In Pmise of Planting Tiees etc.

1. I shall (now) tell you what the fruit of (planting) trees is. O illustrious ones, listen to it. And also listen to *he fruit derived from planting (trees) singly.

2. It is not possible to know or to narrate the meritorious fruit earned by that man who plants auspicious trees all round.

3. The fruit that a man would get by planting trees near water is a lakh crore times more than the fruit that he would get by planting them somewhere else.

4. He who plants it on the bank of a lake gets unending fruit. We say that;hundredfold more is the fruit (thatone gets) by planting meritorious trees. '

5. A man does not obtain that fruit even by hundreds of sacrifices which he gets by planting an As'vattha (fig) tree on the bank of a pond.

6. The leaves (of the fig tree) falling in the water (of the pond) on the parvan1 days are like the rice balls offered to the manes and bear inexhaustible fruit.

7. The fruit (of the fig tree) are eatens by birds freely and like the food eaten by Brahmanas (at a sraddha) they give inexhaustible merit.

8. The fruit that one obtains by planting a fig tree fit to be eaten (exceeds) not only the fruit of performing a hundred sacrifices, but even of having a hundred sons.

9. In the hot (season) cows, deities, brahmanas receive shadow (from the tree). Eternal heaven is had by the hosts of the manes of the planter (i.e. the manes of the man who plants the holy fig tree live in heaven eternally).

10. Due to the holy fig tree being eternal there cannot be any difficulty that would befall the planter. Therefore, making all efforts a man should plant this holy fig tree.

11. By planting one tree a man is not abandoned (i.e. does not fall) from heaven. Therefore, Obest brahmanas, plant (this) great tree.

12-13. He who, the large-hearted one, plants trees like the holy fig tree near the charming vicinity of (reservoirs of) water, at the place where drinks are bought and sold, on the path or (near) a tank, goes to the lovely heaven after planting them. O brahmanas, I shall now tell you what merit (a man gets) by worshipping the holy fig tree.

14. He who touches the holy fig tree after his bath is free from all sins. He who without bathing touches it gets the fruit due from a bath.

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

15-16. By seeing it (i.e. when it is seen) it destroys sin; it gives wealth by (i.e. on) touching it. Long life would be (obtained) by going round it while keeping it to one's right. (A man should recite the hymn;) 'O holy fig tree, I always salute you. I always salute the holy fig tree1 whose leaves are shaking, in whomVishnu always resides, and who is fit (to be saluted).'

17. By offering (i.e. he who offers) to the holy fig tree oblations, water, an offei ing of eatables, flowers, incense, and lamp, one is not abandoned (i.e. does not fall) from heaven.

18. Remember that worship of the holy fig tree gives eternal wealth, prosperity and fame along with sons, as well as success and honour.

19. All that muttering(of hymns)done, all that offeringmade, all the hymns of praise sung, all mystical diagrams used as amulets and all sacred prayers etc. recited at the root of the holy fig tree is said to give the fruit which is crore times greater.

20. Who in the world would not worship it at whose root resides Vishnu, in whose middle part stays Shiva, and at whose top lives Brahma?

21. The fruit that one gets by observing silence, bathing and saluting the holy fig tree on a Monday or a new moon dayis the same as is had by making a gift of a thousand cows.

22. By going round it, while keeping it to the right, the fruit that is obtained is (the same as obtained by giving away) a myriad of cows. By going many times round it while keeping it to one's right the fruit is a lakh crore times greater; therefore one should always go round it while keeping it to one's right.

23. Whatever, fruits, roots, water etc., is offered there (i.e. at its root), gives an eternal fruit in many births.

24-25a. Oh! there is no other form of Vishnu on the earth like this tree-form, viz. the holy fig tree. As in the world a brahmana is adorable or cows and deities are adorable, so is the god in the form of the holy fig tree most adorable.

25b-26a. When it is planted, preserved, touched and worshipped, it always gives in (that) order, wealth, sons, heaven and salvation.

26b-27a. A man who makes cut in the body of the holy fig tree is born in the candala and other (castes) after having suffered (i.e. lived in) a hell for a kalpa.

27b-28a. By cutting its roots he is never reborn (i.e. eternally lives in hell). Men stand (by) him in (the hell called) Raurava of a fearful sight.

28b-29a. That fruit which is (obtained) by planting (just) one holy hg tree is also obtained by planting three trees (i.e. plants) of campaka and arka (i.e. the sun plant).

29b-J0. The fruit of planting eight bilva trees, seven nyagrodha trees and ten nimba trees is the same. O brahmanas, I have told you the fruit obtained by planting each one of (these) trees.

31. He, a religious-minded man, who, knowing this, prepares an artificial forest (i.e. plants trees) goes to (i.e. lives in) heaven for crores of thousands and crores of hundreds of kalpas.

32-3Ja. (He gets the same fruit) by (planting) a thousand mango trees. Or he enjo\s double or triple fruit or that which is smaller or greater (than that); and after having enjoyed it he would be made a king or a good lord.

31b-35. Enjoyable heaven, happy, lucky, auspicious kingdom, good health endowed with heroism come from (the construction of) a garden, the fruit (of the trees) of which are eaten by thousands of beings, birds, insects, or moths etc. that resort to them, or beings resorting to their shadows and other persons equalling that number.

