Сдам Сам

ПОЛЕЗНОЕ


КАТЕГОРИИ







Mohini regains her physical body





Mohinl said:

1-2A. “O Dcvas, there cannot be anything else so sancti­fying as the Ekadashi (Vrata). Even great sinners go to the abode of Hari, on being sanctified by it. It seems to me proper to have my abode in its vicinity. Let this proposal be considered.”

Devas said:

2B-3.1 О Mohini, the Vedha (overlapping of the previous Tithi) at mid-night or at the Sunrise is conducive to the help of the Devas as ordained by Hari. The breaking of the fast on the TrayodasI day is destructive of the benefit of the fast.

4. The eight days, remembered in the Agamas (Scrip­tures), of the devotees of Vishnu as ‘MahadvadaSIs are those days wherein Ekadashi is also present. They are observed as the days of fast by the devotees ofVishnu.

5. This observance of Ekadashl is different in regard to the noble souls, the followers of Vishnu. In both the fortnights, it is observed alike for three days together.

6. In the evening of the previous (i.e. Dashami) day and in the morning of the following (i.e. Dvadasi) day meal is missed. (Of course, both the meals are eschewed in the middle day i.e. Ekadashi day). But if Ekadashi is overlapped (by the previous Tithi), the observance of full fast is on the next day. The holy rite, in that case, should be performed on the Dvadasi day by fasting and even by eschewing water.

1. VV. 2B-18 discuss the proper Tithi for observance of Ekadashi. This topic has been treated in detail in the PurvaTdha of the NP. Shorn of mythological paddings, it means that an Ekadashi when affected by AruQodqya-Vedha should not be observed i.e. if the 10th Tithi, Dashami, extends on a civil day beyond 56 ghafikds from sunrise and Ekadashi follows and continues for the whole of the next day, there is AruQodayarVedha and such affected or penetrated (vtddhd) Ekadashi is not to be observed. This period of two muhwrtas before the sunrise (i.e. Arujxodaya Vedha) is assigned to Mohini for occupation and the merit of people observing Arunodaya- Viddha Ekadashi goes to Mohini. (vv. 8-18 also V. 22).

The Smartas (non-Vai?navas) however, are not governed by the doctrine of Arupodaya-Vedha.

7. Those who are physically incapable of observing full fast can take water, vegetables, fruits, milk or the Naivedya offer­ings of Hari. In any case the quantity must not exceed a fourth of the usual diet.

8. О chaste lady, the Smartas (those who follow Smrtis) eschew the EkadaSl that is overlapped (by Dashami) at sunrise. Those who are devoid of any desire (from this Vrata) leave off (the Ekadashi) that is overlapped by Dasam! even at midnight.

9. It is wellknown in all the worlds that the Daiami TithI belongs to Yama. О sinless lady, you must station your­self in its vicinity on the border.

10. О splendid lady, thanks to this, even the task of the Devas can be realised. Staying along the border of DagamI, you will traverse along with the Sun and the Moon too.

11. In order to dispel your sins, you move about the various sacred places on the Earth. You can have the benefit of the rite of Ekadashi witliin the period of time between Aruno- daya (dawn) and sunrise.

12. If any one observes the holy rite of Ekadashi on the day when it has been occupied by you, he will be the person assisting you, О beloved one of the Devas. The period of two Muhurtas of the dawn should be known (as your period of occupancy).

13-14. The number of Muhurtas of the day and of the night are remembered to be fifteen for each. They vary when the extent of time of the day and the night varies becoming short and long (by turns). This extent of time should be understood by the process ofTrairafika (Rule of Three).

15. You come (and occupy your place) after the thir­teenth Muhurta of the night. О lady of pure smiles, deriving the merit of those who observe fast on that day, be happy.

16-17 О Mohim, the time marked by the early dawn has been assigned as the abode to you for the purpose of re-establish­ing Yama, to destroy the path to Vaiku^tha, to increase the number of heretics and to accumulate sins.

