tr. J.L. Shastri/A board of scholars, Ancient Indian Tradition
and Mythology 12-14, Motilal Banarsidass, Delhi 1982.
(extracts with notes in [] by JanM, 1997)
1. Acara (Karma) kanda, 2. Dharma (Preta) kanda, 3. Brahma
(Moksa) kanda
"... Hence, Bhagavata is the highest of all Puranas.
The Visnu Purana comes next, then comes Garuda. The three
are principal Puranas in the Kali age. Garuda contains some
additional matter." (3.1.45-6)
1.2.15 Lord Visnu is devoid of physical body
1.4.37-8 perfect brahmacaris attain Brahmaloka, perfect grhasthas
Prajapatiloka, perfect vanaprasthas Saptarsiloka, perfect
sannyasis the imperishable region (Brahman)
1.5.2-5 mind-created sons [of Brahma], seven types of pitas
- Barhisads, Agnisvattas, Kravyadas, Ajyapas, Sukalins, Upahutas
and Dipas - of whom three are formless and four having forms
1.5.14-16 ...Sumati, the wife of Kratu, gave birth to Balakhilyas
(Valikhilyas). Sixty thousand in number, resplendent like
the blazing sun, although they were of the size of thumb -
they became sages of sublimated vitality.
1.15.* Visnu-sahasra-nama-stotra
1.19.19 om kuru kunde (or kule) svaha [pranesvari vidya,
against serpents]
1.19.23 om hrim hraum hrim hrim bhirundayai svaha (recited
to the ear of the patient removes poison)
1.45.* characteristics of salagrama
1.46.* vastu-puja (worship of the site for building, choosing
places of objects and their orientation)
1.50.69 "Then he shall perform the fire yajnas to gods,
to the living beings, to the manes, to men and to the Brahma(n).
[panca-maha-yajna]
1.50.70 "If he has already performed Brahma yajna [Manu
3.70] before Tarpana (water offering to deva-rsi-bhuta), he
can proceed with his study of Vedas after performing Manusya
yajna (the sacrifice to men).
1.50.71 Vaisva deva (oblations to fire before meals intended
for all deities collectively) shall be performed - it is called
Deva yajna. The offering to bhutas - living beings or spirits
- is to be known as bhuta yajna.
1.50.72 Food offerings to dogs, svapacas (outcastes), fallen
people, on the ground outside (the house) as also to the birds.
1.50.73 Pitr yajna is conducive to liberation. The best man
shall feed a single brahmana bearing all the manes in mind.
It has to be performed every day faithfully."
1.51.* charity
1.58.8-22 sun, sage, yaksa, raksasa, apsara, gandharva, serpent
[of sun god's suite change] in each of 12 months: sages pray
to the sun, gandharvas sing in front, apsaras dance, raksasas
walk behind the sun, serpents bear the yoke, yaksas catch
hold of the reins, Valikhilyas sit surrounding the sun.
1.59.-62.* astrology (Lord Hari speaks to Rudra)
1.59.40 "Add together the letters in the names of the
husband and wife. Divide by three. If two is the remainder,
wife is harmed, if one or zero, husband is harmed."
1.60.15-17 Hikka (sound of hiccup) when heard from east:
great results, south-east: sorrow and anxiety, south: loss,
south-west: sorrow and anxiety, west: sumptuous feast, north-west:
money, north: quarrel.
(physiognomy:)
1.63.5-6 people destined to become: great men or kings -
one hair in each pore, great scholars and Vedic interpreters
- two hairs out of each pore, poor - three hairs out of each
pore.
1.63.10-14 three parallel lines on forehead: happy with children,
life up to 60 years, 2 lines: 40 years, 1 line: 20 years,
3 lines extending up to ears: up to 100 years, 2 lines up
to ears: 70 years, 3 lines partly distinct and partly indistinct:
60 years, if the number of lines decreases: reduce 20 years
from the previous, if the lines are broken in the middle,
premature death is the result
1.64.6 "A real wife is like a minister for the personal
affairs of her husband, a friend in executing his tasks, in
affectionate dealings she is like his mother and in his bed
she is like a courtesan to him. Such a wife is auspicious."
1.64.8 woman with hairy sides and breasts and high lips:
husband dies soon
1.64.11 little finger and thumb of a woman placed on the
ground do not rest there: she will become a widow and of ill
repute
1.64.12 woman who shakes the ground as she treads, kills
her husband quickly and lives like a mleccha woman
1.65.57-60 (-> Samudrika) a round face: prosperity, lady
will beget son, a long face: poverty, misfortune, great sorrow,
a square face: coward, sinner, rogue, a depressed face: issuelessness,
a short face: miserliness
1.65.112 If the palm is placed on the ground and the little
finger and the ring finger do not touch the ground, she is
surely a whore.
1.65.114 long neck of woman: destruction of family
1.65.115 stout neck: she becomes very fierce. Squint in the
eyes, dark blue or tawny in the eyes, roving eyes: absence
of chastity
1.65.116 If when she smiles two dimples are seen in the cheeks,
she is surely one adulteress.
1.65.117 ...if the buttocks hang down, she kills her husband.
A mustache-like growth of hair above the upper lip is inauspicious
for the husband.
1.65.118 Hairy breasts are inauspicious and uneven ears too
are inauspicious.
1.65.119 If the gum is dark blue, she is a thief, if the
teeth are long, she will bring about the death of her husband.
1.65.120 An elevated upper lip indicates quarrelsome nature
and harshness in speech.
1.67.* [Siva tells Gauri after hearing from Visnu:] svarodaya
or parama-vijaya (planets and nadis in the body -> auspicious/
inauspicious times)
1.68.9-10 "These are the different kinds of gems: Vajra
(diamond), Mukta (pearl), Mani (gems), Padmaraga (ruby), Marakata
(emerald), Indranila (sapphire), Vaidurya (lapis lazuli),
Pusparaga (topaz), Karketana (?, Karkenata - a species of
quartz), Pulaka, Rudhira (blood red stone), Sphatika (crystal),
Vidruma (coral). Persons who know gems have classified them
thus."
1.68.12 Gems bought or first used in a bad lagna or inauspicious
day become defective and lose even their merits.
1.68.27-29 diamonds with defects - inauspicious, bring bad
luck up to death
1.70.19 "If anyone wears a gem of many flaws our of
ignorance, then grief, anxiety, sickness, death, loss of wealth
and other evils torment him."
1.70.30 "Even one Candala can attack and kill a number
of brahmanas. Similarly, a spurious alien gem can nullify
the potency of many gems endowed with good qualities."
1.81.24 "He who takes a holy dip in the tirtha of Manasa
(mind) that has the eddy of Jnana (pure knowledge) and the
pure water of Dhyana (meditation) that removes the dirt of
Raga (passion) and Dvesa (hatred) attains the supreme goal."
(Yajnavalkya-smrti:)
1.93.11-13 Garbhadhana (conception) [is performed] after
the menstruation, Pumsavana before throbbing of the child
in the womb [with purpose to get a son], Simanta [parting
child's hair] in the sixth or eighth month, Prasava (delivery),
Jatakarma (birth) [for child's welfare], Namakarana (naming)
on the eleventh day, Niskramana (coming out of the house for
the first time) in the fourth month, Annaprasana (first feeding
with the solid food) in the sixth month, and Cudakarana (cutting
of the hair for the first time, only tuft - cuda - is left)
as per practice in the family. Thus the sin of seed and conception
is nullified. To girls these rites are performed without mantras.
1.94.17 ...One shall never find fault with the food served.
(+1.96.16)
1.95.24-26 The highest duty of a woman is to carry out the
behests of her husband. Sixteen nights subsequent to the month
menstrual flow are the nights of rut for women. The husband
shall restrain himself during the parvan (full moon and new
moon days), when the stars Magha and Mula are ascendant and
on the first four nights. Thereafter, on even nights, he will
be able to beget a healthy son of auspicious traits. If the
woman is in a mood to receive him on any night he should satisfy
her remembering that lust in women is terrible.
1.96.72 "By eating garlic and onion one becomes sinful
and as atonement one should perform Candrayana. If one takes
meat after worshiping deities and manes in Sraddha one does
not acquire sin."
1.96.73 "If one kills animals otherwise (and eats their
flesh) he will fall into hell and remain there for as many
days as there are hairs on that animal. Eschewing flesh a
devotee attains God Hari after due prayer."
1.97.10 "...[for purification] he should touch his right
ear. Gods of Fire, etc. stay in the right ear of a brahmana.
1.98.3 A gift should never be taken by a person devoid of
learning and austerity. By taking it he degrades the giver
as well as himself.
1.98.8 The giver [of the cow] remains in heaven for as many
years as there are hairs on the body of that cow. If the cow
is tawny, it enables his seven generations to cross hell.
1.98.14 "The giver of the Vedas (in manuscript) attains
the region of Brahma not accessible even to gods. Those who
transcribe the Vedas with meanings, yajna sastras, dharma
sastras, on payment, also attain the region of Brahma.
1.98.15 "Since God has created the universe with Vedas
as the basis, collection of Vedic texts with bhasyas (commentaries)
should be done with effort.
1.98.16 "He who transcribes Itihasas (epics) or Puranas
or makes a gift of them,
1.98.17 attains merit equal to that of gifting Vedic text
or even twice the fruit."
1.101.2 [The nine planets:] "The Sun, Moon, Mars, Mercury,
Jupiter, Venus, Saturn, Rahu and Ketu."
1.101.3 "The malignant aspect is countermanded respectively
by wearing copper, bell metal, crystal, the red sandalwood,
gold, silver, iron, lead and bell metal on their bodies."
1.101.4 "O sages, know their respective colors to be
red, white, red, yellow, yellow, white, black, black and black."
1.104.* specific karmic reactions for specific sinners and
sins
1.105.48 Willful abortion and hatred of the husband are great
sins in women without any expiation. [This chapter deals with
atonements for specific sins.]
1.106.* pretasauca (rites and impurity subsequent to death
of persons)
1.106.6 not to cry for dead person
(Parasara-smrti:)
1.107.3 In the Kali age charity is the main virtue. Other
virtues are likely to forsake the doer. Sinful deeds are perpetrated
only in the Kali age. A curse bears fruit in a year.
1.107.28 "If the husband is untraceable, dead, or has
renounced the world, is impotent or degraded - in these cases
of emergency a woman can remarry."
1.107.29 "A wife who dies in the company of her husband
[sati] shall remain in heaven as many years as there are hairs
on his person."
(Brhaspati Niti Sara 1.108-115:)
Suta said:
1.108.1. Now I shall explain the essence of polity based on
economics for the benefit of kings and others. It is holy conducive to
longevity, heavenly bliss, etc.
1.108.2. A person wishing for success and achievement should always
associate with good men: never with the wicked; it is good neither for
this nor the other world.
1.108.3. One should always avoid arguments with mean-minded base
people and shun even the sight of the wicked. He should avoid enmity
with friends and intimacy with persons serving the enemy.
1.108.4. Even the scholar comes to grief by trying to advise a
foolish disciple, by supporting a wicked wife and by keeping the
company of the wicked men.
1.108.5. One should keep aloof from a brahmana foolishly puerile, a
ksatriya averse to fighting, a vaishya sluggish and inactive and a
sudra hot-headed and vain due to complete, defective study.
1.108.6. Alliance with an enemy or estrangement with a friend
should be indulged in at proper time. A true scholar bides his time
after a careful consideration of causes and effects.
1.108.7. Time allows all living beings to mature, time brings the
dissolution of all people. Even when people are asleep, time is
watchful and awake, it is difficult to transgress time.
1.108.8. The semen virile flows out at proper time and develops
itself in the womb. It is time that causes creation and it is time
again that effects dissolution.
1.108.9. The passage of time is incomprehensible. It has two-fold
functions, an apparent gross movement at one place and a subtle
invisible movement at another.
1.108.10. The divine preceptor Brihaspati expounded the essence of
polity to god Indra which got him omniscience and heavenly glory after
killing the asuras.
1.108.11. The worship of gods, brahmanas, etc. should be performed
by saintly kings and brahmanas. They should also perform the horse
sacrifice to wipe off their sins both small and great.
1.108.12. A person never comes to grief if he associates with good
people, conducts discourses with scholars and contracts intimate
friendship with persons devoid of greed.
1.108.13. Illicit contact with or gay revelries in the company of
another man's wife, desire for another man's wealth or residence in
another man's house shall never be pursued.
1.108.14. A well-intentioned enemy is actually a kinsman and a
kinsman acting against one's interests is an enemy. Sickness in the
body is inimical and a herb in the forest is friendly and beneficial.
1.108.15. He is a kinsman who works to our benefit; he is the real
father who nurtures and nourishes us; he is a friend where confidence
can be placed; it is the native land where sustenance is available.
1.108.16. He is the true servant who is loyal and obedient; it is
the real seed that germinates well; she is the real wife who speaks
pleasantly and he is the real son who lives to the family tradition.
1.108.17. His life is perfect who has virtues and good qualities;
fruitless, indeed, is the life of a man devoid of these two.
1.108.18. A true wife manages the household affairs skilfully,
speaks sweet pleasant words, solely dedicates herself to her husband
and is loyally devoted to him.
1.108.19-21. The man who has a wife endowed with these qualities is
no less than Indra, the lord of heaven. He is no ordinary man. The
good wife takes her daily bath, applies sweet scents to her body,
speaks sweetly, is satisfied with limited quantity of food, is not
garrulous, has always auspicious things around her, is very scrupulous
in virtuous activities, exhibits her love to her husband by every
action and is pleased to surrender herself to his dalliance after the
four days of the menstrual flow. She enhances the good luck of
everyone.
1.108.22-23. What we call old age is not so dispiriting as a wife
devoid of good qualities and possessing all bad traits - ugly-eyed,
slovenly, quarrelsome, argumentative, visiting other people's house
frequently, depending on other people's help, evil in actions and
devoid of shame.
1.108.24. A wife who appreciates good qualities, devoted to her
husband, and satisfied with the minimum in everything is real beloved.
1.108.25. It is death indeed if one has a wicked wife, a rogue as a
friend, a servant who answers back and serpents infesting his house.
1.108.26. Forsake the contact with wicked people, resort to the
assembly of the good; do meritorious acts day and night and remember
the unstability of everything.
1.108.27. A woman devoid of love, terrific in appearance, ferocious
by nature, more horrible than a serpent round the neck, tigerlike in
having ruddy eyes, appearing to spit fire, desirous of visiting other
houses and cities should never be approached.
1.108.28. Devotion in the son, good deed in the ungrateful,
coldness in the fire may occur sometime by God's grace; but love in a
prostitute is never come across.
1.108.29. Who can be complacent and carefree if serpents infest the
house wherever we cast our eyes, if sickness cannot be cured with all
appliances of treatment and if death is ever ready to pounce on the
body at every age from infancy to old age?
Suta said:
1.109.1. Money should be saved for emergency; wife should be
protected by spending hoarded wealth and one's own self should be
saved even at the risk of preserved assets and wife.
1.109.2. One should sacrifice oneself to save the family; a family
should be sacrificed to save the village; a village should be
sacrificed for the safety of the land and the land should be
sacrificed to save one's soul.
1.109.3. The residence in hell is better than that in a house of
evil conduct. By the former, one's sins are washed away whereas there
is no redemption from the latter.
1.109.4. The intelligent man fixes one foot firmly and moves with
the other. Without testing the new place well, the old place of resort
should not be abandoned.
1.109.5. One should unhesitatingly abandon a country infested with
men of evil conduct, a residence of harassing environment, a king of
miserly temperament, and a friend of deceptive disposition.
1.109.6. What purpose can be served by the riches in the hands of a
miser? Of what avail to men can that knowledge be that is tarnished by
a roguish disposition? Of what avail is beauty bereft of good
qualities and valour? Of what value is a friend who turns his face
away at the time of misfortune?
1.109.7. Many persons unknown to him before will flock round a
person occupying a high post as his friends and assistants. Time being
adverse, if he loses his wealth and is dismissed from his post even
his kinsmen become his enemies.
1.109.8. A friend can be found out if he is genuine or otherwise in
times of danger; the test of valour is the battlefield; the test of
purity of a man is his conduct in isolated places. Loss of wealth puts
fidelity of the wife to a test and famine provides an opportunity to
test whether a man is fond of entertaining a guest or otherwise.
1.109.9. Birds leave off the tree when the fruits are exhausted;
the sarasa [bird] quits the lake when it is dried up; the courtesan
turns out the man who has no money in his pockets; ministers bid
good-bye to the king who has lost his throne; honeybees never touch
the flower that is faded and withered; the deer flee the forest
consumed by fire - so it is evident that people take delight in things
that delight them. Who takes interest in others otherwise?
1.109.10. One should propitiate a greedy man by giving him money; a
praiseworthy man by reverence with joined palms; a fool by allowing
him to do as he pleases and the scholar by a clear statement of facts.
1.109.11. Devas, good people and brahmanas are pleased with genuine
good nature; the ordinary vulgar people by an offer of something to
eat or drink and the learned scholars by due honour and fitting
rewards.
1.109.12. The noblest can be won over by humility and submission;
the rogue with a threat; the vulgar with small gifts and concessions
and men of equal status by exhibiting an equal strength and valour.
1.109.13. An intelligent man must penetrate deep into the innermost
recesses of everyone's heart and speak and act befitting his nature
and inclination and win him over to his side.
1.109.14. Implicit trust in rivers, clawed beasts, horned animals,
armed men, women and scions of royal families is never to be
encouraged.
1.109.15. Men of sense will never disclose loss of wealth, mental
anguish, illicit actions in the house, deception (of which they had
been the victim) and disrespect.
1.109.16. The following are the activities that bring about the
destruction of chastity and good conduct in women: association with
base and wicked people, a long separation from the husband, too much
of consideration and love shown to them (by the would-be defiler) and
residence in another man's house.
1.109.17. Which family is devoid of defects? Who is not distressed
by sickness? Who is not oppressed by vices and calamities? Who enjoys
continuous blessings of the goddess of fortune?
1.109.18. Who is the man in the wide world who does not become
haughty on attaining wealth? Who has escaped miseries in his life?
Whose mind is not ripped asunder by maidens? Who has been a favourite
of kings forever? Who is that suppliant who has won honour and
respect? Who is that fortunate fellow who has escaped unscathed after
having once fallen into the wily nets of the wicked?
1.109.19. He who has no friends, relatives or kinsmen to advise him
and he who has no intrinsic intellect in himself suffers certainly.
How can a wise man pursue that activity which does not produce any
tangible result even when completed successfully but which necessarily
ushers in great sorrow when left incomplete?
1.109.20. One should leave off that land where no one honours him
or loves him; where there is no kinsman, and where there are no
amenities for higher learning.
1.109.21. Earn that wealth to which there is no danger from kings
or robbers and which does not leave you even after your death.
1.109.22. The wealth that a man acquires by putting in exertions
risking his own life is divided among themselves by his successors
after his death. Only the sin that he commits in his eagerness to earn
remains his exclusive property.
1.109.23. Amassed and deposited wealth of the miser is ransacked by
others frequently like that of the mouse and is conducive to sorrow.
1.109.24. Beggars roaming the streets, naked, grief-stricken, rough
and armed with broken bowls point out to the world that the fruits the
non-charitable persons reap are like these.
1.109.25. O misers! The beggars who request you saying "Please
give" really teach you that this is the result of not giving. Do not
become like them.
1.109.26. A miser's hoarded wealth is not being employed in
hundreds of sacrifices (e.g. for good purposes) nor it is being given
in charity to the deserving; but in the end, it is utilised in the
houses of robbers or put in the king's treasury.
1.109.27. The wealth of the miser does not go unto the deities,
brahmanas, relatives or to himself but it goes unto the robbers or
kings or is consumed by fire.
1.109.28. Let those riches be not thine - the riches acquired with
great deal of toil, by transgressing the curbs of virtue or by falling
at the feet of the enemy.
1.109.29. A blow of destruction to learning is absence of practice;
wearing rags is a blow unto the goddess of wealth; eating after
digestion is a blow to sickness; and craftiness is a blow to the
enemy.
1.109.30. A fitting punishment to the thief is the death sentence;
being reserved is the best punishment for a false friend; lying on a
separate bed is a punishment for women, and non invitation in
sacrifice is a punishment for brahmanas.
1.109.31. Wicked persons, artisans, slaves, defiled ones, drums and
women are softened by being beaten; they do not deserve gentle
handling.
1.109.32. By sending them on errands the ability of servants can be
known; sincerity of kinsmen can be known by their behaviour during our
adversity; the genuine friendship can be understood when some mishap
occurs and the fidelity of the wife is known when one's fortune
dwindles.
1.109.33. The diet of a woman is twice as much as that of a man;
shrewdness four times, energy is six times and amorousness is eight
times as much as that of a man.
1.109.34. It is impossible to overcome sleep by sleeping it off; to
overpower a woman by loving her; to smother a flame by adding fuel and
to quench thirst by drinking wine.
1.109.35. A delicious fatty meat diet, pleasing dress, glowing
wine, fragrant scented pastes, and sweet smelling flowers kindle
passion in women.