36-38a. Hundreds of venerable deities become his servants. All the trees possessing vitality are of the form of deities. They should be worshipped as the manes (are worshipped), and should be served ('as the manes are), and water and pindas should be offered (as they are offered to the manes). In every birth on the earth, they are born as his handsome and very modest sons.

38b. (In his house) auspicious and meritorious rites are always (performed;. Thus the beings sticking to the mango tree become the lords of the attendants of Shiva.

39. All the trees like emblic myrobalan, yellow myrobalan and others producing pungent, bitter and sour (fruits), become pure due to (their being planted in) a garden, give fruits, and always give auspcious things.

40-43. Those who give (i.e. plant) trees go to that place where there are golden palaces adorned with all (kinds of) jewels, where there are aeroplanes resembling the wind (in speed), where the trees are full of gold and always give everything and give pleasure in all seasons, where the maidens resembling celestial nymphs are intent upon singing and dancing, where there are tanks and other pools and also rivers having mud in the form of milk and decked with pure stones, having foam of milk, and endowed with the (objects of) six tastes.

44-45. He gets the same enjoyment in heaven as on the earth, and again (the same) on the earth; and again due to the old habit he constructs a tank or a garden. Doing such meritorious deeds the man becomes the lord of heaven and of human beings. A man who is incapable (of constructing a tank) gets the fruit of constructing a tank by erecting a place to distribute water to travellers.

46. Here (i.e. in this world) the quality of a place to distribute water to the travellers greatly removes all sins; it gives all enjoyments, is pure, is steady and gives (i.e. leads to) heaven and salvation.

47-49a. I shall narrate to you the characteristic (s) of a place to distribute water to the public, which enhances one's fame. A man, who gives fragrant substances like agallochum, water, betel-nut with camphor, seat and tambula, after having erected temporary hall at a place where there is no water and which is mixed with the sounds (of people i.e. whichis a crowded place) where many travellers come in summer, rainy season and even in autumn, does not fall from heaven.

49b-51a, If this is done for three years, the fruit (obtained) would be like that of (the construction of) a tank. He does not fall even from heaven, and is honoured even by gods. He who gives (water) at such a temporary hall for a month during summer when there is no (i.e. when there is scarcity of) water, would live in heaven for a kalpa, and fallen from heaven, is honoured (on the earth).

51b. Those who give (water to travellers at such) temporary halls stay there where the givers of (i.e. those who construct) tanks live.

52. Otherwise (i.e. if the erection of such a hall is not possible), one should offer an auspicious 'dharmaghata'1 for the destruction of(one's) sins. This should be known as a meritorious dharmaghata which is of the nature of Brahma, Vishnu and Shiva.

53. (One should pray to the ghata as:) 'May my desires be fulfilled due to your favour.' One should also give a masa2 of gold with the jar as daksina.

54-56. Thus (i.e. if this is done) for three years only, one would get the fruit of offering (water at) a temporary hall. He, who would recite or make others hear (i.e. recite to others) the fruit got from (the construction of) a tank etc. would evidently be free from sins, and would get beatitude by its favour. He who recites this auspicious meritorious account among (i.e. to)people, lives in heaven for thousands of crores of kalpas. CHAPTER FIFTYNINE In Praise of Rudrdksa Vyasa spoke:

1. Hereafter I shall narrate (to you) the extremely auspicious fruit, leading to fame, of constructing a bridge, as told by Brahma (himself).

2. A man having constructed (i.e. who constructs) a bridge having many pillars in a forest or a muddy place difficult to cross, is purified and would attain godhead.

3. If (the breadth of the bridge) is of the measure of a vitasti3, he would obtain (i.e. live in) heaven for a hundred divine years. If the bridge is done according to this calculation, he is not abandoned (i.e. does not fall) from heaven.

1. Dharmaghata — A jar of fragrant water offered daily(to a brahmana) m the month of Vaiiakha.

3. Vitasti — A measure of length equal to twelve angulas (being the distance between the extended thumb and the little finger).

4-5. Sometimes due to his (previous) sin, he is born on the earth (after falling) from heaven. Then he, the venerable and rich one, free from diseases and worries, is not abandoned (i.e. does not fall) from heaven, after having constructed a causeway etc. in a muddy place. All his sins perish day by day.

6. The fmit of constructing bridges and causeways is said to be the same. A wise man always constructs these by spending money arid even at the cost of his life.

7-8a. Listen to an account that took place in olden days and that is approved by old men: A certain thief proceeded to steal in a very (hot) summer. Having prepared a causeway in a forest and having crossed it he went to steal.

8b-9. Having stolen wealth of a householder he went to his own house. There people went along the way: and all were definitely pleased by that path.

10. On the path and in the pool difficult to cross, the gosira was a great saviour. That causeway prepared by him in the forest lasted for the period of a Candrayana.

11-14. Then on the death of the thief as ordained by Chitragupta,1 he had nothing to his credit as the fruit of religious merit. He had not performed any rite in honour of the manes; he had not taken bath at a sacred place;he had not worshipped brahmanas; he had not given any gift; he had not honoured elderly people; he did not have knowledge; he did not do auspicious things beneficial to others. He did not do (any of these things even) mentally," then how could he do theminaction (i.e. physically)? He did rash acts like stealing, molesting others' wives; he told lies and scandals about beings and censured good people. He had committed a hundred thousand (sins) like these; similarly he had also stolen cows.

