resembling the Meru and Mandara mountains
which with their tops touched the heaven and the sky, and with
bright, golden pitchers (on their tops). It shone with the splen-
dour of lustre like the sky with multitudes of stars; with flames
of blazing lustre it, as it were, looked with eyes. O lord of kings,
that Siva's heaven, invited, with many jewels, as it were, with
teeth showing while laughing, and under the pretext of the flag
with tossing foliage, the meritorious devotees of Visnu, dear to
Visnu. It was well adorned everywhere with charming tops of
banners tossed by wind, and with golden staffs and bells. It shone
with gates and watch-towers looking (bright) like the sun's
lustre, with beautiful round windows, rows of lattices and
windows with the lustres of the broad ways, and golden ramparts,
with arches, good banners and many very auspicious sounds,
with the tops of pitchers, mirror-like discs resembling in lustre the
sun's orb, with great splendour, with hundreds of private cham-
bers resembling water-less clouds, crowded with staffs and um-
brellas and pitchers, with chambers like clouds in the rainy season,
and the earth looked, with (so many) pitchers, like the sky with
stars. The city of Visnu looked beautiful with the mass of staffs
and banners with lustre like the multitude of stars, of the form
II.83.65b-79 1213
of crystal objects, looking like a conch or the moon, with crowds
of golden palaces and (palaces) made of many metals, with
divine cars numbering ten millions and thousands of hundreds
of crores; and with all enjoyments. Those men, devotees of
Visnu, of righteous deeds and with all their sins washed away
live, through his grace, in those houses, which are fully meri-
torious, divine and rich in all pleasures.
65b-75. The house of Visnu was adorned with excellent
(objects) like these. It was everywhere crowded with many
kinds of trees, graced with sandal trees, having all desired fruits.
It shone with wells, ponds and lakes beautified with cranes, so
also with lakes, crowded with swans and ducks, beautified with
white lotuses, (other) lotuses, big white lotuses, (other kinds of)
lotuses and blue lotuses, and (others) having the colour of
(i.e. resembling) golden lotuses. Vaikuntha (i.e. Visnu's heaven)
was rich with all beauty, was adorned with divine parks, was full
of divine charm and was graced by the devotees of Visnu. The
king saw (this) Vaikuntha, the matchless place of salvation.
Yayati, Nahusa's son, entered that beautiful city, crowded with
hosts of gods and free from, any morbid heat. He saw that Visnu,
destroyer of all sufferings, free from any damage, shining with
divine cars, resplendent with all ornaments, clad in a yellow
garment, marked with Srivatsa, and very lustrous, mounted on
Garuda accompanied by Sri, higher than the highest, —the
highest god, the refuge of all the worlds, (who) shone with perfect
detachment of the form of the highest joy, and was being served
by great, very meritorious devotees of Visnu.
76-79. The lord of the earth, with his wife, saluted Nara-
yana (i.e. Visnu) crowded with hosts of gods, waited upon by
groups of Gandharvas and celestial nymphs , who was magnani-
mous and who removed all sufferings. All the men, devotees of
Visnu, who had gone with the king, saluted Visnu, O you very
intelligent one. O you highly intelligent one, they devoutly
saluted his both feet. Visnu said to the glorious king, who was
blazing with lustre, and who was saluting him : "O you of a
good vow, I am pleased with you. O lord of kings, ask for a boon
which you have in your mind; I shall certainly grant it to you.
You are my devotee, O you very intelligent one."
1214 Padma Purdtf
The king said : >,
80. O Madhusudana, O lord of gods, if you are pleased, then,
O lord of the worlds, always grant me your servitude (i.e. make
me your servant).

Visnu said :

81-83. O glorious one, let it be so; you are undoubtedly my

-devotee; O great king, with this lady you may stay in my heaven.

That great king Yayati, the lord of the earth, thus addressed,
lived, through the grace of that god, in the excellent heaven of
Visnu, which was decorated.

CHAPTER EIGHTYFOUR
Glorification of Devotion to Parents

Sukarman said :

1-10. I have narrated to you this entire account, which

removes sins, which emancipates sons, which is divine, and. which
gives great religious merit. The well-known deeds of Yayati are
actually seen in the world. Puru obtained the great kingdom
as it was brought into existence, and Turu was reduced to a bad
plight, due (respectively) to the father's favour and anger. It
emancipates sons, gives glory and wealth and grains. Both Turu
and Yadu were under the influence of a curse. There is no other
giver of desirable fruits like the father or the mother. A father
may call his son through love, and a mother (may call him
saying:) 'O son, O son.' Listen to its meritorious fruit. When a
son, who is called by his mother, goes to her with affection, he
would get the fruit of having bathed in the Ganges. A very glori-
ous son, who would wash the feet (of his parents) enjoys, through
their grace, the fruit of (having visited) all the sacred places;
and by shampooing their bodies he would obtain the fruit of a
11.84.11-21 1215
horse-sacrifice. In that son, who would nourish his father (and
mother) with food, covering, and bath, merit equal to that
obtained by the gift of the earth is produced. The Ganges is full
of (the merit of) all sacred places. A mother is like that (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 father
in this world.
Sukarrnan said :

11-19a. That son, who abandons or yells at his father or

mother, undoubtedly goes to the hell called Raurava. That son,
who, being a householder, does not support his old mother or
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,
calling me, would tell me what ought and what ought not to be
done. I do it with discrimination and according to my strength,
0 Pippala. Due to that I have obtained the highest knowledge
giving me happiness. A man lives in the mundane existence due
to the favour of these two (i.e. the parents). I know whatever
men remaining on the earth do and when a householder proceeds
to heaven. O Pippala, even while being here I know the move-
ment of cruel persons. O best of the Vidyadharas, the three
worlds have come under my sway. You should (please) worship
Madhava (i.e. Visnu).
Visnu said :

19b-21. Pippala, thus directed by him, having bowed down

to the best brahmana, and also being ashamed, went to heaven
in accordance with (the fruit of) his deeds. O king, that Sukar-
man of a religious mind, also served his father (and mother).
1 have thus told you everything pertaining to the holy place (in
the form) of the father (and mother). O very intelligent Vena,
tell me what else I should tell you.
1216 PadmaPurana
CHAPTER EIGHTYFIVE
The Story of Cyavana : Kunjal : Divyadevi