18. О splendid lady, enjoy the benefit of the merit of those persons who assiduously observe the holy rite of Ekadashi on the day of your occupancy and overlapping. Be gracious unto this Brahmana (?)

19. Thus advised and guided by the lotus-seated deity (Brahma) and others, Mohini became much more delighted. She considered her life contented and blessed by the opportu­nity to resort to holy centers for wiping off her sins.

20. “Although my body had been reduced to ashes, this task of the Devas has been achieved. Although the body is reduced to a mere mass of ashes and consciousness of aerial nature (Linga-Sarira) remains, the path made by the king is swept clean.

21. What has been stated by me when I was delighted has been carried out by myself. After thinking thus, the delighted lady bowed down to the Devas, who protected the earth as well as the priest.

22. For the delusion of the people, she stationed herself in the transition period of time of Dashami (that is called Surya- vihina (devoid of the Sun or Arunodaya Vedha). She enjoys the whole day (?) in the form of Krcchranta for the downfall into hell of men (?)

23-24. On seeing her staioned on the border (of his Dashami Tithi) the son of Sun (Yama) became delighted as (was) evident from his face. He spoke these words “Olady of beauti­ful eyes, my re-establishment here, in this world, has been pro­perly made by you. The sound of the drum placed on an elephant belonging to Rukmangada has been silenced, (i.e. no longer do they announce the necessity of observing fast as before). Now all people place their faith only in the affairs they see.

25. If Dashami touches Ekadashi at the time of Sunrise what is called SQryodaya Vedha it is always condemned. The sunrise that is not touched will be conducive to the fasci­nation of men.

26-27. (Defective) That Dagami day must be eschewed even if it extends to a fourth of the period and is also in­visible (?) if enjoyment of the favourable Yoga is desired (?) О large-eyed lady, your name Mohini, as people call you, is significant indeed. After deluding the people you get them recorded on the canvas (i.e. the record of their acts kept by Gitragupta.) ”

28A. After saying this, the son of Vivasvat (i.e. god Yama) bowed to the daughter of Brahma. Delightfully, he went to the heavenly world along with the Devas holding his scribe, Gitragupta by the hand.

28B-29. After the Devas had departed, MohinI approach­ed Brahma, the lord of Devas and Asuras, and entreated him thus: О father, this priest is fiercely angry with me, О lord of the worlds, my body has been burnt by him. Do something whereby I shall regain my physical body.

30. By stationing myself on the border of Yama’s Tithi, the universe has been deluded by me. О dear father, thanks to your power, Yama who had been formerly conquered by the king is now made victorious.

31. О dear father, now it is your duty that I should become one who am embodied. О lord of the universe, appease the Brahmana.’

32. On hearing those words of MohinI, god Brahma the ordainer of the worlds, mollified the Brahmana once again for the sake of his daughter.

33. teO deer one, О Vasu, understand this that I speak which is beneficial to this lady. О blessed one, this is conducive to the benefit of all the worlds.

34. Out of anger, this MohinI was reduced to ashes by you. She requests you for the restoration of her physical body once again. О bestower of honour, give commands for the same.

35. She is my daughter and your Yajya (one on whose be­half you must perform Yajftas). О dear one, she has attained misfortune. This pitiable lady who has accomplished her task (assigned to her by me) must be protected by you.

36. О bestower of honour if with pure feelings you inform me, I shall, thereupon create her physical body again.

37. But she became a sinner inasmuch as she was anta­gonistic to Vishnu’s day. О leading Brahmana may something be done immediately so that she is sanctified.”

38. On hearing god Brahma’s words of request, the sacrificial priest (ofMohini’s family) delightfully passed orders for reunion of the physical body (after its creation) with (the jiva) ofhisYajya.

39. On hearing the words of the Brahmana, Brahma, the grandfather of the worlds, sprinkled water from his waterpot on the ashes of the body of Mohini.

40. When the ashes were sprinkled with water by Brahma, the maker of the worlds, Mohini was endowed with a physical body. After bowing down to her father, she humbly bowed down to Vasu, the priest and grasped his feet.