15. There (i.e. in the world of Yama) Yama whose lustre was like the destructive fire at the end of the world, said: "O brave ones, take him to (i.e. let him have) the fruit i.e. hell, and let him not be born again (i.e. let him eternally live in hell)."

1. Chitragupta — One of the beings in Yama's world recording the vices and virtue! of mortals.

16-17a. In the meanwhile C itragupta who sympathised (with the thief), said: "O lord, he has to his credit the religious merit of having constructed a causeway. (Please) pardon (him) now. As a result of his religious merit let him be a king on the earth for twelve years."

17b-19a. Then Yama said to him: ''O wicked one, go to the mortal world. For twelve years enjoy the kingdom without difficulty. You are freed because you put up a causeway on the path. Again after coming here, you will get (the punishment of) not being born again (i.e. living eternally in hell)."

19b-20. Then he (i.e. the thief), oppressed with grief, joined (in respect) the palms of his hands, and said to the god: "O (king) Yama, O lord, please take pity on me who am helpless. With love I shall know (i.e. remember) it."

21. Then Yama said to him: "All right, (let it be) like this. Go fromhere. You, who wiUbe very miserable, will remember vour account due to my favour."

22-24a. In the meanwhile he was released by (Yama's) servant. On the earth he was born in a mean (family of a) weaver. Due to former bad acts he experienced grief all his life. In that country, when he experienced great grief for twentyone years, the king (of that country) being oppressed by his deeds, died.

24b-25. In the meanwhile the ministers having talked to good counsellors, and with (devising) many tests, wandered over the earth. In the presence of all (people) they suddenly and fiimly chose him (to be the king).

26-28. Then they (i.e. the ministers) consecrated him as the king without jealousy. He took up the kingdom as a result of Yama's boon. He then did the work of constructing bridges of stone and earth. He constructed biidges and causeways on impassable places and water. He also dug wells, constructed tanks and lakes, put up places for distribution of water to travellers, and gardens. He planted trees. He performed various sacrifices and did meritorious deeds like giving gifts.

29-30. Remembering his former deeds he did meritorious deeds of many kinds and performed various vows for the destruction of his sins. By gratifying (with oblations) gods, brahmanas and preceptors, he was purified from his sins and went to the abode of the wise Yama.

31-32. He (i.e. Yama) seeing him occupying the vehicle (that took him to Yama's abode), had his eyes red with anger. He with the palms of his hands joined in respect said: "O Dharma, protect me." (itragupta said (these) words to Yama: "Let him, having become purified by his deeds and thoughts, go to Vishnu's heaven."

33. He hearing those (words), and knowing the cause, and with his mind being pleased, smiled and spoke again: "Go to Vishnu's abode."

34. (Then there) came from heaven an aeroplane variegated in colour. Getting into it he went to heaven, return from which is difficult.

35. Therefore, he who has formerly given (i.e. constructed) a bridge (even) of the measure of a cubit, goes after (enjoying) a kingdom to the great heaven.

36-37. In the same way, he who gives a pasture for cattle does not fall from heaven. He certainly gets the same slate as one who gives a cow (to a brahmana). He, the very wise one, who has given a pasture of the measure of a vyama1 for cattle would certainly get (i.e. go to) the desirable heaven; what is the use of profusely talking other things?

38-39a. He who with a motive gives a pasture of cattle and offers meals to brahmanas everyday, has his merit more than hundredfold. Therefore, a man giving a pasture of cattle does not fall from heaven.

39b-40a. Twentyone members of the family of that man who cuts an auspicious tree or takes off a pasture for cattle, are baked in (the hells) like Raurava.

40b-41. The powerful protector of the village (i.e. the village chief) on knowing (such a misdeed) should punish one who harms a pasture for cattle. The happiness of the man who cuts off auspicious trees, especially who harms a pasture for cattle, lies in his being punished. Therefore, he (i.e. the village chief) should punish him.

1. Vyama — A measure of length equal to the space between the tips of the fingers of either hand when the arms are extended.

42-45a. A man who constructs a mansion having three or five stories, well decorated, and endowed with good pitchers, for the image of Vishnu, (is absorbed by Vishnu). He, the best man, who gives (i.e. constructs) an image of his desired deity, especially of Vishnu, of earth or stones, full of wealth, very beautiful with heavenlike ground, with the installation of the image properly accomplished, surrounded by servants, becomes absorbed in Vishnu after having constructed it.

45b-46. Similarly, the fruit that a man gets by fashioning the idol of Vishnu etc. and by constructing a charming temple, is not obtained even by a thousand sacrifices, gifts, and vows etc. on the earth.

47-49a. He would live for thousands of crores of kalpas and hundreds of kalpa in a place full of gems and all wealth, (and would move) in a car (most) beautiful in all worlds and moving according to (his) desire. Fallen from heaven, he would be a sovereign emperor with his passions controlled, after having constructed a mansion over the image of Shiva.

49b-50. The same as is said about the image of Vishnu, should be known to take place in the case of the image of Shiva. The illustrious one has enjoyment, which gives great happiness to his mind, with a host of charming women, and gets full happiness in heaven.

51-52. On the earth he becomes a king or a very wealthy man (and enjoys) inexhaustible pleasures. The man, who fashions and instals Shiva's image of charming marks or fine form, would live in heaven for a crore of kalpas. When fallen from heaven, he would become a king or a wealthy man or the most respected man.

53. A man who fashions a chamber for the images of the goddess would obtain godhead, (and would live) in the heaven of the goddess, the cause of all pleasures.

