The Procedure of offering Pin das1 (in the Gayd-Yatra)

1. О Mohini, listen, I shall now recount to you the merit accruing from Preta-Sila (a part of Sila — or a stone slab which is a hill supposed to have been placed on Gayasura’s head to stabilise him). By offering Pintjas (balls of rice) at it, one uplifts one’s forefathers (from their present status in afterlife).

2. The foot of the Sila is covered by a hill called Prabhasa. Being pleased with sages (who propitiated him), Prabhasa emerged out of the big-toe of the Si la.

3. God Shiva abides in that “toe”(of the Sila) and hence is glorified as Prabhasesa. It is a part of the big toe of the Sila and that whole is called Preta-Sila.

4a. A person who offers balls of rice (Pindas) there (at the Preta-Sila) redeems his forefathers from ghost-hood.

4b-6a. The man who takes bath at the meeting-place of the great river Phalgu and Prabhasa hill, will himself become Vamadeva. Hence it is remembered as Vama-tirtha.

When, on being requested Rama performed ablution in the Mahanadi (Phalgu), that place of bath came to be known as Rama-Tirtha since then. It completely purifies all the people.

1. Offering of Pinda (balls of rice) to Pitrs — Pinda-ddna has an important place in the pilgrimage to Gaya. This chapter has a close textual similarity with the Vdyu P. 108- 12ff.

As the NP. has borrowed a number of verses from the Gaya Tatra section of the Vayu P., it is not necessary to locate every verse that way. A few verses are however noted below as a specimen:

The reading Prabhasendtripd in the NP is meaningless. It should have been PraBhasenddriiid, as Prabhasa is the name of a hillock at Gaya. The Vdyu which gives a full-fledged Gaya Mahatmya reads this line thus: Acchdditah. Htdpadaji praBhasenddriiid yatah // 108.13

6b-7a. Whatever sins have been committed by men in thousands of their previous births — all that sin gets dissolved (by taking a bath in Rama Txrtha).

7b-9a. Having taken bath while chanting the Mantra: “O Rama! Rama of mighty arms who afford protection (and freedom from fear) to gods! О Lord of gods! I shall pay obeisance to you. May my sins perish.”, a man should perform Sraddha. He who offers Pindas (balls of rice to Pitrs) at Rama-Tlrtha is honoured in the world of Vishnu.

9b-ll. After bowing him down, one should go to refulgent Shiva, Prabhasesa. After paying homage to Sambhu (Shiva), one should offer oblation (food with Kusa-grass, sesame and water) to Yama (with the prayer): “O lord of gods! You are the waters as well as the Lord of luminaries. Annihilate instantly my sins committed by me with my mind, word and deed.” (As the legend goes, when Gayasura began to move) god Yama occupied the rear of the Sila (to stabilise it with his weight.)

Vamadevah svayam bhUydd Vama-Tirtham tatah smttam / 5 a. This verse as printed in the NP (and translated above) is irrelevant in the context, as the next verse shows that the Tirtha became Rama-Tirtha when Rama took bath in the great river Phalgu. The editors of the NP printed atri for original adri and brought in Vamadeva from the blue. The original verse in the Vdyu P. is as follows:

“Rama along with his queen Sita took bath at the meeting place of Mahanadi (Phalgu) and Prabhasa hill. Thence-forth it came to be remembered as Rama-Tirtha\

At Gaya actually there is a Rama-Tirtha as mentioned in the verse in the Vdyu P. but no Rama-Tirtha is noted in the NP. In the next verse both the Vdyu and the NP note that Rama was requested to take bath in the Phalgu. This agreement shows the Printing mistakes of the NP text about Vamadeva and Atri (for adri)

12. Then the hill (viz. Sila) was ordered by Dharma- raja, “Do not go (move)” and hence it came to be remembered as “Na-ga” (motion-less). Yama-raja and Dharma-raja have stationed themselves here to bring stability and fixity.

13-14a. (After offering bali to these two gods, one should offer bali to their two dogs Syajna and Sabala with the Mantra) “I shall offer Pinda to two dogs Syama (a black-coloured dog) and Sabala (a dog of variegated colours) born of the family of Vaivasvata. May they be non-violent to me.”

14b-15a. In the holy Tirtha, on the Preta-Sila and other places, the person should invoke the Pitrs with the offerings of Caru (an oblation of rice) alongwith ghee. He should then offer the Pindas chanting the mantras.

15b-16a. On the hillock near Gaya known as Preta- parvata, the person should meditate on the Pitrs with self- restraint and concentration. He should wear the sacred thread over the right shoulder and passed under the left arm. Facing the south, he should meditate thus:

16b-19a. “May the following highly fortunate ones who have been protected by you come here — viz. Anala (the fire- god) who is the conveyor of oblations to Pitrs (Kavya-vaha), Yama, Aryaman, the Pitr-devatas (the manes as deities) who are consumed by fire (Agnisvatta), deceased ancestors (of a particular class) who imbibe Soma juice.” I have come here to Gaya for offering balls of rice to those of my ancestors (Pitrs) who had been born in the family and who are my kindred. May all of them attain permanent satisfaction by the efficacy of this Sraddha.”

19b-20. He should then perform the Acamana rite and repeat the five items in the almanac and restrain the breath assiduously. He should then perform the Saiikalpa rite (of vowing solemnly the performance of Sraddha) thus: (This is) “For the the acquisition of the world of Brahma from which there is no return.” After performing this Samkalpa (rite of taking the solemn vow), he should duly perform Sraddha in due order.

21. After first sanctifying the spot with the Paflcagavya ingredients severally, he should invoke the Pitrs, worship them and offer Pinzas to them with the mantras.

22-23. After offering Sraddha to Sapintfas (nearest kins to whom the Pindas — rice balls — are due), to their south he should spread over Kusa grass over which he should offer once the libations of gingelly seeds and water. The Рцг- Tlrtha (holy water intended for the manes)should be assiduously taken in a single handful. He should then offer the everlasting Pinda with a handful of fried barley-meal.

24. He should offer gingelly seeds, ghee, curds, honey etc. alongwith the articles for the balls of rice. He should invoke the kinsmen onto the Kusa grass by means of gingelly seeds etc.

25. If the Sraddha is for a lady, the Mantras must be uttered using the feminine gender suitably. The invocation of the Pitrs is as before and he should offer the Pinzas too as before.

26. In regard to the offering of Pindas to a couple of one’s own Gotra or of a different Gotra, the Sraddha, the Pinda or the water libation, if not offered separately, becomes futile.

27-28. He should put gingelly seeds in the vessel of the Pindas and fill it with auspicious waters. With the following Mantra he should sprinkle the Pindas in the (clock-wise) form of a circle three times. He should bow down to all of them and crave their forgiveness. After bidding farewell to the Pitrs and performing the Acamana rite, he shall cite the Devas as witnesses.

29.1 О Mohini, in all the places, the offering of the Pindas should be in this manner. In the offering of the Pindas at Gaya one shall not think much of the time.

30. One must not perform Gayasraddha during the intercalary lunar month, on the birth day, at the setting of Jupiter and Venus, and when the Jupiter is in the Sirhharasi (Leo).

31. A mendicant who does not want to offer Pindas should after going to Gaya, exhibit his staff. By placing his staff at the Vishnu-pada (the foot-piint of Vishnu), he is liberated alongwith his ancestors.