41. Then Vasu, the Yajaka (priest) of the king, became joyous. He spoke these words to (Mohini) who was the wife of his Yajya (one on whose behalf he had to perform a Yajfta), whose prowess was wellknown and who had been abandoned by her husband and son.

42. Vasu said:- “O gentle lady, anger has been abandon­ed by me at the instance of Brahma. I shall facilitate your salvation by means of such rites as visiting holy centres and taking holy dips”.

43. After saying this to Mohini, the Brahmana joyously bowed down to Brahma, the lord of the worlds, and the father of Mohini, and bade goodbye to him.

44. Bidden farewell by Mohini and Vasu out of affection Brahma went to the world beyond darkness through the unmanifest path.

45-46. Vasu the excellent Brahmana who was the priest of Rukmangada considered Mohini worthy of being blessed and pondered. After meditating for a Muhurta he understood the way to her salvation.1

1. This chapter serves aa a. background lor the Ttrtkm Tttri (Pilgrimage to holy places) section that follows.

 

CHAPTER THIRTYEIGHT

The greatness of the Ganga

Vasifjha said:

1. О leading king, that Vasu who was engaged in what was beneficial to all the worlds, spoke these soft words to Mohini, beloved of his Yajya (patron whose sacrifices Vasu performed).

Vasu said:

2. О MohinI, listen. I shall narrate the characteristics of the holy places severally. On understanding them, the sinners can have the most excellent salvation instantaneously.

3. On the surface of the Earth, the most excellent of all the sacred places is the Ganga. There is nothing else which is as destructive of sins as the Ganga.

4. On hearing these words of Vasu, her own priest, Mohini who had great respect for a holy dip in the Ganga, bowed to him and said:

Mohini said:

5. О holy sir, the most excellent Brahmana, now kindly recount the excellent greatness of the Ganga, acknowledged by the Pur anas.

6. After hearing the unequalled grandeur of the Ganga that is destructive of sins, I shall go alongwith you, to take holy bath in that river that destroys all sins.

7. Those lands, countries, mountains and the hermita­ges are very holy if the sacred Ganga is ever adjacent to them.

1. Though Ganga is mentioned in the Nadi-SUkta of the RV. X. 75. 5-6, it was in the age of Epics and Puranas that it came to be looked upon as the holiest of rivers. The Mbh. and other PuraQas are vying with one another in singing the glory of the Ganga (and borrowing such verses from each other). As this section of the NP. deals with pilgrimage to holy places, it is meet that it should start with the glory of the GaAga.

8. On hearing those words of Mohin!, Vasu who was conversant with the Puranas recounted the greatness of the Ganga that is destructive of sins.

Vasu said:

9. A creature (living soul) does not attain by means of austerities, celibacy, Yajnas or renunciation, that state of exis­tence or salvation which it may derive after resorting to the Ganga.

10. Those men also who commit sins in the early years of their lives but resort to the Ganga during the later years, attain great salvation.

11. The man who stands on a single leg for a thousand years (by way of penance), and the man who takes his holy dip into the Ganga for only a month, — these two attain equal benefits.

12. By way of penance a man may stand topsy-turvy for ten thousand Yugas. But, if a man stands on the Ganga in any manner as he pleases he is superior to the former.

13. In the case of living beings there (in the world), whose minds are afflicted by misery and who are in search of salvation, there is no other place like the Ganga.

14. The Ganga may redeem per force those base men who are sinful on account of great and terrible sins. It will prevent them from going to the impure hell.

15. Those who always go near Ganga that is liked even by the gods, are certainly on a par with the sages and the Devas including their king Indra.

16. On every occasion, the Ganga is resorted to by the Devas including Indra, by sages and by human beings, for the sake of flourishing prosperity. The Ganga has an immense cosmic form. It may sanctify even blind men, senseless men and the indigent ones.