54-56. He very much becomes identified with Vishnu and obtains pure happiness in a palace decorated with jewels, with Us floor variegated with gems, full of enjoyments with women, free from fear because of its being connected with the goddess, ana full of dancing and singing, charming, giving delight to all senses, endowed with jewelled drums and rhythm, with all maid-servants moving (here and there), clean, charming because of its giving pleasure, and looking beautiful due to gems.

57-58. Similarly, a man (who constructs) an excellent mansion' for the image of the goddess, goes to (i.e. lives in) heaven for a million crores of kalpas. Fallen from heaven, he, greatly devoted to the goddess, becomes a king. Thus for a thousand births he would be (born as) Cupid on the earth.

59. An affectionate man (i.e. a man with love for god) who constructs a mansion for Ganapati or a goddess, is honoured by gods and is born in heaven.

60. Similarly in the city of the goddess he becomes a king and enjoys pleasures. He is always free from difficulties in all his undertakings like the lord of Ganas.

61. His order is not disobeyed among (i.e. by) gods, demons and men. In the same way the best man obtains a fruit in the mansion constructed for the Sun (i.e. the best man obtains the same fruit by constructing a temple in honour of the Sun).

62. He is healthy, his mind is pleased, and his lustre is like Cupid. He grants boons in all the worlds. As is the Sun, so is he.

63. A man, who constructs a mansion of stones on (i.e. for) the image of the Sun, would become a lord on the earth, after having enjoyed heaven for a hundred crores of kalpas.

64. I shall narrate for the good of men (how) the individual worship of all deities beginning with Vishnu (should be performed) separately.'

65. He who would offer a lamp of ghee day and night for a month, is honoured by best of gods for a myriad of divine years.

66. Similarly a man who on the earth would offer a bath of ghee to an image(everyday)fora month, would obtain (divine life) for thousands of crores of kalpas.

67. The fruit of an oil-lamp or any other (lamp) is half (of this). By offering water (i.e. bathing the deity's image with water daily) for a month one would obtain godhead.

68. By offering incense (he would become) a Gandharva; (the fruit) is double, when sandal is offered. Ample fruit would be (obtained) by offering the essence of musk and agallochum.

69. By offering a garland or flowers a man would become the lord of gods. By offering cotton cloth (to a brahmana) in (the) cold (season) one is free from all grief.

70-71. He would obtain (happiness) in (many) births. Having given (a piece of) cloth creating a cool sensation in the summer (to a brahmana) he never sinks. He who gives according to his capacity (a piece of) cloth of the measure of four cubits with lovely resin and very beautiful and shoes for the feet, does not fall from heaven.

72. A man, by giving (i.e. who gives) gold according to his capacity (to a brahmana) would be honoured in heaven. He would be handsome (and live) in a region as large as ten yojanas.

73. He would get tenfold (of this fruit) by giving gold with jewels (to a brahmana) and (by giving) costly diamonds, lapis lazuli, emeralds and rubies.

74. By giving (these) according to the established procedure to an image or to a successful brahmana he would become the king of a territory as extensive as a hundred yojanas.

75. Similarly, even if he is born on the earth, he delights all people. By giving fragrant substances he becomes a handsome orator.

76. A man has his throat red and (voice sweet like) nectar by offering a betel-nut (to a brahmana). By offering an excellent maidservant (to a brahmana) a man would live in heaven for a kalpa.

77. A man is born as a lord of wealth by giving/a maidservant (to a brahmana). In the same way he would have many servants in the heaven by offering (i.e. if he offers) many servants (to a brahmana).

78-79. For (many) births he gets inexhaustible prosperity on the earth. By giving all kinds of musical instruments he becomes virtuous and is liked by people; he would become the lord of the Gandharvas by his^knowledge of sciences, dancing

774 Padma Purana and singing; in heaven he is endowed with female and male servants, with wealth and with excellent women.

80. Similarly by offerins;a cow (to a brahmana) he would live in heaven for that much period. By offering (i.e. pouring) milk on the (deity's) image a man would live in heaven for a kalpa.

81. Double (the fruit of this is obtained) by bathing (the image) with curd, and (thefruit is) more than hundredfold (if he bathes the image) with ghee. He would become the king of the earth by offering food having the six flavours1 (to a brahmana).

82. Similarly by offering rice boiled in milk he would become the best among sages on the earth. By offering with pleasure the food to be eaten during certain holidays (to a brahmana), he becomes the master of the meaning of Vedic sciences.

83. He would become a celibate observer of vows by giving vegetarian food (to a brahmana). By offering honey and jaggery and salt (to a brahmana) he would obtain grandeur.

84-85. By offering (i.e. if he offers) sugar etc. (to a brahmana) his handsomeness is sung (i.e. praised) in all worlds. By worshipping deities and phalluses of Shiva according to (proper) procedure he becomes the lord of heaven (first) and (then) of the worlds in succession. Gods remain disposed (to people) for their good.

86. The best, wise man, having gone (only)N once round Shiva's phalluses, goes to (i.e. lives in) heaven for a full hundred divine years.

87. In the same order by salutations to the Self-born, the man, being honoured by people, would go to heaven. Therefoie, everyday he should do it (i.e. should salute the Self-born god).

88. The man, who snatches away the wealth of god in the form of an image, having reached Raurava, would become an insect due to (that) snatching (of wealth).