32. It is laid down in the scriptures that the Pindas to be offered at Gaya can be made of milk pudding, powdered fried grain, pounded gingelly seeds, Garus, rice grains etc.

33. О blessed lady, on seeing Gaya, even a sinner guilty of great sins shall be sanctified and deserve holy rites. He who performs Sraddha attains the world of Brahma.

34. Even a person who performs thousands of horse- sacrifices does not attain that benefit which one attains in the Phalgullrtha.

35. After reaching Gaya, the pilgrim should offer the Pinzas of which the Pitrs are very fond. Delay should not be made, nor should any obstacles be put therein.

36-37. (Mantra) — “Balls of rice are offered by me to these viz. — Father, grandfather, great-grandfather, mother, grand-mother and great-grandmother, maternal grandfather and his father, maternal great-grandfather and others. May these Pindas reach them and be of everlasting benefits.1

38. I am giving this Pinda for the uplift of those persons in our family who are dead but who have not as yet attained salvation.

39. I am giving this Pinda for the uplift of those persons among our kinsmen and their families who have not as yet attained salvation.

40. I am giving the Pinda for the uplift of those persons who are dead before cutting their teeth or even while they were in the foetus stage.

41. 1 am giving the Pinda unto those men some of whom are burnt in fire (that is who are cremeated properly) and others who are not properly cremated, and those who were killed by lightning or by thieves.

42. I am giving the Pinda unto those men who died in the forest fire, who were killed by lions and tigers and those who were killed by fanged or horned animals.

43. I am giving this Pinda to those who died by hanging themselves, those who were killed with poison or through weapons and those who had committed suicide (otherwise).

1. VV. 36-37 show the breadth of outlook of the performer of Sraddha in offering Pipdas. cf. Vayu 110. 23-59.

44. I am giving this Pinda to those who died due to thirst and hunger in the forest or on the way to the forest and those who were killed by goblins, ghosts or spirits.

45. I am giving this Pinda to those who are lying ein hells — Raurava, Tarnisra and Kalasutra in order to uplift them.

46. I am giving this Pinda to redeem those persons who are lying in many different cells of torture and those who have gone to the world of the dead.

47. I am giving this Pinda for the deliverance of those persons who had attained miseries due to imprecations and curses and were killed.

48. I am giving this Pinda for the uplift of those persons who have been subjected to the control of emissaries of Yama in all the hells.

49. I am giving the Pinda unto those who are born in the wombs of animals, or those who have become birds, worms, and reptiles or those who are born among the vegetable kingdom.

50. I am giving Pinda to those who wander among thousands of other species of beings and to whom human birth is inaccessible.

51. I am giving this Pinda to my Pitrs, kinsmen and others stationed in the heaven, firmament or the Earth and to those who were not consecrated after death.

52. Some of my Pitrs may be remaining in the form of ghosts. May all of them always attain satisfaction with this Pinda.

53. Pinda has been given by me to those who were or were not my kinsmen and to those who had been my kinsmen in other births. May this reach them and may this be of everlasting benefit.

54-56. Pinda has been given by me to those who died in my father’s family, to those who died in my mother’s family, to those kinsmen of preceptors, father-in-law and other relatives who were dead, those who were devoid of sons and wives, in my family and hence had been deprived of these Pindas; those who had gone astray due to the omission of holy rites, those who were born blind, those who were lame, those who had been deformed, those who had been prematurely delivered of and those of my family whether known or unknown. May it reach them and be of everlasting benefit.

57. I am giving Pinda alongwith Svadha to those who were born in my father’s family (tracing the origin) to Brahma, to those who were born of my mother’s family and to those who are somehow connected with me in both the families.

58. May the Devas, Brahma, Isana and others bear me my witnessess that I have come down to Gaya and performed the rites of redemption to my Pitrs.

59. “O lord, Gadadhara, I have come to Gaya for the rites of my Pitrs. You alone are the lord and witness thereof. I am now free from the three types of debts.”

60. On the next1 day the intelligent devotee should purify himself (in body and mind) and go to Pretaparvata (the mountain of the dead).

After taking a holy dip in the Brahmakunda, the intelligent person should perform Tarpana rite to the Devas and others.

61. At the Pretaparvata, the pilgrim should, with self- control and purity, invoke the Pitrs. After performing the Samkalpa rite as before, he should offer the Pindas.

62-63. Just as the serpents afraid of Garuda, the Asuras terrified of the holy rite of Sraddha, run away from that devotee. Their number shall be as many as that of the gingelly seeds taken by the men in the holy rite of the Pitrs, after worshipping the great Pitr-deities by means of their own Mantras. О MohinI, there also he should perform all the rites as before.

64-66a. So also, he should scatter the powdered fried grains mixed with gingelly seeds on that Pretaparvata saying — “With these fried grains of barley powdered and mixed with gingelly seeds may all the Pitrs of mine be satisfied — those Pitrs who may remain in the form of ghosts. Beginning with Brahma and ending with a blade of grass whatever living being mobile or immobile there may be, let it be entirely satisfied with the Pinda offered by me.”

1. This is the 2nd day of Gaya Yatra. Preta-Parvata is a hill to the NW of Gaya at a distance of four miles (GavyUti). The Brahma-Kun^a mentioned here is the foot of the NE part of Preta-Parvata (Tristhali-Setu p. 355). Compare the text from v. 60 ff. with Vdyu p. 110. 8 ff.

66b. At the outset this is the procedure in the northern Manasa lake among the five holy Tlrthas.1

67. With the Kus'a grass in the hand, the pilgrim should sprinkle his head with water after the Acamana rite. He should then go to the northern Manasa lake and perform the rite of ablution repeating this Mantra.

68. ‘‘I am taking the holy dip in the northern Manasa lake for the purity of myself, for attaining the world of the sun etc. and for the liberation of my Pitrs.”

69-70. After the holy bath, he should duly perform the rite ofTarpana for the Devas and others. “May everyone — Devas, sages, Pitrs and human beings, beginning with Brahma and ending with the blade of grass — may all the Pitrs mothers, maternal grandfathers and others be satisfied.”

He shall perform the rite of Sraddha alongwith the offerings of the Pindas in accordance with the injunctions laid down in one’s particular Sutra.

71. In Astakas, in Vrddhi-Sraddha, at Gaya, and on the anniversary of death, one should offer Sraddha separately to one’s mother but on all other occasions with her husband (i.e. with one’s father.)

72. (Mantra) shOm Obeisance be to lord Bhanu (the sun) who has the forms of the moon, of Mars, of Mercury, of Jupiter, of Venus, of Saturn, of Rahu, and of Ketu.”

73. By bowing down to the sun and worshipping him, the devotee shall take Pitrs to the world of the sun. Here there is the Manasa lake and beyond that is the northern Manasa.

The five Tirthas are Uttara-manasa, Udici-tirtha, Kanakhala> Daksina-Manasa and Phalgu. Phalgu Tirtha is the same as Gaya-Siras vide VayuP. 111.1-22.

1. As per Vdyu Ch. Ill these Pailca-Tirlhi rites are to be performed on the 3rd day of this Yatra.

74. Observing silence, the pilgrim should go from the northern Manasa to the Southern Manasa. To the north of it, is the Udlcitlrtha which is the bestower of liberation.

