The Story of a Faithful Wife

1. Of the thirty-three gods and others the lord is the author. He is the one who snatches them away, who protects them, is their father and originator.

2. Whatever fatigue we give to our speech (i.e. however hard we try to describe), we are not fit to describe him. Yet I have a kind of curiosity or thirst and hunger.

3-4a. The dear one should speak when something about what is done is asked. O lord, how does the loyal, chaste wife know the past? (Please) tell me fully as to what her power was. The lord spoke:

4b-5a. O dear, I have told you (all this) before; yet O brahmana, you again have curiosity (to hear it). I shall tell you all that you have in your mind (to know).

5b-6a. A devoted, faithful, loyal wife is the (very) life of her husband. She is adorable even for gods and for sages exPounding the Vedas.

6b-7a. There will be no great secrecy in honouring that woman who is the wife of a husband and who is regarded as most adorable in the world.

7b-8. O dear, formerly there was a very beautiful city in Madhyadesa. In it (lived) a brahmana, chaste lady, named Sevya. Due to the adverse effect of his former deeds, her husband became a leper (i.e. contracted leprosy).

9. She was always engaged in serving her husband with, (pus) trickling from his wounds. She very much satisfied whatever desire of him she could satisfy according to her capacity.

10-11. She would always worship him like a deity, and free from jealousy would love him. Once, he saw an extremely beautiful prostitute, who was going along the road, and through folly became overpowered by the passion of love. Having heaved a very deep sigh, he became dejected.

12-14a. Hearing it, the good lady came out of her house and asked her husband: O lord, whence are you dejected? O lord, whence this (deep) sigh? Tell me what is dear to you — that should be or should not be done. I shall do whatever is dear to you; you alone are my dear lord. Tell me what you desire,O lord, I shall accomplish it according to my capacity."

14b-16a. When she had said this, he said to her: "O dear one, why do you talk in vain? Neither you nor I am able (to get what I want). It is not proper to talk fruitlessly. You are not entitled to asking (i.e. please do not ask) since my desire through folly, due to longing after the beautiful woman, is like that of a dwarf, who, remaining on the ground, desires (to pluck) the fruit of a tall tree. I am talking something that is difficult to accomplish for a couple and that is irrelevant." The faithful wife said:

16b-19a. I shall be able to accomplish the object (only) after knowing what is going on in your mind. O lord, give me an order as to what is to be done. When I shall be able to accomplish your object difficult to accomplish, then only I will havd great good in this and in the next world.

20-21a. "It is certain that a person asks for a sinful thing because of his practice of doing such things. My mind is burning after having seen that perfectly beautiful prostitute of wholly spotless limbs going on this way.

21b-23a. If, through your favour, I get that one who is in the prime of youth, then my existence will be fruitful; O good lady, do what is good to me. If that beautiful woman does not come to me, who am a leper, a distressed person, stinking with the odour of pus, having fresh wounds, then it is proper for me to die."

23b-24a. Having heard the words uttered by him, the good lady said: "O lord, I shall do (everything) according to my capacity; be steady."

24b-26. Having mentally reflected, she, at the end of night, in the early morning, took cowdung and a broom, and gladly went. Havingreached theprostitute's house, and having cleansed the courtyard she gladly gave (i.e. besmeared with) cowdung to the street and the wall (s). She hurriedly returned home through the fear of being seen by people.

27-29a. In this manner the good lady acted for three days. Then the prostitute also asked her male and female servants: "Who has done (these) good things in the courtyard?Though I did not tell (i.e. order anyone), who has decorated the streets, quadrangles and walls with lovely (drawings etc.)?"

29b-30a. They, having consulted one another, replied to the prostitute: "O good lady, we have not done this work; we have not done the cleansing."

30b-31a. She was amazed and (kept on) thinking. When the night was over, she saw her (i.e. the chaste wife) having again come over there.

31b-34a. Having seen that great good lady — a loyal wife — she clasped her feet, and said: " (Please) forgive me. O you loyal wife, you are as it were darting for the destruction of these — viz. (my) life, body, wealth, glory, (my) aims and (my) fame. O good lady, whatever you ask for — -viz. gold, gems, jewels or garments or any other desired object — I shall certainly always give it to you."

34b-35. Then the good lady said to her: "I have nothing to do with wealth. I have some other piece of work (to be done) by

726 Padma Purana you. I shall tell it if you will do it. Then I will have delight in my heart, (thinking) 'Now you have done everything.' " The prostitute said:

36. O you loyal wife, I shall truly (i.e. surely) do (what you tell me); (please) speak out quickly. O mother, protect me, quickly tell me my mission.

37. Due to bashfulness she spoke out humble words that were dear to her (i.e. the chaste lady); the prostitute, having thought for a while, said with patience:

38. "I shall be very unhappy in the company of the leper, stinking with pus. I shall do it (i.e. give him company) for a day, if he comes to my house." The faithful wife said:

39. O beautiful lady, tonight I shall come to your house, and will take (back) to my house, my husband, who will have enjoyed what he wants to enjoy. The prostitute said:

40-41. O loyal wife, O illustrious lady, quickly go (back) to your house; let your husband come to my house at midnight. I have many lovers — 'kings and (others) like them. One of them always stays in my house.

42. Today I shall keep the house free (from) them for your fear (i.e. lest you may fear). Let your husband come, and having met me, let him go (back).

43-44. Having heard this, that good lady went home, and informed her husband: "O lord your mission (i.e. the mission you entrusted to me) is successful. She tells you to goto her house tonight. She has many masters; (so) there is no time (i.e. opportunity) for you (i.e. she cannot remain in your company for a long time)." The brahmana said:

45. How shall I goto her house? I cannot walk. Knowing this how can I have patience? How can the work to be done be accomplished?

46. Putting you on my back I shall take you to her house; and after (your) work is done, I shall bring you back along the same path. The brdhmana said:

47. O auspicious one, by your doing this, all I want will be done, since what you have done is unbearable for even ladies.

48-49. In the beautiful city, there was always ample wealth in the house of a rich man. The citizens and the king heard that at that time (i.e. during that night) itwas stolen. Hearingabout it the king called all the officers keeping watch at night, and angrily said to them: "If you desire to live, then todayhand over the thief to me."

50. Receiving the king's order, they, agitated with the desire to capture the thief, forcibly arrested the thief by the king's order.

51-52. Mandavya, the excellent sage, having great lustre and resembling fire, best among the contemplating sages, remained in abstract meditation at the root of a tree in a dense forest in the outskirts of the city. With wind having entered the tubular organ1 of his body, he did not cognise anything.

53. Seeing that great sage, resembling Brahman, and remaining (in abstract meditation), the wicked ones (said:) "This is a thief; the rogue, of a wonderful form, lives in the forest."