Vena said :
1-2. O venerable lord of gods, through your grace towards
me, you have told me about the sacred place (in the form of)
a wife, so also about the excellent holy place (in the form of) the
father and (in the form) of the mother, giving great religious
merit. Being gracious to me (now) tell me about the holy place
(in the form) of the preceptor.
The Lord said :

3-10. O king, I shall tell you about the matchless holy place
(in the form) of the preceptor, which is declared as the remover
of all sins and the giver of happiness to the disciples, which
being of the nature of ancient Dharma (i.e. religious merit)
gives great virtue to the disciples, which is the highest sacred
place, highest knowledge giving a visible fruit, (and) O lord of
kings, by whose favour (the disciple) gets the fruit here (i.e. in
this world) only; and O lord of kings, by the favour of the glorious
preceptor he enjoys happiness and would obtain glory and fame
in the next world. O prince, (by the preceptor's favour) the
disciples actually see the three worlds along with the mobile and
the immobile, so also the dealings and practices of the people.
A disciple obtains wisdom and goes to salvation. As the sun illu-
mines all the worlds, so the teacher enlightens his disciples and is
the best refuge of them. O best king, the king Soma (i.e. the
Moon) would shine at night only, and would keep a watch over
the mobile and the immobile. O best king, a lamp would illumine
a multitude (of objects) in the house, and would dispel the entire
dense and impure darkness.
11-15a. O you very intelligent one, the preceptor, the light
of the disciples, illumines a pupil, covered with the darkness of
ignorance by means of the light of instruction. The sun shines by
day, the moon at night, a lamp shines in the house, always
dispelling darkness. The lamp shines at night in the house (and
illumines it, but) the preceptor always enlightens the disciples.
The preceptor would destroy all his darkness called ignorance.
11.85.15b-38 1217
Therefore, O lord of the earth, the preceptor is the highest holy
place for the disciples. Realising this, a disciple should always
worship the preceptor, full of merit, by means of three kinds of
acts (i.e. bodily acts, mental acts and words).
15b-29. O brahmana, for this purpose (i.e. to illustrate
this), an old account, removing all sins, is reported; it is told
about the glorious Cyavana. The best sage Cyavana was born
in the family of Bhargava. O best king, once a thought arose in
his (mind): 'When shall I be endowed with knowledge on the
earth?' The best sage, longing for knowledge, would always
think day and night. When he was thus reflecting, he had a
thought: 'I shall go on a pilgrimage, giving the desired fruit.'
Leaving his house and field and his wife, son and wealth, he
roamed over the earth in course of a pilgrimage. O king, he went
on a pilgrimage in the direction of the flow of the Ganges. Under
the pretext of a pilgrimage (i.e. as a pilgrim), that lord of sages
visited the holy places (on the banks) of Narmada, SarasvatI,
and all (other) rivers like Godavari, and (on the shore) of the
ocean and all other sacred places, so also places of deities and
places having auspicious characteristics, O best king. The body
of him, who was wandering over (i.e. visiting) best holy places,
became pure (and lustrous) like the sun's lustre. Cyavana, with
his mind purified by this-act, shone with lustre. While wandering
he (once) came to the best holy place on the right bank of
Narmada, called Amarakantaka. (There) he saw a great Phallus
(of Siva), giving happiness to all. Then he saluted, eulogised,
and worshipped the great lord Siddhanatha, then he saw (i.e.
visited) Jvalesvara, then Amaresvara, Brahmesa, Kapilesa
and the best Markandesa. Having thus finished his pilgrimage he
then came to Ornkara. Having resorted to the cool shade of a
bunyan tree, removing fatigue, the brahmana Cyavana, the son
of Bhrgu, remained there comfortably. There he then heard a note
given out by a bird, which was full of divine speech and spiritual
and worldly knowledge.
30-38. There was a parrot (on the tree) who lived there for
a long time. His name was Kunjala; he was religious-minded
and had four sons and a wife. He had four son§ who delighted
their father (i.e. him). O lord of kings, I shall tell you their
names: The eldest one was Ujjvala; the second was Samujjvala;
1218 Padma Purdna

the third was Vijjvala, and the fourth was Kapinjala. Thus, O
very intelligent one, that meritorious parrot Kunjala had four
sons, who were very much devoted to their father and mother.
Being disturbed and oppressed by hunger, they together roamed
in the arbours of mountains and islands. O best king, they satiated
the hunger in their bellies with agreeable fruits like nectar and
with water sweet like nectar. The good sons gave a ripe juicy
fruit to the couple (i.e. their parents), and carefully put (aside
some) fruits (for them). Being contented, the glorious ones, full
of devotion, procured food for their mother, (then) ate and
recited. All of them engaged in sports, played and amused them-
selves there. Knowing (when it was) evening time they well (i.e.
without fail) came to their father, after carefully having brought
food for him (and their mother).
39-46a. When that noble brahmana Cyavana was watch-
ing all the (four) birds came to the very beautiful nest of their
father. O you very intelligent one, they saluted both their father
and mother. Having obtained food for the two (i.e. their parents),
they stood by them. O king, all the best sons esteemed by their"
father and mother tenderly talked words full of love (to them)*
They also (fanned) with the cool wind from their wings their
father and mother. O king, the two birds, having applauded with
blessings, their good sons, nourished them. They too gave them
very rich food resembling nectar. O best brahmana, the two just
loved them (i.e. the sons) very much. The two, resorting to their
own abode, with their minds pleased through happiness, drank
pure water produced (i.e. procured) from crores of holy places,
told a divine, very meritorious tale, destroying sins.