75. To the north of the hill Mundaprstha, the devotee should perform the Tarpana rite of Devas, sages and Pitrs. The holy centre of Kanakhala is in the middle. It yields salvation to the Pitrs.

76. After taking bath (in Kanakhala Tirtha), the man shines like gold and attains sanctity. Hence, this holy centre is well known as the excellent Kanakhala Tirtha.

77. To the South of it is the Tirtha (holy bathing place) called Daksina Manasa (Southern Manasa). Thus three Tirthas are cited in the Daksina Manasa (as its constituents).

78-79. After duly bathing in them, the pilgrim should perform the Sraddha separately (at each) (saying) “O Divakara (sun) I am bathing in the Daksinamanasa for the destruction of the masses of sins of Brahmana-slaughter etc. and for liberation.” With this Mantra he should perform the rites of ablution, worship and Sraddha alongwith the offerings of Pindas.

80-8la. “I bow down to the sun-god for the redemption of the Pitrs and their satisfaction as well as for the increase of sons, grandsons, wealth, prosperity, longevity, and health.” After looking at the sun and worshipping him silently the devotee should repeat this Mantra.

8lb-82. “May the deities of Pitrs, ‘Kavyavalia’ (fire god) and others be propitiated alongwith my Pitrs. May the partakers of Svadha be propitiated”. Thereafter, he should go to Phalgutlrtha that is the most excellent of all holy centres.

83. The performer shall attain liberation always, thanks to the Sraddha of the Piti s. Formerly when he was requested by Brahma, Vishnu became the holy Tirtha Phalguka.

The three Tirthas constituting Daksina Manasa are LJdici-Tirtha of the North, Kanakhala (in the middle) and Daksina Manasa to the South.

84. It had originated from the Daksinagni (sacrificial fire) that is the sacred river of Phalgu. It yields plenty of fruits. Cows will be Kamadhenus. The Phalgu water will facilitate the growth of fruits. The earth yields water (?)

85-86. Since this comes under the creation (of Lord himself) above [or from under-ground], Phalgutirtha is never futile. There is no doubt that all the sacred rivers and bathing places in all the worlds come to Phalgutirtha for taking bath. The Ganga is the water coming out of the foot of Vishnu. But the Phalgu is the primordial Vishnu himself.1

87. Hence, they know that Phalgu is superior to Ganga. From the plunge into the waters of the Phalgu, one derives the benefit equal to thousands of horse-sacrifices.

88. “I am taking bath today in the holy Phalgutirtha which is the watery form of Vishnu. It is for facilitating the attainment of Vishnu’s world by the Pitrs and for the achievement of worldly pleasures and liberation.”

89. After bathing in the Phalgutirtha the man should perform the rites of Tarpana and Sraddha alongwith the Pindas as prescribed in his own Sutra. He shall bow down to Brahma.

90. “Obeisance to lord Shiva, Isana, Purusa, Aghora, Vamadeva, Sadyojata, Sambhu.”

91-93. After bowing down to lord Brahma the Pilgrim should worship with the above mantra. After taking bath in the Phalgutirtha, after visiting lord Vishnu and after bowing down to the lord, the devotee takes himself along with the Pitrs to the region of Vishnu.

“Om obeisance to Vasudeva. Bow to Samkarsana, to Pradyumna, to Aniruddha, to Srldhara and to Vishnu. By taking bath in the Paftcatirthi (the collection of the above five holy bathing places) the devotee takes his Pitrs to the world of Brahma.

94. If anyone does not make Vishnu bathe in fivefold nectars or does not embellish Vishnu with flowers, garments, etc. his Sraddha goes futile.

95. The place bounded by NagakOta, Grdhrakuta, Vishnu- kuta and Uttaramanasa is called Gayaiiras. It is also called Phalgutlrtha.

96-97. The excellent Phalgutlrtha is beneath the mountain Muntjaprstha. By performing Sraddha there, all the Pitrs shall attain salvation. At Gayasiras the devotee should offer Pinzas of the size of the leaf of a Sami tree. The devotee shall lead into the permanent Brahman, the person uttering whose name he had offered the Pinzas.

98. The Lord of unmanifest form, after assuming the form of the mountain Mundaprstha or the form of Phalgutlrtha etc., bows down to Vishnu.

99. He who has assumed the state of non-manifestation by taking the form of (Preta) Sila-parvata, the Phalgu, etc. — that Adi-Vishnu presented manifest form as Gadadhara the wielder of the mace.

100. Thereafter,1 the devotee shall go to the forest called Dharmaranya where Dharma (god Varna)2 is well established. After taking bath in the tank of Matanga vapl the devotee should perform the rites of Tarpana and Sraddha.

101-102. After going there and bowing down to Matan- gesa the devotee shall utter this Mantra: —

“The deities are the authorities, Sambhu and the guardians of the worlds (quarters) are the witnesses. After coming to Matanga Ksetra, atonement for redemption of the Pitrs has been performed by me in this Matanga (vapi). At the outset, the devotee should perform Sraddha etc. in the well called Brahmatirtha.

103-104. By performing (the Sraddha etc) in between the well and the sacrificial post (viz. Brahma-Yupa) the devotee shall redeem Pitrs. After bowing to Dharma, and Dharme-

2. Although В. M. Ваша regards Dharma and Dharmaranya as referring to the Buddha Gayd (Buddha-Gayd I. p. 22). I follow Kane (H. D. IV 664 Ft. Note 1501) and interpret Dharma as Yama-Dharma. It may be noted that along with the Aranyas (forests, Parks) viz. Pu?kara and Naimisha, Dharmaranya is recommended for Pinfa-ddna (Pd. P. Sfffi II. 73).

Svara, the devotee shall bow down to the tree Mahabodhi (tree of great enlightenment).

Thus the duties of the second day of (pafica-tirthl) pilgrimage to Gaya1 have been recounted to you by me. I is conducive to the happiness of the Pitrs by means of holy dips, Tarpana rites, offering of balls of rice, worship, obeisance, etc.

1. Henceforth, I shall recount to you the duties on the third day.2 They yield both the worldly pleasures as well as salvation. They yield the benefit of contact with Gaya.

2-3. After taking bath in the Brahmasaras, the pilgrim should perform Sraddha alongwith the Pindas:

“I take my holy bath in this Tirtha for the liberation from the three-fold indebtedness, for conducting Sraddha, for offering Pincjas, for the rite of Tarpana and ror the achievement of wealth.”

He who performs that (the Sraddha etc.) between the well called ‘Brahmakupa’ and the sacrificial post (raised by Brahma —) ‘Brahma yfipa’ redeems the Pitrs.

4. The lofty sacrificial post is that of Brahma. By performing Sraddha at the Brahmasaras, the devotee shall take the Pitrs to the world of Brahma.

Most of the verses in this chapter are identical with those in the VdyuP. 111.32-75.

2. The 3rd day of Paflca-Tfrthi rites corresponds to the 5th day from entering Gaya.

5. The mango trees near Gopracara were planted by Brahma. Merely by sprinkling them with water (from Brahma saras), the Pitrs will attain salvation.

