Purificatory Rites of a Brdhmana

1. You have told (me) in detail the greatness of Narasimha; in the same way (please) narrate (to me) the greatness of the fearful, Bhava (i.e. Shiva).

2-4a. Listen also to the excellent deed of thatgod of gods. There was a demon Andhaka by name, who resembled a heap of collyrium, whi had great penance (to his credit), and who could not be killed by gods. Once he saw the lord Mahadeva, sporting with Parvati, and proceeded to take her away.

4b-6a. 'I shall today carry away this respectable lady. In her absence I shall die. This beautiful lady in the three worlds will be my eternal wife. Her face has lips like the limba-fruit; her face is more (i.e. very) charming. If she willnot be my wife, what is the use of life?'

6b-7a. Thinking like this, and having counselled with his ministers, and having gathered his army, he said to his general:

7b-8. "Get me my victorious chariot, destroying the gods. I shall conquer all gods led by Vishnu and Rudra. I shall carry away the Mountain's daughter (i.e. Parvati). She has captivated my mind."

9. His minister told him about the murder, done by gods including Indra, of Kanaka who was attached to other's wives.

10-11a. Then with his mind overpowered with anger (he said): "I shall kill the gods including Shiva." Having killed that demon (Kanaka), Indra being afraid of the demon Andhaka seeking Shiva's refuge went to Kailasa, the abode of Shankara.

11b-12a. Seeing and saluting the lord of gods, with the half (i.e. crescent) moon as his crest, Indra, the thousand-eyed god, who was frightened, respectfully said (to Shiva):

12b-14a. "O god, grant me fearlessness (i.e. remove the cause of my fear); I am afraid of the demon Andhaka. Today I killed his son in a battle. So, till the great demon, causing fear to me, does not know that his son is killed, quickly kill him there only.

14b-15a. The cruel demon snatches away other's wives through lust; O best of gods, by all means he should be killed by you."

15b-16a. Hearing the words of Indra, Shiva, the protector, then granted him freedom from fear (saying): "Do not fear".

17-21 a. The lord (i.e. Shiva) was surrounded by a host of spirits for killing Andhaka. Taking up a universal form of a great body and very fearful like a terrible serpent with blazing serpents running about and as it were burning the sky with the matted hair (bright) due to the lustre of the gems on the hoods (of the serpents), like the destructive fire at the time of deluge burning (the world) with excessive lustre, he took up the weapons in the form of thousands of serpents with their mouths marked with sprout-like fangs, bright like the digit of the moon on the second day of the month, resembling the interior of Patala, making a terrible sound, full of many ornaments and decorations and making a fearful sound in the battle.

21b-23a. The fearful lord, destroyer of the demons, putting on (around his loins) lion's hide, and tiger's hide as the upper garment, and an extensive elephant-hide, full of (i.e. resounding with) the swarms of bees — having taken such a form, causing fear to the demon, the lord came down to the earth.

23b-24a. The demon Andha also, hearing that his son was killed in the battle, being overcome with the emotion of anger, caused the musical instruments sounded at war time to be sounded.

24b-25a. Having collected (his army), he carefully reached with a great army consisting of chariots and elephants, the place where gods had stood.

25b-26a. Those gods, seeing the demons, greatly eager to wage a big battle, had lost (the chance of) the preservation of their bodies and (so) sought the refuge of Shiva.

26b-27a. Having said to those gods, 'Do not fear', the three-eyed god, took the trident and angrily stood there.

27b-29a. The angry Andhaka destroyed hundreds of crores of gods with arrows. The Pinaka-holder, discharging the flames with burning embers, of fire, surrounded Andhaka, remaining in his chariot, with arrows.

29b-31 a. The lord of demons, relaxed and with his weapons abandoned, called all the demons and started fighting. His army was devastated in the battle in many ways with various weapons, by brave gods who had sought alliance with Shiva.

31b-33. The demon Andhaka seeing his army devastated by gods, and seeing himself obstructed by Shiva with a crore of arrows, and with his body afflicted, just mustered courage and snatching the Pinaka of Rudra struk him (with it).Being struck with Pinaka, Rudra went down to (i.e. fell on) the earth.

34 When the lord fell down on the earth, the three worlds trembled. The oceans left (i.e. crossedj their boundaries and the mountains their peaks.

35-36. The disjoined constellations being (thus) separated went in various directions. When the lord of gods fell on the earth, the angry Andhaka again struck the serpent with a mace; and thus striking him caused him to fall on the ground. The lord of serpents left Shiva and ran somewhere else.

37-38. In a short while, the lord regained consciousness and rose. He took a hatchet (but) did not see (i.e. find) the demon at all. Having created the dark illusion the demon skilled in a hundred illusions (hid himself). Deluded by it Shiva (did not know) where the demon had gone.

39-40a. Shiva was afraid as to what the wicked one would do When the gods were covered with the darkness, and were perplexed, they with their minds confused, spoke to Shiva on account of the importance of the mission.

40b-42a. In the meanwhile, the Sun, settled in the form of lustra, rose, rendering the quarters free from darkness, in the form of a man. When the Sun thus became manifest, and the darkness disappeared, gods with their faces having blooming eyes, became delighted.

42b-43. All the radiant gods, and the attendants led by Karttikeya, praised with various hymns the matchless Sun, in human form, pervading the world, and superior to Brahma, Vishnu and Shiva.

44-46a Seeing that lord of gods of a very bright (form), resembling glossy coral and red lead and tawny, and favourably inclined to salutation, he, the three-eyed (god) Hara, filling the three worlds with lustre, and touching the ground with his five limbs, and with abstract meditation, looked at him with affectionate eyes and spoke with loving and profound voice:

46b-48. "This alone is the deity that does not disappoint the beings afflicted by the demon's illusion and having their hearts eager to see him. This god, this lord alone, emancipating beings from the entire mundane existence, acts as the helmsman.

49. I salute that lord Bhaskara, by devoutly worshipping which deity, various beings and gods have always become fit for final bliss.

50. The Sun, having pervaded the intermediate and the ten quarters with the masses of his rays, acting as crowns and bright like flowers, shines on the peak of the eastern mountain.

51. (O you lord,) your body is always adorable by Brahma, Indra, Rudra, Maruts, Vishnu Agni, Ocean and the hosts of best sages adept in course of procedure and desiring salvation, having besmeared their bodies with divine unguent (white) like days.

52. Those who, having no abodes, eulogise you in others' house, with Vedic hymns decorated with groups of beautiful words, have their hands stretched out, on the earth.

53. O lord of gods, even those men, whose bodies are afflicted with a cutaneous eruption, leprosy or ulcer, or those having their skins decayed, or having bad nails, or have lost their hair, after having saluted your feet, instantly have figures of men of sixteen years old (i.e. young).

54-55. The groups of the singers of samans, the hosts of the bchrcas, the adhvaryu priests, know you to be the cause of the sacrifice; those who know what should be done know you alone to be 'Arya'; also the serpents and the dead ancestors, (look upon you) as omni-fragrant; O sun, the Upanisads look upon you as Maya; also these gods and mortals, Gandharvas and Kinnaras with the multitudes of cdranas wait upon you; and O lord, you take up that particular form.