17-19. О MohinI, in the beginning of the dark half of the month, the Ganga is present on Earth for ten days ending with the sacred Amavasya day. From the first to the tenth of the bright half of the month, it is present in the nether- worlds by itself. Beginning with the eleventh day in the bright half and ending with the fifth day (in the dark half), she is always present in heaven for ten days.

20. In the Krtayuga all sacred places are alike. In the Treta the Puskara lake is the greatest, in the Dvapara Kuru- ksetra is the holiest centre and in the Kali age the Ganga is superior to all other holy places.1

21. In the Kali age, the holy centres and sacred rivers cast off (deposit) their prowess in the Ganga naturally. But the divine Ganga does not cast it off anywhere else.

22. Even those men who are habitually interested in sinful actions attain the greatest goal, even if they are touched with the wind blowing from a person wet with the drops of waters from the Ganga.

23. There is no doubt that he who is Lord Vishnu, Janar- dana, embodiment of consciousness and all-pervading himself assumes the liquid form, it is then called the Ganga water.

24. The murderer of a Brahmana, the slayer of his preceptor, the slaughterer of a cow, the thief and the defiler of the preceptor’s bed are sanctified by the waters of the Ganga. No doubt need be entertained in this respect.

25. The water of the Ganga shall dispel one’s sin com­mitted till one’s death, ifit is used as it is in a holy centre, or if it is taken out elsewhere or if it is taken in hot or cold weather.

26. Ordinary water kept overnight is to be avoided. The leaf or flower petal kept overnight is to be avoided, but not so in the case of the water of the Ganga or the leaf of Tulasi, the holy basil plant.

27. No one has the power to count the gold pieces or the jewels in mount Meru or to describe the extent of the special merits of the waters of the Ganga.

28. Even if a man does not fulfil the procedure laid down for the performance of pilgrimage, he too shall benefit by it, thanks to the greatness of the waters of the Ganga.

1. The same as Mbh. Vana 85.90. Also Кйгта I. 27.37 except for Kjrta-Yuga.

29. The drops of waters of the Ganga are superior to many wish-yielding jewels, since they grant the devotees whatever benefit they desire.

30. Even if a person gargles once with the waters of the» Ganga devoutly, he enjoys in heaven the divine juices originating from the udders of the wish-yielding cow.

31. He who sprinkles the Ganga water on the Salagrama stone, shines like the sun that dispels dense darkness at the time of rising.

32. There is no doubt that a man who is engulfed in different sins originating from (or committed by) mind, words, or body becomes purified on seeing the Ganga.

33. He who always partakes of alms sprinkled with the Ganga water, sheds off all sins like the serpent that casts off its slough.

34. Heaps of sinful vicious actions as big as the Himalayas or the Vindhya mountains perish through the waters of the Ganga like misfortunes through devotion to Vishnu.

35. At the very moment when men devoutly enter the Ganga for taking ablution, their sins of Brahmana slaughter etc. cry out ‘Alas Г and disappear.

36. The man who continuously stays on the banks of the Ganga, and who drinks the water of the Ganga always shall be liberated from the sins accumulated before.

37. Verily, he who, resorting to the Ganga, always stays there fearlessly, deserves to be worshipped by gods, mortals and great sages.

38. Of what avail is the Yoga with its eight ancillaries? Of what use are the austerities? Of what advantage are the sacrifices? The residence on the banks of the Ganga alone is superior to them all in every respect.

39. Why should you go in for many Yajfias, words of Japas, austerities and gifts of wealth? For, the Ganga that can be easily served and that bestows heavenly pleasures and salvation is present nearby.

40. By means of Yajftas, observances, restraints, charitable gifts and renunciation one does not attain that benefit which one attains by resorting to the Ganga.

41. The benefit that a man derives at Prabhasa by giving away a thousand cows when the sun is swallowed byRahu (i.e. at the time of solar eclipse), can be derived by taking bath in the Ganga by a single day.

42. If a man is desirous of liberation, he must eschew other means and decisively stay happily on the banks of the Ganga. Only then can he be the object of salvation.