Visnu said :

46b. The (eldest) son Ujjvala was (once) asked by his

father Kunjala:
47. "O my son, where had you gone today? What wonderful
agreeable (event) did you see or hear there? Tell me that, my
son."
48. Having heard the words of Kunjala, his father, that
Ujjvala, with his nock (i.e. head) bent down with devotion,
replied:
II.85.49a-66a 1219
49a. He saluted him with his head (bent down) and told
him a pleasing story.
Ujjvala said :

49b-61. O you glorious one, O you very intelligent one,

everyday I go to the Plaksa island even with strenuous effort, for
food. O great king, in the Plaksa island there are many countries,
mountains, rivers, parks, forests and lakes, so also villages and
cities enjoyed by people. Those people are always contented, are
endowed with charity, piety and muttering (of sacred hymns)
and possess faith, and live happily. O great king, in the Plaksa
island lived Divodasa, who was of a pious mind and was righteous.
He had a matchless daughter, endowed with virtues and beauty,
of a good character, charming and auspicious, known by the
name Divyadevi and was incomparable in beauty on the earth.
The father saw (i.e. noticed) her to be faring well with beauty and
youth. She, the charming and auspicious one, was in the prime of
youth. That Divodasa, seeing his daughter Divyadevi, thought:
'To which noble, good groom should she be given?' (Then) the
best king, having considered, thought of the king of Riipadesa,
and the king invited him and the noble one gave his daughter to
the intelligent Citrasena. O king, on the occasion of his marriage,
when the right moment of the marriage came, Citrasena died
due to fated time. The religious-minded king Divodasa thought
(to himself). The son of a king invited good brahmanas and asked
them: "At the time of her marriage Citrasena expired. Tell me
what her fate will be."

The brahmanas said :

62-66a. O king, the marriage of an unmarried daughter is

seen to be performed according to the sacred injunctions. Her
husband may die; if not, he will have union with her; (but)
being stricken with great malady or physical disease he may
abandon her and go; or he may become a recluse. This is what is
seen in the religious works. Wise men get married their unmarried
daughter (s). As long as she does not menstruate (i.e. does not
attain puberty), another groom is enjoined for her. The father
should certainly get her married according to the sacred injunc-
1220 Padma Purdna

tions. Thus, O king, the wise men have stated the sacred rules.
Get her married.
Thus told the best brahmanas.
Ujjvala said :

66b-70. Virtuous Divodasa, the great king, prompted by

the words of the brahmanas, made preparations for the (his
daughter's) marriage, O king. O best brahmana, he gave away
Divyadevi (in marriage) to that virtuous and glorious king,
Riipasena. At the (time of) the marriage the lord of the earth
(i.e. Rupasena) died. Whenever Divyadavi (was married) her
husband, a king, invariably died when the proper time for
marriage had arrived. O father, twentyone husbands died (like
this) time after time. Then the king (Divodasa)of a well-known
valour became very unhappy.
71-76. Having thought (this) over, the lord of the earth,
called his ministers, and having held consultations with them,
decided (to arrange) a self-choice marriage (for her). The
glorious one invited the kings of Plaksadvipa. Those kings, who
were greatly devoted to religion, who were invited to the self-
choice marriage, being deluded by her beauty and prompted
by death, foolishly fought (among themselves) and died on the
battlefield. Thus O father, there was the destruction of the noble
ksatriyas. Divyadevi, being very much afflicted with grief, went
to a cave in the forest. That virtuous young maiden Divyadevi
wept piteously. O father, thus I witnessed (this) wonderful sight
there. Then, O father, tell me its cause in detail.

CHAPTER EIGHTYSIX
Divyadevi As Citra in Her Former Birth

Kuhjala said :
1. O boy, I (shall) tell you all the acts of that Divyadevi.
Listen to all that she did in the former birth as I am telling you.
II.86.2-20 1221
2-7a. There was an auspicious city named Varanasi, the
destroyer of sins. In it lived a very intelligent man named Suvlra,
who was born in the Vaisya caste and who possessed wealth and
grains. O you very intelligent one, his wife was Citra by name,
who was well known. She, abandoning the family-practices,
behaved improperly. She did not care for her husband, (and)
behaved wantonly. Bereft of piety and merit she would act (i.e.
she acted) sinfully only. She always leviled her husband, and
always loved quarrelling. She always stayed in the house of
another (person), and wandered from house to house. She would
observe (i.e. she observed) the weak points of others, and was
always wicked to beings. She was-very much given to condemning
the good, and always laughed.
7b-9a. Knowing her to be of an improper conduct and very
sinful, Vira reproached her. O you very intelligent one, that
pious, highly intelligent (Vira) of truthful and religious thoughts,
abandoned her and married another Vaisya's daughter; and
stayed with her righteously.
9b-14. That bold Citra, expelled by him, roamed over the
earth. She* became associated with wicked and sinful men. She
of a wicked determination, worked as a go-between. The sinful
one split the houses (i.e. families) of the good. She would call a
chaste woman and would induce her with evil words. She violated
customary observances. With convincing (but) evil words that
Citra would present the wife (the wives) of good men to someone
else. Thus Citra certainly split a hundred houses. The very wicked
one created quarrels between husbands and sons. The sinful one
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. families),
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
many hells (like Raurava). Citra was roasted in Raurava.
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
that Citra split a hundred houses. O best brahmana, she experi-
enced the fruit of the respective deeds. Since she split a hundred
houses, therefore she is experiencing grief. When the time of (her)
marriage came, her destiny had become ripe. When the proper
1222 Padma Purana
time (for) her marriage came, her husband died. As she split a
hundred houses, a hundred grooms died at the time of the self-
choice marriage and twentyone (grooms died) at the time of
(her proposed marriage).
21. As you asked me I have told you (the account) of,
Divyadevi. I have told you all these—her former deeds.

Ujjvala said :
22. You first told me the former deeds of Divyadevi, so also
the fierce sin called splitting the houses (that she committed).
23. Due to the prowess of which religious merit did that
daughter of Divodasa, the king of the Plaksa island, obtain (a
birth) in a great family?
24. This is my doubt, O father. Please tell it to me. How did
the princess become (a woman) of such a sinful behaviour?