54. Saying so the sinful ones bound the best sage. He did not say (anything to) nor did he see those very terrible men.

55. Then the king said this: "I have (now) secured the thief. On the path at the gate in the vicinity (of the city) inflict a severe punishment on him."

56. The sage Mandavya was fixed to the stake there on the road. They inserted the stake into the anus upto (i.e. the stake went through his body) the head.

57. Due to his having restrained his senses, he, whose body was pierced through at the stake, was not conscious of the pain. Others also punished him as they liked.

58. In the meanwhile, the loyal wife took her husband on her back and went (to the prostitute's house) in the pitchy darkness.

59. Due to the contact of the leper, the stinking odour came (to the sage). Due to the contact of the leper, the abstract meditation of the sage was verily disturbed. Mandavya spoke:

60. May he, who caused me affliction, causing pain to my body, be consumed to ashes before the sun rises.

61. He, who was thus addressed by Mandavya, fell on the ground. Then the loyal wife said: "Certainly the sun1 shall not rise/'

62. Then taking him to the house, for three days she remained in the house, and supported her husband lying on a beautiful bed.

63-64. Having cursed him (i.e. the chaste lady's husband), the sage went to the desired country. When, for three days the sun did not rise, gods, seeing all the three worlds including the mobile and the immobile distressed, led by Indra, went to the grandsire.

65. The gods reported the matter to the Lotus-born (god Brahma). "We do not know the cause (of this). \You (please) do whatever is proper for us." Brahma said:

66. Due to what has happened to the chaste lady and to sage Mandavya, the sun is not rising.

67. O Brahmana, then the gods led by Brahma, quickly went to the earth, to the leper, in the aeroplanes.

68. Due to the brightness of the aeroplanes, and the rays of (i.e. shooting from the bodies of) the sages, in the interior of the houses and not elsewhere it appeared as it were a hundred suns (had arisen).

1. Bradhna=the sun. The words Sura (in v.69) and Khaga (in v.76) have the same meaning.

69. "Oh I am doomed! How is it that the sun has come to (i.e. his rays have reached) my house?" She saw the gods with the aeroplanes resembl-ng swans.

70-71. In the meanwhile, Brahma said to that loyal wife: "How do you like it since all gods, brahmanas and cows (are about to) die? O mother, give up your anger towards sun-rise." The faithful wife said:

72-73. Surpassing all people my husband alone is my lord; but due to the curse of the sage he will die when the sun rises; for this reason only I cursed the sun. (I have not done so) through anger, delusion, greed, or desire of carnal gratification or hatred. Brahma said:

74. There will be good to the three worlds by the death of one. Thereby (i.e. by saving the worlds), O mother, you will earn more merit.

75. The chaste lady there said to Brahma in front of the gods: "I do not really like any good by abandoning my husband." Brahma said:

76-78. O good lady, when the sun rises, and your husband is consumed to ashes and when the three worlds are composed, I shall do good to you. From the ashes a man, resembling the god of love in lustre, will be born. He, your husband, will be endowed with all qualities and you will always be like Rati. Your couple will be honoured in heaven, as Hari is worshipped by gods and as Lakshmi is honoured (by them). Therefore (please) do as I tell you. The faithful wife said:

79. O Brahman, which worlds shall I, a widow on the death of my husband condemned by people, and with my customary practices foiled and having become unrighteous, go to?

80. So you aie not at fault. Your husband is not dead yet. Due to our words the leper will become (handsome like) the god of love.

81. When the creator was speaking like this, she having reflected for a moment, said: "All right." Then the sun rose.

82-83. Afflicted by the sage's curse he was turned into ashes. From the ashes the brahmana, oppressed by (passion of) love, came out. Having seen him, all the citizens were amazed, the hosts of gods were delighted, and the people became more composed.

84. That good lady went to heaven along with her husband in an aeroplane that was like the sun in colour and that had come from heaven.

85. Thus, since the chaste lady is auspicious and like me, therefore she knows the account of the past, future and present.

86. The sin of him, committed in existence after existence, who recites to others this excellent, meritorious account, perishes.

87. He obtains inexhaustible heaven (i.e. lives eternally in heaven), and is united with gods. Ogoodbrahmana, a brahmana gets (mastery over) the Veda in every existence.

88. He who listens to it (just) once, becomes purified, and is freed from the stream of sins. He obtains (i.e. goes to) heaven, and fallen from heaven, becomes a rich man.

1. O Vishnu, how was there (i.e. for what reason was there) a wound of the stake on the body of Mandavya (i.e. why was he fixed on the stake)? How (i.e. for what reason) leprosy spread on the body of the husband of the loyal wife?,

2. As a child, Ma^avya inadvertently put (i.e.inserted) a straw into the abdomen of a cricket, and abandoned her through folly.

3. That brahmana, who was ignorant of dhartna, due to that blemish, experienced a poignant pain day and night.

4. But being engaged in abstract meditation he did not feel (the agony) caused by the stake. Due to his great practice in deep meditation, the sage did not experience the full poignancy.

5. O best brahmana, due to the brahmana leper's having harmed a brahmana, and due to his not having restrained his senses, there was leprosy, stinking with pus on his body.

6. O brahmana, formerly he had offered four young girls and also three daughters to brahmanas, therefore he (obtained) that chaste (woman as his) wife.

7. Due to her only, he would be equal to me. Why should you be amazed? Know that the previous karma (is the cause). The brahmana said: '

8. He, whose wife is unruly and wicked, will not certainly get heaven; since, O lord, her life is like this, good of all is desired. Hari said:

9. There are certain unruly and wicked wives of a man who gives everything. Among them the man should not think about her who cannot be protected.

10. To women none is dear; nor is there anyone that is not dear to them. Like cows looking for newer and newer grass they look for newer and newer lover.

11. A woman certainly resorts to a man who is poor, ugly, or who is not virtuous or who does not come from a good family or who is a servant.

12. A young married woman after leaving her husband, who is endowed with virtues, who belongs to a good family, who is very rich, who is handsome, and adept in sex would resort to a mean man.

13. O brahmana, listen to the dialogue between Uma and Narada, by (listening to) which you would fully know the various actions of women.

14-15. O brahmana, the sage Narada was naturally inquisitive about everything. Thinking to himself, he went to the excellent mountain Kailasa, in the Himalaya, which was (Shiva's) dwelling connected with the legend of Nandi. The magnanimous sage, having saluted ParvatI, asked her:

16. "O goddess, I am eager to know about the ill acts of women. You are connected with the occupation of young married women.

17. You truly know the heart of all women. Therefore, please tell everything to me, who am humble and ignorant." The goddess said:

18. In this existence (as women) which is fit to be united with, whether it is appropriate or not, the heart of women is undoubtedly always fixed upon men.

