The Greatness of Puskara and Some Important Vows

1-3a. Formerly in the Brhatkalpa, there was a king by name Dharmamūrti who was a friend of Indra and who had killed thousands of demons. Due to his lustre, the Moon and the Sun had lost their brilliance. He had defeated demons in hundreds, could take any form he liked and was undefeated even among (i.e. by) men.

3b-4. That king had the chief queen Bhānumatī by name, the most beautiful lady in the three worlds, who resembled Laksmī in beauty and had vanquished divine beauties (by means of her beauty), and who was greater (i.e. dearer) to the king than his own life.

5. Among ten thousand ladies she shone like Laksmī. He cannot be said to be equalled (even) by a thousand crores of kings.

6-7. Once when he was seated in his assembly he, filled with amazement, asked his priest, Vasishtha, the best sage, "Revered Sir, due to which religious merit have I this excellent wealth and for what reason is there always great and excellent lustre in my body?"

8-9a. Formerly there was a prostitute Līlāvatī by name, who was devoted to Śiva.

She duly offered, at Puskara, a mountain (i.e. a heap) of salt with a large number of golden trees, on the fourteenth day of the month.

9b-15. There was a śūdra servant, a goldsmith in Līlāvatī's house. O king, he, full of faith, fashioned trees with golden flowers, (well) formed, extremely charming and beautiful. Knowing it to be a pious deed he did not accept wages for it; and his wife polished the golden trees; and O king, the two honestly did service in the house of Līlāvatī like waiting upon the sages etc. And that prostitute Līlāvatī, O sinless one, after a long time, being free from all sins, went to the abode of Śiva; and now you are that goldsmith who, though poor, was very good and (so) did not accept the price (i.e. the wages for his work) from the prostitute. He has become the lord of the seven islands and is lustrous like myriad Suns.

16. This is your (wife) Bhānumatī, who (as) the wife of the goldsmith, had polished the golden trees fashioned by (her husband) the goldsmith.

17. Therefore, in the worlds of mortals you are unvan-quished; and your wealth is safe and full of good fortune. Therefore, O king, you too should, in keeping with sacred precepts, fashion mountains of grains etc.

18. Saying 'all right' he, the fine image of religious merit, having honoured Vasishtha's words, duly gave all the mountains of grains etc., and being respected by gods he went to the world of the enemy of Cupid, (i.e. of Śiva).

19. A man, whc sees these (mountains of grains) being brought or sees them being given by men or hears (about such a gift) with devotion or thinks (about it), too, being free from sins, goes to heaven.

20. A man destroys the (effect) of bad dreams by big mountains (of grains etc.) being invoked, (which are the) destroyers of the fear of the mundane existence; then, O best of men, what about him, who, with a tranquil mind and with his sins removed, gives the entire lord of mountains?

21. What is there on the earth, capable of removing the association with the grief arising from the separation of the dear ones? Or what fast or vow is there that would certainly bring about prosperity or that would destroy man's fear of the mundane existence?

22. You have asked me about this vow dear to the world and difficult to perform even for the wise on account of its importance. Yet I shall explain this vow — a secret among Indra, gods and men — to you who are devoted.

23-25a. This is Dvādaśi-vrata (to be performed) in the holy month of Aśvina. A wise man eating little on the tenth day, should begin it with restraint, after brushing his teeth and facing the north or the east. On the eleventh, he should not eat anything and having properly worshipped Vishnu and having also duly worshipped Laksmī (he should say:) T shall eat on the next day (i.e. tomorrow).'

25b-26. Having thus taken a pledge, a man, having got up in the morning, should bathe with all herbs and the five products1 of the cow taken collectively. Having put on white flowers and a garment he should worship the lord ofŚhrī with lotuses.

27. He should worship the feet (of the deity) saying, 'My salutation to Viśoka.' He should worship the shanks saying, 'My salutation to Varada.' He should worship the knees saying, 'My salutation to Śhrīśa.' He should worship the thighs saying, 'My salutation to Jalaśāyī.'

28-32a. He should worship the waist saying, 'My salutation to Mādhava'. He should worship the belly saying, 'My salutation to Dāmodara'. He should worship the sides saying, 'My salutation to Vipula'. He should worship the navel saying, 'My salutation to Padmanābha'. He should worship the heart saying, 'My salutation to Manmatha'. He should worship the chest of the lord saying, 'My salutation to Śhrīdhara.' He should worship the hands saying, 'My salutation to Madhubhid.' He should worship the throat saying, 'My salutation to Vaikuntha.' He should worship the face saying, 'My salutation to Aśoka-nidhi.' He should worship the eyes saying, 'My salutation to Vāsudeva.' He should worship the forehead saying, 'My salutation to Vāmana.' He should worship the eyebrows saying, 'My salutation to Hari.' He should worship the hair saying, 'My salutation to Mādhava.' He should worship the crest saying, 'My salutation to Viśvarūpin.' Similarly he should worship the head saying, 'My salutation to Sarvātman.'

1. Pañcagavya: The five products of the cow taken collectively viz. milk, curds, clarified butter or ghee, urine and cowdung.

32b-38a. Thus having worshipped Govinda (i.e. Vishnu) with incense, flowers and anointing, and then having made a circle he should get fashioned an altar with clay; (it should be) having four corners; (it should) have the length of a cubit; and (should) have a slope towards the north. (It should be) smooth, pleasing and surrounded by three ramparts on all sides. The ramparts should be three fingers high, and two lingers in expanse. Above the altar there should be a wall eight fingers high. He should put (i.e. make) the image of Laksmī in the (circle representing the) Sun with sand from the river. The wise man should worship Laksmī in the (circle representing the) Sun on the altar. (He should say) 'My salutation to Devī; my salutation to Sānti; my salutation to Laksmī; my salutation to Srī; my salutation to Tusti; my salutation to Pusti; my salutations Pusti and Srsti. Being happy she should remove your grief and be a giver of boons to you. Being happy she should grant me wealth and all (kinds) of success.'

38b-42a. Then having covered the (representation of the) Sun with white garments all round, he should worship it with fruits and eatables of various kinds, and also with a golden lotus. The wise one should put water with darbhas in silver pots. Then for the whole night he should arrange dancing and music. When three watches have passed, the man, having got up and having approached three couples or one couple of brāhmanas, should worship them (or it) according to his capacity with garments, flowers and incense. He should worship the couples seated on the beds, saying 'My salutation to Jalaśāyin.'

42b-44. Then having kept awake for the (whole) night with singing and (playing upon) musical instruments, and having bathed in the morning he should worship a couple (of brāhmanas) and without conceit born of wealth he should feed them according to his capacity; and listening to the Purānas with devotion he should pass the day. He should perform this rite every month,

45-47. At the conclusion of the vow he should present a bed with a cow made of jaggery, with a cushion, with a rest and an auspicious coverlet. (He should say:) 'O lord of men, as Laksmī never goes abandoning you, similarly good form, health and absence of grief should always be with me (good form, health and absence of grief should never leave me). As Laksmī would never be (i.e. remain) without god (Vishnu), similarly" may I have freedom from grief and best devotion, O Keśava.'