Kunjala said :
25J I shall (now) tell you about all the pious acts of Citra.
O (my) son Ujjvala, listen to what Citra did formerly.
26-30. A very wise Siddha (i.e. a man endowed with super-
natural faculties), while wandering came to the door of Citra's.
house. He wore tattered clothes, was without a (proper) garment,
was a recluse, and had held a staff (in his hand). He had a small
strip of cloth worn over his privities, had a pot in his hand and was
(otherwise) naked. Having come to the door of Citra's house,
he remained there. He observed a vow of silence, was clean-
shaved, had his mind and organs of sense conquered. He abstained
from food, took a very small quantity, and knew the essence of
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
was depressed with fatigue, and was overcome with thirst. Having
come to the door of Citra's house, he resorted to the shade (of
a tree). The noble one, afflicted with fatigue, was seen by Citra.
31-35. Citra served that very noble one, by washing his feet
and giving him an excellent seat. "Sir, be seated comfortably on
a very soft seat. Eat excellent food to remove (i.e. satiate) your
hunger. Being contented drink cold water as you like." Saying"
so, and doing like that (i.e. giving him food etc.), and worshipping
11.86.36-60 1223
him like a deity, she, O son, massaged his body and removed his
fatigue. The noble Siddha, thus addressed by her, ate (food)
and drank (water), O best brahmana. The Siddha, who knew
the essence of everything, thus pleased by her, was gratified,
and he, the soul of entire piety, remained steady for a while.
That great meditating saint went (away) according to his will,
as he had come.
36-44. When that noble and glorious Siddha had left, Citra
met with death, being under the sway of (i.e. according to) her
deeds. She was punished by Dharmaraja (i.e. Yama) with very
painful penalties. That Citra reached hell causing a host of
agonies. O great king, (there) she experienced misery for a thou-
sand yugas. At the end of (i.e. after having) experienced (misery)
she got the birth of (i.e. was born as) a human being. She had
formerly worshipped the Siddha, the best among the meritorious.
It is the ripening (i.e. the fruit) of her deeds that she came to
(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
name DivyadevI; and she had given good food and drink to the
noble one. She enjoyed the meritorious consequence of the great
righteous act of charity. She drank cold water, and ate dainty
food. Enjoying divine pleasures, she lived in her father's house;
and due to the power of this Siddha, she was born as a princess.
O good son, due to the efficacy of her great sin of splitting the
families, O king, that DivyadevI experienced widowhood.
45. I have thus told you all the deeds of DivyadevI. What
else, which you ask me now, should I tell you?
Ujjvala said :

46-48. Tell me how she got free from grief and great afflic-
tion. What kind of young woman was she, who was afflicted
with great grief? What kind of happiness did she have? What
will be its consequence? O father, please remove this doubt of
mine now. Tell me (about) the means by which she will obtain
salvation. The noble one is all alone weeping in the great forest.
Visnu said :

49-60. Having heard (those) great (i.e. important) words

1224 Padma Purana
of his son, and having thought for a morftent, that very 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 stock,
due to my former deeds, and due to the contact with this tree,
the knowledge of me, who was pious and noble, has now been
lost in this existence of a lower animal, O son. I shall tell you
about that instruction by which, and through the fa\our of
Reva and grace of Visnu, she has obtained knowledge and has
reached salvation; being free from blemish, she will go to salva-
tion, as gold becomes pure due to the contact with fire and gets
(back) its own nature. O very intelligent one, due to the medita-
tion on Hari (i.e. Visnu) and due to the m'uttering (of prayers),
sacrifices and vows the sin of the sinners perishes. As an elephant
.would always give up his intoxication due to the fear of a lion,
so the sin goes away due to the recitation of the names of Visnu.
,As the serpents become poisonless due to the lustre of (Garuda)
the son of Vinata, so all sins like the murder of a brahmana
perish; and in no other way. They too go away due to the recita-
tion of the names of Visnu. When being steady, and free from
lust and anger, she would mutter the hundred names, destroying
heaps of sins, and when, having controlled all the organs of sense,
would guard them through the knowledge of self, and when,
having entered into his meditation, having become one with
(i.e. having become sincerely devoted to) him, and being com-
posed, she would rnutter (the names of Visnu) she would reach
(i.e. obtain) highest knowledge and salvation. When she would
be endowed with abstract meditation, and when she would set
her heart upon him, she would be completely resting at his feet."
Ujjvala said :
61. O father, right now tell me about the great, highest
knowledge; and after that the vow of meditation and the auspici-
ous hundred names. <
Kunjala said :
62. I shall explain to you the highest knowledge, which
nobody has perceived (i.e. acquired). O son, listen to (the
description of) the perfect final emancipation, free from impurity.
11.86.63-84 1225
S&ta said:

63-69a. O highly intelligent one, as a lamp in a place shel-

tered from wind, is steady (as it is) free from wind, burning
.brightly, (and) would destroy all"darkness, in the same way the
soul, free from blemishes, remains alone, free from desires, pure,
and O son, he is never a friend or a foe. (He has) neither grief
nor joy; (he has) neither greed nor jealousy. Being all alone, he
is free from dejection, joy, happiness and unhappiness; so also
free from all the objects of sense, (when) he would withdraw his
organs of sense (from the objects). Then he has become absolute
and salvation takes place (in his case). O lord of kings, a lamp,
without any company (i.e. being solitary), and free from wind,
would, through the contact of the movement of fire, dry up the
oil due to the support of the wick. Then it emits soot, and on the
top of the lamp a dark line of (i.e. due to) the oil is seen, O you
very intelligent one. It itself draws oil and becomes spotless by
.means of the oil.
69b-72a. In the same way he (i.e. the.soul) remains in the
"wick of the body and would draw the oil of the deeds; and would
himself shine with lustre. Being free from anger etc. and winds
called troubles, so also being desireless and steady he would
glow with lustre. Remaining in his own place, he sees all the
three worlds by means of his lustre.
72b-84. I have told (i.e. described to) you this (soul), of the
nature of absolute knowledge. I shall (now) explain to you the
meditation upon the disc-holder (i.e. Visnu); he is seen with the
eye of knowledge, of the nature of absolute knowledge. Whom
(i.e. him) the noble ones, intent upon (obtaining) the highest
object (i.e. salvation), and having abstract meditation, and
being watchful, see. His penance (i.e. penance practised to reach
him) manifests everything. Being without hands and feet, he
moves everywhere. O son, he captures (i.e. pervades) all the
•three worlds—mobile and immobile. O son, (even being) without
nose and mouth, he smells and eats. He, the witness (to every-
thing), the lord of the world, (even though) without ears, hears
everything. (Though) without a form he is connected with forms
and is under the sway of the group of five (organs of sense). Who
(i.e. he) is the life of the entire world, and is worshipped by the
1226 Padma Purana
mobile and the immobile. O son, (though) tongue-less, he recites
everything according to the Vedic texts. For him, who is without
skin, touch of all objects is produced (i.e. he can touch every-
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
among the omniscient ones. He has no supporter; he, the eternal
one, is full of everything. He who thus observes everything as full
of meditation of the noble one, goes to the incorporeal, highest
place, resembling nectar. I shall explain to you another medita-
tion of this noble one. It is having a form, corporeal, formless and
sound. O my son, he is called Vasudeva since the entire matchless
universe is occupied by him. His colour would be (i.e. is) that
which is of the showering cloud. He, the lord of gods, resembles the
sun's lustre and has four arms.
85-95. In his right hand shines a conch decorated with,
gold and jewels, and the disc resembling the sun's orb and a
lotus are (held) in it. O boy, the mace KaumodakI, destroying
great demons, shines in the left hand of the illustrious one. A big
lotus, rich with fragrance is (held) in his right hand. He, dear to
Kamala (i.e. Laksmi) always shines with weapons. (A man
should meditate upon) Visnu (whose) neck is like a conch,
face is round, and eyes resemble lotus-leaves, who shines with
teeth resembling jewels. His hair is (flowing) like treacle, and
the lips have the form of a coral. O son, he having the eyes like
lotuses, shines with a crown. Janardana (i.e. Visnu) shines with
a glorious form and great lustre and is marked with the Kaus-
tubha gem. Hari (i.e. Visnu) shines with ear-rings resembling
the sun's lustre and always sliines with the auspicious mark of
Srivatsa. Vijaya, the best among the victorious, shines with a body
having armlets, bracelets, necklaces and pearls resembling stars.
That Govinda also slunes with a golden-coloured garment and
with fingers with rings and gems. The creator of the worlds, the
lord of the worlds (i.e. Visnu), (shining with) all complete
weapons and divine ornaments, is mounted upon Garuda. A man
who thus meditates upon him with a concentrated mind is free
from all sins, and goes to Visnu's world.
11.86.96—11.87.24 1227
96. I have thus told you everything about the meditation
upon the lord of the world. I shall now tell you (about) the vow,
destroying all sins.