6. “I water the Mango tree that has grown out of Brahmasaras, that is lordly and containing all the Devas and that is the embodiment of Vishnu, for the sake of salvation of the Pitrs.

7. A sage with a pot and the Kusa grass at the tip of his hands pours water at the root of the mango tree. The Mango trees are watered and the Pitrs are propitiated. A single action is well reputed as serving two purposes. A man who performs the Acamana rite and pours water at the root is not negligible (even) to gods.

8. By circumambulating the sacrificial post (of Brahma) one shall attain the benefit of the Vajapeya sacrifice. By bowing down to Brahma the devotee takes the Pitrs to the city of Brahma.

9. “Om, Hail to Brahma, who is eternal (unborn) and who is the cause of creation, etc. of the Universe; obeisance, to the redeemer of the devotees and the Pitrs.

10-11. With the following Mantra he should offer oblation to Yama, with mental control: “Yamaraja and

Dharamaraja are steadily stationed here. I offer oblation to them for the purpose of liberation of the Pitrs.” О MohinI, he then offers oblation to the dogs with the Mantra mentioned before:

12-13. Thereafter, with self-control, the devotee should offer oblation to the crows repeating the following Mantra:

“May the crows pertaining to Indra, Varuna, Vayu, Yama and Nirrti accept the ball of rice placed by me on the ground.” Thereafter, he shall take holy dip in the Brahma Tirtha with the Kusha grass (in his hand).

14. Thus completing the observances of the third day the intelligent pilgrim shall bow down to lord Gadadhara and maintain the vow of celibacy.

15. On the fourth day,1 the devotee should perform the rite of ablution etc, in the Phalgu tlrtha. At Gayasiras, at various Padas he should perform the Sraddhas along with the Pinzas.2

16. The Gayasiras itself has been made the support of Phalgu tlrtha. Gayasiras extends from Krauncapada to Phalgu Tirtha.

17. (Defective) There are mountains etc. in the Gayasiras as well as Phalgu Tirtha. It is the face of the demon Gaya. One shall perform the Sraddha after bathing.

18. The primordial lord Gadadhara presiding over the manifest and unmanifest things, has assumed the from of Vishnupada (and other Padas — foot-prints) for the liberation of the Pitt s.

19. There is the Vishnu-pada (the footprint of Vishnu). It is divine. By its mere sight the sins arc destroyed. By touching and worshipping, it is conducive to the salvation of the Pitt s.

20. By performing Sraddha at Vishnupada alongwith the offering of the Pindas the man uplifts a thousand members of his own family and takes them to Vishnu’s world.

21. By performing Sraddha at Rudrapada, the man shall take a hundred members of his family to the city of Shiva alongwith himself. So also (with Sraddha etc) at the auspicious Brahmapada.

22. He who performs Sraddha at the Daksinagnipada shall attain the benefit of a Vajapeya sacrifice. He who performs Sraddha at the Garhapatyapada shall derive the benefit of a Rajasuya sacrifice.

1. The 4th day of Paflca-Tirthi rite falls on the 6th day after entering into Gaya.

2. The Tristhali Setuy p. 366 states that there is no separate Sraddha on Gayasiras apart from that performed on Vishnupada and other Pddas.

Vide verse 52 below: Krauflca-pada is the hill Munda-Prsfha. On it a sage assuming the form of a heron performed penance and imprinted his (heron-like) footsteps on it. Hence it is called Krauiica-pada (Vdyu P. 106.75)

This verse is a combination of the Vdyu P. 111.45a and 44b out of which 17a in the NP (i.e. Vdyu 111.45a) is wrongly printed. The original line in the Vdyu is: mu#4a-pxshthdn nagadhastdt sdkfdt tat Phalgu-Tirthakam / “Below the hill called Muiiqla-Prshtha u verily that Tirtha called Phalgu (the Phalgu river).’

The NP. 17a runs thus: — Gayd-tire nagddyaJca sakfdt tat Phalgu-tirthakam If nagadyds ca is emended as nagddhastdt the obscurity is lessened.

23. By performing Sraddha at the Candrapada one shall attain the benefit of a horse-sacrifice. He who performs Sraddha at the Satyapada shall attain the benefit of a Jyotistoma sacrifice.

24. He who performs Sraddha at the Avasathyapiida shall attain the world of Soma (moon). By performing Sraddha at the Candrapada (Indra-pada?) the devotee shall lead his Pitrs to Sakra’s world.

25. He who performs Sraddha at the Pada of others shall take Pitrs to the region of Brahma. He who performs Sraddha at the Suryapada shall take sinners to the city of Arka (sun).

26. He who performs Sraddha at the Karttikeyapada shall take Pitrs to Shiva’s world. By performing the rite of Sraddha at the Agastyapada the devotee takes Pitrs to the world of Brahma.

27. The Kasyapapada is the most excellent of all Padas. The Padas of Vishnu, Rudra and Brahma are cited to be the greatest of all.

28. At the beginning or at the conclusion, one of the above Padas is recommended. О MohinI, he who performs Sraddha therein, will find it conducive to welfare.

29. Formerly, the divine sage Bharadvaja wanted to perform Sraddha and offer the Pinzas to Pitrs and others at the Pada of Kasyapa.

30. Then two hands, one white and the other black, came out piercing through the Pada. On seeing two hands, Bharadvaja became doubtful about the real father.

31-32a. Then Bharadvaja asked hismother Santa: “At the Kasyapapada, О mother, into which hand should I offer the

anyefdm ca padt in the NP is obscure. Who are these ‘others sacred enough to enable the Pitf s to go to Brahmapdda? The Vdyu P. reads Agastyasya padt in the corresponding verse (111.53) which ’line occurs below in verse 26 b in the NP.

Thisstory is given in the Vayu P. 111.58-63 in identical verses (as in the NP.).

32b-33. On hearing the words of the intelligent Bhara- dvaja, Santa said with her face beaming with pleasure, to the son who was about to offer Sraddha, “O highly intelligent Bharadvaja give the Pimja to the black one.”

34. Thereupon, Bharadvaja attempted to give the Pinda to the black one. The white one became visible and said: c<0 son give it to me. You are my bosoin-born (legitimate) son.”

35-37a. The black one said — “You are born of my wife (Ksetraja). Hence give the Pinda unto me.” The white one said. “She is an unchaste woman. Hence, I am your progenitor (you are my bosom-born son). The son born of unchaste woman gave the Pinda first to the Ksetrin (the husband of the mother) and thereafter to the Bijin (the seed-giver i.e. the progenitor). О highly blessed lady, by devoutly handing over the Pinzas, the excessively intelligent (Bharadvaja) considered himself blessed, thanks to the direct talk (with the Pitrs).

37b-38. In the course of his Sraddha at Vishnupada, Bhlsma invoked his Pitrs after duly performing the Sraddha; when he attempted to offer the Pimjas, the pair of the hands of his father Santanu sprang out.

39. But Bhlsma placed the Pinda on the ground since the hand is not authorised to receive the Pinda directly. With delight Santanu said “You are definite in the matter of the import of the scriptures.

40. Be blessed with the power of seeing the events of the three units of time. In the end, Vishnu will be your final goal. You can court death according to your will. After saying this he attained liberation.

41. At the beautiful Rudrapada, Rama attempted to give pindas to the pitrs. His father Dasaratha came down from heaven extending his hand.