48-50a. Repeating this sacred text, he, who desires his well-being, should offer a bed with a cow made of jaggery, and also (the representation of) the Sun with Laksmī. (He should always offer) a lotus, a Karavira flower, a fresh saffron flower, and flowers of ketaka, sindhuvāra, camallikā reddish with fragrance, kadamba, kubjaka and jasmine.

50b-51a. O lord of the sages, tell me about the cow made of jaggery. Tell me now of what form it is and with the recitation of which sacred text it is to be given.

51b-52a. I shall now tell you the nature and the fruit of the rite of (offering) a cow made of jaggery, which (i.e. which offering) removes all sins.

52b-54a. A man should spread deer-hide on the ground with the neck (of the deerhide) in (i.e. facing) the east; he should scatter darbhas all over the ground smeared with cow-dung; he should spread a small (piece) of deer-hide and prepare a (representation of a) calf. He should fashion a clay (representation of a) cow (without or) with a calf.

54b-56. (A representation of) a cow made of jaggery weighing four bhāras is the best. The weight of the calf should be a bhāra. The (representation of the) cow weighing two bhāras is said to be second-rate; (then) the representation of the calf would weigh half a. bhāra; the smallest type would weigh a bhāra; (then) the calf would weigh one-fourth bhāra, according to the expanse of his dwelling and wealth.

The two, viz. the cow and the calf (thus) fashioned should be covered with white fine garments.

57-60. Their ears should be made of conch shells, feet of sugarcanes, eyes of bright pearls, arteries of white thread, and dewlaps of white blanket, backs of reddish coins1 and hair of the white bushy tail o f camara; these two (i.e. the cow and the calf) should have the pair of eyebrows made of coral; their udders should be fashioned with butter; they should have a pair of golden eyes, and pupils (of their eyes) should be (made of) sapphires; their tails should be (made) of silk; their udders of bronze — white and very charming; they should be adorned with golden horns, and their hoofs with silver; the two should be furnished with many fruits and baskets of scents.

61-64a. Thus having arranged (the two) like this he should worship them by (waving) a light and incense. (He should recite the basic text:) 'May that goddess in the form of the cow, who is Laksmī to all beings and who has remained in gods, remove my sin. May that cow, who is Laksmī resting on Vishnu's bosom, and who is Svāhā in the fire, and who is the power of the Moon and the Sun, grant me boons. Since you, (O cow,) are the Svadhā of the chief manes, and the Svāhā of those who enjoy the sacrifices (i.e. of gods), and (since) you remove all sins, grant me well-being.'

64b-66a. Having thus invoked the cow he should offer her (i.e. the representation of the cow) to a brāhmana. This rite (of offering) is laid down for (the offering of) all cows. O king, I shall tell you (about) the form and names of the cows that are said to remove sins.

66b-68. The first cow is guda-dhenu (i.e. made of jaggery); the second is ghrtadhenu (i.e. of ghee); the third one is tila-dhenu (i.e. of Sheshamum); the fourth one is called jala-dhenu, (i.e. of water); the fifth one is ksira-dhenu (i.e. of milk); the next one is madhu-dhenu (i.e. of honey); the seventh one is śarkarā-dhenu (i.e. of sugar); the eighth one is fashioned with curds; the ninth one is of (i.e. represented by) juice; and the tenth one is of the original form (i.e. an actual cow).

69-70. Pitchers should be used for the liquid (representations of) cows, and heaps of their sizes for (representation of) other cows. Some men also desire to offer golden cows. Some other great sages desire to offer cows (represented) by butter and oils. The rite is the same and the ingredients are also the same.

71-73. Always at every parvan (i.e. the eighth and the fourteenth day of each half month and the days of the full moon and the new moon) these (representations of cows), giving enjoyment and salvation, should be offered (to brāhmanas), with invocation of sacred texts as at a śrāddha. On the occasion of (telling you about the offering of a) guda-dhenu, I have explained all of them, which give the fruits of all sacrifices, which remove all sins and which are auspicious. Since the Viśoka-dvādaśivrata is best of the vows, the (offering of) a guda-dhenu, is recommended as auxiliary to it.

74. Guda-dhenu etc. should be offered during the period of the Sun's passage from one solstice to another1, during the auspicious equinoctial period, when a portent forebodes a great calamity2, and also on eclipse days etc.

75-77. And this Viśoka-dvādaśi removes all sins and is auspicious, fasting on which (day) a man reaches that highest position of Vishnu. In this world he obtains good fortune, (long) life and health, and on death he reaches Vishnu's city and has the recollection of Hari (i.e. Vishnu). O king, he does not meet with grief, sorrow or calamity for nine thousand and ten and eight hundred millions (of years)3.

78-79a. A woman, who, devoted to dancing and singing (on this day), observes this vow of Viśoka-dvādaśī, would also get that fruit; since dancing, singing and playing upon musical instruments in front of Vishnu (gives) unending (fruit).

79b-80a. He who recites like this or listens to this properly or observes the worship of the enemy of (the demons) Madhu, Mura and Naraka, or even suggests people (to observe this vow), lives in the world of Indra and is honoured by streams (i.e. large groups) of gods for a Kalpa.

1. Ayana: The sun's passage, north and south of the equator; hence the period of the duration of this passage, half year, the time from one solstice to another.

80b-81a. O revered one, I desire to hear the great importance of (that) offering which is inexhaustible in the other world and is honoured by hosts of gods and sages.

81b-83a. O best of kings, I shall tell you (about) the ten ways of the gift of theMeru, the giver of which obtains unending worlds honoured by gods. One does not get fruit of that (gift) (even) by studying the Purānas and the Vedas and performing sacrifices and (visiting) holy places.

83b-86. (Now), therefore, I shall serially describe the gift of mountains: The first is dhānya-śaila (the mountain of grains); the second is lavanācala (the mountain of salt); the third is gudācala (the mountain of jaggery); the fourth is hema-parvata (the mountain of gold); the fifth is tila-śaila (the mountain of Sheshamum); the sixth is kārpāsa-parvata (the mountain of cotton); the seventh is ghrta-śaila (the mountain of ghee); the eighth is ratnaśaila (the mountain of gems); the ninth is the mountain of silver and the tenth is śarkarācala (the mountain of sugar). I shall tell (you) in proper order the manner in which they are observed.

87-89a. Mountains (i.e. heaps) of grains should be given as prescribed during the auspicious half of the year, or in the evening at the time of a portent foreboding a great calamity, or on the third day of the bright half, or on the day of a lunar eclipse, or at the time of marriage, festival or sacrifice, or on the twelfth day, or on the fifteenth day of the bright half, or when constellations are auspicious, or on the full moon day of Kārtika at Jyestha Puskara.