CHAPTER EIGTHYSEVEN
'A Hundred Names of Visnu'

Kuhjala said :

1 -4. I shall explain to you the kinds of vows by which Hari

(i.e. Visnu) is propitiated. O good son, there are many kinds of
Ekadasi: Jaya, Vijaya, and Jayanti, PapanasinI, Trisprsa,
Vanjull; the next is Tiladagdha, then the other one is Akhanda,
Carakanya, and Manoratha. There is (the vow of) Asunya-
sayana (i.e. not sleeping on a bed), and there is the great vow of
Janmastami. There is no doubt that the sin of beings goes away
due to these very auspicious vows. I am telling you the truth (and)
the truth (only).
Kunjala said :
5-9. I shall tell you about his hymn, destroying a heap of
sins, called 'Suputra-s'ata', and giving salvation to men. I shall
now only tell you about the hymn of that god Krsna, which is
excellent and is called 'Satanama'. O best son, listen to it. I shall
tell you the sage of (i.e. the composer of), and the metre of the
hundred names of Visnu. I shall also tell you about the deity,
purifying all sins, O glorious one. Brahma is said to be the sage
(i.e. the author) of the hundred names of Visnu. Oipkara is
declared to be the deity, and anustubh is (said to be) the metre.
It leads to the acquisition (i.e. fulfilment) of all desires and is
employed in (obtaining) salvation. Of this hymn of the hundred
names of Visnu, Brahma is the sage, Visnu the deity, anustubh
the metre. It is used for the fulfilment of all desires and for the
destruction of all sins.
10-24. "I salute Hrsikesa, Kesava, Madhusudana, the killer
of all demons, sound Narayana, Jayanta, Vijaya, Krsna, Ananta,.
1228 PadmaPurdna
•Vamana, Visnu, the auspicious lord of the universe, the prop of
the universe, worshipped by gods, sinless, destroyer of sins',
Narasimha and dear to Sri, lord of Laksmi, Srldhara (possessing
glory of Laksmi), giver of wealth, Srlnivasa (i.e. abode of
Laksmi), and very prosperous, Sri Rama, Madhava, Moksa
(i.e. Salvation), of the nature of forgiveness, Janardana, omnisci-
ent, knowing and giving everything, the leader of all, Hari,
Murari, Govinda, Padmanabha, the lord of beings, giver of joy,
endowed with knowledge, giver of knowledge, master of know-
ledge; Acyuta, possessing power, the moon, holding a disc in his
hand, higher and lower, the support of the yugas, the source of
the world, of the nature of Brahman, the great lord, Mukunda,
good (i.e. great) Vaikuntha (i.e. Visnu), of one form, the lord of
the world, glorious Vasudeva, holy and dear to brahmanas,
loving and beneficial to the cows, sacrifice, constituent of the
sacrifice, causing sacrifice to prosper, a good enjoyer of sacrifice,
master of Vedas and Vedangas; knower of the Vedas, of the form
of the Vedas, abode of learning and lord of gods, the unmanifest
one, a great Brahman, having a conch in his hand, the ancient
man, lotus-eyed, (of the form of) Varaha (i.e, a boar), supporting
the earth, Pradyumna, Kamapala, Vyasa, Vyala, and Mahesvara
(i.e. the great lord), (full of) all pleasures (and) great pleasures,
salvation and the highest lord, of the form of Yoga (i.e. abstract
meditation), of great knowledge, giving salvation to the medita-
ting saints and dear to them; the enemy of Mura, the protector
of the world, the one having a lotus in his hand, and holding a
mace, living in a cave, living everywhere, of an auspicious abode,
and possessing large arms, lord of Vrnda, of a huge body, purifier
and destroyer of sins, lord of the gopis (i.e. the cowherdesses),
the friend of the cowherds, the protector of cows, the refuge of
the herds of cattle, the highest soul, the highest lord, Kapila and
having human activities, steady and eternal—I salute him with
my mind, speech and bodily acts." He, doer of virtuous acts,
who, even with (these) hundred names, praises, with a steady
mind, Krsna, (he) being purified by religious merit here (i.e. in
this world), leaving (other) worlds, goes to Visnu's heaven.
25-27. A man should mutter with a concentrated mind, the
very meritorious hundred names, cleansing all sins, and should
meditate upon them with abstract contemplation. Such a man
11.87.28-39 1229