1.109.36. It can be said with certainty that even during the period
of celibacy the god of love is busily active. On seeing a man pleasing
to her heart the vagina of a woman becomes wet with profuse secretion.
1.109.37. O Saunaka, it is true, definitely true that the vaginal
passage of a woman begins to secrete profusely on seeing a well
dressed man whether a brother or a son.
1.109.38. Rivers and women are of similar nature in their love of
freedom to choose their own course. The rivers erode the banks and the
women undermine their own families.
1.109.39. The river undermines the banks and the woman causes the
fall of the family. The course of rivers and women is wayward and
cannot be checked.
1.109.40. A blazing fire cannot be satiated with sufficient supply
of fuel; the ocean can never be filled to satiety by rivers flowing
into it; the god of death is never satiated by the living beings (whom
he smites) and a passionate woman is never satiated with man.
1.109.41. It is impossible to be satiated with the company of good
men, friends, men of delightful conversation, and pleasures, sons,
life and boons.
1.109.42. A king is never gratified with his ambitious activity of
amassing wealth; a sea is never gratified with a perennial flow of
water into it; a scholar is never satiated with the talks and speeches
given by him; no layman's eye is satiated with the glimpses of the
king that he gets.
1.109.43. They maintain themselves by what they earn by doing their
duties; they are devoted to the sacred scriptures; they are fond of
their own wives; they have subjugated the unreasonable wanderings of
the sense organs; they are delighted in serving guests; they attain
salvation at their very doors; they are the excellent among men.
1.109.44. If the wife is after your heart, if she is attractive,
well bedecked and delightful, if you live in your own house; it is
heaven indeed which can be obtained only by good deeds performed in
previous birth.
1.109.45. Women are incorrigible; they can never be brought round
by making a gift, or offering respect, or a straightforward dealing,
or repeated service. They can neither be threatened with a weapon nor
asked to be quiet by citing scriptural codes.
1.109.46. Five things should be pursued slowly and cautiously.
Learning, riches, ascending to mountain, amorous approach to women,
and assimilation of virtuous conduct.
1.109.47. Worship to gods is of permanent benefit; a present to a
brahmana leaves a permanent blessing behind; a thoroughly good
learning has an everlasting beneficent result and a good bosom friend
is a permanent asset.
1.109.48. Those who have not acquired enough learning during
studentship and those who have not secured a decent wife and
sufficient wealth during youth are to be pitied forever. They are no
better than beasts, but have a human form.
1.109.49. A person devoted to the scriptural codes shall not worry
over the meal. He must ponder over a regular study. A man seeking
knowledge must be prepared to go a long way with the speed of Garuda.
1.109.50. Those who had been unmindful of studies during
studentship and those who had wasted their wealth during youth in
pursuit of lust fall into a miserable plight during old age slighted
by others and burning within like the lotuses in the winter season.
1.109.51. Arguments are never stable and irrefutable; Vedas are
wide and varied; there is no sage who has not mentioned something
different from others. Still the central theme of virtue is hidden in
a cave, as it were. Hence, the path traversed by great men should be
taken as the correct one.
1.109.52. The inner workings of a man's mind should be inferred
from his facial reflexes, behaviour, gestures, movements, speech and
the contractions and distortions of his eyes and lips.
1.109.53. A spoken word is understood by even a beast. Horses and
elephants carry out the orders given. But a scholar infers what is not
expressly stated. Intellect is fruitful in being able to comprehend
others's gestures.
1.109.54. Deprived of wealth one should go on a pilgrimage; going
astray from truth one cannot but fall into the hell Raurava; though
failing in the initial attempt in the yogic practice one shall
continue to be strictly truthful; a king divested of his royal
splendour has no other alternative but go a hunting.
Suta said:
1.110.1. If a person forsakes things of sure results in his pursuit
of things of uncertain results he loses both - the certain as well as
the uncertain.
1.110.2. No thrilling pleasure is felt by a man bereft of the
mechanism of speech though he may be learned as in the case of a
coward holding the sword in his hand or of a blind man wedded to a
beautiful wife.
1.110.3. It is the fruit of no small penance to posses both
delicious foodstuffs and good appetite; sexual virility and healthy as
well as handsome wives, extensive wealth and desire to give it to
others.
1.110.4. The aim of the study of Vedas is the ability to perform
Agnihotra; everything auspicious should have the invariable results of
good conduct and purposeful life; a good wife must yield perfect
sexual pleasure and good offsprings and wealth is for both charity and
personal enjoyment.
1.110.5. An intelligent man should marry a girl of noble family
though not very beautiful; he shall not marry a girl of low descent
though she may be beautiful and have developed hips.
1.110.6. Of what avail is the wealth which brings disaster in its
wake? Who will dare to remove the crest jewel of a serpent embedded on
its hood?
1.110.7. Butter for sacrificial purposes can be taken even from the
family of wicked persons; a wise saying uttered by even a child should
be listened to; gold can be taken even from the heap of rubbish and a
jewel of a girl [stri-ratna] can be brought even from a mean family.
1.110.8. Nectar may be taken from even a poison-infested spot; gold
can be taken even from a heap of rubbish; good learning may be
received even from a mean-minded person and a girl of low parentage
can be wedded if she has good qualities.
1.110.9. Friendship with a king is an impossibility; a serpent
devoid of poison is unheard of; a household cannot remain pure if too
many women flock there together.
1.110.10. A devoted servant should be engaged in household duties;
a son should be engaged in study; an enemy should be employed in acts
of vice and a friend in virtuous acts.
1.110.11. Servants and ornaments should be put in proper places; a
crest-jewel worn on the foot will never shine.
1.110.12. Crest-jewel, ocean, fire, bell, the vast expanse of the
firmament and king - these have to be at the head; it is wrong to keep
them at the foot.
1.110.13. A man of stuff will have access to one of the two goals
like a bunch of flowers. Either he is at the head of everyone or he
fades in a forest.
1.110.14. If a fine jewel worthy of being set in a fine earring is
worn on the foot it will not take away the brilliance. It is only the
wearer who will be criticised by others.
1.110.15. Great is the difference between any two members of each
of these: horses, elephants, iron, wood, stone, cloth, women, men and
water.
1.110.16. It is impossible to deprive a courageous man of his good
qualities though he may be tortured and tormented. Even if it is
suppressed by a rogue the flame of a fire does not shoot downwards.
1.110.17. A horse of good breed does not brook a cut from the wip;
a lion cannot bear to hear the trumpeting sound of an elephant. A true
hero does not coolly listen to the loud boasts of his enemy.
1.110.18. None shall deign to serve the wicked or the base even if
unfortunately deprived of wealth of fallen from a high position. Even
though oppressed by hunger the lion does not stoop to graze the grass.
It is satisfied only when it drinks the hot blood of elephants.
1.110.19. He who tries to cultivate again the friendship of one who
has once deceived him really seeks his own death like the she-mule
that conceives.
1.110.20. The children of an enemy shall never be neglected or
treated with indifference by sane men in spite of the fact that they
may be speaking sweet words. After the lapse of some time they may be
very dangerous and terrible like vessels of poison.
1.110.21. If a thorn pricks the foot, another thorn is held in the
hand with which the former one is removed. Similarly, an enemy should
be wiped off by another enemy whose help for the nonce can be secured
by an act of gratification.
1.110.22. None need worry about a man who constantly harasses him.
Such people will fall off themselves like the trees on the banks of
rivers.
1.110.23. When fate is adverse, disastrous harmful things may seem
to be auspicious and vice versa. This attitude shall eventually bring
destruction, too.
1.110.24. If the fate is favourable, naturally, good fruitful
thoughts beffiting the matter on hand occur to everyone everywhere.
1.110.25. Unnecessary bashfulness and reserve need not be felt in
monetary transactions, acquisition of knowledge, taking food and
dealings (with the wife in the bed chamber).
1.110.26. None shall stay in a place where these five do not live:
rich men, Vedic scholar, king, river and a physician.
1.110.27. Even a day's stay shall be avoided in places where means
of livelihood, fear of law, sense of shame, courteousness and
liberal-mindedness are not available.
1.110.28. One shall not think of staying permanently in a place
where these five are not available: an astrologer, a Vedic scholar, a
king, a river and a saint.
1.110.29. O Saunaka, knowledge is not the monopoly of anyone. All
do not know everything; there is no omniscient being anywhere.
1.110.30. In this world we cannot find an omniscient man nor a
person utterly foolish. A man can be considered base, middling, or
highly intelligent in accordance with the type of knowledge he
possesses.
Suta said:
1.111.1. I should now mention the characteristic features of the
king as well as the servants. A king should examine the following
carefully.
1.111.2. He should protect the kingdom with devotion to truth and
virtue. He should righteously rule over the earth after conquering the
enemy.
1.111.3. A florist collects flower after flower but does not uproot
the plant. The king should also do likewise but not like the maker of
charcoal who burns the entire tree in the forest.
1.111.4. Those who milk the cow and drink milk do not do so if it
is turned sour. So also the king should not defile the kingdom of the
enemy which is expected to be enjoyed.
1.111.5. The man who wants cow's milk does not cut off its udder.
He draws the milk no doubt. Similarly, the king who wants to tap the
resources of a kingdom shall avoid injury to the same.
1.111.6. Hence, the king should rule over the earth with care and
exertion. In that case the earth, the fame, longevity, renown and
strength shall all be truly his.
1.111.7. The king of well controlled sense organs will be able to
protect the subjects only if his rule is righteous and if he worships
Lord Vishnu and is eager to render service to cows and brahmanas.
1.111.8. After acquiring prosperity which is not permanent it is
essential that a king should turn his attention to virtue. All riches
will perish in a moment but not the wealth of the soul.
1.111.9. Indeed, it is pleasing to gratify the lust. It is true
that riches are highly pleasant. But life is as fickle as the roving
glances of a winsome maiden.
1.111.10. Threatening us like the tigress, old age is waiting for
an attack on us. Diseases like enemies crop up all over the body. Life
flows out like water from a broken pot. Still no one in the world does
ever think of a redeeming the soul.
1.111.11. O men! Do service unto others. Do what will be beneficent
later on. Why do you rejoice now, without any suspicion whatsoever,
along with the bevy of beautiful damsels, smitten by the arrows of
Cupid, with your eyes very slow (to see what is in store for you)? Do
not commit sins. Taking brahmanas and Lord Vishnu as your refuge begin
worship. Your life is slowly coming to an end like water in a pot. In
the guise of death a great spirit will pounce upon you.
1.111.12. He is a wise man who regards another man's wife as his
mother, another man's wealth as a lump of clay and all living beings
like himself.
1.111.13. It is for this that brahmanas wish their kings to be
rich, that in all their rites their words should be heeded and never
slighted.
1.111.14. It is for this that kings board wealth that after serving
themselves they shall give unto the brahmanas what is left over.
1.111.15. The king in whose realm the sound of Om uttered by the
brahmanas is resonant, flourishes. Getting whatever he wants he is
never tormented by sickness.
1.111.16. Even the apparently incompetent sages can gather the
riches and articles of daily use. Then why cannot a king who protects
his subjects like his children?
1.111.17. He who has riches has many friends. He who has riches has
many kins. People consider him who has riches fit to be called a man
and a scholar.
1.111.18. Friends, sons, wives and relatives abandon a man devoid
of wealth. When he regains his lost wealth hey come back to him.
Hence, wealth alone is a man's kith and kin and none other.
1.111.19. The king who has discarded the sacred code is no better
than a blind man. A blind man may well see through spies but not so a
man devoid of sacred codes.
1.111.20. The kingdom of that king is indeed unstable whose sons,
servants, ministers, priests and sense organs are not active and alert
but always asleep.
1.111.21. He who has acquired the valuable support of the three
sons, servants and kins has actually conquered the earth girdled by
the four oceans along with the kings.
1.111.22. The king who transgresses the injunctions of scriptures
and the dictates of reason perishes here in this world and forfeits
the right to heaven.
1.111.23. A king surrounded by calamities should not lose heart. He
should maintain equanimity both in happiness and sorrow and should
never lose enlightened delight of the soul.
1.111.24. Courageous souls never become grief-stricken when mishaps
occur. Does not the moon rise again though gobbled up by Rahu?
1.111.25. Fie, fie upon men who yearn for the pleasures of body. Do
not grieve over the thinness of body or loss of wealth. It is well
known that the sons of Pandu and their wife suffered poverty for some
time but came unscathed through it and were happy forever.
1.111.26. A king should maintain teams of courtesans and patronize
their arts of music and dance. He should give sufficient protection to
the science of archery and economics, too.
1.111.27. The king who becomes angry with his servants without
sufficient cause actually takes in the poison vomited by a black
serpent.
1.111.28. A king should avoid fickleness and false utterances
towards all men, especially to Vedic scholars and his personal
attendants.
1.111.29. Proud of his servants and kinsmen, if a king remains
complacent and begins sports and dalliance he is sure to be outwitted
by the enemy.
1.111.30. It is despicable on his part to fret and fume without
faults in others. He who punishes servants unjustifiably becomes a
victim of the enemie's attack.
1.111.31. A king should abandon sensuous enjoyments and pleasures.
Such people become easy targets of enemies who are always on the
alert.
1.111.32. Enterprise, adventurousness, courage, intellect, prowess
and valour - he who possesses these six is viewed with suspicious awe
even by devas.
1.111.33. Where results are not remarkable even after energetic
exertion it is due to an adverse fate. Still man should put up
endeavour and take resort to fruitful activities.
Suta said:
1.112.1. Servants are of various types - the excellent, the
middling and the base. They should be employed befittingly in the
three types of jobs.
1.112.2. I shall narrate the mode of test for servants and the
qualities necessary for different jobs as narrated by authorities on
them.
1.112.3. Just as gold is tested in the four ways by rubbing on the
touchstone, cutting, beating and melting, so also a servant is tested
by his appearance, conduct, parentage and activities.
1.112.4. A man of noble family, endowed with good character and
qualities, truthful and virtuous, handsome and pleasant-mannered
should be appointed as the officer-in-charge of the treasury.
1.112.5. He who can appraise the value, shape and size (of gold,
gems etc.), should be appointed as the chief jeweller. A man who can
understand strength and weakness of the soldiers should be appointed
as the commander-in-chief.
1.112.6. The chief of watch and ward should be a mind-reader who
can understand each and every gesture, is strong, comely to look at,
unerring and competent to strike a timely blow.
1.112.7. The chief secretary to the king should be intelligent,
clever in conversation, shrewd, truthful in speech, with sense organs
under his control, and acquainted with all sastras.
1.112.8. The chief ambassador should be intelligent, sensible, a
reader of others' minds, ruthless and blunt in speaking facts.
1.112.9. The officer-in-charge virtue should be well versed in
smrti texts, a scholar of great erudition, with good control over his
sense organs and equipped with the qualities of heroism, valour and
other good qualities.
1.112.10. The head cook should be a man whose father and
grandfather had served in a similar capacity. He should be skilful,
truthful and acquainted with sastras. He should be clean in person and
capable of hard work.
1.112.11. The royal physician shall be well-versed in Ayurveda with
enough practical experience. He should have all the qualities of a
decent man and look comely in appearance.
1.112.12. The royal priest should be a great scholar in Vedas and
their ancillaries. He should be observing japas and homas. He should
readily bless everyone.
1.112.13. Whether he is a writer, or a reciter, an accountant or a
chief executive, if anyone is found to be lazy, he should at once be
dismissed.
1.112.14. The mouths of a wicked man and a serpent are sources of
distress - since they are double-tongued, causing pain, ruthless and
terrific.
1.112.15. A wicked man should be avoided even if he happens to be a
scholar. Is not a serpent terrific though its head is bedecked with a
precious gem?
1.112.16. Who is not afraid of the wicked who is furious without
provocation? It is the wicked from whose mouth the poison of a great
serpent in the form of unbearable words flows out continuously.
1.112.17. If a salaried servant of the king becomes so rich as to
vie with him, is of equal competency, knows his inner secrets and
vulnerable points, is very industrious and puts up a claim to half of
his kingdom there is no harm if the king puts him to death.
1.112.18. Those servants are not to be retained who were at first
valorous, slow and gentle of speech, truthful and self-controlled but
later on proved to be otherwise.
1.112.19. Servants of this type are very rare - servants who are
not lazy, who are satisfied, who can be easily roused from sleep in
emergency, who have the equanimity in happiness and sorrow and who are
courageous.
1.112.20. A servant suffering from all these bad points or from
anyone of them should be summarily dismissed - devoid of patience,
dishonest, cruel-tempered, speaking ill of others, haughty,
gluttonous, roguish, greedy, inefficient and cowardly.
1.112.21. The king shall keep in his fort strong weapons of all
types and then try to conquer his enemies.
1.112.22. If he is not well equipped he should make peace with his
enemy for a period of six months or a year and when he is well
equipped he shall attack the enemy.
1.112.23. If a king engages foolish persons in various offices the
results will be ignominy, loss of wealth and hell after death.
1.112.24. Whatever the king does himself or whatever his servants
do meritorious or sinful, the king has to reap the fruits thereof. He
will flourish or fall as the case may be.
1.112.25. Hence, a king should employ intelligent and capable men
in offices of virtue or wealth for the welfare of cows and brahmanas
in the state.
Suta said:
1.113.1. One should employ only the capable servant and not the
inefficient. All good qualities can be found in a scholar and all
faults in a fool.
1.113.2. One should always sit in the company of the good and
associate with them. Discussions and friendship should ever be with
the good and not with the wicked.
1.113.3. Even in a prison one should associate only with the
learned, the humble, the virtuous and the truthful. Outside, he should
never associate with the wicked.
1.113.4. Completing all works left unfinished he shall become
wealthy. He should make it a point to complete unfinished tasks.
1.113.5. Like the honeybee that sucks honey but does not cause the
fall of the flower the king should take revenue from the realm without
harming it. The cowherd leaves something for the calf and milks the
rest. Similarly, the king should milk the earth but leave plenty for
the calves, i.e. the subjects.
1.113.6. Just as the honeybee collects honey from a number of
flowers so the king should gather wealth taking a little from each.
1.113.7. The anthill, honey, the moon in the bright half and alms
wax little by little.
1.113.8. Seeing that collyrium and ink, used though very little
every day, become exhausted after some time, and that the anthill
flourishes day by day, one should be careful in not wasting one's
time. One should engage oneself in activities of charity or
self-study.
1.113.9. A vicious and lustful man shall find hundreds of obstacles
even in the forest; but if he can control his five senses he can
practice penance even in his house. He who is engaged in activities
not censurable and he who is free from passion can make his house a
hermitage.
1.113.10. Virtue is protected by truth, knowledge by further
acquisition, a pot by frequent cleaning and a family by good conduct.
1.113.11. It is better to stay in the forest of Vindhya, to die
without partaking of food; it is better to sleep in a spot infested by
serpents or to leap into a well; it is better to plunge into a
whirlpool or a dangerous water current than to say "Please give" or
beg for a sum of money from one's own kindred.
1.113.12. Riches dwindle when fortune dwindles and not by
enjoyment; if merit had been acquired before, riches will never
perish.
1.113.13. Knowledge is an ornament to a brahmana; a king is the
beautifier of the world; the moon is an ornament of the sky; a good
conduct is an ornament to everyone.
1.113.14. Bhima, Arjuna and others were born as princes, they were
pleasing and delightful like the moon; they were valorous, truthful,
brilliant like the sun and were kindly protected by Lord Krsna. Even
they were subjected to abject misery by the influence of evil planets;
they had to beg for alms; if fate is adverse who is capable of what?
The current of previous actions tosses everyone about.
1.113.15. Obeisance to karma which forces Brahma to work like a
potter in the bowls of cosmos, by which Vishnu was cast into distress
of ten incarnations; by which Rudra was compelled to beg for alms with
a skull in his hand and at the behest of which the sun goes round and
round in the sky.
1.113.16. The donor was king Bali, the receiver Lord Vishnu
himself, the gift consisted of whole Earth and that too in the
presence of learned brahmanas. What did he get in return? Only
bondage. O fate! obeisance to thee - who workest as it pleasest thee.
1.113.17. The mother is goddess Laksmi herself; the father is Lord
Vishnu; still if the son (Cupid) were to be of crooked mind, who is to
be punished for the same?
1.113.18. Man enjoys only the fruits of his previous actions;
whatever he has done in the previous births has its reactions now.
1.113.19. The happiness is enjoined by oneself, the sorrow too is
enjoined by oneself; even the womb selected by him is in accordance
with the action of the previous birth.
1.113.20. A man can never forsake the action done by him far into
the sky, or deep into the sea or high on the mountain; whether he is
held by his mother on her head or kept in her lap.
1.113.21. Even Ravana perished at the hands of time. Ravana whose
fortress was the mountain Trikuta, the moat - the very ocean; soldiers
- Raksasas; the action of the highest order; and the sastra propounded
by Usanas [Sukra].
1.113.22. Everything happens in the age, time, day, night, hour or
moment as is ordained beforehand; not otherwise.
1.113.23. Whether people go up in the sky, or deep in the nether
world; whether they traverse all quarters, they will not get what is
not given by karma.
1.113.24. The learning of bygone days, the money made over as gift
and the actions done before - these run ahead of a person who walks at
speed.