1. Sadrasas=the six flavours. They are pungent (katu), salt (lavana), sour (amla), sweet (madhura), bitter (tikta) and astringent (kasava.)

89. He uho takes (the materials of) worship meant for the image of Yisnu, never returns, with a thousand crores (members) of his famih from hell (i.e. with the members he eternally lives in hell).

90. He who has taken (i.e. borrowed) water, flowers etc, or money for (keeping) a lamp, or anything else (from someone), and afterwards does not give it (back) through greed, would eternally go to (i.e. live in^ hell.

91. Having kidnapped the maidservant (in the temple) of an image a man does not return fiom hell. A man affected by lust might even approach his mother; (but) should never approach a female servant (in the temple) of Shiva.

92. A man having approached a female servant (in the temple) of Shiva, and having stolen money (from the temple) of Shiva, and also by eating or taking food or water (from that temple) would meet with distress.

93-94. Therefore, the brahmana who is (called) Devala,1 does not return from hell. Even the wickedness of the prostitutes is beneficial (i.e. preferable); for, a man after having touched a prostitute becomes pure after having bathed. The unclean prostitute meets with distress due to resorting to many men.

95. A devout prostitute always engaged in worshipping deities, being loyal and pure, eternally goes to (i.e. lives in) heaven.

96. He who looks upon a courtesan, who is always near, like his mother, enjoys all pleasures like gods in the worlds of gods.

97. As Vishnu is adorable to gods, demons and men, so he, the solitary purifier of beings, is respectable in the entire world.

98. He, who is always the servant of deities and very eager in (performing) deeds for deities, being the lord of the world, is honouied in the world of gods.

99. By fashioning the images of these (deities) and constructing a pavilion he obtains heaven according to his capacity. Listen to the ascertainment of time:

100. He who constructs the pavilion with grass (lives in heaven) for a (divine) year. He who does it with reed stalks (lives in heaven) for a hundred years. He who constructs it with any other wood (lives in heaven) for a myriad years. He who constructs it with the khadira wood (lives in heaven) for a lakh years.

101. He who constructs the temple with strong stones carefully put together lives in heaven for crores and crores of years. Therefore a wise man should with all efforts cause a pavilion to be constructed.

102. A man on stealing objects in a pavilion would meet with distress for as much period as he who constructs a pavilion would live in heaven.

103-104. The fruit that a mangets by constructing a housp for a brahmana is double the fruit that he gets by constructing a pavilion (for the images) of deities at an attractive place crowded with people at a place where things are bought and sold, at a shelter for the travellers, and at a confluence of a small and a big river.

105. A man by getting constructed a charming house for a learned brahmana who is helpless and especially who is poor, does not fall from heaven.

106. He who would daily listen to this meritorious and excellent account would eternally obtain (i.e. live in) heaven and would get the fruit of (constructing) a palace etc.

107. Having recited this to the wealthy, the rich and the meritorious, or having recited it to himself, a man does not fall from heaven.

108. The brahmana who recites it to gods, servants and female servants, and in the temples, always goes along the path to salvation.

109. By reciting this before kings, the rich, the wealthy, the virtuous, he obtains salvation. One would get the same fruit by listening to it. The brahmanas said',

110-111. O best of brahmanas, such a great and meritorious person is one among many. He is easy to find, and is adorable to men and the sages and those who practise penance, to the four castes and four stages of human life, to sinful and meritorious persons, to virtuous and vicious people and also to persons belonging to a (high) caste or a low caste. Vyasa said:

112. Of all beings, he who possesses a rudraksa is excellent, by seeing which a heap of the sins of people vanishes.

113-114. By touching it one obtains heaven, and by wearing it (on one's person) one becomes Rudra. He who wears it on the head or the arm becomes equal to the lord in the world and at the sacrifice and moves (i.e. can move) everywhere on the earth. That region where such a brahmana lives would be meritorious.

115-116. A man seeing or touching it would be purified from sins. All the meritorious deeds that a man does, such as muttering, presenting libations to the manes, giving gifts, bath, worship and going round keeping the deity to his right, are inexhaustible. O brahmanas, the rudraksa berry is a great sacred place among the sacred places.

117-118. By wearing it a man becomes purified from his sin and is extremely meritorious. That muttering, that undertaking, that gift, that hymn, that spell, that worship of deities, made (or recited) after taking an auspicious rosary (of rudraksas) having the central bead — all that becomes inexhaustible and the sin would perish.

119. We (i.e. I) shall tell you the characteristics of a rosary; O best brahmanas, listen. Knowing its characteristics, obtain (i.e. follow) Shiva's path.

120. A man should avoid in the following order: a rudraksa without a mouth, or one pierced by an insect, or one with the image on it broken, or one with the berries sticking to one another, for a rosary.

121. That rosary which is strung by oneself with its beads loose or close to one another (is recommended). A rosary strung by a s'udra etc. is impure. One should avoid it from distance.

778 Padma Purana finger. Then in the proper order one should mutter, moving one's hand, and again and again touching the central bead of the rosary.

123. One should count the number of the mantras (sacred word/name/formula) that are muttered. If they are not counted, they are fruitless. One should mutter (the names) of all gods with (i.e. by counting the beads of) one's own rosary.

124-125. (If he after) being pure (mutters the mantras) in all sacred places the merit would be a crorefold. He would obtain endless fruit if he mutters a mantra in honour of the image of Vishnu or Shiva, or Ganapati or the Sun, on a pure ground, or at the pure root of a tree, in a cowpen, or in a house at a crossway.