would always obtain the fruit of having a bath in the Ganges with
religious merit. Therefore a man should be very steady and mutter
(these names) with a composed mind. A restrained man, being
devoted, should mutter (these names) three times (a day). There
is no doubt that for him there is (i.e. he gets) the fruit of (having
performed) a hundred horse-sacrifices.
28-32a. I shall tell (you) about the religious merit of the
man, who having fasted on the EkadasI day in front of Visnu and
(keeping) awake, would, mutter these names: The man obtains
the fruit of Pundarlka sacrifice (i.e. offered in honour of Visnu).
A man, who, remaining near Tulasi, would mentally mutter
(these names) obtains the fruit of the Rajasuya sacrifice even after
a year. One desiring happiness should mutter (these names) near
the two (viz. at a place) where there is the Salagrama stone and
the DvaravatI stone. A man (who does this) having enjoyed many
pleasures and a hundred families would emancipate more than
one along with him.
32b-39. He who would bathe (every morning) in Kartika
and would worship Visnu, and also he, who, being purified,
would recite the hymn (in honour of Visnu) goes to (i.e, obtains)
a superior position. The man, who bathes every morning in
Magha, having worshipped with devotion, Visnu, the killer of
(the demon) Madhu, and would meditate upon Hrslkesa (i.e.
Visnu), or would mutter (his names) or listens to them (being
recited), and, giving up sinful (deeds) like drinking liquor, goes,
without any difficulty, to Janardana, O (my) son. The dead
ancestors of the man, who at the time of a Sraddha, would mutter
the hymn (containing) the hundred names destroying sins,
in front of the brahmanas eating (food), become pleased, and
being gratified obtain salvation. A brahmana who always
mutters it, becomes learned in the Vedas; a ksatriya, (who always
mutters it) obtains (i.e. rules over) the earth; a vaisya (who
always mutters it) would enjoy, wealth and prosperity; a sudra
(who always mutters it) enjoys happiness and obtains brahma-
nahood after getting another (i.e, next) existence and obtains
(mastery over) the Vedic lore. This hymn, giving happiness and
salvation should always be muttered. There is no doubt that due
to the grace of Visnu a man would be equipped with everything.
1230 Padma Purana

CHAPTER EIGHTYEIGHT
Divyddevi Goes to Visnu's Heaven

Kunjala said :
1 -4a. O good son, I have told you the vow, the hymn, the
great knowledge and the meditation of Visnu which destroy
sins. When she (i.e. Divyadevi) would practise these auspicious
four, she will go to Visnu's world, difficult to be obtained even
by gods. O child, going from here, teach the vow to Divyadevi.
Tell (i.e. teach) her the king of vows called Asunya-sayana.
Emanicipate the glorious princess from a great sin. You asked me
(and therefore) I told (you about the vow) giving religious
merit and destroying sins. O glorious one, go, (do) go.

Saying so, he ceased (to speak).

Sri Visnu said :

4b-10. That religious-minded and very intelligent Ujjvala,

thus addressed by his father, having saluted the feet of his mother
and father, quickly went to Plaksadvipa. He went to that moun-
tain, auspicious on all sides, full of various minerals, and adorned
with lofty peaks full of many kinds of jewels. O king, there were
rivers with clean water flowing in many streams on that excellent
mountain. O king, Kinnaras and Gandharvas sang there melo-
diously. It was crowded with the celestial nymphs; it was filled
with hosts of gods; it was ringing with Siddhas and Garanas; it
was adorned with groups of sages. It was everywhere resounding
with the notes of various birds.
11-13. The bright and quick-footed one thus reached that
mountain. That woman also was weeping melodiously on that
mountain. The wise one said (these) words to her who was again
and again weeping. "O auspicious one, who are you? Why are
you weeping now? Whom had you resorted to? Who has harmed
you? Today only tell me the entire cause of your grief."

Divyddevi said :

14-18. O glorious one, it is properly the fruit of my deeds.

11.88.19-31 1231
Being widowed I am staying here unhappily. O you illustrious
one, who are you, afflicted by my grief?
O child, he, who had taken the form of a bird, having heard
all that the princess had said, spoke enthusiastically, O child:
"O glorious one, I am a bird, afflicted by your grief. I have taken
the form of a bird, (but) I am neither a Siddha, nor a wise person.
I saw you weeping here very loudly; therefore, O respectable
lady, I am asking you. Tell me its cause, what happened in your
father's house, and your own account."
19-24a. In brief and in proper order, she told everything
that pained her. Having heard that, that large-hearted, great
bird Ujjvala said to that Divyadevi who was very much pained:
"At the time of your marriage your grooms died, the ksatriyas
also perished due to your self-choice marriage. O you lady of
beautiful eyes, through compassion for you, my father told me
the sinful deeds you had done in the other (i.e. former) existence.
O you beautiful lady, strengthened by that blemish you are
covered with that. Eat the fruit of the deeds you did in the pre-
vious birth. Be composed."
24b-27. That young humble lady, having heard those words
of Ujjvala, replied to that magnanimous bird, who (thus) spoke
(in human voice) in piteous words: "O bird, favour me. With
(i.e. showing) grace, tell (me about) the atonement of that sin;
also (tell me about) the expiation which will purify my sins, by
which, being pure due to my sins washed, I shall go to a holy
(place). Be gracious, and tell me about the expiation, O you
glorious one."

Ujjvala said :
28-31. O you glorious one, for you only I asked my father.
Then my father told (me) about the matchless expiation. O you
illustrious one, you do that which would purify all your sins.
Meditate upon Hrslkesa (i.e. Visnu), mutter his hundred
names. Be intent upon (obtaining) knowledge. Always practise
the excellent, holy vow (called) 'Asunyasayana' which destroys sins.

The religious-minded one explained to her knowledge, hymn,

vow of and meditation upon the noble Visnu, which reveals all
knowledge.
 1232 Padma Puran&

Visnu said : <-*

32-35. Remaining in the solitary forest, she took, itfrom him.
She became free from all pairs of opposites and remained in
penance. O great king, controlling her food, helpless and very
much afflicted, free from lust and anger, and always controlling
the group of the organs of sense and having abandoned great
delusion, she practised the vow. When the fourth year came, the
excellent lordjanardana (i.e. Visnu) who was very much pleased
came there with a desire to grant her a boon. The lord, the giver
of boons, manifested his form to her.