1.113.25. Actions alone are of consequence. See Janaki (Sita),
whose marriage was celebrated when the stars and planets were
ascendant and the lagna (i.e. auspicious hour) was decided by sage
Vasistha himself, had to undergo miseries.
1.113.26. Auspicious signs, characteristic marks are of no avail
when karma comes into clash; for Rama who had stout muscular calves,
Laksmana who was as swift as sound and Sita who had thickly grown
glossy hair - all these had to suffer a lot.
1.113.27-28. Neither the son with Pinda-dana and other rites nor
the father with various rites for the welfare of the son can ward off
the adverse influence of karma. In the physical bodies born as a
result of karma, different kinds of illness, physical or mental, fall
in quick succession like the shafts discharged by a skilful archer.
Hence, a courageous man should view objects in the light of shastric
injunctions and not otherwise.
1.113.29. In every birth, a man reaps the fruits of his previous
merits and demerits in the respective ages of infancy, youth or old
age at which the actions had been performed.
1.113.30. Just as a gale blows a boat, the karma drags a man
against his wish even from foreign countries to the place where he has
to reap the fruits.
1.113.31. A man necessarily gets what he is destined to get. Even a
god is incapable of stopping it. Hence, I do not bewail or am not
surprised at the events. The line of fate cannot be erased.
1.113.32. When chased, a serpent escapes into a well, an elephant
to the trunk (to which it can be tethered); a mouse to its hole; but
who can fly from karma which is quicker than all these?
1.113.33. A well-assimilated knowledge never diminishes; it
increases on being imparted to others like the water in a well which
increases when water is drawn out.
1.113.34. Riches acquired virtuously become stable; they flourish
still more with virtue. Hence, when you aim at riches, remember this
and seek virtue. You thus become great in the world.
1.113.35. None becomes miserable, if seeking virtue, he undergoes
the same hardships as a poor layman does seeking food.
1.113.36. Of all purities, purity of food is excellent. If a man
incurs impurity by taking unwholesome food, he cannot be cleansed with
clay or water or any other substance of cleanliness.
1.113.37. These are five cleansing agents - truthfulness, pure
mind, suppression of sense organs, sympathy with all living beings and
water, the fifth of the series.
1.113.38. He who maintains truthfulness and purity finds an easy
access to heaven. Truthfulness is superior to even horse sacrifice.
1.113.39. A man habitually wicked in deeds, with his conscience
benumbed with evil thoughts, cannot be cleansed with a thousand lumps
of clay or a hundred pots of water.
1.113.40. He who keeps his hands and feet clean, his mind under
perfect control, and acquires learning, penance and fame, reaps the
fruit of pilgrimage.
1.113.41. The characteristics of a saintly man are: he is not
elated much when honoured, he does not become angry when slighted, he
does not speak harsh words in anger.
1.113.42. No one feels satisfied at the outset on hearing wholesome
advice at the proper time from a poor man though intelligent and
sweet-voiced.
1.113.43. What men are not destined to get cannot be secured by
them through mantras, strength, valour, intellect or manliness. What
is there to lament over?
1.113.44. I have secured something unsolicited. When I sent it
back, it went away from where it had come. What is there to lament
over?
1.113.45. During nights birds flock together on a tree for rest. In
the mornings they go to different quarters. What is there to lament
over?
1.113.46. All have the same destination. All are proceeding there.
If one among them goes more quickly what is there to lament over?
1.113.47. O Saunaka, the living beings arise from the unmanifest;
at their death they dissolve themselves in the unmanifest. In between
they remain manifest. What is there to lament over?
1.113.48. If the time of death has not been reached no one dies
even if pierced with a hundred arrows. If the same has arrived he does
not survive even a slight prick with the tip of a kusa grass.
1.113.49. A man gets only those things he is destined to get; he
goes only to those places where he has to go (at the behest of karma)
and whether misery or pleasure he gets only what he has to get.
1.113.50. A man gets things from karma only. Why should he shout
and cry? Even if prodded, flowers and fruits do not transgress their
stipulated time (they do not come out earlier or later). So is the
case with karma of the previous birth.
1.113.51. Neither conduct, nor parentage, neither learning, nor
knowledge, neither the qualities, nor the purity of seed fructifies in
man. As in the case of trees, good deeds acquired by austerities
fructify in men.
1.113.52. A man meets with death where there is a slayer or riches
where there is plenty. Goaded by karma a man goes to the respective
places.
1.113.53-56. Just as a calf can recognize its mother in the midst
of a thousand cows, the previous karma approaches the doer. Enjoy your
merits, o fool! Why should you feel aggrieved? What you do now will
certainly follow you hereafter whether good or bad.
1.113.57. The vicious and the mean observe other's faults, be they
so little as the mustard seeds. They see but pretend not to see their
own faults as big as bilva fruits.
1.113.58. O brahmana! Nowhere can they find happiness, who are
defiled by lust and hatred. After careful consideration I see that
there is pleasure where there is enlightened bliss.
1.113.59. Attachment is a cause of misery; since apprehension
follows in the wake of attachment. If, therefore, attachment is
eschewed one should be happy.
1.113.60. The body is the base for misery and happiness. Life and
body are born together.
1.113.61. Pleasure and pain can be defined briefly. Whatever goes
in the possession of others is misery, whatever remains in one's
possession is pleasure.
1.113.62. After pleasure comes the pain and after pain comes the
pleasure. Pleasure and pain whirl like wheels in human life.
1.113.63. What has passed has gone forever; if anything is to
happen it is still far off. He who minds the present alone is not
afflicted by sorrow.
Suta said:
1.114.1. None is friend or enemy to any other person by nature.
Friendship and enmity arise from special causes.
1.114.2. The two syllables "mitram" (friend) signify solace in
sorrow, freedom from fear and preservation of love and confidence. By
whom has this jewel been created?
1.114.3. If anyone says for once the two letters "Hari" he has
everything made ready for his journey to salvation.
1.114.4. Men cannot have as much confidence in mothers, wives,
brothers or sons as in a friend of kindred nature.
1.114.5. If you wish for a prolonged friendship, avoid the
following three, gambling with him, monetary transactions with him and
seeing his wife in his absence.
1.114.6. One should not sit in the same seat with one's mother,
sister and daughter in an isolated place. The powerful sense organs
can drag even an erudite man (into the mire of lust). What of common
men?
1.114.7. God of love compels persons to turn their attention to
such spots as provide risks, death and punishments and not to one's
own? [i.e. People do not love their wives but run after other women
risking even death].
1.114.8. It is easier to gauge the velocity of the hailstorm at the
time of the final dissolution, the speed of the racing horse and the
depth of the great ocean than the heart of the person who does not
love.
1.114.9. O Saunaka, if there is no opportune moment, if there is no
privacy and if there is no one to make overtures women shall preserve
chastity.
1.114.10. She serves one man but cherishes love for another. In the
absence of man a woman can very well be chaste.
1.114.11. A mother moved by passion may commit some misdeeds.
Though the sons may disapprove of the conduct yet they shall not worry
much about them.
1.114.12. The body of a courtesan is prized in the world; the body
that is held at stake always with the neck torn by the hoofs of
debauches and hence always agitated and anxious. Her sleep is
dependent on others' convenience; she has to follow the wishes of
others and without a show of sorrow she has to laugh and sport always.
1.114.13. Fire, water, women, fools, serpents and royal households
- these are to be resorted to by others always, yet they take away
one's life all of a sudden.
1.114.14. What is there to wonder at, if a brahmana well versed in
grammar becomes a great scholar? What is there to wonder at, if a king
well versed in polity and administration becomes a virtuous king? What
is there to wonder at, if a young woman endowed with beauty and charms
errs from chastity? What is there to wonder at, if a poor man begins
to commit sins sometimes?
1.114.15. Do not allow others to see your vulnerable points; but
note others carefully like a tortoise that keeps all its limbs safe in
its shell.
1.114.16. Women may be confined to the nether worlds or may be
imprisoned with high walls all round. Still if there is no moving
glossy tuft of hair who can see them? [Using her long tresses she will
escape from these places].
1.114.17. One's own kinsman pursuing the same activities and
knowing his vulnerable points is the fiercest foe. Even an enemy
standing outside cannot injure so much.
1.114.18. He is the real scholar who pleases children with sweets,
the good people with humility, the women with wealth, the deities with
penance and people [by work] for their welfare.
1.114.19. They are not wise who try to win over a friend by
deception, to secure virtue through sins, to attain wealth by
harassing others, to learn with pleasure and to secure a lady's love
through harshness.
1.114.20. Even a pure action may be defiled and defective when the
root is cut off. It is only the senseless man who will cut off a tree
laden with fruits in order to secure the fruits.
1.114.21. O brahmana, I do not believe that a man with necessary
things can become a saint even if he tries. How can a woman drinking
wine be chaste as well?
1.114.22. One shall not place trust in a person not trustworthy.
Even friends are not to be trusted. Some time later if he is angry the
friend may publicise his secrets.
1.114.23. A general confidence in all living beings is sattvika but
the main characteristic of a saintly man is to keep his feelings a
secret forever.
1.114.24. Whatever action is done it follows the doer. Whatever may
be your action, do not leave off your courage and intellect.
1.114.25. An intelligent man shall avoid these six: old women (for
sexual purposes), fresh wine, dry meat, carrot, curd in the night and
sleep during the day.
1.114.26. To a poor man a party of guests is poison (involving
expenses); to an old man a woman in the prime of her youth is poison;
an ill assimilated knowledge is poison; eating before digestion is
poison.
1.114.27. To a man of undaunted spirit honour is pleasing;
overthrow of administration is pleasing to the vile; to a poor man a
charitable gift is pleasing and a woman in the prime of her youth is
pleasing to a young man.
1.114.28. The six main reasons for sickness in men are: excessive
drinking of water; eating hard indigestible foodstuffs; wastage of
semen virile; holding up of faeces and urine (not evacuating them
immediately); sleep during the day and keeping awake at night.
1.114.29. Early morning rays of the sun, excessive indulgence in
sexual intercourse, the smoke column rising from the cremation ground,
warming of the palms and the constant sight of the face of a woman in
her menses - all these reduce the longevity of a man.
1.114.30. The following six take away one's life immediately: dry
meat, old women (if cohabited with), the early morning sun, very sour
curd, sleeping and having sexual intercourse in the morning.
1.114.31. These six things instill more vitality into the human
organism: fresh melted butter, grapes, cohabitation with a woman in
the prime of her youth; a milk diet, hot water and the shade of a
spreading tree.
1.114.32. The water in a well, the shade of a banyan tree and the
well-rounded breasts of a young woman - these three are warm in winter
and cool in summer.
1.114.33. The three instantaneously invigorating things are: a
young woman, oil bath and a wholesome food. The three instantaneously
debilitating things are: a hazardous journey, sexual intercourse and
fever.
1.114.34. Dry meat watered down with milk shall not be taken in the
company of wife, friends or the king. If taken, an immediate
separation from them is inevitable.
1.114.35. Goddess of wealth forsakes a man habitually wearing dirty
clothes, allowing dirt to accumulate on the teeth, eating too much,
habitually speaking harsh words and sleeping at sunrise and sunset,
even if he happens to be Vishnu.
1.114.36. Cutting of grass frequently, writing on the ground with
the toes, chafing of the feet, neglect of the cleaning of teeth,
wearing dirty clothes, keeping the hair rough, sleeping at dawn and
dusk, lying down naked, eating and laughing excessively, drumming on
one's own limbs or on the seat - these may destroy the affluence of
even Lord Vishnu.
1.114.37. These six bring back one's wealth long lost: keeping the
head cleaned and washed, keeping the feet spotlessly pure, keeping the
company of excellent women, taking food in limited quantities, lying
on the bed without stripping and sexual intercourse excluding the
festival nights.
1.114.38. Ill luck and misfortune can be warded off by wearing a
flower on the head and especially the white one.
1.114.39. Ill luck frequently resides in the back shadow of a lamp,
the shadow of a cot, the shadow of a seat and the water used by
washermen.
1.114.40. The rays of the early morning sun, the column of smoke
rising from a funeral pyre, intercourse with an old woman, very sour
curd and the dust from a broom should not be resorted to by those who
wish for longevity.
1.114.41. The dust of elephants, horses, chariots, grains and cows
is auspicious. That from ass, camel, goat and sheep is inauspicious.
1.114.42. The dust of cows, the dust of grains and the dust from
the limbs of one's own son - these are very holy, they destroy even
the great sins.
1.114.43. The dust of a goat, the dust of an ass and the dust from
a broom - these are unholy and conducive great sin.
1.114.44. The wind blowing from the winnowing basket, the water
dripping from the nails, the water from the cloth and pot used for
bathing, the dust from the broom and the water dripping from hair -
all these destroy merits previously acquired.
1.114.45. One shall never walk between two brahmanas, a brahmana
and fire, a husband and wife, two masters, two horses and two bulls.
1.114.46. What wise man will have confidence in women, kings,
fires, serpents, studies, the enemy, worldly enjoyment, etc.?
1.114.47. Do not trust the incredulous; do not place too much of
confidence even in the trustworthy; there is a lurking danger in
reposing trust; it may uproot one.
1.114.48. He who remains complacent after making peace with the
enemy has actually gone to sleep atop the tree, he will wake up after
his fall.
1.114.49. One should never be too soft nor too cruel in action. The
soft would be crushed with the soft and the ruthless with the
ruthless.
1.114.50. One should never be too straightforward nor too soft.
Straight trees are cut in a forest and the crooked trees remain as
they were.
1.114.51. Meritorious persons bow down like the fruit-laden trees.
Dry trees and fools would rather break than bend at all.
1.114.52. Miseries come unsolicited; they go away as they come.
Just as the cat pounces upon its prey, man seeking things shall pounce
on happiness.
1.114.53. Riches go before and after the noble but not so in the
case of ignoble. You can do as you please.
1.114.54. A counsel in six ears (discussed among three persons) is
leaked out immediately; that in four ears is kept for some time but
the one in two ears cannot be understood even by Brahma.
1.114.55. Of what avail is the cow which neither yields the milk
nor becomes pregnant? Of what purpose is a son who is neither virtuous
nor scholarly?
1.114.56. The whole family is lit up by a single good son endowed
with learning, intelligence and valour like the sky with the moon.
1.114.57. The whole forest is rendered fragrant by a single tree in
full bloom like the family by a virtuous son.
1.114.58. One good son alone is preferable to a hundred ones devoid
of good qualities. The moon alone dispels darkness and not the stars
in their thousands.
1.114.59. The son should be fondled for five years and thrashed for
the next ten years; when he reaches the sixteenth year he should be
treated like a friend.
1.114.60. You cannot find an enemy like a son - on being born the
son takes away one's wife [when a son is born mother's attention is
more to the son than to her husband]; while growing up he takes away
wealth and if by chance he dies he takes away the life of the father,
too.
1.114.61. In the world some men are like tigers with the mouth of a
deer and some like deer with the mouth of a tiger. In order to know
them fully distrust at every step is the only way.
1.114.62. There is only one fault in men of forbearance and
patience. There is no second fault. People take him to be powerless.
1.114.63. All enjoyments are transitory. If this alone is permitted
(it would have been better) that the inclinations of the skilful be
unaffected towards their friends.
1.114.64. O Saunaka! When the father passes away, the eldest
brother takes his place. He should maintain everyone being a father
unto them.
1.114.65. He shall be impartial to his younger brothers and give
them the same pleasures as they received from their father.
1.114.66. The collection of a number of even insignificant things
may be terrific in their effect. A number of blades of grass twisted
into a rope may be strong enough to bind even an elephant.
1.114.67. The man who robs someone though he uses the money to make
a charitable gift goes to hell. The fruit of the meritorious deed goes
to the original owner of the wealth.
1.114.68. Families are faced with fall by the destruction of temple
property, looting of brahmanas and showing them disrespect.
1.114.69. Sages have prescribed expiatory rites for the slayer of a
brahmana, a drinker of wine, a thief and a breaker of vows; but there
is no atonement for an ungrateful wretch.
1.114.70. Gods and manes do not accept oblations of the mean-minded
fellow who keeps a woman of low caste as his concubine, who is a slave
to his wife and who allows his wife to enjoy the company of a paramour
in his own house.
1.114.71. An ungrateful fellow, a person of ignoble qualities, a
person who nurses a grouse for a long time and a man of crooked nature
- these four are the real candalas and the fifth is one born as such.
1.114.72. Even an insignificant enemy of evil intentions should not
be neglected carelessly. Even a tiny spark of fire, if not put out
immediately, consumes the entire world.
1.114.73. He who is quiet and tranquil in the boisterous age of
blooming youth deserves the credit for being tranquil. Who does not
become naturally quiet and tranquil when all his vital forces are
spent out?
1.114.74. O foremost among brahmanas, riches, like the public
thoroughfare are common to everyone. Do not be elated and haughty
thinking "This is mine."
1.114.75. The body that is dependent on the vital secretions is
dependent on the mind, too. If the mind is disarranged the vital
secretions are destroyed. Hence, mind shall be preserved always. If
the mind is in perfect order the vital secretions function properly.
Suta said:
1.115.1. One should keep oneself far away from a false wife, a
deceitful friend, a tyrannous king, a disobedient son, a defiled
daughter and a turbulent territory.
1.115.2. Alas, life in the Kali age is troublesome indeed. For,
virtue has taken to renunciation, penance has started its long
sojourn, truth is in exile in a foreign land, earth has become barren,
people are fraudulent; brahmanas have become greedy; men are uxorious;
women are fickle and wayward and base men are raised to the high
position. Blessed indeed are they who are dead.
1.115.3. Blessed are they who do not witness the destruction of
their family, ruin of their lands, the sexual dalliance of their wives
with other men and the infamous indulgence of their sons in vice.
1.115.4. None can be delighted with their vicious sons; how can one
feel a thrilling rapture in the company of a disloyal wife? There is
no question of confiding in a deceptive friend and no peaceful life is
possible in a trouble-infested land.
1.115.5. Food doled out by others, money robbed from others,
defiling of another man's bed, sexual dalliance with another man's
wife and a residence in another man's house will strip even Indra of
his glory.
1.115.6. Sin spreads from a man to man slowly by conversation,
mutual touch, frequent association, taking food together, sitting
together, lying together and travelling together.
1.115.7. Women perish due to their beauty, penance due to fury, the
way due to an undue length and pious brahmana by taking sudra's food.
1.115.8. By sitting together, sharing the same bed, taking food
together and jumbling up the rows sin is transmitted from man to man
like water from pot to pot.
1.115.9. There are many defects in fondling and many benefits in
thrashing. Hence, a disciple and the son are to be thrashed, not
fondled.
1.115.10. A long way is old age to men; water is old age to
mountains; abstention from sexual intercourse is old age to women and
sunlight is old age to clothes.
1.115.11. Base men desire strife, the middling desire
reconciliation and the noble desire high honour. Verily, honour is
prized by the great as the greatest asset.
1.115.12. Honour is at the root of wealth; if honour is secured of
what avail is wealth; if one has lost honour and dignity, of what
avail is wealth or longevity?
1.115.13. The base and the mean desire for riches; the middling
desire for riches and honour and the excellent desire for honour.
Verily, honour is an asset of the great.
1.115.14. In the forest, the lions do not bend their ears (in
supplication); even when they are hungry they do not look to a share.
Men of noble birth never stoop to meanness, even when they are
deprived of their wealth.
1.115.15. The lion is neither anointed nor consecrated. The
lordship of animals comes to it naturally as it has inherent valour.
1.115.16. No great task can be achieved by any of these: an erring
merchant, a highly proud servant, an easy going mendicant, an
impoverished debaucher, a helan of a girl bitter in speech.
1.115.17. Five incongruent things that we meet in the world are:
the poverty of the benevolent, the opulence of the miser, disobedience
in a son, compulsion to serve a wicked man and death of persons
engaged in helping others.
1.115.18. There are five things which burn without fire: separation
from wife; insult from kins; balance of debt yet to be discharged;
service to a low and base master and desertion of friends in poverty.
1.115.19. Among the thousands worries that agitate the mind four
are very severe - nay, they are the sharp edges of a sword: insult at
the hands of a low born person, the starving wife, cold reception by
the beloved and harassment from brothers.
1.115.20. The five uproot all miseries: an obedient son, a
remunerative knowledge, freedom from sickness, the companionship of
the good and a loving wife surrendering herself.
1.115.21. The deer, the elephant, the moth, the honeybee and the
fish - these five are destroyed due to addiction to their five sense
organs. [deer (ear) - listens to sweet music and thus caught by the
hunter; elephant (touch) - caught through she-elephant; moth (eye) -
attracted by the colour of the flame and burnt; honeybee (nose) -
attracted by the fragrance of lotus and caught within; fish (taste) -
nibbles at the bait and thus caught. Even one of these organs is
destructive. How is it possible that man who uses all the five will
escape destruction?]
1.115.22. Five brahmanas, though as learned as Brihaspati, are
never honoured: the impatient, the harsh, the haughty, the ill-clad
and the uninvited.
1.115.23. These five are clearly defined and decided even when a
child is born: its span of life, its activities in later life, its
character, learning and the time of death.
1.115.24. Help rendered to those who suffer when climbing a
mountain, from imminent drowning in water, attack of cows and bulls,
seizure by the wicked and a spiritual fall are very commendable.