126. He, who mutters the hymn (in honour) of a goddess, in a vacant house, or before a corpse, or in a cremation ground, or at a place where four roads meet, has quick success, (since) he becomes efficient.

12?. Every hymn — -a Vedic one, or a Pauranic one, or one from the scriptures — 'gives the desired and agreeable object, if muttered with a rosary of rudraksas.

128. A man should hold on his head pure water flowing from the rudraksas; he is freed from all sins; his religious merit is inexhaustible.

129. A man who holds on hii body an immortal rudraksa berry, would become the best among the gods. The brahmanas said:

130. Wherefrom is the rudraksa produced? For what reason has it become (i.e. is it regarded) pure? Why has it become stable on the earth? Who has brought it into usage? Vyasa said:

131-132. O brahmanas, formerly in the Krtayuga a demon named Tripura having killed the gods and after the destruction of all the worlds, remained firm in a city in the intermediate region between the heaven and the earth due to the boon of Brahma. Lord Shiva heard the terrible representation of (i.e. made by) the gods.

133. Then he strung his bow with an arrow resembling death and holding it killed the demon who was seen (by him) with (his) divine eye.

134. Fallen from heaven like a great meteor he dropped on the earth. Drops of perspiration fell down from (the body of) Rudra (i.e. Shiva), who was tired with exertion.

135. There, on the earth, a great rudraksaka was produced from the drops of (Shiva's) perspiration1. The beings do not know its fruit for it is very secret.

136. Then, Skanda, saluting the great lord, god of gods, with (i.e. by bowing down) his head on the ground, said (these) words.

137. "O lord, I want to know correctly the fruit of rudraksa at (the time of) muttering (a mantra), or the fruit of wearing it on one's person, or of seeing or touching it." The lord spoke:

138. A man obtains a lakhfold merit by Seeing it, a crorcfold merit by touching it, and ten crores of merit by wearing it (on his body).

139. By muttering (hymns with the help of a rudraksa rosary) for thousands of lakhs of crores and hundreds of lakhs of crores (times) one gets religious merit. No doubt should be raised here.

140. A man who is abandoned or who is engaged in impious acts or who is full of all sins, becomes free from all sins by wearing a rudraksa (on his body).

141. Even if a beast of prey taking a rudraksa in his throat dies, it too obtains Rudrahood; then what about human beings etc.?

142. Even if a man who does not engage himself in meditation holds a rudraksa (on his body), he becomes free from all sins, and obtains the highest position.

143-144. There are rudraksas having one mouth, two mouths, three, four, five, six, seven, eight, nine mouths, ten, eleven, twelve, thirteen and fourteen mouths, and are said to be Shiva himself.

145-146a. Tell me about their deities and deities of their mouths. O lord of the world, (tell me) also as to which merit they possess. If you favour me, tell prope|rly (about this). The lord said:

146b-148. The rudraksa of one mouth is virtually Shiva; it removes (the sin of) brahmanacide. Therefore one should wear it (on one's person) for the destruction of all (one's) sins. He would go to Shiva's heaven and rejoice with Shiva. O Kartikeya, a man would obtain a rudraksa of one mouth due to great religious merit and due to Shiva's favour and would also obtain (i.e. goto) Kailasa.

149-150a. A rudraksa of two mouths is (Vishnu), the god of gods. A man who wears a rudraksa with two mouths, has all his secret sins, like killing a cow, destroyed, and then obtains (i.e. lives in) heaven eternally on account of wearing a rudraksa with two mouths.

150b-152a. The one with three mouths is Fire himself; the sin earned in the (past) births of him on whom it remains (i.e. who wears it on his person), is burnt as fire burns fuel. The sin that a man has obtained (i.e. committed) by killing a woman or a brahmana and also by killing many (beings) — 'all that perishes that moment only.

152b-156a. A wise man obtains that fruit which is obtained by worshipping Fire, or by rites of (honouring) Fire, or by offering the oblation of ghee; and also obtains (i.e. goes to) heaven. He, who wears (a rudraksa of three mouths on his body), is like Brahma on the earth. It would burn all (the sins due to) wicked deeds collected in birth after birth. There would be no disease in his belly; he would not be sick. He is never defeated, and his house is not burnt by fire. These and all other (fruits) are (obtained) and destructive weapons also I.59.156b-169a

781 are warded off. Nothing that is inauspicious happens due to wearing of a rudraksa of three mouths (i.e. when a rudraksa of three mouths is worn on one's person).

156b-159. A rudraksa with four mouths is Brahma himself; a brahmana on whose body it remains (i.e. is worn), would become adept in all branches of knowledge and best among those who know (the meaning of) the Vedas; he would know all the essential principles of religion and worldly prosperity and would be proficient in traditional law and in the Puranas. By wearing a rudraksa with four mouths the sin of homicide or (living) in houses with many beings quickly burns. Shiva is always pleased and he would be the lord of beings. Similarly he is born as the lord and the man is not at all afraid.

160-163a. With the five mouths these gods have resorted to Vamadeva (I.e. Shiva). Therefore on the earth the fivemouthed one is most important. This one is of the nature of Rudra's son. Therefore a wise man should wear it. As long as the period of thousands of crores of kalpas and hundreds of crores of kalpas he would be honoured by gods and demons before Shiva. He would be a sovereign emperor on the earth and in Shiva's temple would have the lustre of Sarva (i.e. Shiva). Therefore, with all effort one should wear a rudraksa having five mouths.