The NP does not clarify to whom Bharadvaja gave the Piijda. The corresponding verse in the VdyuP. 101.63 states that Bharadvaja offered the Pip fa at Kasyapa’s pada and transported his parents to Brahmaloka in an aerial car carried by swans.

42. Rama, who was afraid of transgressing the purport of injunction of scriptures did not give the Pinda in the hand (of Dasaratha). He gave the Pintjaon Rudrapada. Dasaratha then said to Rama.

43. ‘‘O son, I have been redeemed by you. I am sure to go to Rudraloka (the world of Rudra) because the Pinda is offered at the foot of Rudra. If it had been placed in my hand I would not have attained the heavenly goal.

44-45. You will rule kingdom for a long time. After protecting your subjects and after performing Yajftas with appropriate Daksinas, you will go to Vishnu’s world alongwith the citizens of Ayodhya and even worms, insects and other beings. After saying this to Rama, the king went to the world of Rudra.

46. After worshipping Kanakesa, Kedara, Narasirhha and Vamana on the high way (that is the path of the chariot) the devotee shall redeem the Pitis.

47. If the devotee performs the rite of Pindadana in the name of anyone at Gayasiras, they go to heaven even if they are in the hell and if they are in the heavenly world they will attain salvation.

48. He who offers Pinda at Gayasiras, even of the size of a sami leaf, or with bulbous roots, roots, fruits, etc. shall lead the Pitrs to the heaven.

49. By offering Sraddha in front of the Padas of Vishnu etc. seen there, the devotee takes the Pitrs to those worlds of the deities at whose foot the Sraddha was offered.

50. The mountain MundaPfStha is marked everywhere by these padas (footprints). The Pitrs who are worshipped there attain the region of Brahma.

51. The Tlrtha here is known as Gadaloka since the head of the demon Gaya1 had been split into two by Adi-Gadadhara with the Gada (iron club)and since the Gada was washed in the Tlrtha.

1. This must be a misprint. It was the head of demon Heti and not of Gaya that was split by Vishnu(vide Vdyu 11. 75).

52. A sage performad penance in the form of a Krauftca (heron), on the mountain Mundaprstha. Due to the markings of his feet on that hill it is remembered as Krauficapada.

53. The feet of Vishnu and others are stationed here in the form of Lingas. After performing the rite of Tarpana for the Devas and others the Sraddha should be performed at Rudrapada and other spots.

54. О MohinI, after performing these rites on the fourth day, the devotee becomes sanctified. He then becomes eligible for the rites. The performer of the Sraddha attains the world of Brahma.

55. The devotee should take holy dips in the Sila Tirthas and perform the Tarpana rites. These on behalf of whom they perform the Sraddha along with the Pindas go to the world of Brahma.

56-57. They will stay there and sport about as long as the living beings are not dissolved. All living beings whether sweat- born, oviparous or viviparous, attain Sayujya with Vishnu by abandoning their bodies on the back of the rock. They attain salvation along with seven hundred members of their families.

1. On the fifth day, the devotee should perform the holy ablution etc. in the Gadaloka tlrtha as before and then perform the Sraddha alongwith the Pindas under the Aksayavafa (everlasting Banyan tree).

2. By performing Sraddha there the pilgrim shall take Pitrs to the city of Brahma. Thereafter, he should feed and worship the Brahmanas appointed by Brahmi.

For w. 1-10 cf Vftyu P. 111.79-83. This fifth day corresponds to the seventh day after entering Gayi. vide Agm P. 115.69-73.

3-4a. He who, with special efforts, performs the rite of Sraddha at the Aksayavata along with this and visits, salutes, and worships Vatesa (the Lord of the Banyan tree) with concentration and purity of mind shall take his Pitrs to the everlasting and eternal city of Brahma.1

4b-8. “For the sake of purity and for attaining everlasting heavenly bliss I take my holy bath in the great and excellent Tlrtha called Gadaloka wherein the iron club of Lord Vishnu had been washed. He who assumes the form of a baby and sleeps at the tip of the banyan tree in Yogic slumber is called Yogasayin. Obeisance be to you the Yogasayin. Hail to you with the weapon with which the tree of worldly existence is cut.

Obeisance be to you the destroyer of all sins. Bow to the giver of ever-lasting Brahman; obeisance to the everlasting VaJ:a (Banyan tree.)”

“In this Kali age the people are devotees (followers) of Mahesvara. Hence, Gadadhara assumed the form of a Liriga. I salute to you the (great grandfather of that nature.” By bowing down to that great grandfather (of the Universe) at Rudrapada, the devotee leads the Pitrs to the region of Rudra.

9-I0a. The lord killed the Asura Heti. His head was split into two with the iron club. Where the club was washed by the Lord the Tirtha came to be called Gadaloka. It became the most excellent of all holy centres.2

10b. Heti was a Raksasa. He was the son of Brahma. He performed a great and wonderful penance.

11-12. He chose the boon from the delighted bestowers of boons viz. Brahma and others. They had been pleased with him on account of his penance. So he chose the boon thus “I should become very mighty. I must not be killed by Krishna, I Sana and others with their weapons viz. discus, etc. I must not be killed by human beings nor by Daityas and others with their different weapons and missiles. “They said “So be it.’ and then vanished. Thereafter, Heti conquered the Devas.

13. Heti occupied the post of Indra. Then Brahma, Нага and other Devas resorted to Hari and requested him ‘Kindly kill Heti.’

14. Hari said “O Devas, this Heti cannot be killed, Ъу Devas and Asuras. Give me the Brahmastra (the missile of Brahma) whereby I shall kill Heti.”

15. Thus ordered, the Devas gave that Gada (iron-club) to Vishnu. Aja (Brahma) and others said — “O Upendra kill Heti (with this) ”.

16. Requested by the Devas, Gadadhara wielded that Gada. After striking Heti down in the battle with that iron club Gadadhara gave heavenly world to the Devas.

17. The pilgrim should observe fast and take bath in the river Mahanadi, the Phalgu in front of the deity Gayatrl. Then he should perform Sandhya prayers.

18-19a. After performing Sraddha along with Pinzas the devotee shall be able to lead his family to the abode of Brahma. After taking bath in the Tirtha situated in front of Savitri and performing Sandhya rites at Midday, the devotee shall be able to lead the Pitrs to the abode of Brahma.

19b-20. The pilgrim who takes bath in the (Eastern Sarasvati and observes the rite of Sandhya prayers, in the evening in front of Sarasvati shall lead the family to omniscience. He is purified from the sin of omission of the Sandhya prayers in the course of many births.

21-22. He who performs Sraddha and offers Pinzas in the following places shall lead a hundred ancestors to the world of Brahma. They are the holy centre of Lelihana in the ViSala (city), the hermitage ofBharata, the Mundaprstha hill marked by the different foot-prints near Gadadhara, in the Tirtha of Akashaganga(celestial Ganga) and at the confluence of Girikarna (the Sabarmati).

There are a number of identical verses: 19ff in NP here and Vayu P. 112.23 ff (to the end of that chapter).

23-24. He who takes holy bath in the Gayavaitaranl (Vaitarani at Gaya) shall uplift twentyone generations of his family. He who offers Pinzas in the following places shall lead Pitrs to the heaven. — They are the Gopracara in the divine river the region of Manasa lake, the Puskarini (lotus pond), the Tirtha of Gadaloka,- the Amaraka, the Koti-Tirtha and the Rukmakunda.