1.115.25. These five are never stable or long-standing: the shadow
of clouds, pleasant attitude of a wicked man, intimacy with another
man's wife, youth and riches.
1.115.26. Life is unstable in the world, youth and riches are
unstable, sons and wives are unstable, but virtue, fame and renown are
permanent.
1.115.27. Even a life for a hundred years is too short. Half that
period is taken up by nights. The remaining half is rendered fruitless
by sickness, sorrow, old age and exertions.
1.115.28. It is said that man's span of life is a hundred years. It
is too short. Half of that period is spent as nights. Half of the
remaining half is spent in infancy and childhood or grieving over the
separation or death of kinsmen or in service rendered to the king. The
remaining period is as fickle as the waves in water. Of what avail is
the sense of prestige and dignity?
1.115.29. Days and nights in the garb of old age traverse the
earth. Death swallows the living beings like the serpent taking in
air.
1.115.30. If our activities while walking or standing, waking or
sleeping are not for the service of fellow beings, they are not
different from bestial actions.
1.115.31. What is the difference between a beast and a beast in
human form with an intellect devoid of discrimination between what is
wholesome and what is not; who enters into endless arguments with
people in regard to the Vedic expositions and who remains fully
satisfied if he can fill his belly.
1.115.32. He who has not earned spotless reputation for valour,
austerity, charity, learning or acquisition of wealth is but an
excrement of his mother.
1.115.33. A good life even for a moment is considered a perfect
life by those who know the same - if it is full of perfect knowledge,
valour and fame and men are not disrespected. Even a crow lives a long
life partaking the oblations.
1.115.34. Of what avail is that life devoid of wealth and honour?
Of what use is that friend who hesitates whether he is to be friendly
or not? O ye, adopt the rite of a lion, do not be grief-stricken. Even
a crow lives a long life partaking the oblations.
1.115.35. If a man does not sympathize with and render help to
himself, his preceptor, his servants, the poor public and his friends,
of what purpose is his life? Even a crow lives for a long time
partaking the oblations.
1.115.36. Days come and go to a man devoid of virtue, wealth and
love. Although he may breathe, his life is like that of the bellows of
the blacksmith.
1.115.37. Success is for him who has an independent means of
subsistence and not for him who depends on others. Those who depend on
others are no better than dead even though physically alive.
1.115.38. Contemptible wretches fulfil their own wants; a mouse's
handful is just enough to fill it; a contemptible wretch though
dissatisfied will be contented with something small.
1.115.39. These six are like bubbles: the shadow of clouds, fire
made with dry grass, service to the base, water on the surface of the
road, the love of a prostitute and the pleasant manners of the wicked.
1.115.40. The world cannot be pleased by a person who creates a
caravan with words. Life is rooted in honour; if honour is slighted
how can one derive pleasure?
1.115.41. A king is the support for the weak; crying constitutes
the strength of a child; the strength of a fool lies in silence and
that of a thief is falsehood.
1.115.42. As a man proceeds ahead with his study of sastras his
intellect becomes sharper and perfect knowledge appeals to him.
1.115.43. As a person goes ahead devoting his mind and attention to
the welfare of others, everyone becomes attached to him and he becomes
popular.
1.115.44. A person perishes due to the three - greed, grave error
and implicit confidence. Hence, these shall be avoided.
1.115.45. Danger is to be dreaded as long as it does not befall.
The moment it occurs fear shall be eschewed.
1.115.46. Balance of debt undischarged, remnant of fire not put out
and sickness partially cured increase steadily. Hence, these remnants
shall be avoided.
1.115.47. Repay good action by goodness and violence by violence. I
do not find any fault if a wicked man is met with wickedness.
1.115.48. A friend who speaks sweet words in our presence and
spoils our work behind our back should be avoided. Avoid an enemy
using foul means.
1.115.49. Even a good man perishes by his association with the
wicked. Even a clear water is rendered muddy by its mixing up with
dust.
1.115.50. He whose wealth is dedicated to the brahmana enjoys well.
Hence, a brahmana shall be honoured by all means.
1.115.51. Food taken in after brahmanas have been fed is the real
food; he is intelligent who commits no sin; that is friendship which
manifests itself behind our back; that is the real sacred rite which
is performed without ostentation.
1.115.52. That is no assembly where the aged are not present; they
are not the aged who do not expound virtue; that is not virtue which
is not backed by truth; that is no truth which is mixed with
deception.
1.115.53. The best among men is the brahmana; the best among
luminaries is the sun; the best among the organs is the head and the
best among the sacred rites is the truth.
1.115.54. That is auspicious where mind is delighted; that is a
real life which does not involve service and slavery; that is the real
earning which is shared and enjoyed with one's own kith and kin and
that is the real thunder which is made in the battle in the presence
of the enemy.
1.115.55. She is the real woman who has no vanity; he is really
happy who has shunned vain desires; he is the real friend in whom
confidence can be placed and he is the real man who has controlled his
organs of sense.
1.115.56. One should cast off honour and love where love is
extinct; only that is praiseworthy the core of which is held in
esteem.
1.115.57. No attempt should be made to trace the origin of rivers,
agnihotra worshippers and the family of Bharata. Such an attempt is
bound to fail.
1.115.58. Rivers end with the sea of salt water; sexual intercourse
ends with the treachery of the woman; back-bitting ends with the news
being made public and wealth comes to an end with misery.
1.115.59. The prosperity of a kingdom comes to an end with the
curse of a brahmana; the spiritual power of a brahmana comes to an end
with his sin; all decency in conduct of life comes to an end if
residence is taken near cowsheds; the family is ruined if women rule.
1.115.60. All hoarded things end in wastage, rising in power comes
to an end in downfall; all contacts and intimacies come to an end in
separation and disintegration; the life comes to an end with death.
1.115.61. If one wishes the return of the guest he shall not be
followed very far at the time of farewell. He can be followed upto a
pond or well or a tree with plenty of shade and colourful leaves.
1.115.62. One shall not reside in a land where there is no leader
or where there are many leaders or where the leadership is vested in a
woman or in a child.
1.115.63. The father protects her in childhood, the husband in
youth and the son in old age. A woman is not to be allowed to stay
independently.
1.115.64. A barren woman shall be abandoned in the eighth year
after marriage; a woman whose children die in infancy shall be
abandoned in the ninth year; a woman who gives birth only to daughters
shall be abandoned in the eleventh year and a woman who speaks
unpleasant words shall be abandoned immediately.
1.115.65. Three persons beyond the pale of money stick to their
lords. One who is not in want, one who is afraid of men and one who is
afraid of servants.
1.115.66. An intelligent man must keep aloof from these: the
exhausted horse, the elephant in its rut, cows in their first
parturition and frogs outside water.
1.115.67. Those who are mad after money do not have friends or
kinsmen; those who are lustful and lecherous know no fear or shame;
those who are worried with anxious thoughts have no pleasure or sleep
and those who are oppressed by hunger do not want even salt or warmth
in the food.
1.115.68. How can these have peaceful sleep? The poor, the slave,
the man fond of another man's wife and the wretch who wants to rob
another man of his wealth.
1.115.69. Blissfully sleeps the man who has no debts to repay and
who is free from sickness. He who is not yet married takes his food
leisurely.
1.115.70. The height of a lotus is in proportion to the quantity of
water in the pond; a servant becomes proud if his master is strong and
influential.
1.115.71. The sun and Varuna (water) befriend the lotus when it
stands firm in its place; they make it fade and putrefy if it is
uprooted.
1.115.72. Those who had been friends of a man in high office become
enemies when he steps down from the office. The sun delightfully
causes the bloom of the lotus in water but when it is plucked and put
on the ground the sun dries it up.
1.115.73. Things in their proper places and persons in their
respective offices are honoured. Away from their original places
neither hair nor the nails, neither the teeth nor men shine or receive
consideration.
1.115.74. Manners and behaviour indicate parentage; manner of
speech and accent indicate the native place; flutter up indicates
affection and the physical build indicates the diet accustomed to.
1.115.75. A downpour in the ocean is unnecessary; feeding an
over-fed and satiated man is superfluous; a charity made over to an
affluent man is unnecessary and the meritorious actions of a base man
are futile.
1.115.76. Even a person who is far off is as good as near if he has
a place in the heart; if cast out of the heart a man close at hand is
no better than one far off.
1.115.77. Contortions in the face, low sunk husky voice,
perspiration all over the body and a frightened appearance - these are
the signs usually seen at the time of death and in regard to a man out
to beg.
1.115.78. A life of a worm in the person of the beggar or that of
one blown by the wind over his head is better than the life of beggar
himself.
1.115.79. The lord of the world, Vishnu himself, when he begged,
suffered diminution of stature. Who is there superior to him who can
be a suppliant and yet not suffer disrespect?
1.115.80. The parents by whom children are not educated are no
better than enemies. The uneducated can never shine in an assembly of
the learned like cranes amidst swans.
1.115.81. Learning gives beauty to the ugly; it is a well protected
asset; it makes man a saint; it makes him popular; it is revered of
the revered; it dispels the sorrow of kinsmen; it is a deity; even
kings honour it; a man devoid of learning is no better than a beast.
1.115.82-83. Inside the house there are many things which can be
taken away by others but not learning. Lord Vishnu expounded the
essence of polity to Saunaka, as well as all sacred rites. Lord Siva
heard this. Vyasa heard from Siva and we heard it from Vyasa.
1.123.11 "Fasting on Ekadasi days (eleventh day) in
both halves of the month shall be observed. It removes sins
and wards off hell - nay it enables one to attain Visnuloka
and gives everything desired.
1.123.12-13 "For authentic fasts, the eleventh and twelfth
phases of moon [tithi] should cover the full day from sunrise
to sunset and the thirteenth phase should be at sunrise. The
Parana [taking food] should be on the twelfth day. This vrata
can be performed even when there is impurity due to birth
and death. If the eleventh phase covers the whole day from
sunrise to sunset Lord Hari is present [suddha Ekadasi]. If
part of the day is covered by the tenth phase and part by
the eleventh phase, demons permeate that [viddha Ekadasi].
Fasts shall not be undertaken then."
1.124.* Sivaratri
1.127.* Bhima Ekadasi (removes all great sins, no more birth)
1.128.6 "Wearing flower garlands, ornaments and gaudy
clothes, smearing of scented unguents, washing the teeth and
applying collyrium spoil the fast."
1.128.7 "...Constant drinking of water, chewing betel
leaves, sleeping during the day, gambling and sexual intercourse
spoil a vrata."
1.128.8-9 "In all vratas ten virtuous practices should
be followed: forbearance, truthfulness, sympathy, charity,
purity, control over the sense organs, worship of gods, sacrificial
offering into the fire, contentment and non-stealing."
1.128.13 "During Malamasa or the intercalary month many
auspicious rites are not performed [for example installation
of Deities, sacrifices, vratas, tonsure ceremony, second initiation,
marriages, crowning of kings, etc.]
1.128.14-17 ...Two phases of the moon on the same day are
very auspicious such as: 2.+3., 3.+4., 4.+5., 6.+7., 8.+9.
11.+12. 14.+purnima, amavasya+1. The conjunction of tithis
other than these is very frightful, destroying all previous
merits.
1.141.5-8 The future line of kings in the Iksvaku race will
be: ...Sakya, Suddhodana [father of Gautama Buddha], Bahula
[Rahula],...
1.142.19-29 story of sinful brahmana-leper and whore-monger
Kausika and his chaste wife who stopped the sun from rising.
Demigods on Brahma's advice propitiated the chaste wife of
Atri, Anasuya, who made her the sun rise and resuscitated
Kausika, too.
1.221.23 "Even the very sight of good men purifies one.
It is better than the holy places of pilgrimage. The benefit
from a holy place is derived later but that from the contact
of good men is immediately effective.
1.222.30 "Gruel, curd, milk, buttermilk and Krsara (mixture
of jaggery, rice and gingelly seeds) can be taken even from
a sudra. These together with pulse and honey can be taken
from a low caste person.
1.222.49 "...During sports wearing of blue cloth is
not forbidden. Nor it is forbidden as a bedsheet. An indigo
dyed cloth should not be touched otherwise. Persons regularly
using blue cloth will fall into hell.
1.222.63-66 "The constituents of Pancagavya are as follows:
Milk taken from a gold colored cow, the cow dung of a white
cow, urine of a copper colored cow, clarified butter of the
milk of a blue cow and the curd of the milk of a black cow.
Water added should be consecrated by Kusa grass. Eight Masas
of cow's urine, four Masas of dung, twelve Masas of milk,
ten Masas of curd and five Masas of ghee form the correct
proportion. This Pancagavya removes all impurities.
1.223.27 "When Tamas alone is predominant, the people
utter falsehoods always, are lethargic, somnolent, seeking
violent means and overwhelmed by grief, delusion, terror and
wretchedness, know that to be Kali age.
1.223.28 "Then people are lustful and harsh in speech.
Country is overrun by thieves and robbers. Vedas are spoiled
by Pasandas (misinterpreters).
1.223.28 "Kings will be begging of the subjects. People
will be overpowered by their penises and bellies. [They will
be carnal minded and gluttonous.] The religious students will
be divested of their rites and impure. Mendicants will turn
householders.
1.223.30 "Ascetics will begin to stay in villages. Depositors
will be covetous of wealth. People will be short in stature
but very gluttonous. Thieves and robbers will be considered
holy.
1.223.31 "Servants will leave their masters in the lurch;
the ascetics will cast off their religious rite; Sudras will
begin to receive daksinas and Vaisyas will turn to austerities.
1.223.32-33 "All people will be disgruntled appearing
like pisacas. They will be worshiping fire, deities and guests
by unjustifiable means of feeding. When Kali age sets in,
people will never offer water libations to their Pitrs. They
will be devoted to womenfolk and for all appearance they will
not be different from Sudras, O Saunaka.
1.223.34 "Women will give birth to many children. Their
good fortune will decline. If they are rebuked they will simply
scratch their heads and defy all orders.
1.223.35 "Overwhelmed by heretics people will cease
to worship Visnu. But, O brahmanas, though the Kali age is
full of defects, there is a great benefit in it.
1.223.36-37 "In Kali, by singing songs in praise of
Lord Krsna one can free oneself from the great bondage. In
Krta age people have to perform sacrifices and in the Treta
they have to recite japas. In the Dvapara age, by serving
the Lord they can attain salvation but in Kali that is possible
only by singing songs in praise of the Lord. Hence, Hari is
to be contemplated upon forever and worshiped, O Saunaka.
1.225.20-21 "If a person causes any impediment to a
sacrifice, act of charity or performance of a marriage he
shall be reborn as a worm. If a person takes food without
first offering the same to deities, manes and brahmanas, he
is reborn as a crow after undergoing the hardships of hell.
A man insulting his elder brother is born again as a crane.
1.225.30 "A thief of Kalapa (peacock's plumes or a woman's
girdle or any other ornament) is reborn as an eunuch. (...)
If a person steals flowers he is born as a poor beggar. If
a person steals lac-juice he is born again as a lame man.
1.225.33 "A stealer of knowledge (a person who does
not pay for instructions received) undergoes hardships in
many hells and is born again as a dumb man."
1.226.3-5 "The tree of Ignorance sought by the worldly
minded for the sake of happiness and peace has the great basin
round it in the form of riches and food grains. Its root is
sin. The germinating sprout is the feeling of Egoism. The
great main trunk is the feeling of 'My-ness'. Houses, fields,
etc., are its branches. Wives, sons, etc. are the tender leaves.
Those who imbibe the divine Brahmarasa free from dusts (of
Rajoguna) and are thornless hew it down with the axe of learning
and merge themselves in the [consciousness of the] Supreme
God.
1.226.10 "That is called house where one stays; that
is diet whereby one sustains oneself. Similarly, that is real
knowledge which is conducive to salvation. Ignorance brings
about adverse results.
1.226.16 "One shall conquer the various defects in the
body by means of Pranayama. By Puraka (inhalation), somnolence
is to be conquered. By Kumbhaka (retention of breath), one
can conquer the shivering sensation. By Recaka (exhalation),
one can conquer the augmentation or excess of heat in the
body.
1.227.12 "A person who has mastered all the systems
of Vedanta is better than thousands of Mantrayajins (those
who perform sacrifice reciting mantras). A devotee of Lord
Visnu is better than ten millions of such Vedantins.
1.227.13 "Ekantins (those who are single-minded in Lord's
devotion) attain the greatest region even with their gross
body. This unswerving faith in Visnu makes them identical
with Him and He is fondly attached to them also.
1.227.23 "He who does not listen to the songs of praise
of the divine qualities of the discus-bearing lord of lords
(Visnu), is no better than a deaf man. He is to be banished
from all religious activities.
1.227.33 "The worldly existence is a poisoned tree but
two of its fruits are comparable even to nectar; one is devotion
to Lord Kesava and the other is a chance association with
His devotees.
1.228.12-20 glories of the holy name of Visnu
(13) "If a man calls out the name of the Lord even in
his dream it destroys all his sins. Then what doubt is there
that the sins will be removed when the name of Janardana is
openly repeated?
(18) "What is obtained by means of contemplation in
the Krta-yuga, reciting mantras in the Treta-yuga and worshiping
in Dvapara is obtained in Kali-yuga by constantly remembering
Lord Kesava.
1.229.6 "Neither one's own mother nor father nor other
kinsmen can ever do unto one what Hrsikesa (Visnu) does when
propitiated and worshiped faithfully.
1.230.5 "If a person performing ordinary rites of expiation
begins to love the sin committed, no other atonement is possible
except hearty remembrance of Hari. 1.230.11 "There is
no greater object of meditation than Visnu. There is no greater
penance than fasting (on Ekadasi day). Even more important
than this is the constant thought of Vasudeva.
1.230.20 "Evil influence of the Kali age, wicked statements,
vile utterances of heretics - none of these affect the mind
of the person in whose mind Lord Kesava finds a place.
1.230.23 "If Govinda is fixed in the mind, the vile
age of Kali is transformed into Krta. If Acyuta is not fixed
in the mind even Krta-yuga is transformed into Kali age.
1.230.27 "If Govinda is stationed in the heart, people
readily forgive [titiksava] angry persons and sympathize [karunika]
with fools. They are joyous in the company of virtuous people.
1.230.31 "Why don't people seek refuge under the shade
of the tree Vasudeva which accords no excessive chilliness
or heat and which closes the doorway to hell?
1.230.35 "There is nothing so holy as meditation. Even
the sin of taking food from the hands of a Svapaca (a Candala)
does not taint him.
1.230.36 "The mind of a wretch is always attached to
worldly objects. If one's mind were that much attached to
Narayana how could he not be released from bondage?
1.230.46 "The king is the refuge of the nation, the
parents that of the child, virtue is the refuge of all men
and Lord Hari is the refuge of everyone.
1.230.49 "I consider a sudra, Nisada, a svapaca or a
brahmana equal to one another if they are devotees of the
Lord. None of these goes to hell.
1.230.50 "People praise a rich man with great respect
wishing for some monetary profit. If they were to praise the
creator of the world with the same zeal, is there any doubt
that they would be released from bondage? (Who is not released
from bondage?)
1.235.1-4 "...The butter is actually present in the
body of the cows. But it does not add to the strength of the
cows. When the milk is taken out from the body and churned
and the ghee is administered to the cows, it gives them additional
strength. So also the all-pervading Visnu though present in
the body too does not grant any special benefit to men without
being propitiated. ..."
1.236.29-30 "So long a man has the sense of pleasure,
he is called a possessor. But when [sense of] possession is
lost, he remains his true self. The individual soul associated
with Maya identifies himself with the body but when Maya withdraws
he realizes his reality as Brahman.
1.236.31 "Just as a noble person is not affected by
the loss of possession, similarly the withdrawal of Maya does
not affect a person who has realized Self.
1.236.32 "Reality and illusion are both eternal. But
Reality is an unassailable truth while illusion is a mirage.
1.237.8 essence of the Gita
(1.238.2) "Ahimsa (non-violence) is the virtue of refraining
from inflicting injury upon living beings by actions, thoughts
and speech at all times. It accords happiness.
(1.238.3) "Even an injury inflicted in accordance with
Vedic injunctions is also Ahimsa.
(1.238.5) "Abjuring sexual intercourse by actions, thoughts
and speech in all states, at all times and everywhere is called
Brahmacarya (celibacy).
2.2.16 "O Garuda! Sesame is held sacred, for it is produced
from My perspiration. The sesame can destroy the evil spirits.
2.2.48 "He who has never spoken falsehood, nor has any
partiality in devotion but believes in God, obtains death
peacefully.
2.2.49 "He who does not stray from Dharma, due to pleasure,
wrath or envy but does what he says and is gentle obtains
death peacefully.
2.2.50-51 "Those who preach ignorance pass through darkness.
Those who are false witnesses, liars and deceitful obtain
death unconsciously, just as those who abuse the Vedas.
2.2.65 "The sins of the people spread by talk, touch,
breathing, going together, eating together, worshiping together,
by teaching and sexual union.
2.2.68 "...He who takes meals uninvited becomes a crow...
2.2.70 "...and the performer of cruel deeds becomes
a dwarf.