56. Those who do not worship you who deserve to be worshipped, being tormented by your lustre, being naked and without wealth, with their throats and bellies emaciated with hunger, wander to others' houses for alms with potsherds in their hands.

57-59. You free them from the mundane existence, who worship your charming form like the faces of the charming group of the high-born chaste women, who have the skirts of their garments hanging from the end of their foreheads, with the faces charming like the moon and having the ends of arched and handsome golden garments (the bodies) — who talk sweetly and indistinctly in their houses, and make sounds with the tinklings of the anklets.

60. You alone are Brahma, you are Hari, you are Vayu, you are Agni, you are Rudra, you are Yama, you are Varuna, you are the lord of gods, you are Soma (the moon), you are wind, you are the ejvrth, you are the ruler, you are the sacrifice, you are the lord of wealth (Kubera), you are unvanquished.

61. Your seven horses, not being let on the earth in the battle, crossing speedily, traverse fully this endless sky, and it is not at all fatiguing to them.

62-63. The devotees, engaged in the path of meditation only and having meditated upon your fourth position (i.e. of the Supreme Spirit) with concentration, being free from diseases and being fearless, have waited for a long time, upon your form bright like a heap of fire and the abode of penance — the eternal Brahma who is without a beginning or an end, who is without birth etc., and who is free from diseases, who is great and ancient, who is free from the fear of old age and death, who is cared for by the attendants having rough indications of their feelings, who is pure, and who is highly regarded by the followers of the Vedanta, having waited upon whom for a long time, the devotees have gone to heaven.

64-661. O Sun, O you whose lotus-like couple of feet was rubbed by the group of gods and demons with their heads, O you of a spotlss and fine form, O you lord of beings, O you of an immutable nature, O you loud laughter of the sky, O you Savitr, O you the only lamp of the world, O you abode of the hymns from the Rgveda, the Samaveda and of the Yajusformulae, O you cause of the creation, maintenance and destruction, O you regent of the quarter, O you eternal lord of the ascetics, O you cause of the moon, O you fearful like a heron, ' The verb seems to be missing.

642 Padma Purana O you giver of good things, (satisfy) the desires of me who am drowned in every existence, as you remove old age, death, grief and disease."

67-68a. He who recites this hymn of the Sun in the morning, in the evening or at midday, gets residence in the same heaven with him, and always obtains the (fruits) of (the three goals of human life viz.) Dharma, Artha and Kama, and whatever is placed in (i.e. desired by) his mind from the Sun.

68b-71a. "My salutation to you, O lord of lords of gods, to you vvho grant fearlessness to your devotees, O you saluted by all gods, my salutation to you. 0 you of sharp rays, mv salutation to you; O you the eye of the world, I salute you. O Prabhakara, I salute you. O Bhanu, lord of the world, be victorious. O you lord of the world, I am harassed by this chief of the demons. O Divakara, what should I do? How can I kill him?'. Surya said:

71b. Conquer the most sinful (demon), adept in a hundred tricks with your trident. O you lord of gods, killing Andhaka with your trident, be victorious.

72b-74. Taking the trident cast awav bv Hara's lustre, Andhaka, the sinner, struck (Shiva) with it. In that fight, Rudra also, harassed by Andhaka, himself discharged his very sharp arrow which was (called) 'Pasupata', bv bending his bow (viz. Pinaka) with his two arms.

75. From Andhaka's blood oozing from the split (i.e. the wound made by) Rudra's arrow, hundreds and thousands of Andhakas sprang up.

76. When they were being pierced, other fearful Andhakas sprang up from their blood, and they occupied the entire world.

77. Then the god of gods (i.e. Shiva) having seen that deceitful Andhaka, created the Mothers to drink his blood.

78-81. (They were) Mahesvari and Brahmi, Saurl and Badavi, SauparnI and Vayavya, Samkhinl and Taittiri, Sauri, Saumya, Shivaduti, Camunda and VarunI, Varahl, Narasirhhi, Vaisnavl and Vibhavari, Satananda, Bhagananda, Pichila, BhagamalinI, Bala, Atibala, Rakta, Surabhi, Mukhamandita, Matrnanda, Sunanda, and Bidani and Sakuni, and RevatI, Mahapunya and Sikhipattika also.

82-84a. Then the destroyer of Tripura (i.e. Shiva) pierced the demon with his trident. The Mothers then drank the blood that flowed out. O king, the bloodless demon then became dry; but the demon, though transfixed and held by the very powerful Rudra for a thousand divine years, did not die.

84b-85. O you of a good vow, the demon then devoutly praised Sambhu: "O Sambhu, O destroyer of the worldly existence, my salutation to you. O best among gods, I salute you, be pleased. You are the earth, the water, the fire, the wind, the sky, the sun, the moon, the sacrificer — you have these eight forms, you are a great creator of the mundane existence.

86. Bana, having pleased you with many musical instruments, became the lord in his city protected by himself. The lord of demons (i.e. Ravana), having balanced the mountain with his arms, and with his form tormented by your foot, praised you.

87-88. He became the lord of all hosts of demons and got, a very strong son, who bound (even) Indra. O you (god), who remove the fear of the worldly existence, O you very generous (god), O you causing happiness to me, O you the power of all the gods, O you who have conquered the Maruts, O you perfect in giving what is desired, O you best among the firm, O lord, you always give the desired object to that man who devoutly keeps in his heart your lotus-like feet.

89. Formerly, the best sages got their desires fulfilled after (i.e. by) respectfully worshipping you i.e. Hara, in the form of phallus. Remaining in the hollow of a tree, live your life by reflecting upon him who is of the nature of the author of the worldly existence, and of the form of this expanse (of the universe).

90. One who comes to your feet becomes one who has obtained all desired things by thinking about your feet, O lord. O you who love your devotees, I, who am ignorant, do not know (how) to praise you.

91a. I who have gone to the battle (-field), should be pitied by your good and divine mind."

91b-93a. Thus praised with respect (by the demon), Shiva gave him the position of his attendant and named him 'Bhrriglritl*.1 O king, I have thus narrated to you the greatness of Hara, who removes (the affliction due to) the worldly existence. It is called the hindrance to difficulties and gives happiness to those who are intent upon (reaching) him. Bhishma said:

93b-94. O you best of brahmanas, tell me all about man's (obtaining) godhead, happines, /'getting a) kingdom, wealth, success, victory, enjoyment, (good) health, (long) life, knowledge, wealth, a son, kinsmen, and auspicious (things), Pulastya said:

95. A brahmana endowed with these virtues always becomes prosperous on the earth. Such a divine brahmana becomes fit for a sacrifice (i.e. worship) in the three worlds age after age of the world.

96. Gods, having worshipped brahmanas, enjoy the inexhaustible heaven. Kings (by worshipping brahmanas) protect tht earth and people (obtain) wealth, happiness and auspicious (things).

97. In the world there is none (else) like a brahmana. He is the deity even of gods. He is actually of the form of piety; he is very much the giver of bliss. -

98. He is the respectable preceptor of people, he is a sacred place, and an innocent person. Formerly, he, the good abode of gods, was created by Brahma.