43. In Varanasi particularly, the Ganga bestows liberation immediately. Every month, on the eighth or fourteenth day, it confers emancipation from Samsara.

44-45a. The residence on the banks of the Ganga as long as one lives, is the bestower of final beatitude. On the banks of the Ganga, one obtains that benefit and happiness which is usually obtained after performing Krcchra rites or the CaNarayana expiation always.

45b-46a. О daughter of Brahma, even by hundreds of sacrifices it is not possible to obtain the benefit that one gets in half a day by being devoted to the service of Ganga.

46b-47a. By staying on the banks of the Ganga with devotion, one gets that benefit which is obtained by all these rites viz. Yajria, austerities, charitable gifts, Yaugic practice and recitation of the Vedic passages.

47b-48a. By staying on the bank of the Ganga that merit is obtained which life-long Brahmacarins (those who have taken the vow of celibacy) get through truthful words and which those who perform Agnihotra get.

48b-49a. Devotion to the Ganga certainly redeems in­finite crores of families belonging to the mother, father, and wife from the ocean of worldly existence.

49b-50. The devotee of the Ganga attains contentment, great power and prosperity, knowledge of truth, happiness of the soul and the acquisition of humility and good conduct. Only by resorting to the Ganga does a man become contented and blessed.

51-52a. There is no doubt about this that even after death he will be its devotee and engrossed in devotion. The man who devoutly touches its waters and drinks them, obtains the means of salvation without any strain.

52b-53. These men rejoice in the presence of Shiva, viz. the man who gets initiated in the Yajrias; the man who drinks Soma juice every dayjthe man whose rites are always performed through the waters of the Ganga. They eschew their bodies and rejoice in the presence of Shiva.»

54. Just as Indra and other Devas imbibe the nectarine juice present in the moon and the sun, so also men drink the Ganga water through their mouths.

55-56. By drinking a handful of the Ganga water, one derives hundred times the merits of the gifts of virgins (in marriage), plots of lands, cooked rice, cows, gold and other metals, chariots, horses and elephants (all gifts being) duly devoutly performed.

57. A benefit more than what is glorified in the case of thousands of CaNarayana observance, is obtained by drinking the waters of the Ganga.

58. If one drinks a mouthful of the Ganga water, one attains the benefit of a horse-sacrifice. Salvation is within the grasp of that person who drinks the water of the Ganga freely.

59. The water of the Sarasvati becomes stale in three months; that of the Yamuna in seven months, that of the Narmada in ten months and that of the Ganga in a year.

60. If in the case of any dead person the obsequies and the water libations are not performed in accordance with the injunctions in the scriptures, they can have the subsequent benefit by casting the bones in the Ganga.

61. Of the two — one performing a thousand CaNarayana Vratas (vows) subjecting himself to bodily strain and the other drinking the Ganga water as he pleases — it is the latter that excels the former.

62. He who sees, eulogises and bathes in the Ganga and he who drinks water of the Ganga, attains heavenly pleasures, pure knowledge, Yogic power and salvation.

63. He who drinks water of the Ganga warmed by the rays of the sun gains merits. The drinking of the Ganga water is superior to the partaking of barley grains soaked in cow’s urine.

 

CHAPTER THIRTYNINE







ЧТО ПРОИСХОДИТ ВО ВЗРОСЛОЙ ЖИЗНИ? Если вы все еще «неправильно» связаны с матерью, вы избегаете отделения и независимого взрослого существования...

ЧТО ПРОИСХОДИТ, КОГДА МЫ ССОРИМСЯ Не понимая различий, существующих между мужчинами и женщинами, очень легко довести дело до ссоры...

Система охраняемых территорий в США Изучение особо охраняемых природных территорий(ООПТ) США представляет особый интерес по многим причинам...

Что способствует осуществлению желаний? Стопроцентная, непоколебимая уверенность в своем...





Не нашли то, что искали? Воспользуйтесь поиском гугл на сайте:


©2015- 2024 zdamsam.ru Размещенные материалы защищены законодательством РФ.