89b-90. In the holy places or in a cowpen or in the courtyard of the house, he should, with devotion, get prepared an auspicious pavilion having four corners, facing the south, and having a slope towards the north-east or facing the east according to the prescribed rules.

91-92. Having spread darbhas on the ground smeared with cowdung, he should fashion among them a mountain with pillars in the form of (other) mountains. This best mountain should be (made of) a thousand dronas1, that of a middle size should be (made of) five hundred dronas, and the smallest one should be (made of) three hundred dronas.

93-95a. In the centre should be the Meru mountain made of rice along with three golden trees. Through best brāhmanas one (or) more (pieces of) cloth should be put at the top. It should have four silver peaks, and also the slopes should be made of silver; in the east, it should be (decorated) with pearls and diamonds; in the south with gomedagems and rubies; in the west (it should be decorated) with emeralds and sapphires, (and) in the north with lapis lazuli and topaz.

95b-97. It should be decorated with bits of sandal and corals on all sides, (and also) with creepers, and with pearls and gems. Golden (representations of) revered Brahma and Vishnu and Śiva and (and also of) the Sun should be (installed) here; similarly its caves should be covered with sugarcanes and bamboos, and the streams of water in the form of ghee (should flow) in (various) directions. The row of clouds would be (represented by) pieces of cloth — white in the east, yellow in the south, variegated in the west and red and compact in the north.

98-100a. One should instal the silver (images of) chief kings and of the eight lords of the worlds in (proper) order. There should be various rows of forests round about, and also flowers and perfumes. At the top, it should have a canopy of five colours, and should have the decoration of fresh white flowers. Thus having placed the best mountain (viz. Meru) and the pillar mountains in (due) order, one should with (i.e. in the remaining) fourth part establish (the representations of) the four quarters decorated with flowers and perfumes.

100b. In the east should be the Meru mountain with many fruits and shining as it would be full of gold.

101. Gandhamādana, made of heap of wheat and adorned with silver should be installed in the south. It should be endowed with golden representation of Vishnu1 or his Mānasa (form)2 made of ghee and with a piece of cloth and silver forests.

102. In the west one should get fashioned a mount of Sheshamum, (decorated) with many fragrant flowers and a golden pippala tree and a golden swan; there should be a cluster of silver flowers, and it should be decorated with a (piece of) cloth, and at the front there should be a lake with white water in the form of curds.

103-104a. Having placed the big mount he should get fashioned in the north mount Supārśva made of beans and along with cloth and flowers, and having at its top a golden bunyan tree and shining with a golden flag, and with a forest (on it) having an auspicious lake of honey and a bright silver canopy.

104b-105. Through four self-controlled brāhmanas, knowing Vedas and Purānas and of praise-worthy character and forms, a sacrifice should be performed with Sheshamum, barley, ghee, sacred fuel and darbhas, after having made a pool of the measure of a hand, in the east. At night one should keep awake with (i.e. by singing) mild songs and (staging) plays. I shall now tell (you) about the invocation of the mountains.

106-109. 'O treasure, you are the abode of the hosts of all gods; O you immortal mountain, destroy whatever is adverse in his house; bring about wellbeing and excellent peace, for you have been worshipped by me of great devotion. You alone are revered lord, Brahma, Vishnu and Divākara (i.e. the Sun); you are the embodied and unembodied seed; therefore, O eternal one, protect me. Since you are the abode of the regents of the quarters of the world and of the omnipresent one, and also of Rudra, Ādityas and Vasus, therefore, grant me peace. Since your top is crowded with gods and ladies, therefore emancipate me from this painful ocean of worldly existence.'

110-114a. Having thus worshipped Meru one should worship Mandara: 'O Mandara, since you look charming with Gaitraratha and Bhadrāśva, therefore give (me) happiness. O Gandhamādana, you are the crest-jewel in Jambū-dvīpa and look charming with the hosts of Gandharvas, therefore let me have enduring fame. Since you have the beauty of golden slabs with Ketumāla and Vaibhrāja forest, therefore, let me have permanent nourishment. O Supārśva, since you always shine with Uttara Kuru and Savitra forest, therefore let me have inexhaustible prosperity.'

114b-115. Having thus invoked all those (mountains) and having taken bath in the bright morning one should present the middle mountain to his preceptor; then O king, he should give the pillar-mountains to the priests one by one.

116-117. According to one's capacity one should give twentyfour or ten cows, O king, or if one does not have the capacity one should give seven or eight or five cows. At least one tawny milch-cow should be offered to the preceptor. The same procedure should be followed in the case of the remaining.

118. The same sacred texts and ingredients (should be used) for the worship of all the planets, regents of the quarters of the world and Brahma etc.

119-122. A sacrifice on all mountains is laid down with (the accompaniment of) one's own sacred text. One should (during the vow) always observe fast; if one is weak, meal at night is prescribed. O king, listen, according to the proper order, to the procedure to be followed in case of all mountains; (listen) also (to) the sacred texts to be recited at the time of making gifts on (i.e. with reference to) the mountains and their fruit. 'As food is said to be Brahman, as food is declared to be life, as beings are born from food, as the world grows on food, as food is Lakshmī, as food is Vishnu himself, so, O best mountain, protect me by means of your form of the mountain of grains.'

123-125a. He, who gives the mountain full of grains with this rite, is honoured in the world of gods for full hundred manvantaras. O best of king, accompanied by hosts of celestial nymphs and Gandharvas, he goes to heaven in an aeroplane; and after the destruction of (the bonds of) his deeds he obtains the kingdom of kings; there is no doubt about it.

125b-129. Now I shall describe to you the (rite of the) best mountain of salt, by giving which a man goes to the world connected with Śiva. The best mountain of salt should be fashioned with sixteen dronas; the middle one should be fashioned with half (the quantity) of it; and the lowest one is said (to consist) of four (dronas). A poor person should (get a mountain fashioned) which (consists of) more than a drona, according to his capacity. He should get the four pillarmountains fashioned separately with one-fourth (drona). He should always follow the same procedure as formerly told in the case of Brahma and others. Similarly he should instal golden abodes of all the regents of the quarters of the world, and also lakes and forests and trees etc.

130-133a. Here (i.e. in this case) also keeping awake during the night (as usual) is recommended. Listen to the sacred texts (to be recited at this time): 'Since this taste in the salt is associated with good fortune and since all other tastes do not excel without salt, therefore, being identical with it, O best mountain, (please) protect me who am afflicted. As you are always dear to Shiva, so give (me) peace. Since you have sprung up from the body of Vishnu and increase good health, therefore, you, of the form of a mountain, protect me.'