99. Formerly Narada asked the grandsire about the same thing: 'O Brahman, having worshipped which god, would Madhava (i.e. Vishnu) be favourable?' Brahma said:

100. Vishnu favours him, whom brahmanas favour; therefore one who waits upon a brahmana obtains (i.e. reaches) the highest Brahman.

101. Vishnu always lives in the bodies of brahmanas and nowhere else; therefore by the worship oF a brahmana, Vishnu is instantly pleased.

102. He, who would always worship brahmanas, with presents, respect and adoration etc. has duly performed a hundred sacrifices, in which presents to brahmanas are liked by them.

103. The mouth of a brahmana is a field, without a barren spot and without thorns. One should sow all seeds (there). That is an all-time agriculture.

104. That gift which is given after having approached (a brahmana) is delightful. There is an end (even) to an ocean; but there is no end to charitv.

105. Those (who) do not even mentally hurt a brahmana who has committed even a heinous crime, have a conciliatory mind, a condition difficult to be obtained even by gods.

106. He, to whose house a learned (brahmana), having come, does not go (back) disappointed, has all his sins destroyed and obtains the inexhaustible heaven.

107. Know that wealth to be inexhaustible which one would give to a worthy brahmana at a proper time, for it stands (by him) in every existence.

108. He is not reduced to poverty, he neither falls ill nor is he timid. Having worshipped brahmanas, one would obtain a wife agreeable to one's mind

109. Having performed bold acts, one should give (gifts) to brahmanas on the parvan days1. That giving is said to be meritorious, and (leads to) fearlessness and gain.

110. That hand which is hurt while rubbing the soles of the feet of a brahmana, does graceful deeds; any other hand (just) does deeds.

1. Parvan — The days of the four changes of the moon viz. the eighth and fourteenth day of each half month and the days of the full and new moon.

111. Those who are purified by the dust-particles of a brahmana's feet or by a drop of water (sprinkled by) him, are always free (from the bondage of the worldly existence and), go to heaven.

112. The courtyards of houses, which are purified by the dust-particles of the feet of brahmanas are like sacred places and are recommended for the performance of sacrifices.

113. Formerly the sinless brahmana was the first to spring up from Brahma's mouth. The Vedas, the causes of the creation and maintenance (of the world) arose from there only.

114. Therefore, certainly for the worship of (i.e. to be done by) all the people and for (the performance of) all sacrifices, the Vedas were placed in the mouth of the brahmana by the (first) man (i.e. Brahma).

115-116. In a ritual performed in honour of the dead ancestors, in a marriage, sacrifices, at propitiatory rites, expiatory rites excellent brahmanas (should) always (be honoured J. Certainly gods enjoy oblations, demons and departed spirits etc. enjoy offerings, dead ancestors enjoy oblations through the mouth of a brahmana (i.e. when a brahmana enjoys these).

117. A gift, a sacrifice, and an offering, which one offers to gods and deceased ancestors at sacrifices, are fruitless without (i.e. unless they are offered to) a brahmana.

118. (If a brahmana is not present at these rites) the demons, departed spirits, daityas and evil spirits enjoy (the offerings); therefore one should get these rites performed through brahmanas after inviting them.

119. If the present is made to a worthy brahmana at a proper time, a proper place it is a lakh crore times meritorious. Having seen a brahmana, a man should salute him with devotion.

120-121a. The man would live long as a result of the words '(Enjoy) a long life' uttered by him (i.e. the brahmana). By not saluting a brahmana, by hating him, by not having faith in him, men become short-lived, their prosperity comes to an end, and they are reduced to a bad plight.

121b-122a. There is no doubt that one lives long, enhances one's fame, one's knowledge and wealth increase and one becomes most prominent by honouring brahmanas.

122b-123a. Those houses which are not muddy with the water (used) for (washing) the feet of a brahmana, where there is no sound of the recital of the Vedas, which are without the, exclamations of Svaha, Svadha or Svasti1, are like crematories. jXdrada said:

123b-124a. Which brahmana is adorable? Which is not adorable? Tell (me) the characteristics of a brahmana, and also of a preceptor. Brahma said:

124b-l25a. A learned brahmana, endowed with good conduct, is always adorable. He is virtuous, free from blemishes and is like a sacked place and sinless. JVdrada said:

125b-126a. O father, who is a learned brahmana? Is he born in a good or a bad family? Does he do good or bad actions? Which brahmana is adorable on the earth?' Brahma said:

126b-127a. (Even) If a man is born in the family of a good learned brahmana, he is not to be worshipped if he is inactive (i.e. does not perform sacred rites); (but if he performs good acts and even if) he is (born) in a family with a low-caste wife (i.e. even if his mother is of a low caste) he is adorable like Vyasa, and Vibhandaka.

127b-128a. Visvamitra born in the family of ksatriyas is equal to me; so also is Vasishtha, the son of a prostitute, and brahmanas who are prophets.

128b-129. Therefore, O son, listen to the characteristics of, good, learned brahmanas who are like the sacred places on the earth to destroy all sins. One should be (i.e. is) known as a 'brahmana' by birth, but is called a 'dvija' due to (one's having undergone) purificatory rites.

1 Svaha — An exclamation used in offering ablations to gods. Svadha — An exclamation used in offering oblations to the manci.

130. A man is 'vipra'because of his learning. Three are the characteristics of a'srotriya': being purified by learning, sacred hymns and Vedas.

131-133. A brahmana who has become pure by bathing at a sacred place etc. is said to be most adorable; so also is he who is always devoted to Narayana and has a pure heart, who has curbed his senses, who has controlled his anger, to whom all men are equal, who is devoted to his preceptor, deity and guest, who is engaged in serving his parents, whose mind is never interested in the wife of another man, who always narrates the Puranas, who is the child of a man expounding dharma.

134. Seeing him (i.e. such a man) only, (gives) the fruit due to a horse-sacrifice etc. One reaches a good condition when one talks with him as (one would reach a good condition like bliss) by bathing in the Ganges.

135-136. By various vows and daily bath and worship of brahmanas he is purified; and is kind to friend and foe, and is equal to (i.e. looks equally upon) all persons; who (i.e. he) does not snatch other's wealth, or even (a blade of) grass in the forest; he is free from lust and anger, and is not conquered) (i. e. overpowered) by senses.

137a. He does not even mentally catch hold of another's wife who has come to his house. Narada said:

137b-138a. What are the characteristics of Gayatri? What is the merit of her (its) letters? Tell me clearly about her womb, feet and family. Brahma said: I38b-139. Gayatri's metre is gayatri; her deity is surely the Sun; her complexion is fair; her face is fire; her seer is Visvamitra. She is mounted upon Brahma's head, and her foot is situated in Vishnu's heart.

140. She is employed at the thread ceremony; she is born in the family of Samkhyayana; she should be known to have the three worlds as her feet; she remains in the womb of the earth.