Suta said :

36-42a. She, joining the palms of her hands, trembling and

helpless, spoke in a faltering tone, after saluting Madhusiidana
(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
to all ornaments, having a lotus in his hand: "I am not at all able
to stand your divine lustre. Be gracious and please tell me who
you, of a divine form, are and what is the.cause (of) your (coming
over) here? With favour (i.e. favour me) and tell me everything,
O highly intelligent one. Due to your lustre and gestures I know
(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 Sarikara 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.

The lord said :

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

the three. O you beautiful lady, I am always worshipped -by
him who has worshipped Brahma or Sankara. No doubt should
be raised about it. These two are not different from me. I always
have these three forms. Those who worship me, worship well
these two. I am god Visnu, who has come here through pity for
you and due to the hymn and this auspicious vow and your
restraint. You have become free from blemishes. O you auspi-
cious one, ask for a boon.
 II.88.46b—11.89.14 1233
Divyddevi said :
46b-49a. O Visnu, O Krsna the remover of affliction, be
victorious. I am saluting your couple of feet. O lord of gods,
emancipate me. O you having the disc in your hand, you desire
to grant me a boon. Be gracious to me. O you sinless one, give
(i.e. create in) me devotion for the couple of your feet. O lord
of the world, show (me) the sound path to salvation. If, O
Janardana, you are pleased, give me the status of your servant
(i.e. make me your servant).

The Lord said :

49b-54. O you noble one, let it be so. Go, with your sins
completely washed, to Visnu's highest heaven, always difficult
to be obtained (even) by meditating saints. Now, due to my
grace, do go to the highest world.

When the magnanimous Visnu uttered these words, Divyadevi

became divine with her lustre resembling that of the sun. She,
adorned with divine ornaments, with a divine garland, a divine
necklace, went, when all the people were watching, to Visnu's
heaven, free from tormentation and destruction. The bird, full
of joy, again came home. The best one told all that to his father.

CHAPTER EIGHTYNINE
The Miraculous Bath in the Water of Manasa Lake

Visnu said :
l-3a. Then Kunjala said (these) words to his very bright
son : " O son, tell me what you saw earlier. Tell me that. I am
now very much pleased to listen to it." Thus ordering his son,
that Kunjala ceased speaking. The son, bending with modesty
replied to the father:

Samujjvala said :

I 3b-14. O father, for your and my food, I go to Himalaya,

1234 Padma Purina
the best mountain, attended by hosts of gods. I saw a wonder
there, not seen or heard of before. (I saw) a region crowded with
groups of sages, adorned with celestial nymphs, rich in many
beautiful things creating curiosity, auspicious, and endowed with
auspicious things, attracting the mind with many curious things,
full of many auspicious fruits. There, near the Manasa (lake),
O father, I saw a wonderful thing. A swan accompanied by many
swans came there. In the same way, O glorious one, other black
swans with white beaks and feet (also) came there. At other
places their bodies were white (i.e. other parts of their bodies
were white). They were black like that, and, O you very intelli-
gent one, others were white. There were four females of formid-
able figures and fearful, fierce and 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 of me the black swans
bathed in the Manasa (lake). Others roamed around; they did
not bathe there in the Manasa (lake). Later the females also came
there to that Manasa (lake). O father, the women laughed loudly
and fiercely. From that lake a swan of a huge body came out.
Then three went out; they neglected the swan. Discussing with
each other, they went along the aerial path. Those very fearful
women wandered on all sides.
15-19a. All the birds, afflicted with great agonies, sat in the
shades of trees on the auspicious peak of Vindhya. When they
were well (i.e. minutely) watching there came a bhilla, holding
a bow and with an arrow in his hand, after having harassed
beasts. Resorting to a slab, he sat there happily. Then the female
bhilla (the wife of that bhilla) came there carrying (i.e. with)
food and water. She saw her husband endowed with superior
marks of kings. Knowing (i.e. taking) her husband covered with
lustre, full of divine lustre, like the sun remaining in the sky,
to be someone else, she left him and went (i.e. started going).
The hunter said :
19b-22. O darling, come, come on, why do you not look
at me? I, who am being tormented by hunger, am waiting for you.
Hearing his words, the female hunter came (there) quickly.
Reaching the vicinity of her husband, she wondered : 'Who
II.89.23-35a 1235
this lustrous god may be that is calling me?' Then the female
hunter said to her husband of a blazing lustre : "O hero, what
.have you to do here? Who are you, having divine marks?'
Suta said :
23. The hunter, thus addressed by the female hunter said
to his wife : "O dear one, I am your husband, and you are my
wife.
24. How do you not recognise me? Why is there a doubt
(in your mind)? One who is oppressed by hunger expects water
and food."
The female hunter said :

25-29. My husband is a barbarian, of a dark complexion

and has put on a black dress. Such is my husband who causes
fear to all beings. Who are you of a divine body, who would call
(i.e. who addressed) me 'O dear one'? This is my doubt;
tell me the truth.
For convincing his wife he told her (about) his family, his
(native) village, his sports, his distinguishing mark, his son, his
daughter. That female hunter, with her heart pleased said to
her husband : "Due to what has your body become like this?
Why have you put on a white dress? Tell me (about it). I am
wondering." Hearing these words, the hunter, who was thus
asked by his wife, full of respect (for him), replied to her:
Suta said :

30-35a. "O you of a good vow, there is a confluence on the

northern bank of Narmada. O you very dear one, I, who was
fatigued, quickly went to this (place of) confluence. I bathed
(there), drank water, and have (now) come (here). Since then
my body is covered with lustre like this. I became (fully) clad,
and my garment turned white." By the marks, figure, family,
place she recognised her husband, and having realised the possi-
bility of religious merit, she then said to him : "Show me the
(place of) confluence (first). I shall afterwards give you food
with drink."
1236 Padma Purana
35b-42a. Thus addressed by his wife, the hunter quickly
went (there); he subsequently showed her the confluence, the
destroyer of sins. "O noble one, the birds of quick steps flew, and
with her went to that excellent confluence of Reva. While birds
and I were watching, she gave a bath to her husband, and she
herself took a bath. Both turned (to be persons) possessing divine
bodies and endowed with divine beauty, clad in divine garments,
and (smeared) with (divine) unguents, having divine garlands,
and smeared with divine sandal, O best of birds. Having got into
Visnu's vehicle, the two, worshipped by sages and Gandharvas,
and honoured by Visnu's devotees, went to Visnu's heaven. I
saw the noble couple being praised, and going along the heavenly
path. Seeing the excellent best holy place, the birds also warbled
with clear notes due to joy.
42b-50. The four black swans, having bathed at the con-
fluence destroying sins, and with their hearts purified, again
became bright. Having bathed and drunk water they again
went out. All those black females died just due to that bath.
O father, crying and moving, trembling with grief they went
to Yama's world. I saw them then. Then the swans flew and
went to their abode. O father, I actually saw this, and told it to
you. O father, please tell me what those females with black
sides and huge bodies will be (turned into). Tell me about the
geese with black legs and bills, who went out of the Manasa
(lake). Tell it to me, O father, what they will be (i.e. turn into).
How again, had the (white) swans become black? How did
they become white again (just) at that moment only? O father,
why did those females die? Such a doubt has arisen in my mind.
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)
ceased speaking. Then that parrot, named Kufljala, started
speaking.
II.90.1-12a 1237
CHAPTER NINETY
The Powers of the Holy Places