2.2.71-72 "...He who discards his wife becomes an animal
to be killed by a hunter. ...He who eats meat becomes a leper.
He who does not return the deposit becomes one-eyed. ...
2.2.73 "He who discards progeny and wife encounters
ill-luck. He who eats sweets only becomes rheumatic. He who
has sexual union with brahmana's wife becomes a jackal.
2.2.74 "...He who envies is born blind. He who steals
a lamp becomes beggar.
2.2.75 "...He who speaks lies cannot speak properly.
...
2.2.77 "He who spoils a young girl becomes an eunuch.
He who sells the Vedas becomes a leopard. He who performs
a sacrifice but not in the prescribed manner becomes a pig.
2.2.79 "...A stealer ...of food suffers from dyspepsia.
2.2.80 "...He who gives stale food to a brahmana becomes
hunch-backed.
2.2.81 "If he steals fruits, his progeny dies, O bird.
If he eats alone without giving a morsel of it to anyone else,
he becomes issueless.
2.2.82 "If he does not opt for Sannyasa he becomes an
evil spirit in the desert. A stealer... of book is born blind.
2.2.85 "...He who hears neither Hari's tale, nor the
praise of the good suffers from ear disease.
2.2.86-87 "...He who takes out a morsel from another's
mouth becomes a blockhead. ... He who observes religion without
sincerity suffers from skin disease.
2.2.88 "A treacherous fellow suffers from headache.
He who is against Siva suffers from the disease of genital
organ.
2.2.89 "And the women too who commit these sins suffer
in similar way or they become wives of persons suffering in
aforesaid manner.
2.3.74-75 "There is the hot Raurava above and the cold
Tamasa below. "In this way, the hells are situated one
below the other. The climax of misery is due to bad acts.
2.3.79 "...A day in hell is equal to one hundred years
of the mortal.
2.3.83 "If born as a human being he becomes hunch-backed
or a dwarf or a candala in wretched yonis.
2.3.84 "The sinner is born again and again and dies
again and again till he has exhausted his sin and acquired
virtue.
2.3.85 "Then some time he steps into the yoni of sudra
or vaisya or ksatriya or brahmana or a deity.
2.3.87 "The virtuous obtain good yonis as directed by
Yama. Immediately after the soul leaves the body, the Gandharvas
come singing and dancing, adorned with garlands and anklebells.
2.3.88 "And then appear splendid aerial cars decorated
with sweet smelling garlands (which take the virtuous souls
to heaven).
2.3.89-90 "When their merits are exhausted, the virtuous
souls fall from heaven and are born in the houses of kings
or nobles of illustrious character, where they enjoy various
pleasures. The men go up and down the ladder as stated before.
2.3.100-102 "It [body] is a shrub of sinews adorned
with three trunks, combined with organs and having nine openings.
Full of sensual pleasures, love, anger, desire and envy, possessing
a highway robber in the form of greed, caught in the net of
avarice and covered by the cloth of affection. It is bound
by illusion and inhabited by greed.
2.4.15 "The salt is produced from the body of Visnu.
When the soul of the dying person does not leave the body
but lingers on, the salt should be gifted as it opens the
door of the heaven.
2.4.38 "If he dies at a sacred place he attains moksa
after dying there. ...
2.4.39 "If he undertakes a fast unto death he does not
return to this world, O bird.
2.4.90-100 sati results (93 - she stays with her husband
in heaven during the rule of 14 Indras -> kalpa) 2.4.176-177
"The five constellations from Dhanista to Revati are
always inauspicious. Cremation should not be done on these
days. It is tortuous to all creatures. Water offering should
also be avoided, for it is inauspicious on these days.
2.4.178 "All rites should be performed after the Pancaka
is over. If done otherwise, sons or close relatives are affected
thereby.
2.4.179 "If one dies during these constellations and
his cremation is performed during this period, his family
suffers tremendously.
2.5.83 "The body [of deceased person dragged by Yamadutas]
attains a form like air. Born out of pinda it assumes a shape
different from the one born from the womb of the mother.
2.5.146 "There [in Yama's abode] are fourteen doorkeepers
called Sravanas. They are pleased with the Sravana karma performed
by his relatives or else they get angry.
2.5.147-149 "There very soon among Death, Time, etc.
he sees Yama with red eyes, looking fierce and dark like a
heap of collyrium, with fierce jaws and frowning fiercely,
chosen as their lord by many ugly, fierce-faced hundreds of
diseases, possessing an iron rod in his hand and also a noose.
The creature goes either to good or to bad state as directed
by him.
2.5.151 "Those who give umbrella, shoes and shelter
see Yama as gentle-faced with ear-rings and a shining crest.
2.6.13 "All heinous sins like the brahmana slaughter,
done knowingly or unknowingly, are purified by releasing a
bull [Vrsotsarga or Vrsa-yajna, on 11th day after death] or
by swimming in the ocean.
2.6.19-21 "A bull... of white color is Vipra, that of
red color is Ksatra, that of yellow is Vaisya, and that of
black is Sudra, just as the colors of four castes have been
prescribed...
The story of five ghosts
Garuda said:
2.7.1 I have heard the story relating to the rite of Vrsotsarga.
I wish to be enlightened further upon this topic, for Your
knowledge is very great.
The Lord said:
2.7.2 Now I shall tell you a wonderful dialogue between Santapana
and the ghosts on this very point.
2.7.3 There was a brahmana Santapana by name whose sins had
been destroyed by penance. Knowing the futility of the world
he left home and went to the forest.
2.7.4 Whenever Vaikhanasas, sages and Vratas saw him, they
bowed to him with respect. Once he went on a pilgrimage.
2.7.5 Though he controlled the outer senses and acted in
the prescribed way, he was still dragged by the organs and
he slipped in his path.
2.7.6-7 Once in the morn while he was taking bath, he opened
his eyes and looked around. He saw a forest full of shrubs,
creepers, trees, barks, branches etc.
2.7.8-9 He saw talas, tamalas, priyalas, panasas, suparni,
salas, sakhotas, syandanas, tindukas, sarjas, arjunas, amras,
slesmatakas, bibhitakas, picumardas, cincimas, karkandhus
and karamkaras.
2.7.10 All these and other trees were there among which the
way could not be seen even by the birds, not to say of men.
2.7.11-12 There is that fierce forest, full of lions, tigers,
hyenas, wild oxen, bears, buffaloes, elephants, deer, cobras,
monkeys and other animals and also demons and goblins.
2.7.13 Santapana was terrified in his heart and could not
decide where to go. Then thinking 'Come what may', he went
further.
2.7.14 Hearing the singing of crickets and the hooting of
owls, he moved forward about five steps.
2.7.15 There he saw a corpse tied to a banana tree and five
fierce ghosts eating the same.
2.7.16-17 They were rejoicing over their feast by relishing
the head bones, stomach attached to the back, fallen bones
of the body, marrow, brain etc.
2.7.18 Seeing the ghosts who were loudly cracking the bones
with their fierce jaws, he was awe-struck in his heart and
stopped at once.
2.7.19 When they saw the brahmana in that lonely forest,
they ran towards him saying 'I first, I first.'
2.7.20 Two of them caught hold of his two arms, two caught
hold of his legs and the fifth one caught hold of his head.
2.7.21 Speaking loudly in their own language, 'I shall eat
first, I shall eat first', they got busy in dragging him.
2.7.22 Then, all of sudden, they went up in the sky. From
there they looked down how much flesh was left in the corpse.
2.7.23 They saw the corpse bitten by their jaws. Then they
got down and caught hold of the corpse by the legs.
2.7.24-26 Thus taking hold of the body cut by themselves,
they went up again in the sky. Then seeing himself being borne
in the heaven, the brahmana praised the Lord in his mind.
'I bow down to Lord Visnu, the holder of discus, who is supreme
consciousness, who kept away the crocodile by throwing his
discus and released the elephant from the noose of crocodile.
May He release me from the noose of my actions.
2.7.27 When the kings were captured by Magadha Bhima, the
Lord got them released so that they might visit Bhargas's
sacrifice. May He release me from the noose of my activities.'
2.7.28 He praised Me in his mind and being praised I got
up all of a sudden and I went to the place where he was being
carried by the ghosts.
2.7.29 Seeing him thus carried away by the ghosts I was surprised
and without speaking anything I followed them a while.
2.7.30 Simply by the dint of My presence, O bird, that brahmana
felt the pleasure of riding a palanquin.
2.7.31 Then in the way, I saw Manibhadra going to Meru and
winking at him I took the king of Yaksas by My side.
2.7.32 I said to the lord of Yaksas to be active and destroy
the ghosts and take away the corpse.
2.7.33 Being instructed thus he took the form of a ghost
terrific even to those ghosts.
2.7.34 He stretched his arms besmeared with blood and appeared
before the ghosts challenging them.
2.7.35 He struck two with his arms, two with his legs and
one with his head and beat the ghosts with severe blows.
2.7.36 They held that corpse bound by hand and legs and began
to fight.
2.7.37 They attacked the Yaksa lord with nails, feet and
jaws.
2.7.38 But avoiding their attacks, the Yaksa lord snatched
the corpse, as death takes away the breath.
2.7.39 When the corpse was snatched by Yaksa they ran towards
him.
2.7.40 As soon as they reached the Yaksa moving in air, the
Yaksa vanished immediately. In utter dejection they went to
the brahmana.
2.7.41 As they were going to kill that brahmana on the mountain
they remembered their previous birth. It happened by the glory
of My position and by the nobility of the brahmana.
2.7.42 Then they encircled the brahmana and spoke to him
reverentially.
2.7.43 'Please excuse us today.' They spoke like the echo
of the mountain or the turmoil of the stormy sea.
2.7.44 Hearing their words he asked: 'Who are you? Is it
simply an illusion, a dream, or a fancy?'
The chief ghost said:
2.7.45 'Hear, O brahmana, we shall tell you what you have
asked us, O mahayogin. We are absolved of our sins by seeing
you. My name is Paryusita. He is Sucimukha.
2.7.46 The third one is Sighra and the fourth one is Rodha
and the fifth one is Lekhaka.'
The brahmana said:
2.7.47-48 'Why are these meaningless names borne out by you?
Can they be derived from actions performed by you? O ghosts,
now tell us the meaning of these names.'
The Lord said:
2.7.49 Being thus addressed by the brahmana, they replied
separately.
Paryusita said:
2.7.50 'Once, in a month when Sraddha is performed for the
manes, I invited a brahmana to my house. He arrived after
I had eaten the part of food out of hunger.
2.7.51-52 Then I gave stale food to that brahmana when he
came. On account of that sin, when I died I became a ghost
and got the name Paryusita since I had given him the stale
food.'
Sucimukha said:
2.7.53 'Once an aged woman of the brahmana caste went to
the holy place Bhadravrata.
2.7.54-56 The old woman lived with her son aged five years.
I being a ksatriya pretender stopped her in the wilderness,
became a wayside robber and took her viaticum with clothes
along with the dress of her son. I wrapped them around my
head and wanted to leave.
2.7.57 I saw the little boy drinking water from a jar. In
that wilderness, only that much water was there. I frightened
the boy from drinking water and being thirsty myself began
to drink from the jar.
2.7.58 The boy died of thirst and the mother who was struck
with grief died too, by throwing herself into a dry well.
2.7.59 O brahmana, by that sin I became a ghost with mouth
as small as the hole of a needle and body as huge as a mountain.
2.7.60 Although I get food I cannot eat. Although I burn
with hunger my mouth is contracted.
2.7.61 Since in my mouth I have a hole equal to that of a
needle I am known as Sucimukha.'
Sighra said:
2.7.62 'Formerly I was a rich vaisya and went to a distant
country for business.
2.7.63 I was accompanied by a friend who was a partner in
business. He was rich but greedy. Then due to bad luck we
fared badly in business to the extent that even our capital
was lost.
2.7.64 Then we started from there, traveling in a boat. Just
as the sun reddened, we began to cross the river.
2.7.65 My friend was tired due to labor, slept in my lap.
Then a cruel thought entered into my mind.
2.7.66 I threw my friend sleeping in my lap into the river.
Nobody in the boat knew anything about my act.
2.7.67 I got hold of his belongings, jewels, rubies, gold,
etc. and returned home.
2.7.68 I kept that all in my house and told his wife: 'My
brother has been taken away by robbers in the way and robbed
of his wealth.
2.7.69-71 I ran away and escaped. Do not weep.' She was overwhelmed
with grief and burnt herself in the fire. Then seeing my path
was without obstruction I returned home gladly. I enjoyed
my friend's wealth to my heart's content. Since throwing my
friend into the river I returned home quickly, I am called
Sighraga.'
Rodhaka said:
2.7.72-73 'O brahmana, formerly I was a sudra. By the king's
favor I owned a hundred villages. I had old parents and young
brother.
2.7.74 Very soon my brother was estranged from me by a greedy
person. I stopped giving him food and clothes. He suffered
too much at my hands.
2.7.75-79 My parents gave him something secretly. Whatever
they gave him I learned from my close confidants. Then I bound
my parents with iron chain in a deserted temple. Being miserable
they ended their life by drinking poison. The boy who was
left by all alone wandered here and there and expired ultimately.
By this sin, O brahmana, I have become ghost. Since I chained
my parents I was called Rodhaka.'
Lekhaka said:
2.7.80 'Formerly I was a brahmana in Avanti. I was authorized
to worship the deities of Bhadra king. There were many images
with different names.
2.7.81 On their bodies they wore gold and jewels. While worshiping
them an evil thought entered me.
2.7.82 Piercing their bodies with an iron rod I took out
jewels from their eyes.
2.7.83 When the king saw the images in that state and their
eyes without jewels, he became inflamed like fire.
2.7.84 Then he vowed, O brahmana, and said: 'Whosoever has
stolen gold and jewels from these images, if known, will be
killed.'
2.7.85-86 Knowing all that, one night, with a sword in hand,
I entered the king's palace and struck him dead. I then took
jewels and gold and went away at midnight.
2.7.87-88 Then in the deep forest, a tiger put on me his
nails. Since I had incised the images with iron rod I was
known as Lekhaka.'
The brahmana said:
2.7.89 'You have told us facts about your names; now let
us know about your way of life as ghosts as well as your food.'
The ghosts said:
2.7.90-91 'We stay where people do not follow the Vedas,
where there is no feeling of shame for falsehood, no faith
in religion, no sense of discipline, no inclination for forgiveness,
no patience and no knowledge.
2.7.92-95 We trouble the person who does not perform Sraddha
or Tarpana. We eat his flesh and suck his blood. Now hear
about our food which is most despicable in the world. Something
of this you have already seen. We shall now tell you something
unknown to you. Vomiting, waste, cough, urine and tears -
these we eat and drink. Do not ask us further, O brahmana,
we are ashamed to tell you about our food. We are ignorant,
in dark, fools and puzzled. Suddenly have we remembered about
our previous births.
2.7.96 We are neither humble, nor wild and we know nothing.'
The Lord said:
2.7.97 When the ghosts were speaking thus and the brahmana
was hearing,
2.7.98-99 I showed My form, O Tarkshya. When that brahmana
saw before him the Purusa of his heart, he praised Me with
hymns and fell prostrate before Me. Those ghosts too trembled
with eyes wide open in surprise.
2.7.100 Their voice muttered with affection, still they could
not speak. 'Bow to You who release the cruel from rajas and
the stupid from tamas.' This being uttered by the brahmana
that mountain was adorned with six shining aerial cars moving
at My will and attended by celestial beings.
2.7.101 By that vimana the brahmana went to My abode along
with the five ghosts. The ghosts went to heaven by virtue
of their association with the brahmana.
2.7.102 Living in heaven along with the ghosts that brahmana
Santapana became My famous gana called Visvaksena. Thus I
have told you everything, O bird. Whoever tells or hears this
narrative, O bird, does not become a ghost.
2.8.28-29 "...the seven names of Yama, viz Yama, Dharma-raja,
Mrtyu, Antaka, Vaivasvata, Kala, Sarva-pranahara...
2.9.56 "The king said: Tell me, o ghost, how one is
released from ghosthood. The ghost said: The people can infer
about the present of a ghost at home by signs and tormentations.
2.9.57 "I shall now tell you about tormentations given
by the ghost to the people on earth. When the menses of the
women go in vain and the family does not multiply,
2.9.58-62 "When men die young, it is tormentation by
ghost. Sudden loss of profession and insult among the people,
sudden setting of house on fire, permanent quarreling at home,
false praise, suffering from consumption and foul diseases
are due to tormentation by ghost. When the money invested
in the customary way bears no fruit but it is destroyed, it
is due to tormentation of ghost. When crops are ruined even
after proper rains, when commerce is unsuccessful, when wife
creates tension, it is due to tormentation by ghosts. By these
tormentations, O king, people can know about the presence
of ghost at home.
2.9.58-63 "If Vrsotsarga is done properly, one is released
from ghosthood. Hence, O king, I pray you to perform Vrsotsarga
in my favor. (2.9.50 - king is relative to all castes)
2.10.4 "O bird, hear, sraddha is gratifying to ghosts.
There is no restriction on a person if he becomes a deity
or a man or an animal according to the actions of his previous
life.
2.10.5-7 "If he becomes a deity, the sraddha food turns
into nectar; an article of enjoyment if he becomes a Gandharva;
a grass if he becomes an animal; an air if he becomes a naga;
fruit in case of bird; meat in case of demon; blood in case
of a ghost; grain in case of a man and an article of enjoyment
in case of a child.
2.10.12 "By their names and gotras the manes receive
the offerings made by relatives. The mantras carry the same
when they are recited with devotion and faith.
2.10.20 "Just as when the cow is lost in the herd of
cattle, the calf searches for her and ultimately finds her,
so the sraddha food searches the deceased person, though he
is set on a journey (or has assumed a different form).
2.10.26 "Whosoever be the brahmana invited for the feast,
they enter his body, eat and return to their abode.
2.10.27-28 "If the performer of sraddha (such as the
son of the deceased) has invited a single brahmana for sraddha,
the father stays in his stomach, the grandfather on his left
side, the great-grandfather on the right and the consumer
of pinda [Agnisvatta pitr in charge of the departed > 14-15]
at the back. During the period of sraddha Yama releases even
the ghosts and the manes staying in hell who being hungry
run to the world of mortals to receive the offering made by
the relatives.
2.10.74 "How the soul gets a new body, hear from me.
The soul without body is like a flame without fire. It is
about a thumb in size. [angusthamatrah purusah - Ta. 10.38.1
(Taittiriya-aranyaka?), MBh...]
2.10.75-77 "After leaving the earthly body, the soul
obtains an airy body. Like a caterpillar who lifts up the
back feet only when the position of the front feet becomes
firm, the soul leaves the previous body only when the airy
body is available to enjoy.
2.10.81 "O bird, this type of body the deceased can
have out of the pinda (rice-ball) offered to him.
2.10.82 "Whatever pinda the sons or kins give him during
the ten days, the same unites the Vayuja body with the pindaja
body.
2.10.83 "If the pindaja body be not there, the Vayuja
body suffers. ...
2.10.86 "Just now, I have told you that it [the soul]
obtains the airy body immediately. Now, hear about the body
it obtains belatedly. [73 - ...Body is obtained both immediate
and late.]
2.10.87 "After some time [2.30.30 - 1 year], the jiva
when reaches Yamaloka, obtains the pindaja body.
2.10.88-89 "As directed by Citragupta, he suffers in
hell. Having suffered tortures there, he is born in low species.
...
2.12.13 "One is guilty of self-deception who does not
strive to gain either heaven or salvation after being born
as a man whereby he could gain either.
2.12.17 "A man depending upon his own self is sure to
be happy. The qualities of sound, touch, color, taste, and
smell make one dependent on the objects of sense and hence
one is sure to be unhappy.
2.12.18 "The deer, elephant, the moth, the honey bee
and the fish - these five are destroyed due to addiction to
their five sense organs. [deer - ear (listens to sweet music
and gets caught by the hunter), elephant - touch (caught through
she-elephants), moth - eyes (it is attracted by the flame
and burnt), honey bee - smell (attracted by fragrance of lotus
and caught within), fish - taste (nibbles at the bait and
gets caught) Even one of the sense organs is destructive.
How can man - using all five - escape it?]
2.12.19 "In infancy one is extremely obsessed with one's
parents; in youth with one's wife; later in life one becomes
obsessed with one's sons and grandsons. Never is one obsessed
with the atman.
2.12.20 "It is easy for one bound with iron fetters
to wooden pegs to get oneself released. But one bound with
the nooses of children and wives is never released.
2.12.22 "Man is born alone; man dies alone; he enjoys
his merits by himself; he reaps the bitter fruits of his sins
by himself.
2.13.8 "If Vrsotsarga is not carried out on the eleventh
day after death, the ghosthood of the dead becomes eternal
even if hundreds of sraddhas are performed in his favor.
2.13.13 "If a person has performed the rite of Vrsotsarga
and has lived a celibate life, he goes to Brahmaloka, even
if he dies an unnatural death.
2.13.22 "One shall perform sacred rites as long as the
body is hale and hearty. Falling sick, one may not feel enthusiastic
to do anything even if prompted by others.