141-142. He who assigns the twentyfour letters to the various parts of the body beginning with the feet and ending with the head, obtains (i.e. goes to) Brahma's world. Knowing the deity (to be present) in every letter he would obtain (i.e. go to) the same heaven as that of Vishnu. I shall tell you another definite characteristic of Gayatri.

143-144. A brahmana, remaining in water, should mutter twelve or eighteen letters beginning with Agni and ending with the sky. Freed from a crore of minor sins, and also great sins like the murder of a brahmana they go to my abode.

145. Om! the speech of Agni, placed in the man with Yajurveda, drink Soma; Svaha.

146a. (One should mutter) the hymn of Vishnu, the great hymn and that of Mahesvara, and also, O son, of deities like Devi, Siirya and Ganesha.

146b-147. In whosoever's family he is born, he becomes meritorious on account of those qualities; a brahmana is actually Brahma; he should be carefully worshipped. One should give (him) presents on every parvan.

148-150. The giver receives an inexhaustible (treasure) for hundreds of crores of existences. A brahmana who is engrossed in his studies, who recites and reads out to others and tells others (about) dharma and also (about) good conduct in the world and sruti and Smrti, and also the Puranic and religious Texts, is, after having recited or read out (i.e. on account of his having recited or read out these texts), adorable like Vishnu among brahmanas on the earth by men and gods.

151. A man having worshipped him gets the inexhaustible fruit of that sinless one (and) goes to the abode of Acyuta (i.e. Vishnu).

152. If a brahmana some" time commits a sin, he is not stained with sins, as the (rays of the) sun and fire remaining in the house of a Candala.

153. There is no sin (committed by) brahmanas in acting as priests or teaching, or accepting gifts from bad (persons); (for) brahmanas are like fire and the sun.

154. Well-settled in pranayama1 (restraining the breath) they destroy those blemishes and sins as the wind destroys (i.e. shatters) a cloud in the sky.

155-157a. He, who mutters the Gayatrl hymn endowed with pranayama, and having deities united with every letter of it, assigns (its various parts) to the various parts (of the body)2, becomes free from all sins committed even during crores of existences, and reaching the position of Brahman, goes beyond Prakrti. Therefore, O Narada, mutter the Gayatrl with pranayama. Narada said:

157b-158a. O Brahman, how are pranayamas to be exercised for the deity connected with each syllable? Tell me, in due order, about their assignment to various parts (of the body). Brahma said:

158b-160a. Apana3 remains at the anus and prana4 in the heart of a man. So having contracted the anus he should get it (i.e. apana) united with prana. Then, O son, doing the kumbhaka5 exercise with puraka6, and thus practising the pranayama (exercises), a brahmana should mutter the Gayatrl7 (hymn).

1. Pranayama — Name of the three'breath-exercises'performed during sandhya — Puraka, Recaka and Kumbheka.

2. Nyasa — Mental appropriation or assignment of various parts of the body to tutelary deities.

5. Kumbhaka — Stopping the breath by shutting the mouth and closing the nostrils with the fingers of the right hand.

6. Puraka — Closing the right nostril with the forefinger and drawing up air through the left, and then closing the left nostril and drawing up air through the right nostril, (The third is Recaka, which is expelling the breath out of one of the nostrils.)

7. The mantra occurs at 185 and 186. It means: Let us think about that excellent lustre of (god) Savitr, who would urge (i.e. urges) our minds.

160b-161 a. When a man mutters with this (threefold exercise) his heap of major sins perishes. (If) he recites it once only, his minor sins are destroyed.

161b-163a. That man, who, knowing the sound of each syllable, assigns it to (the various parts of) the body, reaches Brahmanhood; we are unable to tell (its) fruit. O son, listen to the deity of (i.e. connected with) each letter, which I tell (now) and muttering which a brahmana does not suck the breasts of his mother again (i.e. a brahmana is not reborn).

163b-169. The first letter should be known to belong to Agni; the second one to Vayu; the third one belongs to the deity viz. the Sun; the fourth one to the Sky; the fifth one to the deity Yama; the sixth one is said to belong to Varuna; the seventh one to Brihaspati; they know the eighth one to belong to Prajanya; the ninth one to Indra; the tenth one should be known to belong to Gandharvas; know the eleventh to belong to Pusan; the twelfth is said to belong to Mitra; the thirteenth should belong to Tvastr; the fourteenth to Vasus; the fifteenth one is said to belong to Maruts and the sixteenth to Soma; the seventeenth to Angiras; and the next one (i.e. eighteenth) to Visvedevas; the nineteenth to Asvins and the twentieth to Prajapati; the twentyfirst letter should be known to be full of all gods; the twentysecond should be known to belong to Rudra; the next one should be known to belong to Brahma; the twentyfourth to Vishnu; these are the deities of the letters.

170. Reflecting on these deities, one would get the same heaven as they live in. He would know the deities and the speech would (also) be known to him.

171-172. Being free from all sins, he would go to the position of Brahman. A wise man should first assign (the various letters of) Gayatrl to the twentyfour parts in his body beginning with the feet and ending with the head. The wise devotee should assign the syllable 'tat' to the great toe of the foot.

173-178. He should assign the letter'sa'to the region of the ankle; he should assign the letter 'vi' to the shanks; (he should assign the letter) 'tu' to the knee and 'va' to the region of the thighs; he should assign the letter 're' to the

652 Padma Puraiia. privity; (he should assign the letter) 'ni' to the scrotum; (he should assign the letter) 'bha' to the navel; having assigned the letter 'go' to the belly, he should assign the letter 'de' to the breasts; having assigned the letter 'va' to the heart, and the letter'sya' to the region of the hands, (and also) having assigned the letter 'dhi' to the mouth, he should assign the letter 'ma' to the palate; and (having assigned) the letter 'hi' to the tip of the nose, he should assign the letter'dhi' to the eyes; (he should assign the letter) 'yo' in between the eye-brows and the letter 'yo' to the forehead; he should assign the letter 'nah' to the forepart of the face; the letter 'pra' to the right part; the letter 'co' to the hindmost part and the letter 'da' to the left part of the face; having assigned the letter 'yat' to the head, he occupying all (the parts of the body), is well-settled.

179. He, the religious-minded great devotee, a very wise man, of the nature of Brahma, Vishnu and Shiva, having assigned these (letters) would go to the final liberation.

180-181. Listen again correctly to the assignments to be done at the time of the evening (prayer). Having assigned 'Orh bhuh' to the heart, he should assign 'Orii bhuvah' to the head. (He should assign) 'Oih svah' to the lock of hair on the crown of the head; he should assign 'tat savitur varenyam' to the body; 'bhargo devasya dhlmahi' to the eyes; he should assign 'Orii dhiyo fa nah pracodayat' to the hands.

182. (While reciting the hymn) 'Orii apojyotirasomrtam1 brahma bh^rbhuvahsvarorh', he, being purified from sin by merely touching water would go to Hari shi.e. Vishnu).