19. O Narada, it is true, (quite) true, that the vulva of women becomes moistened on seeing a well-dressed man, whether he is her brother or son.

20. When there is noplace, no moment or no suitor (available), then (only) the chastity of women happens to be there.

21. A woman is like a pot of ghee; a man is like a burning charcoal. Therefore one should not keep ghee and fire at one place.

22. O son, as the driver of an elephant brings him under control with a goad or a mallet, (exactly) in the same way the protector of women (brings them under control).

23. Her father protects her in her childhood; her husband protects her in her youth; her sons protect her in her old age. A woman never deserves freedom.

24. So due to her freedom and her own desire, a beautiful clever woman, sought after by a man, would act according to her urge.

25. As cooked food, in the absence of protection, is controlled by (i.e. eaten by) dogs and crows, in the same way, a young woman would become corrupt due to freedom.

26. Again, the family would be spoiled due to her contact. He who is born from the seed of another man (than his own father) is of a mixed caste.

27. Commixture of castes is caused by paramours. The sinner (who commits it) would certainly live in hell. All (such sinners) are born as insects on the earth.

28. Then O son of a brahmana, such a man is taken to (i.e. born in) a Mleccha family. Since due to a corrupt wife the family would perish, therefore a man should not have a corrupt wife.

29. That mean man who even after knowing the fault of women, endures it, would remain in the fearful Raurava (hell) with his dead ancestors.

30. Some woman causes the family to fall, some emancipates the family. Therefore, making all efforts, a wise man should marry a woman born in a good family.

31. A woman is impartial to both the families (i.e. that of her father and that of her husband), and brings them together. A good woman emancipates the families (i.e. members of both the families), (while) n wicked one causes them to fall.

32They savthat in the mundane existence, heaven, (good of) the family, blemish, success or failure, son, daughter, friend depend upon woman.

33. Therefore a wise man should marry one or the other for raising progeny. She is the abode of many blemishes.

34. The husband, who approaches his wife during menses, becomes the killer of a brahmana or of an embryo, and goes to hell.

35. He, a sinner, who, through delusion dislikes and deserts a chaste wife, commits that sin which (he would have committed) by killing her, and having experienced the fruits of that (sin), he would go to hell.

36. By kidnapping a woman, a man (i.e. the man who kidnaps) would go to (i.e. would be born in) the family of a candala. In the same way a man becomes fallen by abandoning his wife.

37. Such a man would, placing his wife on his shoulder, live for a long time in Yama's city. Her feces and urine would always fall on his head.

38. Thus for thousands of years the wicked one carries (on his shoulders) the burden (of his wife). Again he would go to (i.e. live in) Raurava for as many years as there are hairs on the body.

39. He again descends (i.e. is born) among the insects, and then goes to (i.e. obtains) the existence of man. Then due to former blemish, he obtains (i.e. is involved in) quarrel and (suffers from) grief.

40-41a. Having thus obtained three births, a man is free from sin. His wife, suffering in hell for that much period, and being born as a female crow and a female fox, and having eaten the filth of leavings of food, would become a widow in the human world.

41b-43a. And a man, a practised deceiver, who would approach (i.e. cohabit with) a candala woman or a Mleccha woman or a Pulkasa woman, having suffered there (i e. in the hell) twice, thrice or four times that period (is reborn), and having cohabited with his mother, his preceptor's wife, a brahmana woman, a queen or someone else who is the wife of a superior person, is not born again (i.e. eternally lives in hell only).

43b-44. There is no requital after having cohabited with (i.e. for one who cohabits with) his sister, his son's wife, sister or daughter-in-law, his paternal uncle's wife, the sister of his father or mother or any other woman (than his own wife).

45-46a. He would be the killer of a brahmana, would be blind and dull of speech. Being deaf in ears he falls, and there is no atonement (for the sin of him also) who has uttered very obscene words about women as a class. The brahmana said:

46b-47a. O lord, having done such bad deeds, how is liberation (possible) (for such a man)? (Please) tell it to me. I really want to hear (about it). The lord said:

47b-48a. Having gone to (i.e. cohabited with) them (i.e. one, who cohabits with these women), dies after embracing a doll of heated iron, and then being pure, goes to the other world.

48b-49a. All the sin of that man, who leaves the householder's stage and becomes intent on me and always remembers Govinda, perishes.

49b-52a. (Even if) he has committed a myriad of brahmanacides by approaching (i.e. cohabitting with) his preceptor's wife, or has committed a hundred lakh of sins by drinking spirituous liquor distilled from rice etc. or has kept gold etc. with him for a long time after having snatched it — all these and other great sins of such a man perish as cotton or hay perishes (is burnt) after having come in contact with fire. Therefore, a man would be purified after having recollected my name i.e. Govinda.

52b-53a. That man, who lives in the householder's stage (i.e. as a householder) and having worshipped him (i.e. who loudly recites Govinda's name and worships him), is free from sin.

53b-55. That man obtains fruit equal to the fruit obtained by giving away a crore of cows on a solar eclipse day at the bank of the Ganges — or that which is a thousand times more — by reciting the name of Govinda, and he would eternally live in my city. Such a man becomes a sovereign king after havinglived in (my) house according to his desire.

56-57. A man having listened to my story (narrated) in a Purana, becomes equal to me. Having narrated the Purana (to others) he would obtain intimate union with me. Therefore one should always carefully listen to and cause (others) to listen to a Purana — the store of dharma; (i.e. should recite it to others). Such a man would go to (i.e. be united with) Vishnu's body.

58. O son of a brahmana, listen to another thing also, which I shall narrate fully, as to what would happen (i.e. what is to be done) according to the circumstances when a sin with reference to a woman is committed.

59. A man should, on an auspicious day, present ajar of water — giving great fruit — along with the gift of all seeds to a brahmana. That moment only he is purified forthwith.

60. He should give the seeds of all grains etc., to a brah736 Padma Purana mana at the (proper) time. Having destroyed all his sins, he obtains heaven eternally.

61-62a. O brahmana sage, I shall tell you about the strong virtue of a chaste woman. Her family becomes pure; and prosperity always prevails (in her family). Both the families obtain heaven, and also her husband and she herself (go to heaven).

62b. O brahmana, the virtue of a faithful, devoted wife has been forgotten (to be told) to you who have been asking (about it).

63-64a. I shall again tell what is beneficial to the worlds and auspicious as regards the women. Those meritorious women, having got up early go, after the chaste lady, to my position, as a result of their religious merit.

64b-G6a. (The vow) is recommended for six months, or an year or more. The chaste woman, as long as she is pure, would go to heaven. The woman, who follows her husband, takes him, who is a drunkard, the killer of a brahmana, or full of all sins, to heaven from the mud (of sin).