2.13.25 "...It is foolishness to begin to dig a well
when the house has caught fire.
2.15.14-15 "...When the organs lose their functioning
power, consciousness is benumbed and the messengers of Yama
are at hand, the breath leaves the body. The departed soul
attains divine vision and can see the universe at a glance.
2.15.16-17 "He observes the dreadful form of Yama even
when he is on the verge of death. He sees Yama's servants
beating the wicked with the cane. He sees the attendants of
Visnu cheering the good.
2.15.25-26 "O Garuda, body is liable to destruction
in an instant. How can a man boast of it? "The purpose
of wealth is charity, that of speech truth, that of life is
fame and spirituality, that of body benevolence. In this way,
one can gain something substantial out of the things unsubstantial.
2.15.67 "Within three days and nights the soul assumes
a new body. On the tenth day the embodies soul longs for food.
2.15.74 "On the eleventh day and the twelfth, the soul
of dead eats to his fill.
2.15.76 "On the thirteenth day, the soul of the dead
is taken to the High Way. Now he assumes a body of the pinda
and feels hungry by day and night.
2.16.49-52 "There [in Yama's city, Yamya] abide honorable
and respectable Sravanas, the sons of Brahma who know and
report to Citragupta whatever good or bad actions are performed
by the mortals. "The Sravanas are eight in number [2.17.13-12(?)].
They move about in heaven, hell and on earth. They can see
and hear from afar. Their women are known as Sravanis who
are identifiable by their individual names. They are the presiding
deities of mortals and have full knowledge of their activities.
2.18.34 "Those who have passed several years in the
dreadful hell and have no descendants (to offer gifts) in
their favor become messengers of Yama.
2.18.34 "Yama sends them on errand and they share with
the dead the food and drink which their relatives offer them
from time to time.
2.18.39 "Here [in Yamaloka] he [dead man] gives up his
dreadful body, of the measure of arm, which he derived within
ten days from the ten pindas gifted to him by his descendants.
...
2.18.40 "He gives up his previous body for the one derived
from his actions. He receives an airy body of the size of
a thumb and reaches the sword-edged hell.
2.20.15 "The ghost torments his family through the enemy.
While he was in human body he was affectionate to his people,
now that he is dead he becomes hostile to them.
2.20.17 "He who does not observe rites, has no faith
in the sanctity of the Vedas, hates righteous acts and indulges
in falsehood, is tormented by the pretas. By doing unrighteous
acts, O Garuda, he becomes a preta in this Kali age.
2.20.18 "From the beginning of Satya-yuga to the end
of Dvapara, nobody became a preta and nobody suffered from
preta.
2.20.43 "O Garuda, a person becomes a ghost and undergoes
sufferings if he dies an accidental death or if his body is
not cremated properly.
2.21.5-7 "He (the ghost-afflicted man) shall explain
the signs and symptoms to the astrologer. If he dreams of
a holy plant like a campaka or of a mango tree laden with
fruits or if he dreams of a brahmana or of a bull or of himself
in a place of pilgrimage or of the death of a kinsman and
if in dream he takes this as truth, this is all due to pretadosa.
Mysterious events often occur if the ghost has bad intentions.
2.21.8 "If a person desires to visit a holy place and
his heart is set upon it, but somehow there is a break in
carrying out his desire, that is due to the bad intention
of a ghost.
2.21.21-22 "Brahmanas say only what is true. They never
tell lies. Fully believing in what the brahmanas say the person
(advised and warned of ghosts) shall devoutly pray to the
manes, perform purascarana rite [a rite preparatory to another
rite] and offer oblations to Visnu.
2.21.23 "By means of japas, homas and danas he should
sanctify his body. O lord of birds, if this is performed,
all obstacles and hindrances are dispelled.
2.21.24 "He is never afflicted by bhutas and pisacas
or other sort of ghosts. By performing the rites of oblations
to Narayana with the ancestors in view he shall be freed of
all sorts of affliction. This is my sworn statement.
On attaining ghosthood
Garuda said:
2.22.1-2 How do these ghosts come into being? How are they
redeemed from pretahood? What are their features? What is
their diet, o Lord? How are the ghosts propitiated? O Lord
of deities, where do they stay? Please favor me, o Lord, with
an answer to these queries.
The Lord said:
2.22.3 It is the men of sinful actions actuated by their
previous misdeeds who become ghosts after death. Please listen
to me, I shall tell you in detail.
2.22.4-5 He who desecrates well, tanks, lakes, parks, temples,
water sheds, groves of trees, almshouses etc. and misdirects
anyone in religious rites for monetary gain is a sinner. After
death he becomes a ghost and remains as such till the final
deluge.
2.22.6 Out of greed if people upset the boundaries of villages
and destroy pasture lands, tanks, parks, underground drainage,
etc. they become ghosts.
2.22.7 Sinful persons meet with death at the hands of candalas,
infuriated brahmanas, serpents, animals with curved teeth
or in watery graves or struck by lightning.
2.22.8-13 Those who meet with foul death such as committing
suicide by hanging from a tree, by poison or weapon, those
who die of cholera, those who are burnt to death alive, those
who die of foul and loathsome diseases or at the hands of
robbers, those who are not cremated duly after death, those
who do not follow sacred rites and conduct, those who do not
perform Vrsotsarga and monthly pinda rites, those who allow
sudras to bring sacrificial grass, twigs and other articles
of homa, those who fall from mountains and die, those who
die when walls collapse, those who are defiled by women in
their menses, those who die in the firmament and those who
are forgetful of Visnu, those who continue to associate with
persons defiled due to births or death, those who die of dog-biting
or meet with death in a foul manner, become ghosts and roam
over the earth.
2.22.14 One who discards one's mother, sister, wife, daughter
or daughter-in-law without seeing any fault in them, obtains
ghosthood surely.
2.22.15 One who deceives his own brother, kills a brahmana
or a cow, drinks liquor, defiles the preceptor's bed, steals
gold and silk garment, becomes ghosts, o bird.
2.22.16 One who usurps a deposit, deceives a friend, enjoys
other man's wife, kills other's faith, is cruel, definitely
becomes a ghost.
2.22.17 One who discards the family customs, takes to other
customs, is without knowledge and good character, definitely
becomes a ghost.
2.22.18 To illustrate this there is an anecdote narrated
by Bhisma to Yudhisthira. O you of good rites, I shall narrate
the same to you, on hearing which you may feel pleasure.
Yudhisthira said:
2.22.19 O grandfather, please tell me what those evil deeds
are as a result of which one becomes a ghost and what are
the means of redemption from the same on hearing which I shall
not be deluded thus further.
Bhisma said:
2.22.20 I shall tell you entirely what those causes are whereby
one turns a ghost and how he is set free after falling into
dismal hell impassable even to gods.
2.22.21 I shall tell all those things on hearing which a
person is set free from ghosthood.
2.22.22 O dear, there was a brahmana of rigorous sacred rites
named Santaptaka. For practicing penance, he went to a forest.
2.22.23 He was a man of kind, compassionate nature. He used
to perform homas and yogic practices as well as great sacrifices.
He used to spent time usefully engaged.
2.22.24 He strictly followed the instructions of his preceptor.
He was soft-hearted, truthful and pure. He was afraid of the
other world.
2.22.25 He strictly followed the instruction of his preceptor.
He was delighted in serving guests. He observed yogic practices.
He was free from dvandvas (like happiness and misery, heat
and cold and such opposite pairs.)
2.22.26 Practicing yoga incessantly to conquer mundane existence,
he subjugated the sense organs. Following the path of good
conduct he eagerly desired salvation.
2.22.27 He spent years in the secluded forest. Then the idea
of visiting holy centres entered his mind.
2.22.28 He thought within himself "I shall keep immersed
my body in the waters of a holy river till I die." Accordingly
he hastened to a holy centre where he took bath at sunrise.
He performed the rites of japa and namaskara (obeisance) and
started on journey.
2.22.29-31 One day, this brahmana of great penance lost his
way and reached a forest full of thorny shrubs, secluded and
devoid of big trees. While he was hurrying up, he saw five
terrible ghosts. On seeing these five awful ghosts of deformed
features he was terrified and he closed his eyes in sheer
fright. Then, he cast off his fear and became bold enough
to ask in sweet words "O sires, how is it that you are
so deformed?"
2.22.32 What was the sin committed by you? Wherefore have
you attained this deformity? Where are you proceeding in company?
The lord of the ghosts said:
2.22.33 O excellent brahmana, our ghosthood is the outcome
of our own misdeeds. We had been engaged in harassing others.
Hence, we became victims of foul death.
2.22.34 In this state of our ghosthood we are oppressed with
hunger and thirst. We are unable to speak. We have lost our
mental equilibrium. We have lost consciousness too.
2.22.35 We are Pisacas born of our own misdeeds. We do not
know the difference between one quarter and another. We are
extremely distressed. We do not know where to go.
2.22.36 We have neither fathers nor mothers. This ghosthood
is due to our own misdeeds. We are extremely dejected and
sorrowful because the attack is all too sudden.
2.22.37 O brahmana, we are delighted on seeing you. We feel
refreshed. Please wait a little. I shall narrate everything
from the very beginning.
2.22.38 My name is Paryusita. This ghost is known as Sucimukha.
The other one is Sighraga and the others are Rohaka and Lekhaka.
These are our names and we are ghosts.
The brahmana said:
2.22.39 How can ghosts, the outcome of evil actions, have
names? You may have some purpose in view in having these names.
Please tell me.
The pretaraja (king of ghosts) said:
2.22.40 O excellent brahmana, while I myself took all sweet
things I left stale things for brahmanas to eat.
2.22.41 While I was on earth as a man, I showed the hungry
brahmanas the exit door. Hence, my name is Paryusita.
2.22.42 O excellent brahmana, whenever a brahmana begged
him for food, out of hunger, this ghost used to run away,
hence his name is Sighraga.
2.22.43 This other one irritated many brahmanas with sharp
tongue when they came to him for food, hence he is called
Sucimukha.
2.22.44 In his life on earth, this ghost ate sumptuously
in isolation the foodstuffs offered to gods and manes in the
absence of brahmanas. Hence, he is known as Rohaka.
2.22.45 Whenever a needy person requested him for something,
this ghost pretended to be silent and went on scratching on
the ground. As a result of this he is known as Lekhaka.
2.22.46-47 Thus acquiring our ghosthood and names from our
misdeeds we have got ourselves deformed too. This Lekhaka
is goat-mouthed; Rohaka is mountain-faced; Sighraga is cow-faced;
Sucimukha is needle-mouthed; I, Paryusita, am crane-necked.
2.22.48-49 Taking this illusory form, we wander over this
wide region. We suffer from terrible distress. O brahmana,
you can judge from our deformed faces with protruding lips
and twisted shape. Our teeth are long, our bodies huge, our
faces crooked, due to our misdeeds. Thus I have told you how
we turned ghosts.
2.22.50 We have become somewhat wise on seeing you. If you
wish to hear more, you can ask us further whatever you like
to know.
The brahmana said:
2.22.51 The creatures on this earth subsist on food. I wish
to know precisely what you all eat for your subsistence.
The ghost said:
2.22.52 If you are inclined to hear what we eat, o noble
sir, listen attentively.
The brahmana said:
2.22.53 O king of ghosts, please tell me what you eat. Thus
requested the ghosts began to explain their diet respectively.
The ghosts said:
2.22.54 O brahmana, our diet is extremely loathsome, despised
by all living beings. On hearing it from us you are sure to
hate us. It is so despicable.
2.22.55 Mucous secretions, feces and urine together with
other exudations, filth as well as leavings of food constitute
our diet.
2.22.56 We eat, drink and revel in the house where people
do not pay attention to cleanliness and where they scatter
litter carelessly. We haunt unclean beings as well.
2.22.57 We reside and enjoy in the house where there is no
purity, where people do not observe truthfulness and restraint
and where outcastes, robbers, etc. join together and take
meals.
2.22.58 We take delight in haunting the house where no mantras
are recited, where no oblation is offered, where no homa is
performed and where people do not read the Vedas regularly
nor perform religious rites.
2.22.59 We hover round the house where gods are not honored,
where the householder is a vile wretch without shame and decency
and where the poor husband is controlled by his sturdy wife.
2.22.60 We enjoy gaiety in the house where covetousness,
fury, somnolence, sorrow, fear, haughtiness, lethargy, quarrels
and deception reign supreme.
2.22.61 We lick up the urine mixed with semen from the vaginal
passage of the widow having illicit intercourse with her paramour.
2.22.62 Dear friend, I am ashamed to tell you about the food
we take. O pious brahmana, we lick up the menstrual blood
from the generative organ of a woman.
2.22.63 O noble brahmana, preferring penance to riches and
engaged in performing the sacred rites, I ask you out of frustration.
Please tell me the means of warding off ghosthood. It is better
to die a hundred times than turn a ghost.
The brahmana said:
2.22.64 A person who is assiduously engaged in fasts such
as Krcchra and Candrayana [Ms 11.211-217] is never born as
a ghost.
2.22.65 He who observes fast, keeps awake at night and is
purified by meritorious deeds is never born as a ghost.
2.22.66 He who performs Asvamedha and other sacrifices, makes
liberal gifts and builds monasteries, parks, drinking water-sheds
and cowpens is never born as a ghost.
2.22.67 He who helps brahmanas to give their virgin daughters
in marriage, according to his capacity, he who enables students
to study, and he who accords shelter and refuge to the needy
is never born as a ghost.
2.22.68 If man takes food offered by a fallen man and dies
with that food undigested in his stomach, he is supposed to
have courted a foul death and hence, he becomes a ghost.
2.22.69 If a priest officiates at the sacrifice of an unworthy
person and neglects that of worthy sacrificer, if a man lives
in the company of despicable people he becomes a ghost.
2.22.70 He who associates with drunkards or indulges in intercourse
with a woman addicted to wine or eats meat unconsciously becomes
a ghost.
2.22.71 He who misappropriates a brahmana's wealth, or he
property of a temple or that of his preceptor and he who takes
money from his son-in-law before giving his daughter in marriage
becomes a ghost.
2.22.72 He who forsakes his innocent and guiltless mother,
sister, wife, daughter or daughter-in-law becomes a ghost.
2.22.73 All these are sure to be born as ghosts - a man misappropriating
a trust property, a man treacherous to his friend, a man fond
of another man's wife, a faithless man and a deceptive wretch.
2.22.74 A man hating his brother, a murderer of a brahmana,
a slayer of the cow, a wine addict, a defiler of the preceptor's
bed, one who casts off customary rites, or one who is fond
of telling lies, a stealer of gold or one who takes possession
of plots of land illegally - all these are born as ghosts.
Bhisma said:
2.22.75 When the brahmana spoke thus, the beating of drums
was heard in the sky. The gods showered flowers over the brahmana.
2.22.76 Five celestial chariots arrived there and took the
ghosts away, the ghosts having taken leave of the saintly
brahmana.
2.22.77 The ghosts were relieved of their sins after the
pious speech of that brahmana. They all achieved the highest
region (Vaikuntha).
2.22.78 On hearing this anecdote, the lord of birds quaked
like the asvattha tree. He asked the Lord again, for the benefit
of human beings.
On ghosthood
Garuda said:
2.23.1 What do the ghosts do in their ghosthood? When do
they speak sometime? Please tell me, o Lord of gods!
The Lord said:
2.23.2 I shall tell you about their form, signs and dreams.
Being oppressed by hunger and thirst they enter their former
home.
2.23.3 Though possessed of airy forms, they give signs to
their sleeping descendants, o bird.
2.23.4 They visit the place where their sons, wives and relatives
sleep.
2.23.5 If a person dreams of a horse, an elephant, a bull,
or a man with deformed face, if a person awakened from sleep
sees himself in the opposite side of the bed, this is all
due to the workings of a ghost.
2.23.6 If a man is fastened with chains in dream, if his
dead ancestors demand food in dream,
2.23.7 If one snatches the food from him while he is eating
in dream, if thirsty, one drinks water,
2.23.8 If in dream one rides a bull or moves with bulls or
if one springs up in the sky or goes to a holy place hungry,
2.23.9-10 If one speaks aloud among cows, bulls, brahmanas,
horses, elephants, deities, ghosts and demons - this is due
to the working of a ghosts. Many are the signs of ghosts in
dream, o bird. It is due to a ghost if one sees his wife,
relative, son or husband as dead.
2.23.11 He who begs in dream oppressed by hunger or thirst
should give pindas to the manes to ward off coming distress.
2.23.12 If one sees in dream his son, cattle, father, brother,
wife, getting out of house, it is due to the working of a
ghost.
2.23.13 These signs, o bird, call for atonement. One should
bathe at home or at a holy place, give water oblation to a
deity at the root of a fig tree.
2.23.14 Or give black corn, perform worship, offer gifts
to a Vedic scholar and do homa as far as his means can allow.
2.23.15 If, in faith, one reads or hears this discourse,
the ghosts disappear immediately from his vicinity.
2.24.18 "If one neglects both, dana, japa, homa, study
of the Vedas or the worship of gods on a certain day that
is a day wasted in the life of that man.
2.24.20 "The food cooked in the morning becomes stale
in the evening. How can one expect permanence in the body
sustained by such a food?
2.24.31 "When the actions of previous births ripen,
man succumbs to death. From the time of conception to the
fifth year even a slight sin may cause death.
2.24.32-33 "It is due to major sins that man dies after
the fifth year. Usually, he completes the allotted span of
life, dies and is born again. It is a result of the influence
of sacred rites and gifts that he is able to complete his
life's term.
2.25.25 "Thereby a son yields all pleasure to his parents.
If dead early, he is born again in the family.
2.25.45 "A single son, free from the sins of Kali, is
honored by the Siddhas and fanned by celestial damsels with
divine chowries. He will be able to lift hundreds of manes,
kinsmen, sons, grandsons and great-grandsons fallen into the
abysmal depths of Inferno.
2.26.52 "If she [a woman] is separated from her husband
and dies elsewhere she cannot attain the region of her husband
till the day of final deluge [at the end of kalpa].
2.26.56-57 "If a woman who is married duly according
to religious rites does not associate herself with her husband
she will remain miserable for seven births subsequent to this.
She will be evil-conducted and repulsive in speech. The woman
of such despicable character who goes after another man, leaving
her own husband shall be born as lizard or an alligator or
a leech.
2.26.59 "A woman who commits sins against her husband
alive or dead shall never get a husband in her re-birth. She
will be the most unfortunate creature among women.
2.27.36 "O excellent king, those who steal or misappropriate
a brahmana's wealth, temple property, woman's wealth or children's
money are turned into ghosts.
2.27.37 "Those who indulge in sexual intercourse with
saintly women or women of their own gotra or forbidden women
or those who steal conchshells become major ghosts.
2.27.38-40 "Those who steal corals and diamonds, those
who steal garments, those who steal gold, those who do not
face enemies but turn away from battlefield and are killed,
those who are ungrateful, those who are atheists, harsh, roguish
and foolhardy, those who are devoid of five major sacrifices
[panca maha-yajna] - become ghosts, o great king.
2.27.56 "This gift is called pretaghata which removes
all evils. It is rare in the world and it destroys the evil
state.
2.27.57 "Get a jar of heated gold manufactured by the
smith. Fill it with milk or butter. With full devotion to
Brahma, Visnu, Siva and the guardians of quarters [dik-palas]
give the same to a brahmana. What avails hundreds of other
gifts is compared to this.
2.27.60 "This gift is best of all. It removes even the
major sins. It should be made in good faith, o king, to ward
off ghosthood.
2.29.7 "The ground should be smeared with cow dung.
Gingelly seeds and darbha grass should be strewn. The sick
man put thereon will be able to burn off his sins.
2.29.10 "Evil spirits, demons, ghosts and terrible giants
of low strata attack the sick man lying on the ground which
is not smeared with cow dung by people.
2.29.15 "Gingelly seeds originate from My sweat, O Garuda,
and thence are holy. Asuras, Danavas and Daityas flee from
the place where gingelly seeds are kept.
2.29.16 "Gingelly seeds, white, black or brown, destroy
sins committed by the body.
2.29.18-19 "Darbha grass is born of My hair and the
gingelly seeds originate from My sweat. Not otherwise. The
holy sacred thread is an essential item in all religious rites.
The whole universe rests on it. Brahma and other deities are
propitiated when the sacred thread is worn in the normal way.
When it is worn over the right shoulder and under the left
arm, the manes are propitiated.
2.29.23 "O bird, there are five types of boats [panca
pravahana] to succor saintly men who may otherwise get drowned
in the ocean of worldly existence - tulasi, brahmanas, cows,
Visnu and the Ekadasi day.
2.29.29 "If the ground is smeared with cow dung and
the death bed is made of kusa grass, whatever charity is given
therefrom dispels all sins.
2.29.30 "Salt is on par with everything divine. It yields
everything the person wishes for himself. No dish tastes sweet
without salt.
2.29.31 "Hence, salt is favorite with the manes. The
gift of salt leads them to heaven. It is said that salt is
originated from Visnu's body.
2.30.5 "He who makes a gift of gingelly seeds, cow,
plot of land or gold to a worthy brahmana will have his sins,
accruing in different births, instantaneously quelled.