25-26. The devotee shall be the redeemer of the Pitrs by bowing down to Kotisa and Markandeyesa. By the mere vision of the merit bestowing Pandusila, even the persons stationed in hell shall be sanctified. The devotee shall lead them to the heaven. After saying this, Pandu attained the eternal and unchanging region.

27. (The sacred rivers at Gaya are) Ghrtakulya, Madhu- kulya, Devika, Mahanada (Phalgu) and the Madhusrava is glorified where it comes in contact with Preta sila.

28-29a. By taking bath there, a man attains the benefits of ten thousand horse sacrifices. By performing the Tarpana rite for the Pitrs and by offering Sraddha along with the Pindas, the man uplifts a thousand members of the family and takes them to the city of Vishnu.

29b33. Even the vegetable kingdom, the sweet-born animals, the oviparous and vixiparous beings — all these dying on reaching the Madhusrava attained Vishnu’s region. By performing Sraddha in the Hamsa Tirtha that is as meritorious as the Dasasvamedha, the devotee shall attain heaven.

31. By bowing down to the Tirthas called DaSasvainc- dha and Hamsa the devotee shall attain the city of Shiva. He who performs Sraddha at the Pada of Matanga shall reside in the city of Brahma.

32. Brahma should churn fires within the Sami alongwith Vishnu and others. The Tirtha formed thereby is called Manthakunda. It causes liberation of the Pitrs.

These verses mention important spots at Gaya which can be located with the help of Vdyu P.: Go-Pracara (111.35-37) where mango trees were planted by Brahma; Manasa (N. of tanks — Uttara M. and Dakfipa M. 111.6 and 8; 2 and 22), Puskarani (108.84), Gadaloka (111.75-76) is the stream of Phalgu; Rukma-Kunda is probably the same as Rukmini Kunda (108.84).

33. He who takes a holy dip therein, attains liberation by performing Tarpana and offering Pintfas. By bowing down to Ramesa and Karakesvara the devotee shall take Pitrs to the heaven.

34. By offering Pinzas at the Gayakupa the devotee attains the benefit of a horse-sacrifice. By taking Bhasma bflth (smearing the body with the ashes) at the holy centre Bhasma- kiita the devotee redeems the Pitrs.

The man who takes holy bath at the confluence of Nikslra shall wash off his sins. He who performs Sraddha in Rarnapuskarinl shall take Pitrs to the world of Brahma.

36. He who takes ablution in the river Susumna shall uplift twentyonc generations of his family. By bowing down to Vasisthesa in Tlrtha, the devotee has the same benefit as in a horse-sacrifice.

37. He who offers Pinzas in the forest Dhcnuka at the footprints of Kamadhenu after taking bath and bowing to that lord shall take Pitrs to the world of Brahma.

38a-39a. He who takes the holy dip and performs the Sraddha at Kardamala and Gayanabhi near Mundaprstha hill shall take Pitrs to the heaven by bowing down to Can- dika as well as by worshipping the lord of confluence named Phalgucamjisa.

39b-40a. The following six Gayas are the bestowers of liberation viz. Gayagaja, Gayaditya, Gayatrl, Gadadhara, Gaya and Gayasiras.1 By setting a bull free at Gaya, the devotee shall uplift twentyone generations of the family.

41. The devotee who has conquered his sense organs and who has been formally permitted by Brahmanas, wherever he stays, should meditate upon the primordial Gadadhara and offer Sraddha and Pinzas.

42-44. He shall then uplift a hundred members of his family and lead them to the world of Brahma. Thereafter, he should duly worship lord Janardana and offer the excellent Naivedya of cooked rice and curds alone. The Pinzas should be deposited and offered and the pilgrim should sustain himself on the remnants.

44. Since the rock was kept on the back or the head of the Daitya, the mountain Mundap?stha is the bestower of the world of Brahma on the Pitrs.

45-47a. When Rama had gone to the forest, Bharata climbed on the mountain and stood there. After installing Ramesa he offered Pindas to his father. He who takes holy bath there, bows with concentration to Ramesa, Rama and Sita, performs Sraddha and offers Pinda shall attain the city of Vishnu. The righteous soul shall go to the city of Vishnu along with his Pitrs, and hundreds of members of his family.

47b-48. The deity is installed on the ridge of Kuntfa to the right hand of the slab. By performing Sraddha etc., there, the devotee shall lead Pitrs to the city of Brahma. Penance was performed by Kunda on the mountain to the south of Sitadri (the mountain of Slta).

49. He who offers Pindas on the meritorious Pada of Matariga shall lead Pitrs to the heaven. To the left hand side of the rocky slab, the mountain An taka is held.

50. The Udayadri (The mountain of the rising-sun) was brought here and established by Agastya, the great soul. He who offers Pindas there shall lead Pitrs to the city of Brahma.

51. God Brahma created the sacred water Pool called Udyantaka. It was used by him for his own penance. Brahma was stationed there along with Savitrl and Kumara (i.e. Sanatkumara).

52-53. Haha, Huliii and others sang songs, and played on instruments. He who takes holy dip in the Agastya TIrtha, and worships Savitrl at midday shall be born as a Brahmana endowed with wealth and mastery of the Vedas for crores of birth. He who takes holy dip at the Pada of Agastya and offers Pindas shall lead the Pitrs to the heaven.

54. The man who enters the Brahmayoni and comes out attains the great Brahman. He will be liberated from the uterine distress, (i.e. further births) and attain Moksha.

55. By bowing down to Gayakumara a man obtains Brahmanahood. By means of ablutions etc. in the Somakunda the devotee shall lead his Pitrs to the world of Soma (Moon).

56. The oblation offered at Kakasila to the crows bestows salvation instantaneously. By bowing down to Svargadvaresvara (Lord of the Portals of the heaven), the devotee shall take Jiis Pitrs from the heaven to the city of Brahma.

57a. He who offers Pindas in the Vyomaganga shall become free from impurities and lead Pitrs to the heaven.

57b-58a. To the right hand side of (Preta) sila, god Yama Dharma sustained the Bhasma-kuta hill. Hence god Shiva gave it that name there.

58b-59. О Mohini, in the place where this pile of ashes Bhasma-kuta) lies like a mountain and is designated Bhasma- kuta there is a Vata (banyan tree). The great grandfather of the world Brahma, is stationed there as the lord of the Banyan Tree. Just in front of it is the Rukminikunda and to the west of it is the river Kapila.

60. Lord Kapilesa is on the banks of the river where the meeting ofUma and river Shiva takes place. The man shall take bath in the Kapila and bow down to and worship Kapilesa.

61. He who offers Sraddha in the Maheslkunda shall attain heaven. Gauri and Mangala when worshipped there, are the bestowers of all good fortune.

62-63a. Janardana is the deity on the Bhasmakuta. The devotee shall offer Pinda in his hand, with the right hand, for his own sake and with the left hand for other’s sake but without gingelly seeds. Of course the Pinda shall be mixed with curds. All those people shall attain the world of Vishnu.

hand by me in the course of Gavasraddha.1 When I am dead, the Pinda should be given to me by you. The person for whose sake the Pinda has been given to you by me, give that Pinda at Gaya- shlrsa when he dies. О Janardana, Obeisance to you. Salutation to you in the form of Pitrs.