6rb-67a. He shines like the god of love, and she is charming like Rati. In the world only, she experiences unending pleasure.

67b-68a. She, who, on the death of her lord at a distant place, after having got his insignia, dies through her piowess as a chaste woman, emancipates her husband from sin.

68b-69a. If the chaste woman, when her husband is dead in another country, takes the insignia of her husband, she would go to heaven after having lain (i.e. if she lies) on (the pile of funeral) fire.

69b-70a. A brahmana woman who follows her dead husband, would not take herself and her husband to heaven, as a result of killing herself.

7Ob-71a. By the command of Brahma, a brahmana woman should not die (by going to the cremation ground) with (the dead body of) her husband. She, becomes a killer of herself, (by thus dying with her husband. So she should not die like this), but (should) become a recluse. Narottama said:

71b-72a. Of all the castes, a brahmana is recommended to be praiseworthy. What is meritorious here for an eminent brahmana, and what is its opposite (i.e. sinful)? The lord said:

72b-74a. A rash act is never proper for a brahmana woman. A man (who lures her to do such an act) is a killer of a brahmana. Therefore, O brahmana, I shall tell you which vow a brahmana woman should observe; please listen properly.

74b-75a. She should never eat flesh brought from a market. (Then) she would obtain the fruit of the performance of thousands of horse-sacrifices, at the end of the year.

75b-77a. Worship of the desired deity is the best vow (in honour) ofHari. Without jealousy she should also offer water and pinda to her husband. The chaste woman will be suddenly united with her husband in the heaven of Vishnu; (and will live with him there) for crores of thousands of ages and crores of hundreds of ages.

77b-79a. From there the brahmana woman will come out, after having received a great vow. She would emancipate thousands and hundreds (of members) of both the families (i.e. her father's family and her husband's family). Therefore, relatives, sons, brothers etc. should never curb (her) and should not make her lose her vow.

79b-82. A widow should not observe the vow whenVishnu's day occurs. The unfortunate one again becomes a widow existence after existence. She who eats fish and flesh, goes to hell (i.e. lives in hell) fora longtime, due to the wrong performance of the vows, and certainly becomesa bitch.That wicked widow, who cohabits (with a man) is the destroyer of the family, and having sufferel (i.e. lived) in hells, she becomes (i.e. is born) as a female vulture for ten births. Then becoming (i.e. being born as) a female jackal she would be born as a human being.

83a. Similarly she who becomes a widow in her childhood becomes a maid (if she errs in the performance of vows). The brahmana said:

83b-84a. Tell me (about) the fruit (that one would get) y offering (one's) daughter (to a proper bridegroom) and also

738 Padma Purana tell me the fruit (that one gets) by (offering) a maid. O lord, tell me about the (proper) procedure about this, if you favour me The lord said:

84b-85a. Listen to the fruit (which one would get) by (offering one's) daughter (to a bridegroom), who is endowed with (good) form (i.e. who is handsome), who is endowed with virtues, who hails from a good family, who is youthful, who is wealthy.

85b-86a. He, who gives his daughter united (i.e. decorated) with all ornaments, has (indeed) given the entire earth, with mountains, forests and jungles.

86b-87a. The giver would certainly get the fruit of offering his daughter (decorated with) half (the number of) ornaments. The fruit of offering a daughter without ornaments would be a quarter (of the fruit mentioned above).

87b-88a. A man who receives the price for his daughter goes to hell. The ignorant man, after having sold his daughter (i.e. who accepts the price for his daughter), never comes back from hell.

88b-89a. He, who, through greed, offers his daughter to a man who is not suitable (for her), goes to the Raurava hell and (then) is born as a candala.

89b-90a. Therefore a wise man never takes from his son-inlaw the price for his daughter. What he willingly gives is inexhaustible for him (i.e. gives him an inexhaustible fruit).

90b-91a. All that land, a cow, gold, wealth, garments, corn which he gives to his son-in-law and the presents made to his daughter at the time of her marriage becomes (i.e. leads to an) inexhaustible (fruit).

91b-92a. O child, whatever presents are given to the bride at her marriage by those who belong to her family or by those who belong to other families (than her own family; become inexhaustible.

92b-93a. The donor does (i.e. should) not remember the gift, nor does (i.e. should) the recipient ask for it. Both (who remember what he gives, and who asks for a present) go to hell like a pot the rope of which is cut off.

93b-94a. So a good man should give presents to a bride at her marriage. By not giving such a present one goes to hell and becomes (i.e. is born as) a maid-servant.

94b-95a. A daughter is not given in marriage to anyone of these six types of men, viz. one who lives very near, one who lives far away, one who is extremely opulent, one who is very poor, who does not have a high descent, or who is a fool.

95b-96a. Similarly a daughter is not given to a very old man, or to him who is very miserable or to him who lives in (another) country, to him who becomes very angry or to him who is not content.

96b. A man, giving (i.e. who gives) his daughter to (anyone of) these obtains (i.e. goes to) hell.

97a. (A man, who gives his daughter to an unsuitable man) through greed, through being honoured or who exchanges the bride (at the time of marriage), goes to hell.

97b-98a. By offering a dear, young, beautiful woman (i.e. a maiden) along with ornaments and bed, to (one of) the sages, a man would obtain unending fruit.

98b-99a. The fruit of a young virgin and a girl eight years old is the same. One should be given to a suitor, the other one to a brahmana.

99b-100. A wise man, without troubling himself, should offer a purchased daughter to god. Till the end of the Kalpa he would get (i.e. live in) heaven, and would be a king or a very rich man on the earth; and in every birth he would get a very beautiful, fine wife.

101-103. The sin of that man, who everyday listens to this excellent auspicious account, perishes and he masters all sacred works. He would get eternal heaven (i.e. would eternally live in heaven), and would become dear to women. A ksatriya becomes victorious and certainly a king also. Listening to it removes sins committed in birth after birth. In the same way, an excellent woman receives good fortune (i.e. the auspicious state of wife-hood).

1. O lord, if you favour me, (please) tell me fully about the life and matchless prowess of the trader. The lord said:

2. A man should give (presents) with truthfulness, without greed, and without jealousy. (It may be said) that he would thus always well-accomplish a hundred sacrifices, in which sumptuous fees are given.

3. Due to truth (alone), the sun rises; also the wind blows; the ocean would (i.e. does) not cross its boundary nor would (i.e. does) the Tortoise avert (sustaining) the earth.

4. Due to truth (alone) the worlds stand (undisturbed), and also all mountains. That being, who swerves from truth, becomes a denizen of the nether world.

5. He, who always sticks to speaking the truth, and is always engaged in (doing) truthful deeds, having physically gone to heaven, would become one with Acyuta (i.e. Vishnu).