133b-135a. He, who, presents the mountain of salt (to a brāhmana) with this rite, would live for a Kalpa in the world of Umā, and thence would get the highest position. Hereafter I shall describe (the rite of) the mountain of jaggery, by making the present of which a man, honoured by gods, obtains heaven.

135b-138a. The best (jaggery-mountain) is deemed (to weigh) ten bhāras; the middle one is (deemed to weigh) five (bhāras); the smallest is (said to weigh) three bhāras. A person with small wealth (should have the mountain weighing) half of it (i.e. one Mara and a half). He should have the same invocation, the same (type of) worship, the same (kind of) golden trees, worship of gods, pillar-mountains, and also (the same type of) lakes and sylvan deities, the same (type of) sacrifice, keeping awake (at night), and abodes of the regents of quarters of the world, as in the case of (the offering of) the mountain of grains. He should recite this sacred text:

138b-141. 'As among gods this Janārdana, the universal soul, is the best, as Sāmaveda is the best among Vedas, as Mahādeva (i.e. Śiva) is the best among those who practise abstract meditation, as Omkāra is the best of all sacred texts, as PārvatI is the best among all ladies, in the same way the taste of sugarcane is regarded as the best of all tastes. Therefore, may the mountain of jaggery give me great wealth. O you mountain of jaggery, since you have been created by Pārvatī, the giver of good fortune, as her abode, therefore always protect me.'

142-143. He, who gives according to this rite, a mountain (made) of jaggery (to a brāhmana), being honoured by Gandharvas, is respected in the world of Gaurī; (and) again at the end of a hundred Kalpas becomes the lord of the seven islands; and is endowed with (long) life and health and is not defeated by (his) enemies.

144. Now I shall describe (to you the rite of) the golden mountain giving which men go to the world of Viriñci (i.e. Brahma).

145-149a. The best one (is said to weigh) a thousand palas; the middle one (is said to weigh) five hundred palas; the lowest one (is said to weigh) half of it. Even a man with small wealth, free from jealousy, should give (a golden mountain weighing) more than a pala. O best king, all the procedure should be the same as in the case of (the present of) a mountain of grains. As (in the case of the present of) that (i.e. a mountain of grains) he should offer the pillar-mountains to the priests. He should recite the text: 'O mountain, since you give unending fruit, therefore (please) protect me. O best of mountains, since you are the child of Agni, since you are the lord of the universe, therefore, in your form of the golden mountain (please) protect me.'

149b-150. He, who gives, according to this rite, a golden mountain (to a brāhmana) goes to the delight-giving world of Brahma; he would stay there for a hundred kalpas and then he goes to the highest position from there.

151. Now I shall tell (you about the present of) a mountain of Sheshamum along with the rite, by giving which a man goes to the excellent world of Vishnu.

152. The best one is said to weigh ten dronas; the middle one (is said to weigh) five dronas; O best of kings, the lowest one is said to weigh three dronas.

153. Other things like the pillar-mountains are the same as before. O best of kings, I shall tell you the sacred text that accompanies the presentation:

154-155. 'Since Sheshamum, darbhas and beans were produced from the perspiration of the body of Vishnu at the time of the murder of Madhu, and since Sheshamum seeds alone are the protection in the offerings made to gods and manes of ancestors, therefore, grant us peace; and O best of mountains, give (me) wealth; (my) salutation to you.'

156. He, who, invoking in this way, presents an excellent mountain of Sheshamum, goes to the position of Vishnu, from which return (i.e. rebirth) is difficult.

157. The mountain of cotton weighing twenty bhāras is the best; the middle one is said (to weigh) ten bhāras, and the lowest is said to weigh five bhāras.

158. A poor man, free from pride born of wealth, should give the mountain of cotton weighing one bhāra. O best of kings, everything is to be accomplished as in the case of the presentation of the mountain of grains.

159-161a. When the dawn has broken, he should give it and recite this (sacred text): 'O mountain of cotton, since you always are the covering of people, destroy the stream of (my) sins. (My) salutation to you.' Saying this, he, who gives the mountain of cotton (to a brāhmana), would live for a Kalpa in Rudra's world with Śarva (i.e. Śiva); then he would be a king in this world.

161b. Now I shall describe (to you) the (rite of the) excellent mountain of ghee, which is lustrous, auspicious and destroyer of great sins.

162-164. The best mountain of ghee would weigh twenty (bhāras); the middle is said to weigh ten (bhāras); and the lowest one is said to weigh five (bhāras). Even a poor person should prepare one weighing two bhāras, according to the procedure. Similarly the pillar-mountains should be prepared with the fourth portion of it, and one should put the vessels of rice on a pitcher.

165-166. He should get fashioned compact (mountains) according to the procedure and (as would look) charming. He should surround them with pieces of cloth and sugarcanes and fruits etc. Here (also) the entire procedure is the same as in the case of the mountain of grains. The installation (of the deities etc.) and a sacrifice and worship of deities, are (to be done) like that (i.e. as in the case of the mountains of grains).

167. When the dawn has broken, he should offer it to his teacher; and with a tranquil mind he should present the pillar-mountains to the priests.

168-169. He should recite the following text: 'Since ghee was produced due to combination (of curds etc.) in milk, therefore, may śiva, the universal soul and a blazing fire, be pleased here. O mountain (of ghee), since Brahman, full of lustre, is settled in ghee, therefore, protect me with your mountain-form of ghee.'

170-172a. He should present the excellent ghee-mountain (to a brāhmana) with this rite. Even though he is filled with great sins, he goes to Shiva's world in an aeroplane to which swans and cranes are yoked, and has a mass of strings of bells attached to it, and is surrounded by celestial nymphs and Siddhas and Vidyādharas; he would move there with the manes till deluge.

172b-173. Now I shall explain to you (the rite) of the excellent mountain of jewels. (This) mountain would be the best with a thousand of pearls. The middle one should be fashioned with five hundred pearls; the lowest one is said to have been fashioned with three hundred pearls.

174-176. All around it there should be pillar-mountains made from one-fourth portion (of the material viz, the pearls). The wise should fashion the (Mandara) (mountain) in the east with diamonds and gems brought from the Himalayas, should fashion the Gandhamādana in the south with sapphires and topaz; the Vipulācala should be fashioned in the west with lapis lazuli and corals; he should also place in the north (the Supārśva mountain) with rubies and gold. In this case also he should arrange everything as in the case of the mountain of grains.

177. Having invoked like that (i.e. as in the case of the mountain of grains), the golden trees and (images of) deities he should worship them with flowers, sandal etc. In the morning he should allow (the deities invoked) to go.

178-180a. And as before he (should give them) to the priests (and) recite this sacred text: 'O great mountain, as all the hosts of gods are settled in all jewels and as you are always full of jewels, (please) protect me. Since Vishnu is pleased with the offering of jewels, and with the worship, the sacred text and the food offered (to the deity), therefore, O mountain, protect us.'