66. Hail to you О Pitrpatra (one who deserves to be worshipped by the Pitrs). Obeisance to you, the cause of salvation. At Gaya, Janardana is himself present in the form of the Pitrs.

67a. By seeing the lotus-eyed lord (Pundarikaksa) one is liberated from the threefold indebtedness. “O Pundarikaksa, I bow to you, О liberator from the threefold indebtedness, О lord of Laksml, obeisance be to you. Hail to you О bestower of salvation on the Pitrs.’

69. Kneeling on the ground with the left knee bent, the devotee shall bow down to Janardana. After performing the Sra- ddha along with the Pindas the devotee shall attain the world of Vishnu along with his brothers.

70. On the left leg of the rocky slab (sila) is the mountain Pretakiita. It is held by Dharmaraja. The mountain consisting of Pretasila is sinful.

71. It was cast off very far by means of the leg (by Gadadhara) since the weight of the rocky slab had been felt on the Pada (foot). The departed jivas catch hold of (the deities) in the form of archers.

72. Many of them cause obstacles and they are stationed, separately. For the liberation of the Pitrs the performance of Sraddhaetc. in the Tfrtha is a contributory cause.

73. The Pretakiita attained sanctity, thanks to the contact with the Siladri (the hill called Sila). The Pretakunda is also there. The Devas are stationed there by means of their Padas (footprints).

74-76a He who takes bath and offers Sraddha and Pindas shall liberate Pitrs from ghosthood. In the land of Klkatas (Magadha), Gaya is highly sacred, the forest of Raja- grha is sacred and meritorious, the hermitage of Cyavana is sanctifier, the river called Punapuna (mod. Punpun, a tributary of the Ganga in Patna District) is highly sacred. Vaikuntha, Lohadanda, Girikuta and Sonaga are holy centres. He who performs Sraddha and offers Pindas there, shall lead Pitrs to the city of Brahma.

76b-77. On the southern foot of the “rocky slab (sila)”, the mountain Grdhrakuta is held by Dharmaraja. In order to stabilise themselves immediately, the great holy sages assumed the forms of vultures, performed penances and achieved siddhis.

78. Hence the mountain is called Grdhrakiita,1 the lord of vultures. There is Shiva. By taking holy bath and visiting Grdhresvara, the man goes to the city of Sambhu. #

79. After going to the city of Grdhras, one whose opportune moment has arrived, shall go to the heaven. By visiting Shiva (in the holy centres of) RnaMoksha (that which liberates from indebtedness) and PapaMoksha (that which liberates from sins), the devotee shall attain Shivahood.

80. The silodaka (the spring-water from the rocky slab) is pervaded by the Adipada (portion) of the mountain. It is there that vighnesa (the destroyer of obstacles) is stationed in the form of an elephant.

81. By visiting him one is liberated from obstacles. The devotee shall take Pitrs to the city of Shiva. By visiting Gayatrl and Gayaditya after the holy dip, the devotee shall attain heaven.

82. By visiting Brahma stationed at the Adipada, the devotee shall redeem the Pitrs. He who offers the Pintfas at the Navel shall lead Pitrs to the city of Brahma.

83. An excellent lotus rose up for beautifying the Muntfa- prstha hill. By visiting the Mundaprstha and the lotus, the devotee is liberated from sins.

84. (Defective) the devotee shall avoid from a pretty long distance the horned animals, fanged animals, serpents, poisons, fires, women and water. He who sports with them is no better than a dead person.

85-90. The following are proclaimed as Patitas (fallen ones) Viz: He who is killed while offending the serpents; he who is struck down by lightning; he who is captured and punished by the king himself due to the fault of thieving; those who indulge in sexual dalliance with other men’s wives and are killed by their husbands out of hatred; those who are killed after coming into conflict with Cantjalas and others; those who are of unequal rank and of mixed caste; those who depend upon Candalas and others; those who poison and burn cows; heretics of ruthless intellect; those base men who commit suicide out of anger with fasts into death, poisoning, burning, inflicting wounds with weapons, hanging themselves, drowning themselves in water; and falling from the tops of mountains and tall trees; those who maintain themselves through reproachful ingenuity; those who are authorized in the Paficasunas i.e. five household things namely, oven, grinding stone, broomstick, wooden mortar and water pots; those who are almost dejected in sacrifices and assemblies; the eunuchs; those who are struck down by the imprecations of the Brahmanas; those who are killed by Brahmanas and those who are guilty of great sins.

91. All these fallen ones attain purity, thanks to the Bhasman of GayakGpa. Thus, О gentle lady, the excellent greatness of Gaya has been recounted to you.

92-94. This is destructive of all sins; it bestows liberation on the Pitrs. The man, who devoutly listens to this during Sraddha or on Parvan days or daily, О fair lady, the man who recounts this, shall attain the world of Brahma. This is the source of welfare; this is holy; this is conducive to wealth; this bestows attainment of heaven on men; it is conducive to renown and longevity; it increases sons and grandsons.

1. Near Gaya there is a chain of sacred but rocky hills and their peaks are called Bhasma-Kuta, Gj-dhra-Kuta, Preta-Kiita, Naga-Kuta, Rama Sila, Preta Sila, Kraufica-Pada.

Gayaslrsa consists of this chain of hillocks extending to about two miles. But this spot was well-known even before the time of the Buddha as we find the record of Buddha’s visit to Gay5iirsha (Pali for Gaya Slya) in the AAguttara Nikaya, Vol. IV. P. 302.

1-4. “O holy sir, the meritorious life of Mohini, that is destructive of great sins has been splendidly recounted by you who are omniscient and merciful. At the instance of her father, Mohini had caused the release of her husband, son and co-wife from the ocean of worldly existence, after insisting too much on protection to Dharma. That daughter of Brahma was omniscient and engaged in the welfare of all the worlds. She sought refuge in her priest. After listening to the greatness of Gaya, the bestower of salvation on the Pitrs what did she once again ask that Brahmana Vasu, the most excellent among the knowers of the Vedas.”

5. “Listen О king, I shall recount what Mohini who had been deluded and who was desirous of resorting to the holy places, asked Vasu once again”.

6-10. “Well done, well done, О excellent Brahmana, interested in uplifting the worlds. Now I have been blessed by you of merciful soul. О Brahmana, the excellent greatness of Gaya, which is a great secret which is a pleasing narrative of Dharma, which bestows salvation on the Pitrs and which is meritorious, has been heard by me. Now О leading Brahmana, narrate the excellent greatness of Kasl.

8-10. О Brahmana, a little of it had been formerly heard by me when orally repeated by Sandhyavall. Hence, it is being recollected by me. Now, tell it to me in detail.

On hearing those words of Mohini, Vasu, her priest, who knew the reality of the Vedas and the Vedarigas spoke to her again.

May it be heard. The city of Kashi is blessed and auspicious. Lord Mahesvara is blessed.

11-12. To him who continuously resorts to KasI, it is the bestower of salvation. It was a city pertaining to Vishnu. The eternal lord Shiva requested for it from Hari. He remained there worshipping Hrsikes'a and he was worshipped by Devas and others.