6. All the sages reached me by truthfulness, and (then) final beatitude. By truthfulness (alone) king Yudhisthira physically went to heaven.

7. Having conquered the entire host of his enemies, he righteously protected the world. He also performed the difficult Rajasuya sacrifice.

8-10a. (A king) should always feed eighty-four thousand brahmanas in (i.e. serving the food in) golden plates and utensils, and having fed them (like this), he should dismiss them after giving the utensils to them. He should give the brahmanas wealth other than that which is liked by them. Then seeing that the host of brahmanas is not poor (i.e. is rich_with the gifts) he should dismiss it. lOb-c. In the same way, a king, being free from jealousy, should everyday, truthfully feed sixteen thousand snatakas.1

1. Snataka — One who has bathed i.e. performed ablutions, i.e. a brahmana, who, after perfotming the ceremonial lustrations required on his

11. They have beforehand stayed in his house with a desire for his victory. He has indeed conquered the entire world due to his showing favour for their life.

12. Due to truthfulness, Bali, the demon-king, will become Indra. I again and again stay in the house of him, who dwells in Patala.

13. I eternally stay in the heart of him, who does meritorious deeds; and (so) I had bound him (i.e. Bali to Patala) after freeing him from his existence as a demon.

14-15a. I give lower position, (or) godhead, (or) the position of Indra. Due to his truthfulness, king Hariscandra became settled in the Satyaloka, with his pure body and along with his vehicles and paraphernalia.

15b-16a. Many kings, and also others who were siddhas and great sages, who were wise and ascetics became settled in the Satya(-loka).

16b. Therefore a man, who is devoted to truth, is capable of crossing the mundane existence.

17. The magnanimous trader was well-settled in true speech (i.e. spoke the truth). As far as speaking the truth is concerned, there is none else like him in the world.

18. If a thousand horse-sacrifices and truth are weighed together, truth is superior to a thousand horse-sacrifices.

19-20a. Everything would be accomplished by means of truth; a truthful man cannot be overcome. That cow Bahula went to heaven through speaking the truth. Having put together the entire people, she would not be reborn.

20b-2l. So also he always observes (but) never tells a lie. He is very clever in purchasing or selling costly or cheap things. Especially for a witness telling the truth is commendable.

22-23a. Witnesses, having told the truth (i.e. who have told the truth), have gone to the inexhaustible heaven (i.e. finishing his studentship as a brahmacarin under a religious teacher, returns home and begins the second stage of his life as a grhastha. There are three kinds of Snatakas: (1) Vidyas'nataka (as above); (2) Vratasnataka — one who has completed the vows such as fasting, continence etc. without the Vedas; (3) Ubhayavratasnataka — who has both the qualifications of Vidyasnataka and Vratasnataka.

742 Padma Purdjfa have eternally lived in heaven). If an eloquent speaker speaks the truth after having gone to an assembly, he goes to Brahma's abode (a destination) difficult (to be reached) by other sacrifices.

23b-24a. He, who speaks the truth in an assembly, would obtain the fruit of (the performance of) a horse-sacrifice. He having told a lie (i.e. who tells a lie) through greed or hatred, goes to Raurava hell.

24b-25a. The trader who witnesses everything, and who is brave among people, would become a god in heaven especially due to his having given up greed.

25b-26. A certain glorious shudra was never greedy. He often subsisted on vegetables or gleanings of corn with great difficulty. He put on a tattered garment and always had two pots in his hand.

27-28. Always being free from greed, he did not accept others' belongings (i.e. did not accept anything from others). To-know him (i.e. to test him), I took a pair of garments, and stood (waiting) with respect (for him), having kept it down the bank of a river. Having seen (i.e. though he saw) that pair of garments, he did not think (i.e. desire) to have it.

29-30. Knowing it as belonging to someone else, he patiently went home. Then, thinking that the pair of garments was insignificant, I dropped an udumbara fruit containing gold on the river-bank.

31-32. He saw that wonderful (fruit) on his way. 'It may be useful, but appears to be artificial. And if now I take it, my greedlessness has surely gone. It is hard to protect it; and it is a place of ego (i.e. would make me egoistic).

33. Where there is greed, there is acquisition; greed proceeds from acquisition. Hell is eternally to be reached by a person who is seized by greed (i.e. a person seized by greed eternally dwells in hell).

34-37a. If worthless wealth remains in our house, my wife and sons would indulge in extravagance. Due to extravagance desire springs up; due to excitement confusion of mind arises; due to confusion there are delusion and pride and then anger and greed. Due to the exuberance of these penance will perish; (and) when penance has exhausted, sins deluding the mind proceed; and bound by those chains, he never gets freedom'.

37b-38. Thinking (like) this, the s'Odra abandoned it, and went home. Gods, being happy, gladly said: 'Well (done), well (done).' Taking the form of a naked mendicant, I went to his house.

39-40. Having gone there, I talked about the past action in accordance with his destiny. Then due to (my being in) the vicinity and due to the restlessness of the people, his wife came (out), and asked about the factor that led to his luck. I then quickly told her whatever struck my mind.

41-43a. I mildly told her the cause of the noise that was in (i.e. that had occurred to) my mind. "O you illustrious one, today your husband, like an ignorant man, forsook what was given by fate; here (i.e. in this world), wealth will not come again (once it is ignored). As long as he lives, he will experience ill luck. O mother, go to your vacant house, and ask him about that (udumbara-fruit) which he did not take."

43b-45a. Having heard those auspicious words, she approached her husband and spoke to him. Having heard the bad news, he was amazed. Having thought (for a while), with her he came to me. He mildly said to (i.e. requested) me: "O mendicant, you (please) explain it." The mendicant said:

45b-46a. How, O son, how did you, in contempt, ignore like a blade of grass, (the fruit) which you saw, and which for a long time was pure? So, O son, fortune is never without thorns (i.e. difficulties).

46b-47. Matchless prosperity or bravery withers. You will see (that you have caused) great grief to your relatives from their birth to their death; and you will certainly have the same course as the dead always have.

48. Therefore, quickly take it, and enjoy prosperity without any difficulty, and also matchless, excellent wealth and bravery causing wonder to the people. The SMra said:

49. I do not long for wealth; wealth is a trap in the mundane existence. A man who has fallen (i.e. has gone astray) in getting it, would not attain salvation.

50. (Please) listen to the defect due to wealth in this and the next world. (A man who has wealth has) fear from a thief, from (his) kinsmen, from kings and robbers also.

51-52. All mortals — (all) hosts of beasts or fish — are always longing for killing. Then how can wealth always give happiness to them who have it? Wealth ends one's life and causes sins. It is a dear abode to death and others and a great primary cause of adversity. >> The mendicant said:

53. He, who has wealth, has friends; he, who has wealth, has relatives; (his) family (is noble); he (alone) has good character, wisdom, handsomeness, enjoyments, success and happiness.