183. Having muttered Savitri three times at the time of the evening (prayer) with Kumbhaka, with Vyahrtis2and twelve orhkaras as 'Oth bhuh, Orii bhuvah, Orii svah, Orii mahah, Orii janah, Oriitapah, Orii satyam; Orii tat saviturvarenyarh bhargo devasya dhlmahi, dhiyo yo nah pracodayat' (i.e. we reflect upon that excellent lustre of god Savitr who would urge our minds); 'Orh apo jyotlrasomrtarh brahma bhurbhuvahsvarorh' and having muttered the Savitrl (-hymn) of twentyfour letters at the time of the Sun-worship, he becomes superior with great learning, (and) obtains Brahmanhood.

1. Apojyoti.... Narayana is said to be water, light, cause of immortality, Brahma, Bhuh and Svar.

2. Vyahrti — a mystic word uttered by every brahmana in performing his daily Sandhya — adoration. They are supposed to be three or seven as given here..»

184. O son, now listen carefully to Gayatri, having six limbs, knowing which a brahmana goes to the highest position of Brahman.

186. Now (follow) the characteristics of the five heads of Gayatri: 'Orh bhiih, Orh bhuvah, Om svah, Orh mahah, Om janah, Orh tapah, Orh satyarh.' 'Om tatsavitur vareniyam bhargo devasya dhimahi, dhiyo yo nah pracodayat'.

187. Having muttered Gayatri with Vyahrtis he should again assign ("the letters of) Gayatri (to the various parts of the body). Being free from all sins he would go to the same heaven as of Vishnu.

188. (He should assign the letters) 'Orh bhiih' to the two feet; 'Orh bhuvah' to the two knees; 'Orh svah' to the waist; 'Om mahah'to the navel; he should assign (the letters) 'Orh satvam' to the forehead; 'Orh tat savitur vareniyam...'to the lock of hair on the crown of the head.

189. A brahmana who does not know this, is a mean brahmana; his sin is not exhausted; he would become (sinful) by accepting many presents (i.e. his sin due to accepting various gifts is not removed).

190. He who knows this Gayatri endowed with all the mystical letters forming the essential part of the (Gayatri-) hymn, knows the four Vedas, has the knowledge of meditation and of the three muttered prayers.

191. He who does not hear (Gayatri), is (even) beyond (i. e. inferior to) a Shudra. To such an impure brahmana the presents made at the time of a Sraddha should not be given.

192-193a. His bath is useless; everything about him would be fruitless. Like a pure flower at an impure place all his learning, wealth, birth (as a brahmana) are fruitless, since brahmanahood is the cause (of all these).

194-195a. Gayatri is said to be superior to the Vedas, and the giver of final bliss. If Gayatri (-hymn is recited) ten times it destroys the sin committed from birth, (if it is recited) a hundred times it destroys the sin of the previous existence; and (if is is recited) a thousand times it destroys the sin committed in every existence in the three yugas.

195b-196a. He who mutters the Gayatri (-hymn) in the evening and in the morning on (i.e. by counting the beads of) a rosary, undoubtedly gets the fruit of (the recitation of) the four Vedas.

196b-197a. The sin committed during a crore of existences, of a brahmana who everyday mutters the Gayatri (-hymn) thrice a day for one year, perishes.

198-200. An excellent brahmana obtains heaven and salvation by muttering it everyday. He who everyday recites the hymns addressed to Vasudeva, and salutes the feet of Hara, would go to (i.e. obtain) salvation. One reciting the hymns of Vasudeva and excellent stories about him, does not have even an iota of the mud (of sin) in his body. By plunging into the Vedas and (other) branches of learning, he gets the fruit of bathing in three streams.

201. One who recites the religious texts would get the fruit of a crore of sacrifices. Thus, O best brahmana, I am not able to describe the virtues of a brahmana.

202-203a. Who is having the universal body? It is Hari only in an embodied form, due to whose curse there is destruction, and due to the granting of boons by whom, all kinds of prosperity come to a person.

204. 'My salutation to the deity belonging to Brahman, to the benefactor of cows and brahmanas and of the world, to Krishna and Govinda.'

205. Hari (i.e. Vishnu) favours the man who always worships Hari with this sacred text, and he would go to the same world as that of Vishnu.

206. The sin of him, committed during existence after existence, who would listen to this account of a religious nature, perishes.

207-208. He, who recites it or reads it to others or explains it to people, is not reborn and obtains inexhaustible heaven (i.e. lives eternally in heaven). Here (i.e. in this world), he would obtain wealth, grains, royal enjoyments and sound health, and also a good son and auspicious fame and in heaven he enjoys like a god.. s CHAPTER FORTYSEVEN The Birth of Gam da Ndiada said: l-2a. Due to your favour I have understood who the most meritorious Brahmana is (i.e. I have understood the characteristics of the most meritorious brahmana). O best of gods, if you desire (i.e. have) affection for me, quickly tell me, so that I shall understand, O lord of gods, (the characteristics of) a mean brahmana by his acts. Brahma said:

2b-4a. That is a mean brahmana, who has fallen from the ten kinds of baths, and from presenting libations of water1 to the manes of the deceased ancestors; also one who has abandoned the (offering of) prayers and restraint; one who has fallen from worship of gods and from vows, and fiom learning the Vedas; and from truth, purity etc.; and from the knowledge of abstract meditation and offering oblations into fire.

4b-6. The great sages have recommended five (kinds of) baths for brahmanas: Agneya, Varuna, Brahma, Vayavya and Divya. Agneya is said to be a bath with ashes (i.e. besmearing the body with ashes); Varuna is said to be a bath with water; Brahma is said to be a bath accompanied by the hymn 'Apohistha'; Vayavya is said to be a bath of sun-dust; the divine bath is said to be with the rain during sun-shine.

1Tarpana — Presenting libations of water to the manes of the deceased ancestors.

7-8. One taking bath with these with (the recital of) sacred hymns would obtain (the fruit of a bath) at the sacred places. It is said in the Smrti texts that the water in contact with a tulasi-leaf, and the water flowing from Saligrama, and that water which is touched by the horns of cows, and that water with which the feet of a brahmana are washed is purer than that which is purified by prominent preceptors.

9. A wise man obtains that fruit with these baths which (fruit) he gets by giving (gifts), (visiting) sacred places, devotional acts, vows and sacrifices.

10-11. A man who everyday avoids offering libations to the manes of the dead ancestors is a killer of them and goes to hell; he who avoids the daily prayers is a killer of brahmanas (and goes to hell); and the meanest brahmana is he who is free from (i.e. who neglects) sacred hymns, vows, and is devoid of the virtues accruing from Vedic learning and avoids sacrifices and presents.

12. These five are mean brahmanas: one bargaining for money (i.e. the fees to be paid to a priest) at a sacrifice; one subsisting upon the offerings made to an idol1; a bad astrologer2; one conducting religious ceremonies for all classes3; and one always dallying with others' wives.

13. Also those brahmanas who have not undergone purificatory rites to the accompaniment of sacred hymns, who are without purity and restraint, who eat aimlessly, and who are wicked are most mean.

14. Those brahmanas who are given to stealing, who are ignorant, who are without (i.e. who do not observe) all rules of dharma, and who always go astray are the meanest.