13. Varanasi is a beautiful city. It is the essence of the three worlds. On being resorted to it, it is the bestower of good goal (salvation) on men. Persons who have resorted to this city, even though they might have committed various sins, become free from all blemishes and shine like gods.

14. This holy centre is a mystically secret place. It is conducive to happiness to all living beings. It is the bestower of salvation on all creatures. It is pertaining to both Vishnu and Shiva.

15. He may be a Brahmana-slayer, a killer of cows, a defiler of his preceptor’s bed or a betrayer of friends. He may be guilty of misappropriation of deposits on trust or he might have practised usury or adopted the basest form of maintenance — the man who approaches Varanasi, the city of Shiva, shall have his self liberated from the strong bondage of worldly existence.

16. Having reached this sacred place, frequented by gods and Siddhas, thanks to the power of his merit, the man shall be well-known amongst Devas and Asuras. When dead he may attain Moksha, the highest region.

17. Those meritorious persons who stay in this holy centre, are the devotees of either Нага or Hari and visit the deity every day with great respect, are as pure and saintly as Sambhu and whose activities and holy rites are very pure become free from fear, sorrow and sins. After cutting asunder the thick net of birth in Samsara they obtain great liberation.

18. This Kagi ksetra extends to two and a half Yojanas (1 yojana =»3 km) from east to west and half a Yojana from North to South.

19. From the river Varana (Mod. Ваша) (the north) to the river Asi of dry bed (to the south), is spoken of as the area of this holy place, by god Shiva.1

20. The Linga that is known as Timi Candesvara is the northern limit (or entrance of this ksetra). The southern end is Sankukarna based on Omkara.

21. It is described that there is a sacred pool called Pingala in the south-east corner of this sacred place. The dry river Asi is to be known as the Pingala Nadi near which stands Lolarka.

22. The mystic vein called Ida is described as being related to the moon and hence pleasing and auspicious. It should be known as the (river) Varana — the place where Vishnu is stationed.

23-24. The mystic vein that is in between the two mystic veins is glorified as Susumna which should be known to be the Ganga (the container of fish in her belly or stream).2 This great holy centre is traditionally known as Avimuktaka3 as this has never been abandoned nor shall ever be given up (by Lord Shiva or Vishnu). Hence it is called quiet, soundless (visvara).

25. О auspicious lady, in this holy centre the attainment of liberation is possible without any strain, more easily than in such holy centres as Prayaga which is very difficult of access.

26-28a. There are people of various castes; there are Candelas of despicable character; there are persons whose entire person is filled with sins and great evils. Learned men know that Avimukta is a great medicine for them. Нага takes pity on wicked persons, blind ones, indigent ones, miserable ones and those who commit sins. He leads them on to great salvation.

1. Cf. Mt. P. 184. 50-52 also Lihga. Sufka-Nadt in the NP (for Sukla in Mt. P.) is correct, as the Asi is practically a dry stream.

2. The Sk. P. -Kash. 5.25 attaches the same Yogic significance to the Varana and the Asi, but Avimukta is Sufumni, the Linga P. quoted in the TIrtha-Cintdmapi, p. 341 repeats these NP. verses.

3. Avimukta proper is the area lying in the circle with the old temple of Vishveivara as the centre and with 200 dhanus (= 800 cubits or about 1200 feet) as the radius. But later on, it was extended to cover the whole of Кай —

even though elsewhere the SK. P. (74. 45-46) gives the following limits: West-Gokanpete, East-Manikarijlsa, South — Brahmefa and North —

VV. 21-23 are found verbatim in the Lihga P. (as quoted in the Tirtha- cintdmafli, p. 341) but the reading for visvara is vijuva.

28b-30a. О auspicious-looking lady, that city becomes holy and meritorious ever since the Gariga began to flow through the middle of the holy centre and then joined the ocean. The Ganga flows through towards the North. The Sarasvati flows towards the East.

30b-31a. The skull was left off there by Shiva of great and noble soul. The worlds attained by those people who go to that holy centre and propitiate the Pitts by means of Pinda-offerings in the Sraddhas, are refulgent ones.

31b-32a. If the murderer of a Brahmana goes to Avimukta at any time, the Brahmahatya (the sin of Brahmin-slaughter) recedes due to the greatness of that holy centre.1

32b-33a. Those men of great merits who go to Avimukta become everlasting, free from old age and attain salvation and liberation from bodily bondage.

33b-34. If a man or a woman, knowingly or unknowingly commits some inauspicious act through evil intellect, all that is reduced to ashes (the moment) he enters Avimukta.1 2

35. A man staying in Avimukta is like a man who performs sacrifices continuously, who makes charitable gifts always and who continuously performs penance.

36. The salvation attained by the residents of Avimukta cannot be attained by residing at Kurukshetra, Gangadvara or in Puskara.

37. There is no doubt in this matter that all the living beings have the benefit of truthfulness and penance by all means. But he who stays in Avimukta is Mahesvara himself.

38. Those foolish men of murky mind who do not resort to Avimukta, stay again and again in the midst of faeces, urine and menstrual blood (i.e. they are born of wombs, frequently.)

39. Even those persons of evil actions who come into contact with the dust particles which were lying in Avimukta, and were wafted by the wind towards them attain the greatest

40. The man who stays there, who has controlled his mind and who has great concentration is remembered as equal to an ascetic feeding himself on wind although he may be enjoying all the three worlds.

41. He who stays there for a month, who takes food regularly, but who has controlled his sense-organs is like a person by whom the holy vow of the great Pasupata Vrata has been performed.

42. He conquers the fear of birth and death; he attains the greatest goal; viz. Moksha, he obtains holy salvation and he attains the Yogic goal.

43. Indeed, the Yogic goal cannot be attained by ordinary persons even in hundreds of births. But it is attained here, thanks to the greatness of the holy centre and the superhuman power of Sankara.

44. If a man stays there for a month taking only a single meal a day, О fair-faced lady, his sins committed throughout his life perish in a month.

45. The man who is endowed with the Vow of celibacy and who does not abandon Avimukta until the fall of the body (i.e. death) shall become Sankara himself.

46. If anyone does not abandon Avimukta though overwhelmed by obstacles, he transcends old age and death as well as this transient life.

47. Those who resort to Avimukta till the fall of their bodies, go to divine worlds by means of swan-yoked vehicles after death.

48. A man’s mind may be attracted towards worldly pleasures; he may have eschewed devotion and he may be unthinking. But if he dies in this holy centre, he does not re-enter the worldly existence.1

49. On this earth, this excellent holy centre is the cause for the attainment of heavenly pleasures as well as salvation.

50. The great salvation, the region that a Yogin attains in the course of a thousand births, one attains by merely dying here itself.1

51-52. Brahmanas, Kshatriyas, Vaishyas, Shudras, persons of mixed castes, worms, outcastes alien tribes, persons of sinful birth and of intercaste origin, germs, insects, ants and all kinds of animals and birds who die here in due course of time (at the hands of Kala) are remembered as lords of gods.

53-54a. They will attain identity of form with Rudra viz. all of them will have crests of crescent, eyes in the forehead and emblems of bull. О auspicious lady, those who cast off their vital airs there, in fact, attain Rudrahood. They rejoice in the vicinity of Shiva.

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