54. How can he, who is without money, and who is forsaken by his sons and wife, have friends? How can such wretched people have good deeds in (tlieii) life?

55. Good deeds like sacrifice etc. are helpful Giving (gifts) is a staircase (leading) to heaven. This is not possible in the case of a person having no money.

56. Preserving and performing vows, listening amply to (accounts about) dharma etc., offering sacrifices (i.e. sraddhas) to manes, (visiting) sacred places are not possible for a man having no wealth.

57. Similarly, remedy for a disease, wholesome diet, collection of medicines, protection, fight with and victory over enemies are certainly not possible for such a man.

58. The livelihood of women during their life is had by wealth only; and also good or bad deeds of the past, future and present (times) are possible (by means of wealth alone).

59. Therefore, he, who has ample wealth, can have enjoyments as he likes. By giving (wealth) you will soon obtain heaven from (i.e. after going from) here (i.e. this world). The s'udra said:

60-61. Every vow is (performed) if there is absence of desire (i.e. absence of desire is avow in itself). Living at a sacred place is due to absence of anger (i.e. absence of anger is residence at a sacred place). Kindness is like muttering prayers; and contentment is pure wealth. Harmlessness is the greatest achievement; and living by gleaning corn is excellent. Eating vegetarian food or fasting is like (drinking) nectar, O you, who torment your enemies.

62. Contentment is my great enjoyment; and a cowrie is my great gift To me the wife of another man is like my mother, and wealth of others is like a clod.

63. Others' wives are like serpents; all this is my sacrifice. Therefoie, O you mine of virtues, I do (i.e. did) not take it. (I am telling you) the truth, and truth (only).

64a. It is better to keep away from mud and not to touch it than wash the hands after touching it.

64b-65. When, O best man, he spoke like this, shower of flowers thrown by all gods fell on his head and body. The gods beat the drums, and the hosts of the celestial damsels danced.

66-67. The chief of Gandharvas sang (songs in his praise), and an aeroplane came down from heaven. The hosts of gods there said: "Get into this aeroplane. Reaching Satyaloka, enjoy pleasures like the great Indra. O you righteous one, there would be no counting of the time for which you will enjoy."

68-69. When the gods had spoken like this, the shudra said (these) words: "How can this mendicant have (such) knowledge, (such) action, and (such) speech? Is he Hari (i.e. Vishnu), or Hara (i.e. Shiva), or Brahma, or Indra or Brihaspati, or Dharma himself that has come here to deceive me?"

70. When (the shudra) had spoken like this, the mendicant said (these) words with a smile: "I am Vishnu; I have come here to know about your righteousness.

71-72a. O great sage, go, along with your family, to heaven, by this aeroplane. O you highly intelligent one, by my favour, you will always be youthful; and will have endless good fortune".

72b-73a. Surrounded by all their relatives, they endowed with divine ornaments and adorned with divine garments, suddenly went to heaven.

73b. Thus, O best among excellent brahmanas, by giving up greed they went to heaven.

74. Similraly, that trader is intelligent and is established in true righteousness, by which (i.e. due to this) he knows that account which took place in (some) other country.

75. There is none else like the trader, who is well established in heaven. Therefore, O brahmana, you too, go similarly to heaven.

76. The sin committed in existence after existence of that mortal (i.e. man), who, well-settled in all his duties, listens to this account, perishes in a moment.

77. O brahmana, even by reciting it only once, before people, a man would get the fruit of all sacrifices and would be honoured (even) by gods.

1. (I have) told (you) about Adrohaka's greatness, unbearable to the people. Having resisted (the temptation of cohabiting with) a woman occupying the same bed, he conquered everything.

2. He made convenient (i.e. easy) what was difficult to be accomplished by the wise, and by the celibate sages, and which was difficult for gods, demons and men.

3. Which manf but Adrohaka, is capable of conquering the sexual desire, which is naturally difficult (to overcome)? O brahmana, he (i.e. Adrohaka) aloneis a man who has conquered everything.

4-5a. Sures"a (i.e. Indra) had vaginal marks (on his body) because of having outraged Ahalya only. Then again, due to the favour of Goddess (Indraksi), he, became well-known as Sahasraksa (one having a thousand eyes). This is known in the entire mobile and immobile world.

5b-7a. O lord, how did the god of gods outrage Ahalya? How did he, the lord of gods, after having the vaginal marks (on his body) become Sahasraksa (i.e. having a thousand eyes on his body)? How did the lord of gods whose body was bright like the sun, become one whose body had vaginal marks on it? I desire to hear accurately how (this) weakness of the god became notorious. The lord said:

7b-8a. Formerly, the large-minded lord of the worlds, the Creator, gladly gave his mind-born daughter to Gautama in the presence of the regents of the quarters.

8b-9a. Since then in the hearts of the regents of the quarters, with their minds overcome with the passion of love, and in the heart of the lord of Saci (i.e. Indra) fascination for her has remained like a dart.

9b-10a. 'This (young girl) who is a gem (among women) and who is well-dressed and of an excellent complexion, is given to a brahmana, by disregarding the regents of quarters. What shall I do now?'

10b-ll. Thinking like this, (Indra) again saw her excellent form when she was in youth, through Maya (magical power). Thinking again, he went to the place of Gautama.

12. Listen from me (i.e. as I tell you) what happened after he had gone there. That(sage)Gautama once went for a bath to Puskara.

13. The chaste wife was engrossed in cleansing the house and (arranging) household things. She was intent upon preparing the offering to the deities and (the lord of) dwelling.

14-16. She (kept ready) the fuel for the sacrificial rite, and collected things for (her husband's) daily rites. In the meanwhile, Indra assumed the form of the great sage and gladly entered the (sage's) hut. The chaste and loyal wife, seeing her husband became active to collect things with faith at the chamber (where the images) of the deities (were placed). Then Indra, who had taken up the sage's form, and who was excited, said to her:

17. "I am overcome with the passion of love; give me a kiss etc." In the meanwhile (i.e. at that time), she bashfully said (these) words:

18-19a. "O lord, please do not ask me to give up the acts etc. (being done) for the deities. O sage, O you who know dharma, (please) do not ask me to give up the acts (being done by me) for the deities and the like. You know the entire purpose of pious deeds. This desire at this time, now, is not proper."

19b-22a. Then he, who seeing her all-beautiful form was overpowered by the passion of love (said to her:) "O darling, enough (of such words); (please)do not talk (like this). A dart has come up in my heart. That woman is a loyal, faithful and devoted wife, who always does what should and should not be done in accordance with what the husband says. She who disobeys his order, especially at (i.e. for) coitus, has her religious merit lost, and she meets with misfortune."