163b-169a. There is no doubt that he who wears on his right arm a six-mouthed rudraksa i.e. Kartikeya is free from such sins as brahmanacide etc. One who is brave like Skanda does not get defeated even when the end of the world is imminent; he is the mine of virtues on the earth. He becomes Kumara (i.e. Kartikeya), the son of Parvati and Shiva. A brahmana is honoured by a king; a ksatriya gets victory; the castes like vaisya and shudra always are full of (i.e. always have) prosperity; and to such a man only Parvati, the giver of boons, is easily available like his mother. Then by the strength of his own arms only a man becomes all-lustrous. In a council or in a king's palace or in an assembly such a wise man becomes an orator. He does not become a coward, nor does he meet with ruin. All these and other good things (are possible) because of his wearing a six-mouthed (rudraksa).

169b-174. The seven-mouthed one is Ananta, the king of serpents and the General of a great army. In every mouth of this rudraksa serpents have settled. (They are:) Ananta, Karkata, and Pundarika, and also Taksaka, Visolbana and Karisa and the seventh is Sankhacuda. These very powerful serpents live in the seven mouths. Merely by wearing this on one's body (i.e. if this is worn on one's body), poison does not spread over the body; and like the lord of the serpents Shiva is also very much pleased. Due to his being pleased all sins due to brahmanacide, drinking liquor, stealing etc. and violating one's teacher's wife, perish day by day. All the sin that a man obtains (i.e. has committed) perishes that moment only. He would certainly obtain god-like pleasures in the three worlds.

175-180a. The eight-mouthed (rudraksa), the General of an army, is actually god Vinayaka himself. Hear from me what merit one gets by wearing such a rudraksa only. For birth after birth he would not be (born) a fool, or a patient, and would not be deprived of intelligence. There would never be any difficulty in his undertaking. He will have adeptness in his writings and skill in great undertakings. He fully destroys all his sins like cheating in money (-transactions), in weighing, or due to all (kinds of) tricks, or due to his touching his pre' ceptor's wife with his penis (i.e. copulating with her) or touching her with his belly or his hand. Having eternally enjoyed heaven, and being free, he gets a high position. All these merits are due to wearing an eight-mouthed rudraksa.

180b-183a. The nine-mouthed one is called Bhairava. He, who wears this tawny rudraksa, granter of salvation, on his arm, would become equal to me in power. He who commits the murders of thousands of lakhs of crores, quickly burns (i.e. destroys the sin due to) them all by wearing a rudraksa with nine mouths. In heaven he is always honoured like Indra by gods. He is Ganesha staying in an excellent abode like Shiva.

183b. By wearing (i.e. if a man wears a rudraksa) having ten mouths, serpents perish.

184-186. O boy, the eleven Rudras are said to reside in the eleventh mouth (i.e. in the rudraksa with eleven mouths). A man should always wear it on the topknot. Hear (about) its meritorious fruit. A man quickly obtains by wearing a rudraksa with eleven mouths the fruit of (the performance of) thousands of horse-sacrifices and hundreds of crores of sacrifices, and the fruit of having duly presented a hundred thousand cows (to a brahmana). In the world he is like Hara and is not reborn.

187-191a. Aditya (i.e. the Sun) well-settled in the twelve mouths is always pleased with him who puts a rudraksa with twelve mouths round his neck. He quickly obtains the fruit which one gets by a cow-sacrifice or a human sacrifice, and deadly weapons are warded off. To him there is no fear from fire; no disease comes to him; he enjoys the acquisition of wealth and happiness; he is rich and never (experiences) poverty. Even if he has killed or has caused to kill elephants, horses, men, cats, rats or rabbits, or tigers, wild boars, foxes etc, he gets free (from the sin of having killed them) by wearing a rudraksa with twelve mouths; there is no doubt about this.

193b-194. If a man gets a rudraksa having thirteen mouths i.e. Rudra, he should know that it is most auspicious and fulfils all (his) desires. O Kartikeya, he endowed with good luck accomplishes the nectar-like elixir, alchemy and the impression of the feet1 of a deity or a holy person. A man is free from all sins by wearing a rudraksa with thirteen mouths, after having (i.e. even if he has) killed his mother, father, sister, brother or preceptor. Like the great god (Shiva) he eternally obtains (i.e. lives in) heaven.

195-196. O boy, if a man always wears on his head or arm, a rudraksa with fourteen mouths, the mass of Shiva's power, he is always honoured and approached by gods due to the greatness of his religious merit. What, again, is the use of speaking or describing too much?

197. O lord, I desire to hear; (therefore) tell me with the recital of which sacred hymn the assigment or wearing of the rudraksas with different numbers of mouths is done according to the proper procedure. The lord spoke:

198-199. O Kartikeya, hear correctly about the assignment and wearing of rudraksas of different numbers of mouths. The merits (already) told are had without the recital of a sacred hymn. The merits and the importance of the man who on the earth wears it to the accompaniment of a sacred hymn, cannot be told.