180b-183a. O king, he, who presents the jewelled mountain (to a brāhmana) with this rite, being worshipped by the lord of gods, goes to Vishnu's world, and lives there for a full hundred Kalpas. He, being endowed with a (good) form, health and virtues, would become the lord of the seven islands. And all that (sin) like the murder of a brāhmana etc. committed in this or the other world perishes as a mountain struck with the thunderbolt.

183b-184. O king, I shall now describe (to you the rite of) the excellent silver mountain, by offering which man goes to the world of Soma (i.e. the Moon). The best silver mountain is (that which is fashioned) with silver weighing ten thousand palas.

185-186. The middle one is said to be (fashioned) with silver (weighing) five thousand palas. A poor person should get a silver mountain fashioned with more than twenty palas (of silver) according to his capacity. Similarly he should fashion the pillar-mountains with onefourth portion (of the silver), and as before he should get fashioned Mandara and other (mountain) according to the procedure (that is laid down).

187-188. The wise one should get the regents of the quarters of the world fashioned with silver. The slope (of the mountain) having Brahma, Vishnu and the Sun on it should be golden; (or it maybe made of) silver. The other mountains should be (made of) gold. The remaining (items) like sacrifice, keeping awake (at night) should be as before.

189-190a. And like that (i e. as before) he should give, in the morning, the silver mountain to his preceptor and the pillar-mountains along with garments and ornaments to the priests; and being free from jealousy and with darbhas in his hands, he should, reciting this sacred text, offer it:

190b-192a. 'As silver is dear to the manes, to the Moon and to Śiva, so, O silver, protect us from this ocean of mundane existence (full) of grief.' The man, who, declaring in this way, gives the excellent silver mountain, gets the fruit of (offering) thousands of myriads of cows.

192b-193a. Being honoured by Gandharvas, Kinnaras and hosts of celestial nymphs, he would live in the world of the Moon till deluge.

193b-195. Now I shall describe (to you the rite of) the best mountain of sugar, by offering which Vishnu, the Sun and Śiva are always pleased. The best mountain would be (the one weighing) eight bhāras of sugar; the middle one is said (to weigh) four bhāras; and the lowest one is said (to weigh) two bhāras. He who is very poor should fashion it with silver (weighing) a bhāra or half a bhāra.

196-199a. The man should fashion the pillar-mountains with one-fourth portion (of the silver); all other things would be like the mountain of grains with gold and cloth (etc.). On Meru, the three golden trees, viz. Mandara, Pārijāta and Kalpa as the third, should be placed; this triplet of trees should be placed at the top of all. (The two trees, viz.) Haricandana and Santāna should be placed in eastern and western regions on all the mountains, especially on the mountain of sugar.

199b-200. On the Mandara mountain (the image of) god Cupid facing the west should be (placed). On the peak of Gandhamādana, (the image of) Kubera, facing the north, should be (kept). The representation of the Vedas should face the east, and (the image of) Vishnu should be (placed) on the Vipula-mountain.

201-202. The golden (representation of a) cow of good flanks should face the south. Having done the invocation, the sacrifice as in the case of the mountain of grains, he should give the excellent middle mountain to his preceptor; he should give the four mountains to the priests and recite these secret texts:

203-205. 'Since this sugar-mountain is the essence of the nectar of good-fortune, therefore, O lord of mountains, always be pleasure-giving. O sugarmountain, you have sprung up from the drops of nectar that fell on the earth when gods were drinking it; (please) protect us. Sugar again has come up from the bow of Cupid. O great mountain, you are made of it (i.e. sugar); protect us from the ocean of the worldly existence.'

206. The man, who presents sugar-mountain according to this rite, being free from all sins, goes to the abode of Brahma.

207. Then getting into an aeroplane shining like the Moon and the Sun, he would rise from there (and go to) the heaven of lord Vishnu.

208-209. After that at the end of a hundred Kalpas, he, endowed with (long) life and (good) health, would be the lord of the seven islands for three myriads of existence. In (the rites of) all (these) mountains, he, free from jealousy, should have (i.e. offer) meals (to brāhmanas) according to his capacity, and with their permission should himself eat food without salt.

210-21 la. He should send all the ingredients (used for the rite) of the mountain to the house of the brāhmana (invited for the rite). I have (thus) told you this (observance of the rite of the) gift of a mountain. O king, ask me what else you like (to hear from me).

211b-212a. O revered sir, tell (meabout) some vow capable of taking one out of the ocean of the worldly existence and giving the fruit (in the form) of heaven and (good) health.

212b-214I shall explain to you a religious observance with reference to the Sun, which is called Kalyāna-saptaml. So also Viśoka-saptamī, and a third one, viz. Phala-saptaml. One should observe (the vow of) Śarkarā-saptaml and Kamala-saptamlalso; (similarly one should observe the vow of) Mandāra-saptami, the sixth (vow), and Śubha-saptamī the seventh (vow). All (these) are said to give religious merit and all are honoured by gods and sages.

215-216. I shall tell (you) in their order the manner in which they are to be observed. When on the seventh of any of the bright fortnights it is Sunday (i.e. when the seventh day of the bright fortnight falls on Sunday), it is called Kalyāninī and Vijayā also. In the morning one should bathe in the river with cow's milk (i.e. after applying cow's milk to one's body).

217-220. Wearing a white garment and facing the east, one should prepare, with sacred rice grains, a lotus having eight petals with a pericarp in its centre. In due order one should instal the lord of gods everywhere (i.e. in all the petals) with (i.e. offering) flowers and sacred rice grains (and paying homage to him). (One should offer flowers and sacred rice grains to the representation installed) in the eastern direction (saying, 'I offer) this to Tapana;' then one should offer flowers and sacred rice grains to the representation in the south-east direction (saying, 'I offer this) to Mārtanda;' then to the one in the south (saying, T offer this) to Divākara;' (then to the one) in southwest direction (saying, 'I offer) this to Vidhātr'; (then to one) in the north-west (saying,'I offer this) toBhāskara;' (then to the one) in the north (saying, 'I offer this) to Vaikartana;' and then keeping (the flowers and sacred rice grains) on the eighth petal (one should say, 'I offer this) to Deva.' At the beginning, in the middle, and at the end (of the rite, one should say,'my) salutation to the highest soul.'

221-225. Having worshipped the deity with sacred texts and having saluted it, one should worship it on the altar with white garments, fruits, eatables, incense, and unctions, and with jaggery and salt. Then having with the utterance of vyāhrti allowed the best brāhmanas to go, one should devoutly and according to his capacity please them with jaggery, milk, ghee etc. One should also offer the pot of Sheshamum and gold to a brāhmana. A man, having accepted a vow thus, should sleep, and having got up in the morning, and having bathed and muttered sacred texts, and having eaten ghee and rice boiled in milk, he should give the pot of ghee with gold and water-pitcher to a brāhmana who is not a religious hypocrite.