22b-23a. She said: "O sage, things required for the worship of gods are (kept ready). Other daily pieces of work are also done. Why do you want to make a change in them?"

23b-24. He said to the chaste woman there: "Give me an embrace etc., by giving up the fear in your mind, as I had given them to you." Thus speaking to her, he embraced her, and did what he had desired.

25-26 a. In the meanwhile, O brahmana, the sage, after he had started his meditation, understood the sinful deed of Indra. Quickly he went (back) and stood at the region of the door.

26b-27. Indra, seeing the sage, entered a cat's body; and walked in the manner of the wind (i.e. fast). The sage said to (i.e. asked) him there: "Who are you, who have taken up a cat's form?"

28. Due to fear, Indra stood with palms of his hands joined, before the sage. Seeing Indra before him, the best sage became angry.

29-3la. (The sage said:) "Since for amorous pleasure, you have done such a fraudulent and rash act, therefore, there will be a thousand vaginas on the limbs (of your body). O you most sinful one, your genital organ shall fall here (only). O fool, get (away) from my presence to the heavenly abode of gods: Best sages, men, and Siddhas with serpents (will) see you."

31b-32a. Speaking thus (to Indra), that greatest sage asked that loyal, devoted wife, who was weeping. (He said:) "What a terrible deed you have met with now?"

32b-33a. She, thus addressed, andfrightened and trembling, said to her husband: "O lord, (please) forgive me (for) the deed which I did through ignorance." The sage said:

33b-34. You have been approached by a stranger (i.e. a stranger has cohabited with you). You are, (therefore) impure and sinful. You will remain all alone for a long time pervaded (only) with bones, but without flesh and nails. Let men and women see you (in that condition).

35-37. She, who was afflicted, said to him: "(Please) bring about the end of the curse". When she spoke thus, the sage Gautama, who was overwhelmed with pity, and also overpowered with anger, said (these) words: "When Dasaratha's son Rama, (the incarnation of) Vishnu, will come to the forest with Sita and Lakshmana and seeing you remaining on the path, afflicted, dry and bodiless (i.e. just a skeleton), he, laughing, will say in the presence of Vasishtha:

38. 'Why is this form dry, of the form of bones and (like) a dead body? I have, O brahmana, never before seen such a form (a like of which) does not exist in the world.'

39-40. Then Vasishtha will tell the old account as it had taken place to the illustrious Rama, i.e. Vishnu, who would take up a human form. Hearing the words of Vasishtha, Rama, wellversed in the code of conduct will say:'She is absolutely faultless. It is the fault of Indra.'

41. When Rama will speak thus, you1 will give up your censured form, and taking up a divine form, you will come (back) to my house."

1The story of Ahalya, slightly differs from its popular version based on the Ramay=ina account, where, as a result of Gautama's curse, she turns into a stone. The goddess Indraksi again (v.44) does not appear in the R-amayana.

42-43. Gautama, having thus cursed her, went to a forest to practise penance. Then she, of an extremely dry form, lay on the path like that (i.e. as was said by Gautama). And as a result of Rama's words, she came back to Gautama. Gautama too dwells with her in heaven today.

44. Indra too, being ashamed, remained in water for a long time. Remaining in water, he eulogized the goddess called Indraksl.

45. The goddess delighted by his eulogy, and being very much pleased, went and said to him: "Takea boon from me."

46-47a. Then Indra, the conqueror of enemies' cities, said to her: "O goddess, due to your favour, I may give up the ugly form caused by the sage's curse, and may, as before, get (back) the kingdom of gods."

47b-50a. To him the goddess said: "O lord of gods, to destroy that blemish caused by the sage's curse, gods like Brahma alone are capable, I am not able (to do so). But I shall find out such an idea as you will (i.e. your sores will) not be noticed by people. You will have a thousand eyes which will have a thousand (forms resembling) vulva; (and) being famous as 'Thousand-eyed' you will rule well over (your) kingdom; and due to my boon your penis will be like a goat's scrotum."

50b. Saying so, the mother of the world vanished there only. Indra, adored by best gods, still lives in heaven. O best brahmana, such was Indra's condition due to lust.

1-2. I shall tell you another (account) of a man overpowered by the passion of love. Formerly on the bank of BhagirathI, there lived a brahmana, an ascetic of the highest order, who instructed thousands ofbrahmanas, who gave peace (of mind to others), who was ekadandadhara,1 and like a tortoise living on the earth.

3. When he was sitting all alone in a secluded temple, he suddenly came across a young beautiful woman going to another's house from her husband's house in the evening.

4-6. Seeing her, the great brahmana, being afflicted with fear caused by the passion of love, put her in the interior of his house (i.e. the temple) and passed the night. Having made the bolt (of the door) tight, she did not at all allow him to come from (i.e. through) the door. He, who was (reduced to) such (a condition), remained in meditation, and thinking about that beautiful woman, lamented.

7-8a. Thinking 'what business have I at the door?', he said to her: "O dear one, allow me to come in (i.e. entrance. If you do so), your husband will be under your thumb, and, O dear one, he will be dear to you."

8b-9a. Then she said to that old brahmana, who was lustful, "O father, these words are unbecoming to you. O lord, (please) do not utter them."

9b-10a. Then the illustrious (brahmana) said: "I have ample wealth. O auspicious lady, I shall give it to you. (Please) open the door."

10b-11 a. Again she said to the brahmana: "You are my spiritual father. Do not approach me, who am your daughter; and also do not approach another man's wife, O you pious one." lib-12a. Thinking well in his mindj he proceeded to go into the house through a hole after having opened it with his hands.

12b-13a. While he was (thus) going (into the house), his head entered (and got stuck up) into a very narrow passage. It would not come out (i.e. he could not take it out), and then he died.

13b-14. At the dawn the guards and servants8 came (there). Seeing that wonderful dead body (i.e. dead body causing wonder), they, being amazed, said to her: "O beautiful woman tell us how his death has come about."

1. Ekadandadhara — It is a cla^s of ascetics or beggars They are also caned Harpsa.

15b-16a. Such is the power of the passion of love. It is difficult to resist for all beings — gods, demons or men.

16b-18a. The grandsire of all the worlds, after seeing Amogha, ejaculated. From that is said to be the rise of Lauhitya. It purifies all people. It is full of all sacred places; resorting to which a man goes to the healthy world of Brahma. The brahmana said:

18b-19a. How did Brahma have (this) infatuation? "Who is that beautiful lady Amogha? I also desire to know correctly about the rise of the best sacred place. The lord said:

19b-20. There was a well-known sage, Santanu byname, who was honoured by gods and whose lustre was like that of the lotus-born one (i.e. Brahma). (His) beautiful and youthful (wife) was known as Amogha.