2.30.13 "Gingelly seeds, iron, gold, cotton, salt, seven
grains, plot of land and cow - each constitutes a holy gift.
[cf. 2.40.61]
2.30.25 "Dagger, iron club, baton, sword and lancet
are the weapons in the hands of Yama to curb the sinners.
2.30.28 "The different emissaries of Yama - Churinas,
Sandas, Markas, Udumbaras - are delighted by gifts of iron.
2.30.30 "Listen to the course of a man dying on the
earth. The first stage is that of Ativaha (subtle body in
transit); then that of ghost; then at the end of a year that
of pitr.
2.30.37 "The names of the ten incarnations of the Lord
[dasavatara], viz - Matsya (fish), Kurma (tortoise), Varaha
(boar), Narasimha, Srirama, Parasurama, Krsna, Balarama, Buddha
and Kalki shall be remembered always.
2.30.47 "It is I [the Lord] who induce thoughts of virtue.
It is Yama who induces thoughts of evil. (...)
2.32.9 "A woman in her menses is an outcaste on the
first day, a slayer of brahmana on the second day and a washerwoman
on the third. She becomes pure on the fourth day.
2.32.10 "After seven days, she becomes pure enough to
take part in the worship of manes and deities. If conception
takes place within seven days the progeny is impure.
2.32.15-16 "Conception usually takes place within eight
days. On the fifth day the woman is given sweet dishes which
is a good tonic for the embryo. Astringent and pungent things
should not be taken at all. The woman's parts can be likened
to a medicinal vessel. The seed of a man can is like an ambrosial
food.
2.32.17 "A man depositing his semen in her vagina is
actually sowing a seed. For the proper growth of the child
she should avoid excessive sunshine. Cooling articles should
be resorted to.
2.32.18-19 "On the night auspiciously selected for the
intercourse, the pair should chew betel leaves and apply scents
and sandal paste over their bodies. The ideas and thoughts
that hover in the mind of the man [12 - the parents] at the
time of intercourse have a lasting influence in molding the
character of the conceived child.
2.32.22 "If the blood is predominant at intercourse,
the child will be a girl. If the semen is predominant, the
child will be a boy.
2.32.43-44 "There are ten principal nerves [nadi] in
the body: Ida, Pingala, Susumna, Gandhari, Gajajihva, Pusa,
Yasa, Alambusa, Kuhu and Sankhini.
2.32.100 "In this shadowy world of unsurmountable difficulties,
the following six incite devotion: meditation on Visnu, observance
of vow on the eleventh day of the month (Ekadasi), listening
to the Bhagavadgita, worship of the sacred plant Tulasi, brahmanas
and cows.
2.32.101 "By muttering the mantra Om namo bhagavate
Vasudevaya, one is completely absorbed in Brahman. Even by
worshiping Me alone, one can reach My region direct.
2.34.2 "In the Krta age they extol penance; in the Treta
they extol knowledge, in Dvapara sacrifices and charities
and in the Kali only gifts are extolled.
2.35.17-18 "If a member of the brahmana caste dies on
days when the moon is in conjunction with any of the stars
- Dhanistha and the four succeeding one ending with Revati
- it is very inauspicious. Cremation and water libations is
not performed during those days [so-called Pancaka]. 19 -
no job should be done during it.
2.35.20 "Great distress will befall sons and clansmen
of the dead who dies on any of these days. Loss in the house
is also inevitable.
2.35.41-43 "The hands and feet of the dead together
with the covering cloth should be tied to the bamboo bier.
If this is not done, there is risk of an attack by the pisacas.
If the dead body is taken out during the night, there is a
fear from spirits roaming in the sky. The dead body should
not be left unattended. By touching it mishaps may occur.
2.35.45 "When there is a dead body in the village the
following is avoided: chewing the betel, chewing the toothbrush
twig, taking food, sexual intercourse and offering of pindas.
2.36.5 "If anyone observes the rite of fasting and dies,
he will cast off his human form and become equal in lustre
to Me.
2.36.8 "If a person suffering from an incurable disease
such as plague, etc. observes fast and dies, he has no rebirth.
He rejoices in heaven like a deity.
2.36.11 "If gifts are made in favor of the dead, his
major and minor sins are washed away. On death, he attains
immortality on par with sages.
2.36.15 "If a person dies at home after observing the
fast, he alone will sojourn in heaven leaving the members
of his family.
2.36.16 "If a person casts off food and water and drinks
only the water from My feet [caranamrta], he is not reborn
on the earth.
2.36.31 "What is given to father will be requited a
hundredfold; to mother a thousandfold; to a sister a hundred
thousandfold and to brother manifold.
2.36.33 "Wealth is acquired with strain and stress.
It is naturally unsteady. The only solution is in being gifted
to others. Otherwise there awaits only disaster.
2.38.4 "After obtaining human form in any of the thirteen
castes in Bharata[-varsa], if a man dies in a holy centre
[tirtha], he is never born again.
2.38.5 "The seven cities of Ayodhya, Mathura, Maya [Mayapura],
Kanci, Avantika [Jagannatha Puri], Kasi and Dvaravati [Dvaraka]
confer salvation.
2.38.7 "He has already tucked his clothes for his journey
to his goal of salvation, if he pronounces the two letters
"Hari" even for once.
2.38.9 "Undoubtedly one attains salvation if one dies
near a Salagrama stone which is powerful for annihilating
all sins and defects.
2.38.10 "There is no doubt in this that salvation is
ever present wherever Salagrama stone or the stone of Dvaravati
[Dvaraka-sila] or both are present.
2.38.11 "O bird, by growing, nurturing, sprinkling,
saluting and extolling the Tulasi plant man's sin accumulated
in various births is wiped off.
2.38.16 "He who lays down his life for the sake of his
preceptor, a brahmana, a woman or a child attains salvations.
2.38.21-22 "A man dying in Hariksetra, Kuruksetra, Bhrguksetra,
Prabhasa, Sri Saila, Arbuda, Puskara or Bhutesvara attains
heavenly abode for the period of a day of Brahma and thereafter
falls to earth.
2.38.25-26 "By giving gifts a man shall reap the fruits
thereof. There is no doubt in this that he who resuscitates
and repairs tanks, wells, lakes, parks and temples in ruins
reaps twice the merit derived by the original builder.
2.40.4-12 "There are people who are dead by fasts [hunger?],
killed by fanged animals, dead by strangulation, who are slayers
of preceptors, killed by wolves, who die of arson or imprecations
of brahmanas, who die of cholera, who commit suicide, who
fall from a peak and die, who hang themselves to death, who
are drowned in tank, river or ocean - listen to their plight.
These go to hell. Those who are killed by the mlecchas and
other infidels, who are defiled by dogs, jackals, etc., who
are not cremated, who are full of germs, who die of leaping
or great ailments or contact with foul women, or an attack
by a low-born person, who die of water or serpent bite, who
are struck by lightning, killed by fanged beasts, who die
of falling from trees, who are defiled by women in menses
and impurities, who are sudras, washermen and others, who
are likely to fall into hell by committing sin or escaping
it become ghosts - for such persons there is no rite of cremation,
no water libation, no rite of obsequy and no observance of
impurity. For these people, o Garuda, the rite of Narayana
bali should be performed. Now, for the benefit of the entire
world, I shall narrate the procedure of this rite that dispels
the fear of sins.
2.40.40 "O lord of birds, the following articles should
be gifted to a pious brahmana - seat, sandals, umbrella, coins,
water pot, vessel, foodstuffs and grains, thus constituting
the eight padas as well as a copper vessel with gingelly seeds
along with gold and compatible daksinas.
2.40.61 "Gingelly seeds, iron, gold, cotton, salt, cow
- each of them is considered to be pious.
2.42.1 "As a calf can trace its mother cow among a thousand
cows, so also the actions done in previous births can follow
the doer.
2.42.4 "Gold is the first offspring of fire, land of
Visnu and cow of the sun. He who gifts gold, cow and land
actually makes a gift of three worlds.
2.42.5 "He who gifts knowledge, land and cow is blessed.
Reciting epics and the Puranas, cultivating seeds in the fertile
land and milking the cow save people from the hell.
2.42.22 "A person who performs japas and homas and abstains
from accepting cooked food from others is not tarnished by
any sin even if he accepts the gift of the whole earth, full
of precious jewels."
2.43.2 "Either the mother or a kinsman can perform the
expiatory rite of behalf of a boy less than twelve but above
four.
2.43.5 "Boys less than four years [Mbh - 14 ys] in age
can never be guilty or sinful. Even the king cannot punish
them. There is no expiatory rite prescribed for such boys
in the sastras."
2.44.1-3 "O bird, now listen. Those who die of their
will, or through horned animals, toothed animals, reptiles,
low caste people (candalas), suicide, poison, beating, water,
fire, air, hunger are counted among great sinners. So also
the women of bad character."
2.45.22 "If a donor or a receiver [of a gift] does not
know of impurity due to birth or death of a relative then
no fault accrues.
2.45.27 "[In the daily sraddha] he [the performer] should
worship the Visvedevas, offer the cooked to the brahmanas
along with the fee. He should pay homage to them as they take
leave of him.
2.45.28 "With the Visvedevas in view, the brahmanas
are fed sumptuously. This rite of feeding the brahmanas is
called Nitya sraddha or Deva sraddha.
2.46.3 "Virtue triumphs, not evil. Truth triumphs, not
falsehood. forgiveness wins, not anger. Visnu conquers, not
the asuras. (=2.47.46)
2.46.4 "I have understood this truth that everything
auspicious results from merit. When our merit is at peak we
are devoted to Lord Krsna.
2.46.9-10 "When the expiatory and deterrent tortures
in hell cease, the living beings are born again in human (or
animal - 28) form with the characteristic traits of their
sins. O foremost among birds, I shall tell you what these
signs are.
2.46.15 "(...) He who scolds others without a cause
becomes a cat. (...)
2.46.16 "He who imparts knowledge to the undeserving
becomes a bull. (...) He who is malicious to others, is born
blind. He who steals a book is born similarly.
2.46.18-19 "(...) He who is averse to thinking on self
is born a stupid trader. (...)
2.46.20-21 "(...) He who rapes an immature girl becomes
a serpent. (...)
2.46.22 "(...) He who censures others is born of defiled
womb. (...)
2.46.23-24 "(...) He who kills a serpent becomes a born
(?) He who slanders brahmanas becomes a tortoise. He who subsists
on the worship of murtis becomes a Candala.
2.46.26 "He who indulges in sex at the prohibited time
becomes an eunuch.
2.46.31-32 "The receptivity, the inducement, misery,
desire, effort, feature, complexion, love, hatred, birth,
death - these are attributed to the beginningless soul.
2.46.35 "O bird, all these take place in all castes
according to their previous actions. (...)
2.47.24 "Bodies are perishable, riches are transitory,
death is ever present. Hence, virtue should be accumulated.
2.47.39-40 "The life of a person devoid of gifts and
virtue is pitiable. Then why not achieve a permanent fruit
with the help of perishable body? Vital airs are only guests
and they go away for certain sooner or later.
2.47.52 "A person achieves purity externally as well
as internally if he meditates on the lotus-eyed Visnu, no
matter in whatever state, pure or impure, he may be passing
through. [om apavitrah pavitro va sarvavastham gato 'pi va,
yah smaret pundarikaksam sa bahyabhyantarah sucih, sri visnu
sri visnu sri visnu]
2.48.4-6 "For those walking on the path of Yama, the
four vargas - dharma, artha, kama and moksa - are secondary.
Having entered the body measuring a thumb of his own hand
and being held by the noose, he weeps again and again (...)
2.49.11 "The departed souls enter into insentient objects,
worms, birds, animals, men, deities, but after release do
not enter into any object or any body at all.
2.49.27 "Time fleets while man is ignorant due to the
pressure of work he is engrossed. People do not realize what
is harmful or what is wholesome for them. They are deaf to
their own interest.
2.49.28 "Even after seeing the distressed, the dead,
the fallen and the aggrieved, people do not even fear having
drunk the wine of infatuation.
2.49.33 "He who does not know reality calls as useful
what is useless, as permanent what is impermanent and meaningful
what is meaningless.
2.49.41 "One shall do today what is to be done tomorrow,
before noon what is to be done afternoon - but whether done
or not done, death does not wait whether a person has completed
the task or left in incomplete.
2.49.43 "Split with the needle of greed, soaked in the
oil of passions, cooked in the fire of anger and envy, man
is eaten up by death.
2.49.46 "This world has sorrow as the root. Whosoever
possesses the same is sorrowful. Whosoever leaves it is happy.
2.49.48 "Man can get rid of fetters of iron and wood
but not the fetters in the form of his son and wife.
2.49.49 "So far as a being makes relations dear to heart,
the cones of sorrow are being pegged in his heart.
2.49.53 "Sleep, fear, sex and food are equal for all
creatures. He who possesses knowledge is a man and he who
is without knowledge is an animal. [eating, sleeping, mating,
defending]
2.49.57 "Association with the good and discrimination
are two clear eyes. Whosoever lacks them is a blind man who
can go astray from the right path.
2.49.58 "Men are busy with their own affairs devolved
on them by their ancestral profession [varna] or by their
particular stage in life [asrama]. They do not know about
true religion. Being deceitful they perish.
2.49.62 "Can the ignorant fools get release by torturing
their body? Can a serpent die simply by beating the hole wherein
he dwells?
2.49.70 "People are content with their routine work.
But that does not help them to reach the goal. It is the knowledge
of truth or reality that effects release.
2.49.78 "They study the Vedas and discuss. But they
do not realize the Ultimate Reality just as a spoon does not
know the taste of food.
2.49.89 "The word of Guru alone can grant release. All
knowledge is in vain. Among thousands of scriptures the word
of Guru alone is vivifying.
2.49.94 "That is the right action which does not put
one into bondage. That is the knowledge which brings him release.
All other action is but a labor and all other knowledge is
but an artisanship. [akarma vs. karma]
2.49.111 "He obtains release who bathes in the holy
tirtha of mind whose pond is knowledge, water is truth and
which is devoid of filth of attachment and envy.
2.49.114 "Ayodhya, Mathura, Maya [Mayapura], Kasi, Kanci,
Avantika Puri and Dvaravati [Dvaraka] - these seven places
of pilgrimage can grant release.
3.1.43 "In the Kali age, only three principal Puranas
are devoted to Visnu. Among these the Bhagavata Purana renders
more good to the people.
3.1.44 "The Bhagavata Purana opens with the description
of the origin of the universe, Visnu, Brahma, Rudra and others.
3.1.45 "The wise declare knowledge to be manifold, consisting
of various grades - high, low and middling. All that knowledge
is found in the Bhagavata Purana. Hence, Bhagavata is the
highest of all Puranas.
3.1.46 "The Visnu Purana comes next, then comes Garuda.
The three are principal Puranas in the Kali age. Garuda contains
some additional matter.
3.1.64 "...Bhagavata is the best of all Puranas."
3.1.74-77 order of worship before the recitation of the Puranas:
Visnu (74), Laksmi, Vayu, Bharati (Sarasvati) (75-76) [also
mentioned in 88], Vyasa (77).
3.2.18 "The knowledge of the root [Visnu, 13] is essential.
Those who are not aware of the root are asuras. They think
that by illusion, the non-dual entity shows many forms as
reflections in the mirror.
3.2.35 "The term [Brahman] is applicable primarily to
Visnu. It is secondarily applicable to Brahma, Rudra and others.
Being the store-house of endless merits Visnu is called Brahma.
3.2.57 "The Vedas declare Hari as the Lord of all. He
who learns the Vedas with this knowledge is the best of the
twiceborn.
3.2.61 "The Supreme Lord [Paramatma, conscience], when
He observes that a guiltless person, with an honorable place
in society, has committed a sinful deed, is extremely irritated
and howls at him.
3.2.64 "Rise up, o Hari, that are ever watchful. Deprived
of true knowledge and engrossed in worldly affairs from kalpa
to kalpa, I undergo tortuous pains of unbearable suffering,
o Lord.
3.2.65 "O Hari, you are of the nature of consciousness
(cit sakti). You throw sinful daityas and evil-minded persons
in the dungeon full of intense darkness. They say you are
of the nature of suffering, o Hari, since you are distressed
[as parent] by that act of yours.
3.3.3 "The incarnations of Lord Visnu are perfect. Perfect
is that supreme form. Perfection begets perfection.
3.3.5 "The Supreme Lord is full. The Super-imposed universe
is full. When the Super-imposed full is taken off that which
remains is also full. [om purnam adah purnam idam purnat purnam
udacyate purnasya purnam adaya purnam evavasisyate]
3.3.28 "She [Prakrti] is beginningless, eternal and
truthful. How can she be a fake, o Lord of birds? Prakrti
is eternal truth though not manifest in distinct form.
3.3.36 "The devotees of Visnu and their followers are
exempt from censure and reproach. He who bears malice to them
cannot receive the pleasure of Visnu. Even in the state of
release he cannot enjoy perfect bliss.
3.3.39-40 "The seekers of eternal wisdom should know
that the material objects consist of infinitesimal particles.
You should know, o bird, that in the categories of the material
objects there is a category called visesa of which the final
visesa is the paramanu. ["the smallest", atomos]
3.3.43 "There are experts who can perceive the divisible
particles of a substance but not the ultimate particle.
3.4.1 "When the Lord created the three gunas, their
composite form being prakrti, there sprang up Laksmi in her
threefold form - Sri, Bhu and Durga.
3.4.2 "Sri was characterized by sattva, Bhu by rajas
and Durga by tamas. Thus say the wise.
3.4.8 "Brahma and Rudra are pervaded by Visnu. This
very knowledge leads one to release. It is never otherwise.
3.4.22 "Of the three gunas, the sattva alone is pure.
O Garuda, it is not mixed with rajas guna or tamas guna.
3.4.23 "It is called kevala sattva, not that it is superior
to other gunas but because it was the only existing guna at
the beginning of creation which got mixed with the rest at
the time of dissolution.
3.4.63 "Thus, the three parts of rajas and one part
of tamas [57, 64 - of four parts of mahat] constitute the
body of Brahma due to the imbalance of gunas.
3.4.66 "There is a doubt, o Lord, on this point. The
body of Brahma is constituted of pure sattva, they say. How
could it be formed of rajas?
3.4.73 "Parts of rajas [in mahat of 12 parts]: one part
of tamas, ten parts of rajas, one part of sattva - twelve
parts in all.
3.4.74 "Parts of tamas: one part of rajas, eleven parts
of tamas.
3.4.75 "Parts of sattva: ten parts of sattva. Such is
the position of sattva in the mahat principle.
3.4.76 "Since Brahma is constituted of more sattva parts
then any other deity he is called suddha sattva, i.e. consisting
of pure sattvika quality.
3.6.23 "[Vayu prayed:] I crave for eternal pleasure
accruing from the company of the person who sings praises
of Hari. Those who initiate others to the same are Vaisnavas
attached to Visnu.
3.6.39 "[Bharati prayed:] As in the original form, so
in the assumed form at the stage of incarnation, Vayu feels
no suffering. Visnu, Vayu and other incarnations do not suffer
even when they take human shape.
3.6.58 "[Parvati prayed:] Your appellation 'Narayana'
alone has the power to confer detachment from worldly affairs
and devotion to the Lord. It can wipe off the sin of slaying
a brahmana and of having illicit connection with the wife
of a preceptor."
3.7.15 "[Daksa said:] The dust from the Lord's feet
[in the form of Ganga] on the matted locks of hair made Siva
auspicious. (...)
3.7.21 "[Aniruddha said:] O Lord, a man of poor intellect
is averse to hearing the sweet narrative of Your Lordship.
Such a person indulges in sensuous pleasures, the kissing
of a woman's lovely cheek or a pressing his penis into her
vagina filled with feces and intestines, like a pig fond of
excrement.
3.7.33 "[Narada said:] O Lord, there is nothing more
pleasing than hearing or uttering the praise of the Lord.
O Lord, You purify those who utter Your name, together with
their ancestors and successors.
3.7.63 "[Kratu said:] Your names, at the time of death,
o Lord, destroy all suffering accruing from birth. Your names,
when recited remove, all of a sudden, the pains of birth and
confer release. Of such Yourself, o Lord, I place myself at
disposal.
3.7.64 "O Lord Visnu, not to speak of those who meditate
on You, even those who utter Your name for devotion attain
release."
3.10.50 "From the unmanifest Prakrti to the gross elements
the evolutes of Prakrti are primary. The knowledge of the
same leads one to liberation.
3.10.51 "O Lord of the birds, the universe evolved out
of the Cosmic Egg is secondary creation.
3.10.52-53 "Creation, dissolution, recreation and release,
deities, major sages and regions Bhu, Bhuvar, Svar are eternal
and unchangeable. The existence of the universe is actual
and not a fiction.
3.10.54 "Those who speak otherwise are slayers of truth.
The course of the universe is true, o Lord, the service of
the Lord is also true."
3.12.74-75 "Neglecting the holy fig-tree, devoid of
boughs, those who pay respects to the holy basil plant less
than two months old or a young cow that has not delivered
- should be declared asuras.
3.12.76 "...Full one hundred years of my [Brahma's]
life constitute the age of Kali [a person].