226. (He should say:) 'May the highest soul, Divākara (i.e. the Sun) be pleased here (i.e. with this offering)'. He should perform this rite every month.

227-228. Then in the thirteenth month he should give thirteen milch-cows withpiecesof cloth and ornaments, and with golden horns (i.e. with their horns decked with gold) or if he is poor, he, free from jealousy, should give one cow; he should not be proud of his wealth, for due to that he, through delusion, falls down (i.e. into hell).

229-231. He, who observes (the vow osh) Kalyāna-saptami in this manner, is free from all sins and is honoured in the world of Sun; and in this world he has unlimited life, (good) health and prosperity. This (vow of Kalyāna-saptami) removes all sins and is honoured by all gods. (This) Kalyāna-saptami destroys all evils.

232-234. He, who listens to the (description of the vow of) Kalyāna-saptami, or reads it, becomes free from all sins. O best king, like this (vow of Kalyāna-saptami) I shall explain (to you) the vow of Viśoka-saptami, having observed which a man never meets with grief in this world. On the fifth day of the bright half of Māgha, he, having bathed with black Sheshamum, having, after brushing the teeth, eaten the mixture of rice and peas with a few spices, should observe a fast, and avoiding sexual intercourse, should sleep at night.

235-237. Then getting up in the morning and having bathed and muttered sacred texts and (thus being) pure, he should fashion a golden lotus and should worship (the Sun with it saying: T offer this) to Arka.' Also (he should worship the Sun) with a red Karavira and with a pair of red garments. (He should say:) 'O Aditya, as the world is free from grief due to you only, let me in the same way have freedom from grief and devotion to you in every existence.' Thus worshipping the Sun on the sixth day, he should devoutly honour the brāhmanas.

238-242a. After getting up (in the morning) and after drinking cow's urine and after having performed his daily rites, and having carefully worshipped brāhmanas, he should give a pair of good garments and (the golden) lotus with a pot of jaggery. Then eating (food) without oil and salt on the seventh day, and observing silence, he, desiring his well-being, should listen to the (recital of) Purāna. He should observe (this vow on the sixth and seventh days) of both the fortnights upto the seventh day of the (next) Māgha. At the end of the vow, he should give a pitcher along with a golden lotus and a furnished bed and a milch-cow.

242b-246a. He, who, being free from the conceit of wealth, observes (the vow of) Viśoka-saptami goes to the highest position; and till an entire crore of hundreds of existences pass, he, being free from calamity, does not meet with grief. He fully satisfies whatever desire he entertains. He, who observes (this vow) without any desire, goes to the highest Brahman. He too, who listens to the vow called Viśoka-saptami, reaches Indra's world, and is never unhappy.

246b-247a. I shall (now) tell (you) about another (vow) called Phala-saptami, observing which, a man, being free from sins, goes to heaven.

247b-250. On the fifth day of the auspicious month of Mārgaśīrsa, he, with a firm devotion and having fasted on the sixth day, (and) getting fashioned a golden lotus, should offer it with sugar to a brāhmana having a family; and he, knowing (what) religious merit (is), should make a golden form of a fruit (i.e. should fashion a golden fruit) and give it in the evening (to a brāhmana saying): 'May Bhānu (i.e. the Sun) be pleased with me.' Having honoured the brāhmanas according to his capacity on the seventh day, he should have the meal with (sweetened) milk; and give up (eating) fruit upto the seventh day of the dark fortnight.

251-252a. And according to this procedure one should fast on that day. Similarly one should present a golden fruit, along with a golden lotus, a pot (full) of sugar and a garment and a garland.

252b-253a. For a year having fasted on both the seventh days (of a month), he should present (the above-mentioned things) in due order and should recite this sacred text in honour of the Sun.

253b-254a. 'May Bhānu, Arka, Ravi, Brahma, Sūrya, Śakra, Hari, Śiva, Śhrīmān, Vibhāvasu, Tvastr (and) Varuna be pleased.'

254b-256a. On the seventh day of each month he should recite one of these names. He should observe (the vow also) by giving up eating one (species of) fruit per fortnight. At the conclusion of the vow he should honour a couple of brāhmanas with garments and ornaments. He should (also) give a pitcher (full) of sugar along with a golden fruit.

256b-257a. (He should pray as follows:) 'Since the desire of your devotees is never fruitless, therefore let me have an unending fruit in every existence.'

257b-260a. He who observes this (vow of) Saptamī, giving unlimited fruit, liberates twentyone past and future male (-members) (of his family). He, who listens to or recites (the procedure of the vow), too, becomes virtuous; and with his heart purified he is honoured in the world of the Sun. Whatever sin like drinking of wine is done (i.e. committed) by a man in this or in the next world, all that (sin of him) who observes the vow of Phala-saptami, is destroyed.

260b-264. Like this (vow of Phala-saptami) I shall describe (to you) Śarkarā-saptami that destroys sins, and by (observing) which unending (long) life, good (health) and prosperity are produced (i.e. are obtained). On the seventh day of the bright half (of the month) of Vaiśākha, he, of a firm faith, after having bathed in the morning with white Sheshamum and having had pure garland and anointment, and after having drawn a lotus with a pericarp (in it) with saffron, he should offer on it sandal and flowers (saying:) 'My salutation to Savitr.' He should instal a water-pitcher with a sugar-pot after having adorned it with white flowers and anointing (it), and also with a golden flower. He should worship it with this sacred text:

265-266. 'Since you are described in the Vedas as full of all Vedas and since you are allin-all of immortality, give me peace.' Then having drunk (the mixture of) the five products of a cow, he should sleep by its side on (bare) ground. He keeps on reciting the Saura-sūkta (i.e. the eulogy of the Sun)and listening to the Purānas (i.e. He should recite the Saura-sūkta and listen to the recital of the Purānas).

267-271. When a (whole) day and night have passed, he after having performed the daily rites, should present all that to a brāhmana, well-versed in the Vedas. He should feed the brāhmanas, according to his capacity, with sugar, ghee and (sweetened) milk; (but) he himself, restrained in speech, should eat (food) without oil and salt. Every month, he should (observe this vow) according to this procedure. And, he, according to his capacity, should give, at the end of the year, an all-furnished bed, with a pitcher of sugar, a milch-cow and a well-furnished house; and should offer a thousand, or a hundred or ten, or three niskas, or one niska.

272. He should, according to his capacity, give a golden lotus and should recite the sacred text as before. He should not be proud of his wealth, for doing so, he would incur sins.

273. (Heshould say:) 'May you have the rice, kidney-beans and the sugar-canes (which are) the drops of nectar that had fallen on the ground from the mouth of the Sun (when he was) drinking nectar.'