21. Once Brahma went to her house to meet her husband (Santanu). At that time, the best sage (i.e. Santanu) had gone to the forest for (collecting) flowers etc.

22. Having seen the best of gods, she (i.e. Amogha) gave him a respectful offering and water for washing his feet and things like that. Having saluted him (from) a distance, she entered the house.

23. Seeing that woman of a spotless body, the Creator was overpowered with the passion of love. The Creator, having composed himself, thought about her who was before him.

24. The semen of the supreme soul, Brahma, fell on the bedstead. Then Brahma, being afflicted and distressed, quickly left.

25. Then the sage came home, and saw (Brahma's) semen on the seat. He asked the beautiful woman (his wife): "Who had come here?"

26-27a. Then Amogha said (i.e. replied) to him: "O lord, Brahma had come here. To (allow him to) wait for you I had given this seat. By means of penance you can know the reason (why his) semen (was deposited) here."

27b-29a. Then that brahmana understood it by means of meditation. "O good woman, please preserve by my order the very important semen of Brahma. A son, who alone will purify all the worlds, will be born (to you). Our desire which is allauspicious will (now) be fulfilled."

29b-30a. Then the chaste, illustrious woman, obeying his order, drank, for the birth of a son, the semen of Brahma, the supreme soul.

30b-32. A terrible foetus throbbing like an eddy, was produced. She could not at all bear it; so she then spoke to Santanu: "O lord, I am not now able to bear the foetus. O you, who know the dharma, what should I do now? Even my life has become unsteady. O illustrious one, tell me where I shall (i.e. should) drop the foetus."

33-34. Obeying the husband's order, she dropped the foetus at Yugandhara. (There) water (arose), which had all piety settled in it. In it a pure man, with a crown and with his body covered over with a blue garment and a necklace of jewels, (stood) difficult to look at like the constellation of stars.

35. Then hosts of gods scattered (i.e. threw) a shower of flowers from heaven. (This sacred place) that came up was known as the king of all sacred places.

36-37. Then was born, the well known (Parasu-) Rama in Bhrigu's family. Having killed the ksatriyas, who had come to fight (with me) with their armies and vehicles, and who had killed my ancestors, and who were afraid (of me), I was fully covered with mud. A terrible (sin) like that of killing a brahmana had come up in my house (i.e. family).

38-41. My axe, full of mud, though, washed, did not become clean. Then there was (heard) a voice in the sky: "Rama, do what I say. All the sins committed by you will perish at that sacred place where your axe will be clean. O you, who cut off the pride (of the ksatriyas), stay there for the well-being of all people. Quickly go to all very big (i.e. important) sacred places.

Know that sacred place among the places (to be great) at which your axe will be clean. That (sacred place) is said to be a giver of salvation."

42-43. Hearing that (Parasurama), the son of Jamadagni, went to.(various) sacred places. (He went to) Gaiiga, the white Sarasvati, Kaveri, to Sarayu. (He) also (went to) Godavari, Yamuna, Kadru and Vasuda, and also to auspicious Gaurl, the giver of merit, who had formerly settled there.

44-46. The axe of him, the wise one, who was going like wind (visiting various sacred places), (though) washed in all sacred places, did not become clean. That (incarnation of) Vishnu went to an inaccessible mountain-cave, a great forest, a mountain, and to the sacred place (on) the inaccessible mountain-peak. By (doing) that his axe did not become clean. Rama (i.e. Parasurama), the conqueror of enemies, then became dejected.

47. The hero was very much worried. (The divine voice) again spoke to him in the same way:

48. "O lord of gods, there is a sacred place in a cave in the eastern direction."

49. The best among men, having heard that, went and saw the holy pool, to the south, where (i.e. in the water of which) there was an eddy, which was bright and which removed sins. (His) axe became clean merely by the touch of its water.

50. Then Rama (i.e. Parasurama) with great joy bathed (there). Pure thought was produced (in the mind) of him whose mind was pure and who was sinless.

51-53a. That Rama (i.e. ParaJurama), having lived (there) for a long time and having propitiated it, speedily reached the city from (i.e. after leaving) that mountain. Making it famous, he then went to the sea. It is said that this best sacred place has been fashioned by the grandsire himself, and that it gives happiness, is pure all round, and gives (i.e. shows) the path to salvation.

53b-54. Know thus that the power of the passion of love is irresistible and unbearable. The greatest (i.e. worst) sin is produced from the passion of love, and the greatest virtue is produced from an act of piety. That Lauhitya, was die son born from Viranci (i.e. Brahma).

55-57. He was born on the wife of Santanu i.e. from the womb of Amogha. Brahma overcame his passion of love; so also due to the absence of jealousy of Santanu and the chastity of her (i.e. of Amogha), it became the excellent sacred place. He, who everyday recites this auspicious and meritorious account, or would listen to it with joy, goes to the path of salvation.

1-2. Formerly, Sarva (i.e. Shankara), having seen youthful and beautiful women of Gandharvas, Kinnaras and human beings, and with his mind set on them, pretended to be intent on practising penance, and with a spell dragged them far away into the sky.

3. Then the great lord, the conqueror of the god of love, having fashioned a very delightful cottage, sported (there) with them.

4. In the meanwhile, Gauri's mind became excited. By means of meditation she saw the lord of the world, sporting with women.

5-7. Knowing his intention she became angry. Then taking the form of Ksemarikarl1, she entered (the sky), and saw, far away in a lonely region of the sky, Hara (i.e. Shiva), whose lustre was like that of the god of love, who was in the midst of beautiful women, who, the best man, was bright, who, having again and again embraced the women, was sporting with them, who was kissing them excessively, and who was tormented by the passion of love.

1. K?emankari — the epithet is self-explanatory: 'One who brings about well-being.'

8-10. Seeing this, Ksemaiikarl, came down there in front of them. Sarva (i.e. Shankara), annoyed with shame, remained with his face turned away (from Uma). Dragging them (by seizing) their hair, she angrily Jacked them by her foot. All the women reached (i.e. fell on) the ground, and suddenly their faces were disfigured. With their bodies scorched by Uma's, curse they came under the sway of Mlecchas.

11. Those women, widows or with their husbands alive are known as Candala. Even now they would experience the curse given by Uma.

12. Then Uma, having divided her form into a hundred ways, got united with the lord. O brahmana, thus always know the power of the passion of love.

13-14a. Then after a long time he went with her to the temple on Kailasa. Therefore, those men, who, on seeing KsemankarL greet her, have wealth, prosperity and grandeur here (i.e. in this world) and in the next world.

14b-15a. (They should pray to her as:) "O you, whose body is reddish with saffron, O you, whose face is fair like the kunda-flower and the moon, O you goddess, who gi

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