2. Naksatra — One who subsists on predictions based on movements of planets etc.

3. Gramayajaka — A priest who conducts the religious ceremonies for all classes and is consequently considered as a degraded brahmana.

15. All those brahmanas who do not perform rites like sraddha, who do not serve their preceptors, who do not recite sacred hymns, and who violate the boundaries (of good behaviour) are the meanest. IG. All these wicked ones should not be talked, to, and all of them go to hell; they are impure; are of a bad conduct, and should not be at all honoured.

17-19. Those brahmanas, who subsist on a sword, who work as menials, who are engaged in driving bulls, who work as artisans, who work as usurers, who deal in children, who indulge in sorcery, who resort to shudras, who are ungrateful, and who kill their preceptors — all these are said to be mean; and those other brahmanas who discard (good) conduct, who are heretics, who condemn righteousness and various kinds of gods, who hate brahmanas (are mean).

20-21. Yet a brahmana is never to be killed; because, O best of brahmanas, a man becomes a brahmana-cide by killing him. A brahmana who has fallen into the castes of shudras, mlecchas and candalas due to (desire for) food or sex, should never be killed.

22. The brahmanahood (of a brahmana) perishes by having sex with women of all castes and by eating all things that are forbidden; (but such a brahmana) again becomes a brahmana as a result of his religious merit. Narada said:

23. O you grandsire of all the worlds, what position does a man, who, having done such bad deeds, practises merit, go to? Brahma said:

2-r. He who, even after having committed all kinds of sins, restrains his senses, is free, from all sins, and again deserves brahmanahood.

25. O son, listen to an old, charming and wonderful story: The son of a certain brahmana became endowed with youth.

26. Then due to exuberance of youth and delusion as a result of deeds in the former (existence), he approached a candall, and instantly became dearer to her.

27-29. He generated sons and daughters on her; having given up (the members of) his own family, he lived in her house for a long time. He did not eat any prohibited food, nor did he drink wine. She (canda.ll) always said to him: "(You do not eat prohibited food; at least) drink (some or) other (kind of) wine". He said to.her: "O dear one, please do not talk (about) filthy things. I always get a vomitting sensation at the mention of it (i.e. wine))."

30-31. Once, being fatigued due to hunting he was asleep in the house by day. She took wine and with a smile put it into his mouth. Then from the biahmana's mouth fire blazed all around. That flame burnt the house with family and wealth.

32-33. Then the brahmana rose, saying'alas!', and wept. After lamenting he started inquiring: 'Wherefrom did the fire rise? How is this fire in my house? (What is the cause of the fire in my house?). Then a voice in the (i.e. from the) sky said: "It is your (inherent) lustre (as a brahmana)."

34-35. When it (i.e. the account) was narrated as it had taken place, the brahmana was amazed. The lustre in the sky, having reflected over the matter, spoke again: "Your fine lustre has vanished; therefore, practise piety." Then the brahmana having gone to excellent sages, asked them about his well-being.

1. Candrayana — A leligious observance or expiatory penance regulated by the moon's waxing and waning. In it the daily quantity of food, which consists of fifteen mouthfuls at the full moon, is diminished by one mouthful everyday during the dark fortnight till it is reduced to zero at the new moon, and is increased in like manner during the bright fortnight Prajapatya — A kind of fast or penance lasting twelve days, food being eaten during the first three days once in the morning, during the next three once in the evening, on the next three days only if given as alms, and a plenary fast being observed during the three remaining days.

36-40. All the sages said to him: "Practise the pious acts of giving in charity". The sages said: "Brahmanas are purified from all sins by restraints and vows. Observe the restraints laid down in the sacred texts for purifying yourself. Repeatedly observe quickly for removing your sins, divine vows like Candrayana1 Krcchra, Taptakrcchra, Prajapatya. Go to the pure sacred place and worship Govinda. Soon your sins will completely perish. Due to the power of the holy places and of Govinda, your sins will perish and you will obtain Brahmanahood. O dear one, listen to an old account as we shall narrate it:

41-43. O son, formerly, the bird Garuda, the young one, desired food and as soon as he came out of the egg, he, being hungry, said to his mother: 'Give me food.' Then the mother seeing her son Garuda, very mighty and resembling a mountain, with a delighted mind said: 'O son, I am not at all able to pacify your hunger.

44-45. Your father, the religious-minded Kasyapa, who is actually the grandsire of the world, practises penance on the shore of (the ocean called) Lauhitya. Go there and ask (i.e. tell) him what your desire is. By his instruction your hunger will be satiated.'

46. Then hearing the words of his mother, the very powerful Vainateya (i.e. Garuda), having the speed of the mind, reached his father's vicinity in a short while.

47-48. The bird, seeing his father, that best sage, blazing like fire, saluted him by bowing his head, and said: 'I the son of you, the magnanimous one, have come to you with a desire for food. O protector, "O lord, I am oppressed with hunger.'

49. Then resorting to meditation, and knowing him to be Vinata's son, the best sage, through affection for his son, said these words:

50-51. 'Hundreds of thousands of (most sinful) bhillas reside on the beach of the lord of rivers. Eat them up and be happy. These unconquerable crows at the holy places are destroying the holy places. Without being particular eat these bhillas excepting a brahmana.'

52-53. Thus addressed, the bird left, and ate them up. He even swallowed a brahmana as he did not know his (true) condition. That brahmana stuck fast to his throat. The best bird could neither vomit nor swallow him.

54. Going to his father he said: 'O father what is this (that has happened) to me? I cannot remove the being that has stuck to my throat.'

55. Hearing those words of (i.e. uttered by) him Kasyapa said to him: 'O son, I had told you beforehand. You have not recognized this brahmana.'

56. Then the pious, wise sage, saying so, said to the brahmana: 'Come near me: I shall tell you what is beneficial to you.'

57-58. Then that brahmana said to the best sage, Kasyapa: 'All these are always my friends; they are my relations; they are dear to me: (some of them) are my fathers-in-law, brothers-inlaw, and my kinsmen; others are there with their children. With these I shall go even to an inauspicious hell.'

59. Hearing these words of (i.e. uttered by) him, Kasyapa, being amazed, said: 'You, who have been born in the family of brahmanas, have fallen with the candalas.

60. Your men (i.e. relatives) certainly live in a terrible hell. In no way they will have acquittal for a long time.

61. A man becomes happy only by giving up the sinful, wicked candalas and by avoiding sins; not otherwise.

62. He, who (first) commits a terrible sin through ignorance or delusion and then practises righteousness, would go to an excellent place.

63. If a sinner practises righteousness and then again thinks of committing sins, he sinks as a person getting into a stoneboat sinks in the ocean.

64. He, who, having committed all (kinds of) sins, and (having collected) a heap of misfortunes, becomes appeased later, destroys those sins.

65-66. Then the brahmana said to the very intelligent, best brahmana sage: 'If this bird will not release all my relatives, then, with this bird striking my vitals, I shall give up my life; otherwise let him free my relatives; this is the vow of me, who am determined.'

67. Then the sage, due to the fear of the murder of a brahmana said to Garuda: 'Vomit fully all these mlecchas along with the brahmana.'