274. Therefore, the taste of sugar has the essence of sugar-canes and has nectar as its soul. So, this sugar, dear to the Sun, is auspicious at the time of making offerings to gods and manes.

275-277. And this Śarkarā-saptamī gives the fruit of a horse-sacrifice, removes all evils and increases (the number of) sons and grandsons. He, who observes this vow with great devotion, goes to the highest Brahman; for one year he would live in heaven and then he goes to the highest position. O sinless one, he who listens to this (account), or recollects it, or recites it or thinks about it in this world, is honoured by gods and best sages in the city of gods, in the world of the lord of gods.

278. Hereafter I shall likewise, describe to you the Kamala-saptamī, by the mere mention of which the Sun is pleased.

279-28la. Having well-bathed with white mustard, and having put in a Sheshamumpot, an auspicious golden lotus, and surrounding it with a pair of garments he should worship it with sandal and flowers. (He should recite this sacred text:) 'My salutation to Padmahasta; my salutation to Viśvadhārin; my salutation to Divākara; my salutation to Prabhākara.'

281b-282. Then in the evening, he should offer it with a water-pitcher to a brāhmana after having honoured him with garments, flowers and ornaments; he should (also) give, according to his capacity, a cow after adorning her according to the (proper) procedure.

283-284. When a day and a night have passed, he should feed the brāhmanas on the eighth day; and he himself should eat (food) without flesh and oil. He being free from pride about his wealth, should, with devotion, observe all this according to the proper rite on the seventh day of the bright half of every month.

285-286. At the conclusion of the vow he should give golden cows, (or) milch-cows, vessels, beds etc. and also the desired household articles.

287-292. He, who observes the (vow of) Kamala-saptami according to this procedure goes to (i.e. obtains) unlimited wealth and is delighted in the world of the Sun. He would partake of (i.e. go to) each of the seven worlds in a Kalpa, and being surrounded by the celestial nymphs, he then reaches the highest position. He who witnesses or listens to, or recites at the (proper) time or devoutly thinks about this vow, too, obtaining spotless wealth, goes to the world of Gandharvas and Vidyādharas. Hereafter I shall describe to you (the vow) called Mandāra-saptatni which destroys all sins, fulfils all desires, and is auspicious. A wise man, eating (very) little on the fifth day of the bright half of Māgha, should, after brushing fhis teeth, observe a fast on the sixth day. Having honoured the brāhmanas he should pray to Mandara at night. Then having got up in the morning, and having bathed, he should feed the brāhmanas according to his capacity.

293-296. He should (then) fashion a group of eight mandara flowers; similarly he should fashion a golden (image of a) man with a very charming lotus in his hand. Having made of black Sheshamum, a lotus having eight leaves, in a copper-vessel, (he should worship the Sun) with the golden mandara flowers. While offering the flowers in the eastern direction (he should say, 'I offer) this to Bhāskara.' In the same way (he should offer) two spotless petals with a salutation (saying T offer) these to the Sun.' In the same way (when offering the flower) in the southern direction (heshould say T offer) thistoArka'; (while offering it in the north-west direction he should say, T offer) this to Aryaman.' Similarly (while offering it) in the west (he should say T offer) this to Vedadhāman,' and (while offering it) in the northeast direction he should say, 'I offer) this to Candabhānu.' And he should worship Pūsan in the north (saying T offer) this to Ananda.'

297-301. (An image of) a man should be installed in a pericarp. (He should) also (make an offering) to (the highest god) the soul of all, after having surrounded it with white garments, articles of food, flowers and fruits. Having thus worshipped (the deity), he should give all that to a brāhmana, learned in (all) Vedas; and the householder, observing silence, and facing the east should eat without oil and salt. Being free from the vanity of wealth, he should do everything according to this procedure on the seventh day of every month for a year. He who desires his well-being should place this on a pitcher and give it according to his wealth (i.e. economic condition) with cows (to a brāhmana). (While making the offering he should say) 'Salutation to Mandāranātha and to Mandārabhavana. O Ravi, rescue us from this ocean of the worldly existence.'

302. The man, who observes the vow of Mandāra-saptami according to this procedure, being free from sins, and being happy, delights in heaven for a Kalpa.

303. A man taking with him this torch in (i.e. for removing) the terrible darkness in a train of sins does not fall down in the night of the mundane existence.

304. Even he, who recites, or listens to (the account of this vow of) Mandārasaptami which gives the desired fruit, becomes free from all sins.

305. Now I shall tell you about another vow, viz. of the good Subha-saptami, having fasted on which a man becomes free from the stream of diseases and griefs.

306. In the month of Aśvina, having solemnly bathed and muttered sacred texts, and having become pure, and having informed the brāhmanas, he should begin the (vow of) Śubha-saptamī.

307-311. He should devoutly worship a cow with sandal, flowers and anointment. (While making the offering he should say) 'O Subha-kalyānī, I salute you, who are born from the Sun and are the abode of the entire world, for the purification of (my body).' (Saying,) 'May Aryaman be pleased,' he should, in the evening, give an offering of a prastha (-measure) of Sheshamum after having prepared it, with a copper-vessel, and also a golden bull, with a piece of cloth, flowers and jaggery, and with a cushion, repose, vessels and a seat, along with fruits and various articles of food with ghee and (sweetened) milk. Having drunk the (mixture of the) five products of cow, he should sleep on a bare ground; then, when the morning has dawned, he should devoutly offer it to the brāhmanas.

312-317. A man should offer, according to this rite, a couple of garments, a golden bull and a golden cow. And at the end of the year he should, saying, 'May the universal soul be pleased,' give a bed with a sugar-cane and jaggery, and a prastha (-measure) of Sheshamum (after having put it) in a copper-pot, as well as a golden bull, to a brāhmana learned in the Vedas. Awise man, who observes the vows of Śubha-saptami according to this procedure, gets wealth (and) pure fame in every existence; and being honoured by the hosts of celestial nymphs and Gandharvas in the abode of gods, he, being, the chief of the troop of demigods — attendants of Śiva, lives (there) till deluge; and having descended (on the earth) at the beginning of a Kalpa, he would become the lord of the seven islands. This Śubha-saptami is said to be capable of destroying the sin of a thousand killings of embryos or of brāhmanas.

318-319. He, too, who recites, listens to this (vow), or, by chance sees for a while the gifts being given, with his body freed from all sins, obtains the leadership of Vidyādharas. A man, who observes the vow of the (Subha-) saptami for seven years, gradually becomes the lord of the seven worlds and (then) goes to the position of Murāri.

1-3. Bhūh, Bhuvah, Svah, Mahah, J ana, Tapas and Satya arc said to be the seven worlds. How can one have the lordship over all these in turn? O brāhmana, who are honoured by gods, how can one have handsome form, (long) life and (good) health, and also ample wealth in this world?