Suta said :

1. Having heard all that Samujjvala said, that pious Kuli-

jala said in reply :

Kufijala said :

2-7. O dear one, I shall explain it to you. Listen with a

steady (i.e. attentive) mind to the account removing all doubts
and destroying sins. In the assembly of that noble god Indra a
debate, producing curiosity, was going on. (At that time) Narada
hurriedly came to see Indra. Indra, having seen him, with lustre
like that of the sun, who had arrived, became glad and the very
intelligent one, with his mind humble through devotion, offered
him material of worship and water for washing his feet. Joining
the palms of his hands, he saluted him. Seating the best brahmana
on an auspicious, soft seat, and bowing down, he, full of great
reverence, asked him : "Tell me now the reason for your arrival
today."
8-1 Oa. Thus addressed by the lord of gods, the great sage
said : "Having bathed in holy regions and sacred places with
great faith, having worshipped deities and dead ancestors,
having seen many holy places, I have come, from the earth, to
see you, O Indra. I have already told all this which you had
formerly asked me."

The Lord of gods said :

10b-12a. O sage, you have seen auspicious, holy places

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 Paima Purana

Narada said :

12b-23. O lord of gods, I do not know the speciality, re-

garding the destruction of sin, of such holy places as Ganga etc.
O Indra, I know that all great holy places are very auspicious
and divine. But I do not know properly their special properties
and lack of them. O god, ascertain the power of the holy places
of giving salvation.
Having heard those words of that magnanimous Narada, Indra
called the Holy Places residing on the earth. By his order, all the
Holy Places—divine ones—came there in embodied forms. O
you of a good vow, the divine ones had joined the palms of their
hands; they were adorned with good ornaments; their garments
were divine, glossy and bright. They had especially taken up
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
colour of pearls. Some of them had the complexion of heated gold
and some were tawny. Some in the assembly were white and very
yellow and bright. Some of the embodied ones resembled lotuses;
still others resembled the sun's lustre, (or) the lustre (i.e. flash)
of lightning; others shone in the assembly like fire. O lord of
men, they shone with the richness of all ornaments, with neck-
laces, bracelets, armlets, garlands and good sandal. They, (with
their bodies) smeared with divine sandal, fragrant and great,
and with water-pots in their hands came into the assembly.
24-37. Ganga, Narmada, the holy Candrabhaga, Sarasvati,
JDevika, Bimbika, Kubja, Kunjala, the well-known Manjula,
Rambha, the extremely holy Bhanumatl, Sugharghara, Sona,
Sindhu, Sauvira, Kaveri, so also Kapila, and Kumuda, the holy
VedanadI, the very holy Mahesvari and the well-known Carman-
vati, Lopa and Sukausiki, Suhamsi, Hamsapada, Hamsavega
and Manoratha, Surutha, Svaruna, Vena, Bhadravena, Supad-
mini, Naharl, Sumari, the holy Pulindika, Hema, Manoratha,
Divya, Candrika, Vedasamkrama, Jvala, Hutasaru, Svaha,
Kala and Kampinjala, Svadha and Sukala, Linga, Gambhlra,
Bhimavahini, Devadrlcl, Vlravaha, Laksahoma, Aghapaha,
Parasari, Hemagarbha, Subhadra, Vasuputrika—these very
holy rivers, rich with the beauty of all ornaments, with pitchers
11.90.38-48 1239
in their hands, and well-honoured came there in embodied forms,
O lord of men. Prayaga, Puskara, Arghadirgha, Manoratha,
the very holy VaranasT, removing (the sin of) the murder of a
brahmana, Dvaravati, Prabhasa, and Avanti and Nimisa and
Candaka, Maharatna and Mahesvara and Kalesvara, Kalifijara,
Brahmaksetra, Mathura, Manavahaka, Maya, KantI and other
many very holy and divine places—sixty-eight in number—so
also hundreds of crores of all rivers, led by Godavari came there
by his (i.e. Indra's) order. All regions, very holy and great holy
places, possessing bodies and marks came to Indra, the lord of
gods; came there, obeying his order. With their heads bent
down, they all saluted the lord of gods.
Suta said :

38-47. The great Holy Places said to the victorious lord of

gods : "O god of gods, tell us why you have called us. O lord of
gods, tell us all the reason; salutation to you." Hearing these
words of them, the lord of gods said : "Which holy place is able
to remove (the sin of) the murder of a brahmana? Which holy
place is able to destroy the great sin called the murder of a cow,
or the matchless sin called the murder of a woman or the great
sin due to plotting against one's master or the elders, or drinking
liqiior, or due to the terrible (sin of) causing abortion. (Which
holy place is able to destroy) the great sin, giving great trouble,
due to plotting against the king, (or) against (one's) friend,
or any other sin of treachery, (or) changing the deity, (or)
means of livelihood of brahmanas, (or) destroying the pasture-
ground of cows, or burning a dwelling or setting ablaze a house?
These sixteen are major sins, so also illicit intercourse. Which
best holy place would be able to destroy sins (like the sin) due
to deserting one's master, or due to running away from the
battle-field? From amongst you which one would certainly be
able (to destroy a sin) without expiation? When all gods and
Narada are watching (i.e. in the presence of all gods and Narada)
may all of you speak after having properly decided."
48. When the magnanimous king of gods spoke like this,
the Holy Places, after having consulted their lord, spoke to Indra,
present in the assembly.
1240 Padma Puratta
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 Aghatirtha, 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.