68. Then the lord of lords, at the bidding of his father, quickly vomitted them in forests, in the vicinity of mountains and in (various) directions.

69. Then appeared the hair-less, beard-less yavanas, fond of food; also some who had small beards.

70. In the south-east appeared the sinful Nagnakas (i.e. the naked); in the south (appeared) the Avacakas (i.e. who were dumb); they were fearful, were delighted in killing beings, were wicked and ate the (flesh of) cows.

71. In the south-west (appeared) the Kuvadas (i.e. who talked badly), who were sinners and who were ready to kill cows and brahmanas; in the west (appeared) the Kharpas (i.e. cheats); in the east lived (i.e. appeared) the Darunas (i.e. the terrible ones).

72. In the north-west (appeared) the full-bearded Turks, who ate the (flesh of) cows; they were mounted on the backs of horses and did not return (i.e. flee) from great battles.

73. In the north (appeared) the Mlecchas, living in the mountains. They were omnivorous and wicked and were, it is said, engaged in killing and binding (others).

74. In the north-east were the Nirayas living on trees. These Mlecchas, by the mere touch of whom one should enter water with all one's clothes on, who were terrible and held weapons in their hands, remained (i.e. appeared) in the (different) directions.

75-76. In the Kali-yuga, void of piety, and a bad time, people everywhere touch these (Mlecchas) through greed for wealth. The bird (i.e. Garuda) freed the Mlecchas and being oppressed by hunger, said again: 'O father, hunger is oppressing me more'.

77-78. Kasyapa there said to Garuda who was melted with tenderness: In one region of the ocean, there are a big elephant and a tortoise desiring to kill (each other); they are immeasurable (i.e. of a very huge size) and are very energetic.

79-80. Those (two remaining) in the water, will, O son, quickly satiate your hunger'. Hearing the words of his father, he, very powerful, and of a great speed, went there, attacked the elephant and the tortoise and tearing them with his nails, flew into the sky with the speed of lightning after seizing them.

81-83. The Mandara and other mountains could not serve as a prop for him. Then the very mighty (Garuda) going with wind's speed for (a distance of) two lakh yojanas, dropped (himself with them) on a huge branch of a jambu-tree. Suddenly the branch gave way. The powerful (Garuda), fear662 Padma Purana ing the death of cows and brahmanas, quickly supported that falling branch.

84-85a. Vishnu, taking up a human form, went to the charming and mighty (Garuda) who was moving fast holding the branch and said to him: 'O best of birds, who are you? Why are you moving in the sky, holding the huge branch and the huge elephant and tortoise?'

85b-86. Then the bird (i.e. Garuda) said to Hari (i.e. Vishnu) inhuman form; 'O you of mighty arms, I am Garuda, having the form of a bird due to my deeds. I am the son of Kasyapa, born from the womb of Vinata.

87. See these great animals seized by me for eating them up. Neither the earth, nor the trees and mountains can support me.

88. Seeing the jambu-tree after (having flown for) many yojanas, I fell on its branch with these two to eat them up (after sitting on the branch).

89-90a. That branch suddenly broke. Holding the branch, I am wandering. O wise one, fear and dejection have entered me (i.e. my mind), as a result of the murder of crores of brahmanas and cows.

90b-91. 'What should I do? How should I go? Who would put up with my speed?' When (Garuda) had said this, Hari then said to that best of birds: 'Mounting on my arm, you eat up these elephant and tortoise'. Garuda said:

92-93. ' (Even) the oceans and best mountains are not able to support me; then how can you hold (i.e. support) a strong being like me? Who else except Narayana (i.e. Vishnu) is able to hold (i.e. support) me? He alone is the man in the three worlds, who can put up with my force.' Hari (i.e. Vishnu) said:

94. 'A wise one should save his own affair first; do (i. e. get) your work (done) now; having done (i.e. having got done) your work you will certainly know me'.

95. Having seen that very mighty (Vishnu) and having mentally reflected, the bird (i.e. Garuda), saying, 'Let it be so', jumped on his great arm.

96. When the lord of the birds fell upon his (i.e. Vishnu's) arm, it did not move. Remaining there, he dropped the branch on the abode of the mountains (i.e. the earth).

97. Just at the fall of the branch, the earth, with the mobile, the immobile and the forests, trembled. The oceans also trembled (i.e. were agitated).

98. Then he rashly ate up the two animals, the elephant and the tortoise. He was not satisfied. His hunger was not satiated. —

99. Knowing (i.e. seeing) this Govinda (i.e. Vishnu) said to the lord of birds: 'Eat the flesh of my arm and be happy.'

100. When he said this, O son, he, through hunger, ate a, lot of flesh of his arm; but there was no wound on his (arm).

101. Then the highly intelligent one said to Hari (i.e. Vishnu) the lord of the mobile and immobile: 'Who are you? What proper thing dear to you should I do today?' Ndrayana [i.e. Vishnu) said:

102b-104. And for convincing him he showed him his own form. Seeing him who had put on a yellow garment, who was dark like a cloud, who had four arms, who was pleasing, who had held a conch, a disc, a mace and a lotus, and who was the lord of gods, Garuda, saluting him by bowing his head (said to him): 'O best man (i.e. Vishnu), tell me what thing dear to you should I do?'

105. Vishnu, the lord of the lords of gods and very lustrous, said to him: 'O brave one, O friend, be my vehicle for all times'.

106-107a. To him the greatest among the birds said: 'O lord of gods, I am fortunate. O lord, O master, on having seen you my life is fruitful. Having requested my parents, I shall approach you.'

107b-108. Vishnu, being pleased, said this: 'Be ever young and immortal; you will not be killed by any being\ your deeds

664 Padma Pwrana and lustre will be like mine. May you (have the power to) move at all places; may you certainly have all happiness.

109. May you obtain whatever you have in mind. You will easily obtain food desired by you and to your liking.

110. You will instantly deliver your mother from her calamity. (What I say will not be) otherwise.' Saying so Hari (i.e. Vishnu) instantly disappeared there only.

111. Then Garuda also, having gone to his father, told him everything. Hearing that, and with his heart pleased, he (i.e. Kasyapa) again said to his son (i.e. Garuda):

112. 'O greatest among birds, I am fortunate; so also is your auspicious mother. The wife and family of him whose son you are like this, are blessed.

113. He in whose family such an excellent male, devoted to Vishnu is born, will having emancipated a crore (of members of his) family go to the same heaven as of Vishnu.

114-115. He who worships Vishnu everyday, who meditates upon him, who sings (songs in his praise), who always mutters Vishnu's hymn, who recites his eulogy, who eats food offered to him, who fasts on the day of (i.e. auspicious to) Vishnu, is relieved after the destruction of all his sins — there is no doubt about it.

116. That best man in whose mind Vishnu resides, alone would always get Vishnu's servitude (i.e. would always become his humble devotee) by means of his religious merit.

117. Having collected good deeds (i.e. merit due to good deeds) for thousands of crores of existence, he would, due to the exhaustion of all his sins, be the servant of Vishnu.