4-10. Formerly Indra ordered Agni, along with Vāyu, to destroy the enemies of gods. When he consequently burnt the demons in thousands, (the demons) Tāraka, Kamalāksa, Kāladarhstra, Parāvasu, Virocana and Sariihrāda entered the ocean and remained deep in it. Taking them to be weak, Agni and Vāyu ignored them. Since then they harass gods, men and snakes and all sages and then again enter the ocean. In this way, O king, those heroes have harassed, on the strength of the water (of the ocean) being inaccessible, the three worlds for seven and five (i.e. twelve) thousandyugas. Then again Indra ordered Agni and Vāyu: ''Dry up this ocean immediately. Since this abode of Varuna (i.e. the ocean) is the shelter of our enemies, therefore you should today only dry it up."

11-13. They said to Indra, the killer of Maya and Sambara: "It is a wicked act, O lord of gods, to destroy the ocean; since by doing so a large group of beings would be destroyed, therefore, O Indra, adopt some other remedy. O best of gods, how should the ocean, in the portion measuring just a (square) yojana of which crores of beings live, be destroyed?"

14-21. Thus addressed, the lord of gods, whose eyes were reddened due to wrath, said these words to Agni and Vāyu: "The gods never obtain (i.e. accept) the union of impiety with piety. Especially you two are magnanimous. Since you, O Agni, along with Vāyu, did not obey my order, therefore, you both, intent on the vow of a sage, will obtain a human body, and will be born as a sage, in an existence bereft of the true meaning of the science of sacred precepts; and when in your human existcnce you will dry up the ocean just with a mouthful you will (again) obtain godhood". Thus, due to the curse of Indra, that moment only they fell down on the earth, obtained human bodies and were then born from a pitcher. From the semen of Mitrā-varuna, Vasishtha was born as the son; then was born Agastya of severe penance. This sage was (thus) the younger brother of Vasishtha.

22. How are Mitrā-varuna said to be his fathers? Tell me now how Agastya was born from a pitcher.

23-27. Formerly the eternal man, Vishnu, after becoming the son of Dharma, at some time practised ample penance on the Gandhamādana (mountain). Śakra, afraid of his penance, sent Spring and Cupid, along with the hosts of celestial nymphs, to create an obstacle in his penance. When Vishnu could not be fascinated by Cupid and Spring with songs and instrumental music and coquettish and amorous gestures, the group of the ladies that had accompanied Cupid and Spring became dejected. Then Nara's elder brother8 (i.e. Nārāyana) produced from his thigh a lady fascinating the three worlds, to agitate them. Gods, including the two gods (i.e. Cupid and Spring), were fascinated by her.

28-33a. In the presence of the celestial nymphs, Hari (i.e. Vishnu) said to the gods: "She will be known in the world as Urvaśī." Then Mitra, longing for Urvaśī, called her and said (to her): "Satisfyme." She said: "All right". Afterwards, Varuna wooed the lotus-eyed lady (when she was) going to the Sun's world. She said (these) worjfds to him: "I have been chosen before by Mitra, O lord, the Sun is my husband." Varuna said: "Resigning your heart in (i.e. to) me, you (can) go." When she left, saying "All right", Mitra cursed her: "Since you thus be haved falsely, go, today only, to the human world and resort to the grandson of Soma."

33b-38a. Then Mitra and Varuna deposited their seed in a water-pitcher; and (from that) two best sages were born. Formerly a king by name Nimi played with ladies with dice; that time Vasishtha, born from Brahma, came there. The sage cursed the king who did not honour him: "You become bodiless." He too curse d the sage (in the same way). Due to the curse (given to) each other, the two (who had become) bodiless lustres went to Brahma, the lord of the world, for the destruction (i.e. cessation) of the curse. Then by the order of Brahma Nimi lived in the eyes (of people). So, O king, people have the twinklings of eyes in order to give him rest.

38b-43a. Vasishtha also appeared as before in the water-pitcher. From that sprang up Agastya of four arms and with a rosary and a water-pot, the best sage of a tranquil mind. In the manner of ascetics, he, with his wife and surrounded by brāhmanas performed a very difficult penance in a part of Malaya. Then after a long time, seeing the world being harassed by Tāraka and others he, being angry, drank the abode of Varuna (i.e. the ocean). Then all (gods) like Śańkara granted him boons. Brahma and revered Vishnu also went to give him a boon. (They said:) "Well-being to you, O sage, ask for a boon."

43b-47. For a period of twentyfive thousand crores of Brahma's years I should be borne in an aeroplane in the southern tract in the sky. He who offers me worship before the rise of my heavenly car (in the sky), becomes, in turn, the lord of (each of) the seven worlds. May he, who glorified the hermitage named after me at Puskara, obtain religious merit. This is the boon I choose. The hosts of the manes of those who offer a Śrāddha with devotion and (with the offering of) rice balls, will stay in heaven with me, for this much period (i.e. as long as I stay there). This is the boon (I ask for).

48. Saying, "let it be so," the gods went as they had come. Therefore the wise should always offer a respectful offering to Agastya.

49. In what manner should an offering be made to that sage? Tell me (about) the procedure for Agastya's worship.

50-60. At the rise of him (i.e. the Agastya constellation) in the night (i.e.) in the early morning a wise man should take bath with white Sheshamum. Like that, he, the householder, having put on white flowers and garment, should instal an unbroken jar decorated with flowers and cloth, (and also) with five jewels along with a pot of ghee. In the same way having placed at the top of the pitcher a golden human figure of the measure of a thumb with four longhands and arms, and also grains with seven mountains and with a bronze pot, sacred rice grains and silver, he should offer this to the best brāhmana after reciting a sacred text. Having, with a concentrated mind and facing the south, picked up the long-armed (human figure), he, after having saluted a brāhmana, should offer a white milch-cow having silver hoofs and golden face along with a calf and adorned with a garland, a piece of cloth and a bell, if he has a capacity (to do so). O king, a man should give all this for seven nights at the rise (of Agastya). This he (should continue) for seventeen years, or some say (he should continue) even longer. (He should recite the sacred text:) eO you born from Agni and Vāyu, O you son of Mitrā-varuna, O you resembling the Kāia-flower, O you born from the pitcher, my salutation to you.' He, who gives a fruit like this, never sinks; after having performed a sacrifice, a man then should live on a fruit. A man who offers reverential offering in this way, obtains this world (i.e. Bhūh), causing handsomeness and (good) health. By (offering) the second (reverential offering) he obtains the Bhuvan world, then by (the one) after that (i.e. by the third) he obtains heaven (Svah); he who offers seven reverential offerings obtains the seven worlds. He, who in this way recites or listens properly to the account of Agastya, or he, who does the worship of Agastya or intends to do it, (he) too, having gone to Vishnu's abode is honoured (there) by hosts of gods.

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