3.12.79 "After the lapse of one hundred years the [sinful]
living beings together with Kali will have their subtle bodies
smashed with the thrust of a club by Vayu.
3.12.82-83 "In this world of mortals or in the world
of extreme darkness, there is none equal to Kali who slanders
the Lord, among the devotees of Siva who find pleasure in
ignorance and aversion in knowledge. "Kali is known as
Duryodhana, the endless pain incarnate.
3.12.84 "The wife of Kali hundred percent less in qualities
is known as Alaksmi, popularly known as Manthara." [in
Ramayana a hump-backed slave/servant of Kaikeyi]
3.14.30 "On Ekadasi, the day sacred to Visnu, the cooked
food loses essence.
3.14.33 "O Lord of birds, on Ekadasi, sacred to Visnu,
milk, ghee, honey and water are full of essence, while other
stuffs are without essence. The best of sages have declared
thus.
3.14.34 "In the month of Asadha, o Garuda, the vegetable
loses all essences.
3.14.35 "In the month of Asadha, o lord of birds, the
curd loses all essences. In the month of Asvina, the milk
loses all essences.
3.14.36 "If a woman does not put the traditional mark
Urdhvapundra on her forehead, she becomes devoid of essence.
Those who are averse to devotion of Hari are called asuras."
3.15.26 "Then in Kali age, the Lord was born in the
Kikata [modern Bihar] as Buddha. He deluded the asuras and
flouted the Vedas.
3.15.27 "Then, at the interval between Kali and Satya
age, the Lord will be born in the house of Visnugupta and
slay the rulers who have turned thieves."
3.16.2 "O lord of birds, the universe is distinct from
the Lord. The personal soul is the eye that perceives the
universe. The knowledge of the universe is the knowledge belonging
to Laksmi.
3.16.3 "The eternal Goddess Laksmi is inseparable from
the Lord. The feet of the Lord are her only shelter. She is
a released soul. [>Madhva] She is always awakened.
3.16.6-8 "As the consort of Vasudeva, she is called
Maya; as the consort of Sankarsana, Jaya; as the consort of
Aniruddha, Santa; as the consort of Pradyumna, Krti; as the
consort of Visnu, Laksmi - the presiding deity of sattva guna.
As the consort of Krsna, the son of Nanda, she is called Kanyaka.
3.16.9-10 "As the goddess of earth, the presiding deity
of rajas, she is the consort of Boar. As the presiding deity
of the Vedas, she is Annapurna. As the consort of Narayana,
she is Laksmi, the unborn.
3.16.28 "Abiding in the hearts of his devotees, he multiplies
their devotion to Visnu. Therefore he [Vayu] is called the
devotee of Visnu.
3.16.58 "Vayu consumes all sorrows accruing both from
virtue and vice in the Kali-age. Hence, Vayu is called Kali.
3.16.66-67 "O lord of birds, I shall explain to you
the total incarnations of Vayu. Listen. Of the fourteen Indras,
the second is called Virocana who is identical with Vayu.
With his eyes expanded all around, he, the partial incarnation
of Marut, is also called Rocana.
3.16.68 "When the Lord Rama incarnated on earth, Vayu
was born as Hanuman for rendering assistance to Rama.
3.16.69 "When Lord Krsna descended on earth, he was
born as Bhima, the offspring of Vayu.
3.16.70-71 "Vayu will be born as Maniman daitya, known
as Sankara. He will be so called, for he will abolish caste
and destroy dharma.
3.16.72 "Then he will be born as the son of Vasudeva.
There will be none equal to him in the fourteen worlds. He
will be fully equipped with wisdom.
3.16.78-80 "Of the 23 forms of the Supreme Lord Brahma,
Vayu is one. In the enjoyment of eternal bliss, pleasure,
etc., Vayu is at par with Brahma. This truth knows no variation;
listening to this leads to release.
3.16.84 "Being the presiding deity of the Vedas, she
[Bharati] is the Veda herself. She is the mistress of Vayu,
the great meditator. [same as v. 89]
3.17.4-5 "O lord of birds, in the Krta age, formerly,
Parvati, the mistress of Rudra, Saci, the mistress of Indra,
Syamala, the mistress of Yama and Usa, the mistress of Asvins,
went to the region of Brahma.
3.17.6 "In the presence of Brahma, they displayed their
amorous feeling [to him]. O best of birds, on seeing that
they were excited by love, Brahma cursed all the four [to
take human births].
3.17.41-42 "In the form of Draupadi, Saci and the rest
had their intercourse with Vayu in the body of Arjuna and
other [Pandavas], hence, their union with Arjuna and others
was not illegal.
3.17.44 "As they have realized Self, even if they transgress
norms they cannot invite scandal."
3.18.21 "Suka, the son of Vyasa, who had been influenced
by Vayu, was the incarnation of Rudra.
3.18.23 "Born of Drona, Asvatthama was Rudra himself.
He was born to reap the fruits of the seeds of his actions
sown in former births [22 - as Durvasa] and to illumine (by
contrast) the virtues of his enemy.
3.19.20 "Except Lord Brahma even the gods, until and
unless they are released, are ignorant. Brahma and Vayu know
their self and the Supreme Self endowed with special traits.
[Nila to her father Agni:]
3.19.31 "In this world, there are several women who
though married are always widows. Those who do not regard
Hari as their husband - Hari who is beginningless, eternal,
the quintessence of the universe, beautiful, bestower of liberation
and accomplisher of desires - are always widows.
3.19.37 "The women should desert their husbands if they
are averse to Visnu.
3.19.38 "If they have stored merit accruing from their
pious acts performed in previous lives, their husbands can
be devoted to Visnu.
3.19.39 "Rare are the devotees of Visnu in Kali age.
Rare is a devotion for the Lord. Rare is the narrative of
the Lord to be heard in the mortal world. Initiation in the
cult of Visnu is rare, very rare. Rare is the company of the
devotees of Hari.
3.19.40 "Rare is the chance for circumambulating the
Lord or for homage to Hari. Rare is the means for maintaining
His devotees. Rare is the gift of food to them.
3.19.41 "Rare is the tantric worship conducted for the
Lord. Rare is the recitation of His name. Rare is the worship
of His devotees. Rare is the dialogue with Him.
3.19.53-54 "You are my mother, father, husband, friend,
son, preceptor, brother, sister and my darling. Throughout
this vast universe, o Lord, I have been trying to know Reality
but have not succeeded in my attempt. Father, mother, etc.
are just artificial relations. You are the sole true relation,
my Lord.
3.19.72-74 "In her second birth, Nila was born as the
daughter of Nagnajit, Kavyavaha. In the svayamvara of Nila,
I controlled seven bulls who by the favor of Lord Siva were
uncontrollable by gods and mortals. I conquered kings who
had assembled at the ceremony. I married her."
3.20.26 "The wise declare that the life of such people
is rendered fruitless as have not heard the Bhagavata or the
Brahma-kanda section of the present Purana, in the company
of their preceptor or the followers of the Bhagavata sect.
Such is the efficacy of the illustrious narrative of the glorious
Lord. (32 - opposite case: those who hear or narrate Bh.P.)
3.20.28-29 "In the village, where there is no recital
of the Bhagavata Purana, no follower of the Bhagavata cult
who can taste the flavor of the Bhagavata verses, where there
is no exegesis or commentary on the supreme songs of the Lord
or His one thousand names, where there are no people who understand
the substance thereof, one should not live even for a moment.
3.20.34 "Those who recite Bhagavata Purana out of greed
for riches or those who know but do not reveal the secret
of the Bhagavata go to Yama's abode.
3.20.35-37 "Those who create interest in Dharma and
Karma Kandas but not in the Brahma Kanda and those who recite
the Purana by accepting fee go to Yama's abode. Those alone
are worthy of recital who remain satisfied with whatever money
is offered willingly by devotees.
3.20.38 "Those who are extremely greedy of wealth have
no right to recite this Purana.
3.20.43 "One should enjoy the essence of the Bhagavata
Purana - a rare thing in this mortal world. One should enjoy
the essence so that tears of joy may trickle down the eye
- a phenomena very rare to occur."
3.21.1-2 "O lord of birds, now shall I tell you the
birth of Kalindi, too. A daughter was born to Vivasvat of
the solar race. O lord of birds, she was Kalindi, also known
as Yamuna, the daughter of sun. She practiced penance with
a desire to obtain Lord Krsna for her husband.
3.21.3 "Penance, they say, is a self-reflection, whereby
reality is sought to be determined or it is a way of repentance
for the sins of previous life.
3.21.4 "Praya is a penance wherein the mind is controlled.
Hence, Prayascitta (expiation) is a way of self-control. It
is not the tonsure of head which they do while entering penance.
3.21.5 "This penance has its root in remorse. (...)
3.21.13 "I have incurred sin by not offering perfumes,
flowers, ornament or clothes. My body is polluted by anointing
it with the perfumes prepared by nondevotees of Visnu. (...)
3.21.26 "But Brahma is not so complete in merits as
Laksmi. Laksmi is not so complete in virtue as Visnu. Bharati
is not so complete as Vayu. Varuni is not so complete as Sesa.
3.21.27 "Parvati is not so complete as Rudra. Others
too are not so complete either. Brooding over the matter in
her mind, she practiced penance on the bank of Yamuna river.
3.21.28 "At that time I had gone hunting on the bank
of Yamuna. I saw her there practicing penance. I spoke to
my friend Arjuna.
3.21.29 "O friend, approach the maiden immediately and
ask her about the purpose of her penance.
3.21.32 "I married her just to favor her, but not for
My pleasure. (...)
3.21.33 "Listen, I am going to tell a great secret.
There is nothing that the preceptor will not disclose to his
disciple."
3.23.23 "If one goes on pilgrimage on foot let him take
the Salagrama stone with him. Such a person obtains full fruits
of his pilgrimage. If he wears shoes or protects his feet,
he derives the fruit of his pilgrimage less by one fourth.
3.23.24 "(...) If he subsists on the food provided by
another, his pilgrimage is wasted. He derives no fruit of
his pilgrimage.
3.23.25 "But there is no sin if he accepts food from
an ascetic, Vedic scholar or a high-souled person. (...)
3.23.28 "The noble have declared that pilgrimage without
compassion is barren. Similar fate awaits those who do not
hear the divine story of Lord Hari on their way to a shrine.
3.23.31 "The sin accruing from the worship of Lord without
devotion can be wiped off by the repeated uttering of the
Vedic mantra for the purpose or by meditating upon Visnu.
Whatever is performed by way of worship without devotion is
a sheer waste. Thus say the learned devotees of Visnu.
3.23.47-48 "She [Jambavati] put salagrama in front and
bowed to the Lord with devotion. She had traversed one hundred
steps before she found herself in front of the Lord where
sitting comfortably she heard the recital of the Bhagavata
and the portion of the Purana which contains the praise of
the mountain Venkata. [Garuda P.] With full devotion she heard
the glory of Lord Venkatadri from the honorable preceptor
Jaigisavya."
3.24.8-11 "Brahma and others can see Srinivasa as of
eternal form of lustrous body. This is how Venkatesa is seen
by Rudra and his associates. He appears to them as lustrous
as one hundred thousand suns, which to the mortals is as lustrous
as one thousand suns, as also possessed of the lustre of lightning.
To the sages he appears like the sun and the moon, to holy
men like constellations, to the worldly people like the mass
of milk, to the liars as a blue stone, to the lay people as
an ordinary stone only.
3.24.12 "People do not realize the true form of Lord
Hari. They are swayed by tamas and rajas.
3.24.13 "Those characterized by sattva are seldom found
in Kali age. Those who appear to be devotees of Visnu are
in fact not devotees at all. Rather, they are busy in filling
up their belly and meeting their sexual desire; for they undertake
journey with that end in view.
3.24.14 "Rare is the diffusion of devotion in the iron
age. Those who are devotees of the Lord but still not detached
from worldly pleasures cannot easily get the sight of Lord
Visnu.
3.24.34-35 "O maid, hear, I shall tell you a significant
fact. At a congregation where lay narrate the tale of Visnu,
where the devotees who understand the essence flock together
- all those who are present are the devotees of the Lord.
3.24.40 "(...) He should worship Lord Visnu with eight
organs of the body [astanga-pranama]. He should worship his
preceptor in the same way taking him for Visnu.
3.24.45 "Brahma, etc. are the names of Visnu which He
Himself had given to the gods. The wise Lord did not transfer
some of His names such as Kesava, just as a king, when leaves
the capital, does not relinquish his title or pass it onto
another. [> Vs 1.4.28]
3.24.51 "In the epithet Kesava, the letter 'K' denotes
the primeval being Brahma which again signifies the lord of
all beings. The word Isa denotes the worthy Lord Rudra who
instigates dissolution of the universe.
3.24.57 "In the word Govinda 'go' means the universal
speech. As You are expressed by the medium of universal speech
you are called Govinda. O Lord, You are known to or by the
Vedas.
3.24.73 "The maid sat in front of the principal deity
and said: 'O noble Jaigisavya, please tell me how shall I
have the audience of the Lord.'
3.24.74 "'O maid, I tell you how you shall proceed.
At the main gate of Srinivasa you should recite the following:
3.24.75 "I commit thousands of faults day and night.
O Lord, pardon all these faults of mine, o best of primeval
beings.
3.24.76 "'O Lord, efface those causes of mine which
create hatred for the devotees of Visnu, whether they are
mental, oral or physical.
3.24.125 "O lord of birds, it is very rare to keep company
with the good and noble people who can throw light on the
nature of tattvas. It is possible to have a preceptor only
if one has in store the aggregate of merits accumulated in
previous existences.
3.24.126 "In the company of holy pious people even inauspicious
things turn into auspicious ones. In the company of Lord Visnu
the unsteady mind leaves its unsteadiness, as water changes
its nature in association with the sea-shell or in contact
with lotus leaf.
[8-year old Hiranyaksa:]
3.26.16 "The primeval Lord Visnu alone is the son because
He protects against the hell Pum which is none other than
this body itself. O mother, neither I, your son, nor your
husband nor your parents nor brothers can ever be called your
protectors. None other than Visnu is the protector.
3.26.17 "O mother, cut off your illusion with the weapon
of knowledge and fix up your mind on Hari. O mother, the devotional
remembrance of the name of Hari alone can destroy the sins
for ever.
3.26.92 "One should donate the holy stone of salagrama
to a brahmana well versed in the Vedas. The gift of salagrama
destroys all sins, even those accruing from the slaughter
of a brahmana.
3.26.100 "If a devotee is unable to donate anything
in charity, he should at least hear the glorious narrative
of the Lord. Thereby, he can derive as much fruit as is available
by the gift of salagrama.
3.26.119 "The murti of Sesa [salagrama?] is twofold:
awakened and asleep.
3.26.120 "The awakened form is the one with rising hoods
which number seven lakhs. The sleeping form is rare to behold.
It is one that bestows fortune in this world and liberation
hereafter.
3.26.121-122 "If the murti carries nine to twenty wheels
[cakras] it is called Ananta. It confers endless fruits to
the worshiper. If it carries more than twenty wheels it is
called Visvambhara.
3.27.34-36 "The maid practiced penances at these holy
places. She continued the practice till I descended on earth.
She gave up her body by way of yoga and was born in the house
of Jambavat. She was called Jambavati. Her father Jambavat
gave her in marriage to Me. I married her and gave her a rank
next to Rukmini. Who else than Myself can describe the glory
of Mount Venkata?
3.28.8 "Revati, the daughter of Raivata, became the
wife of Balabhadra along with Varuni and Sauparna. (...)
3.28.20-21 "Arjuna, the son of Kunti, was the incarnation
of Mantradyumna [Mantradruma, 6th of 14 Indras], Visnu and
Ananta. Among the four, Vayu was prominent in Arjuna.
3.28.26-27 "Kusa, the son of Rama Dasarathi, was also
Indra. Since he was created by sage Valmiki by means of Kusa
grass, he was named Kusa, the son of Sita.
3.28.28 "Mantradyumna [>3.28.20-21], Purandara [present
Indra], Gadhi [father of Visvamitra], Bali [the monkey king],
Arjuna, Vikuksi [son of Iksvaku] and Kusa - these seven are
Indras.
3.28.34 "Sudarsana [presiding deity of disc], Pradyumna
[son of Krsna], Bharata [brother of Rama], Samba [son of Krsna],
Sanat-kumara [son of Brahma] and Skanda [son of Rudra] - these
six are the incarnations of Kama [Cupid].
3.28.36 "Prana (vital airs) is called ahamkara; it is
a part of Garutmat [Garuda]. It is inferior to Kama and Indra
by ten percent.
3.28.44 "Svayambhuva Manu, at par with Brhaspati, the
preceptor of Devas, was the first son of the creator. He was
born to propitiate Lord Visnu. He formulated laws of the state
[Manu-samhita].
3.28.45 "Brhaspati, the preceptor of gods, had three
forms, o lord of birds. When Rama incarnated on earth, he
was born as Bharata. As such he was pervaded by Brahma.
3.28.46 "He took monkeys, the incarnations of Devas,
across the ocean of life and death. He narrated the mighty
exploits of Lord Rama. He was known as Nara who incarnated
to be absorbed in Rama.
3.28.47 "When Lord Krsna incarnated on earth, Brhaspati,
the preceptor of gods, incarnated as Drona [son of Bharadvaja
and apsara Ghrtaci]. He was pervaded by the creator. As Brhaspati
was born of drona [jug], he was called Drona.
3.28.48 "Brhaspati incarnated as Uddhava. He was pervaded
by wind god in order to help the Lord to relieve the earth
of its burden and mankind of their suffering.
3.28.62-63 "Visnu is the best of all gods. Brahma and
the rest are dependent on Him. Whatever I [Lord Krsna] state
is the truth.
3.28.68 "The primeval being, Visnu, alone is real. (...)
3.28.69-70 "The supreme soul is real, so is the personal
soul. The difference between the two is real, so also between
the animate and the inanimate, similarly between the inanimate
and the Lord. The difference between one soul and the other
is also real. If all this is proved to be false then let the
lord of snakes sting Me mortally. [basis of Madhva's dvaita]
3.28.71 "So saying, He [Krsna] caught hold of the infuriated
snake but the snake did not sting Him at all. (...)
3.28.73 "By accepting duality as a matter of fact, one
feels quite happy. If all this is proved to be false then
let the lord of serpents sting Me mortally.
3.28.75 "[Lord Krsna said:] In this body two organs
are the strongest of all. They are two ears and two eyes.
The two are interrelated. O lord of birds, I shall tell you
the real nature of the two.
3.28.76 "Ears are prone to hearing gossips and enjoying
them with pleasure. They are naturally averse to hearing the
ambrosial tale of Lord Visnu. They have twofold nature: dullness
and control.
3.28.77 "Eyes are prone to gaze at men and women. Excessive
doting takes away sleep. They are averse to seeing the devotees
and their worship of the Lord.
3.28.78 "Even the stupid person is aware of their dual
nature. He rather accepts indulgence as a matter of course.
In his stupidity he takes delight in entering his penis in
the vagina of any female.
3.28.79 "Neither men nor women nor ascetics have any
dread or shame in this respect. Men can copulate even with
their sisters, that too at the day time, just as the priests
do with the women at the Soma sacrifice.
3.28.85 "Intellect is the wife of Purusa. She has twofold
nature, o lord of birds. One is wicked; the other is pious.
Of the two the younger one is wicked, the elder one is pious.
3.28.109 "O lord, propitiate the brahmanas, the devotees
of Visnu, who alone can help you to cross the ocean of suffering
in this world. Therefore give up the worship of gods or goddesses
(other than Visnu). Is there any gain in propitiating illusion?
3.29.5 "Ganga is so called because she purifies the
world by her waters. The devotees call her Visnupadi out of
devotion for her.
3.29.6 "Formerly, she forced her way out of the nails
of the left foot of Visnu whose symbol is sacrifice. In the
beginning she broke through the upper part of the cosmic egg.
3.29.16 "(...) The wife of Yama is Syamala. She is also
the wife of Kali.
3.29.24-25 "Since she avoided all these, she was called
Syamala. She became the consort of Vasudeva known as Devaki.
(...)
3.29.31 "(...) The noble Abhimanyu was born of Arjuna
and Subhadra. He contains the amsas of Krsna, moon, Yama,
Asvins and Hara.
3.29.38 "O lord of birds, now I shall tell you about
those activities which are delightful to the Lord. A person
should rise early in the morning and remember Lord Hari Narayana.
3.29.39 "He should bow to Tulasi and remember Visnu
and His consort Laksmi. At the call of nature, while evacuating
bowels he should remember Kesava of the form of apana [vital
air].
3.29.43-44 "In the house where there is no cow or the
holy basil plant in the courtyard, where the inmates do not
celebrate any festival for the gods, where there is no recitation
of the narrative of Visnu, one should never stay even for
a moment, for association with the inmates of that house will
lead to misery.
3.29.45 "He who does not keep a cow at home, is unaware
of the art of milking it or is averse to nourishing it, passes
his life in vain.
3.29.62 "When he is on the verge of death he should
remember the attributeless and omnipresent Narayana and His
vehicle Garuda. (...)
3.29.64 "When he is going to sleep he should remember
Hari as the incarnation of Vyasa."
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