118-119a. Such a man is fortunate in the world and would get the likeness of Vishnu. That man is the best with whom Vishnu, the immutable lord of the worlds, always worshipped by excellent gods, is well-pleased.

119b-120. Vishnu is not obtained (even) by gods with (i.e. after practising) austerities, and with many and various kinds of sacrifices; you are getting (i.e. you have obtained) him. Relieve your mother from the terrible calamity caused by her co-wife.

121-122. Having retaliated for your mother, you will go to that lord of gods. Securing his father's order and having received a great boon from Vishnu, Garuda, being delighted, went to his mother and remained before her after having saluted her. Vinatd said:

122b-123a. O son, you had your food today; you also met your father. Why (then) are you late? I am afflicted with anxiety.

123b-124a. Hearing these words of his mother, Garuda, laughing a little, told her the account. Having heard it she wasamazed:

124b-126a. '(Though) a child how did you do that feat difficult to perform? I am blessed; my family is blessed since you became the friend of Vishnu. Seeing that (you have) obtained a great boon (from Vishnu) my mind is delighted. O you (my) son, by your valour you have emancipated both my families (i.e. of my father and of my husband).' Suparna (i.e. Garuda) said:

126b-127a. O mother, tell me what I should do that is dear to you? Having done that mission (entrusted to me by you) I shall go to the vicinity of Narayana (i.e. Vishnu).

127b-129a. Hearing this, that chaste Vinata said to Garuda: 'I am suffering from a great calamity. Adopt a remedy against it. My sister is my co-wife. She has formerly purchased me. I have become her servant. Who will save me from it (i.e. her servitude)?

129b-130a. When her sons — the great serpents — had rendered (the Sun's) horse black by means of poison, she said to me that the horse would become black at dawn.

130b-131a. Then I said (i.e. to this I replied) — 'This (horse) is always white in colour. Your words are untrue.' Then she made a solemn declaration.

131b-132. Then I swore at Kadru, the mother of the serpents. At that time I said to her: 'If this horse of the Sun becomes black, then I shall be your servant.'

133-134. Then when her clever sons rendered the Sun's horse black, I became her servant. O you delighting the family, when I shall give her wealth as desired by her, I shall be free from her servitude.' Garuda said:

135. O mother, ask her quickly; I shall retaliate. I shall eat up those serpents; this is my proper pledge.

136. Then that unhappy Vinata said this to Kadrii: 'O you auspicious one, tell me what you desire, so that I shall be free from the difficulty.'

137. That wicked one said: 'Give me nectar'. Hearing these words, she became gloomy.

138. Then that miserable (Vinata) slowly came to her son, and said to him: 'The sinful one asked for nectar; O son, what will you do (now)?'

139. Hearing these words, Garuda, getting excessively angry (said:) 'O mother, I shall bring nectar; do not be grieved'.

140. Saying so, he speedily went to his father. 'O sinless one, now I shall get nectar for my mother'.

141-143. That sage, after hearing these words uttered by him, said to the lord of birds: 'Above Satyaloka there is a city fashioned by Visvakarman for the good of the worlds. It is beautiful with an assembly; it is inaccessible due to fire and ramparts; it is unassailable by demons and gods. Gods have fashioned there a mighty god for its protection. He, whom the hero sees, would be reduced to ashes.' Supavia (i.e. Gamda) said:

144. O best of sages, I have obtained a boon from Narayana (i.e. Vishnu); O father, I have no fear even from the host of demons or of gods.

145. Saying so, and taking the water of the ocean the bird having the speed of mind, entered the sky, and moved (up).

146. By the wind produced due to (the movement of) his wings much dust was raised; the heap of dust left (behind by him) did not come near him.

147. Having gone (to the city), the mighty one put out the fire with the water in his beak. The god (the protector of the city), with his eyes full of dust, did not see him.

148-149a. The powerful one, killed the group of protectors and snatched the nectar. Indra, mounted upon Airavata, going to the bird, bringing the nectar, said these words:

149b-150. 'Who are you, that having taken up the form of a bird, are forcibly snatching nectar? Doing what is not liked by all gods, how do you (still) have attachment for life? I shall take you to Yama's abode (by striking you) with arrows resembling fire.'

151. Hearing the words of Hari (i.e. Indra) the mighty (bird) angrily said: 'I shall carry (away) your nectar; show (me) your valour'.

152. Hearing this, the mighty-armed (Indra) struck (him) with sharp arrows, as a cloud would strike the peak of mountain Meru with the shower of water.

153. Garuda, with his nails like the thunderbolt, pierced the elephant (i.e. Airavata), and also Matali (the charioteer of Indra), (Indra's) chariot, (his) disc, and the advancing gods.

154. That Matali of great arms was afflicted; (and also) the best elephant. Then all the hosts of gods were made to turn away their faces with the wind produced by his wings.

155. Then angry (Indra), desiring to win, struck him with his thunderbolt; (but) the great bird was not disturbed by the fall of the thunderbolt.

156. Noticing that his thunderbolt was ineffective Indra became afraid. Withdrawing from the battle then, he disappeared there only.

157. Moving speedily, he came down to the earth. The best of gods (i.e. Indra again) said to (Garuda) in front of the entire host of gods: Sakra (i.e. Indra) said:

158-159. If you now give the nectar to the mother of serpents, she will certainly make all serpents immortal. Your pledge will be null and void; (and) you will not get the fruit of your life. Therefore, O sinless one, with your consent I shall take it away.

160. O Indra, you will take away the nectar at that time when it will be known in all the worlds that that unhappy mother of me is free from servitude.

161. Saying so, the very powerful (Garuda), having gone to his mother, said to her: 'O mother, I have brought the nectar. Give it to her only.'

162. With her heart blooming (with joy), and seeing her son with the nectar, she called her (i.e. Kadru), and having given it to her, then became free from servitude.

163. Seeing that grass, wood, beings, beasts and reptiles, as well as gods with great sages were amazed.

164-165a. Having freed his mother (from bondage) Garuda was well (-disposed). In the meanwhile, Indra suddenly took away nectar and put poison there (i.e. in its place) without being noticed by her (i.e. Kadru).

165b-166. Kadru, with her heart pleased, hastily called her sons, and put the poison, having the characteristics of (i.e. resembling) nectar, into their mouths.

166b-167a. The mother (i.e. Kadru) said to her sons: 'Let these divine drops always remain in the mouths (of the members) of your family.' They were happy.

167b-169. Great sages, gods, Siddhas, Gandharvas and human beings said: 'O mother, let (these drops) be in (your) family by (i.e. as) our favour.' Gods, with Siddhas and sages, dismissed by the serpents, gladly went home. The serpents were happy. In the meanwhile, Garuda forcibly ate up the serpents.

170-171. The remaining serpents ran and remained in various directions, mountains and forests, oceans, the nether worlds, holes and hollows of trees, and lonely bowers. The serpents are always his (Garuda's) food, created by the creator.

172. He (i.e. Garuda) having eaten the serpents, and having worshipped the gods, went to the immutable Hari (i.e. (Vishnu)

173. He, who reads or listens to this auspicious account of Garuda, will be free from all sins and honoured in heaven.&q

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