200. Now the sacred hymns are indicated: 'Om Rudra ekavaktrasya; Om kham dvivaktrasya; Om ambum trivaktrasya; Om hrlm1 caturvaktrasya; Om hram paficavaktrasya; Om hrum sadvaktrasya; Om hrah saptavaktrasya; Om kam astavaktrasya; Om jum navavaktrasya; Om aksam daiavaktrasya; Om shrimekadasavaktrasya; Om hrlm dvadasavaktrasya; Om ksom trayodasavaktrasya; Om nram caturdasavaktrasya.' Thus the sacred hymns should be assigned in due order. A man who, wearing a rosary (of rudraksas) on his head or chest, walks, obtains, at every step the fruit (of the performance) of a horse-sacrifice; not otherwise.

201. A man becomes equal to me by wearing rudraksas of all mouths (i.e. by wearing rudraksas having any number of mouths). Therefore, O son, with all effort, wear a rudraksa.

202. A man, who, wearing a rudraksa, dies on the earth, goes to my charming city, (and) is honoured by all gods.

203. O boy, formerly in Maru country when a trader was going for trading he was harassed (i.e. haunted) by a female spirit under a tree.

204. She danced there; a brahmana saw her (and said to her:) "Who are you? You are helpless; you are covered over with a tattered garment."

205-206a. She then told the brahmana: "I have heard from a messenger of gods; O brahmana, this charming man will now certainly meet with death due to the fall of the thunderbolt (on his body); and he will be my husband."

206b-209a. In the meanwhile, the thunderbolt fell from heaven on his head; and he fell on the ground on half the portion of a rudraksa. Then, O son, an aeroplane quickly flew from my city. Then the fortunate man, got into it and remained there for a long time. Having obtained my portion he will be a rich and wealthy man on the earth. O son, thus a man who dies on a piece of a rudraksa, obtains a good position (i.e. goes to heaven).

209b. I am unable to describe the fruit of wearing a rudraksa with the knowledge (of its importance).

210. He who dies with a rosary of rudraksas or with (just) one rudraksa (on his body), would become the follower of Shiva, Saku, Ganapati, or the Sun.

211. He who recites it to himself, or to others, causes others to listen to it or himself listens to it, is free from all sins, and would obtain heaven in (due) order.

1. I am asking about (the importance of) the fruit of another tree also. O lord of the world, tell me about it for the good of all the worlds. tx The lord said:

2. The dhatrl1 fruit is very pure and is well-known in all the worlds, by planting which (i.e. it) a man or a woman is free from the bondage of birth.

3. This fruit of Vasudeva is pure, is pleasing and auspicious. Merely by eating it a man is free from all sins.

4. (Long) life would be (obtained) by eating it; religious merit would be accumulated by drinking (the juice of) it; misfortune would be destroyed by (taking) a bath (after applying its tenacious paste to one's body); and one would get all prosperity.

5. O,Mahasena (i.e. Kartikeya), evil spirits, demons and goblins do not go (i.e. haunt) that house where dhatri (tree) always stands.

6-7 Not the Ganges, not Gaya, neither Kasi nor Puskara (is able to remove all sins of men); it is dhatri only (that removes all sins). All the sins of him who bathes (after applying the tenacious paste of dhatri to his body) when the day sacred to Vishnu has approached (i.e. on the day sacred to Vishnu), on the eleventh day of each of the two fortnights, perish, and he is honoured in Vishnu's heaven.

8. The fruit of dhatri should always be used in food or at bath; it should certainly be used to the satisfaction of Vishnu (i.e. to satisfy Vishnu), or at the time of just bathing on a day sacred to Hari (i.e. Vishnu).

9-10. When a man breaks his fast of the eleventh day of each fortnight (by) just touching dhatri, when the feast is ready and then eating (other food), then, O Kartikeya. he is free from the sins committed during seven births just by observing one fast. There is no doubt about this.

11. He obtains (i.e. lives in) heaven eternally and is absorbed into Vishnu. Therefore, with all effort, observe the dhatri vow.

12. O Kartikeya, he whose hair is always well-tinged with dhatri juice, would never again suck his mother's breasts (i.e. would never be reborn).

13. By seeing or touching dhatri or even by uttering its name, Vishnu, the granter of boons, being pleased, is well disposed to him.

14. Vishnu dwells there, and also Brahma; Lakshmi also is steady in that house where there is the fruit of dhatri; therefore a man should plant it in his house.

15. Misfortune perishes (from) that place where dhatri stands. All gods are pleased; and being glad do not leave (him even) for a moment.

16. Vishnu would be pleased with him who offers a rich offering of eatables1 along with a dhatri fruit to a deity; and not by hundreds of other sacrifices.

17. He, who, after bathing with (i.e. after applying) the juice of the dhatri fruit (to his body), worships Vishnu, gets the desired fruit, or obtains whatever he has in his mind.

18. In the same way, the best man, having remembered the distinctive mark (of the deity) and having worshipped it with a dhatri fruit, gets the fruit of a hundred thousand (coins of) gold.

19. O Skanda, the man who is engaged in serving dhatri, gets the same position as the learned or the meditating sages have.

20. That position, which is had by lesorting to or visiting sacred places or by obsen ing various vows is obtained by men by means of serving dhatri well.

21. He gets the love of all gods, goddesses and of my attendants also. (All these) the granters of boons, are welldisposed to him when he bathes with (i.e. after applying the paste of) the fruit of dhatri or after worshipping it.

22. By properly worshipping the dhatri fruit, those planets that are wicked, and the fierce demons and goblins, do not become (i.e. cease to be) wicked.

23. O son, except (in the worship of) the Sun, the amalaki fruit is recommended in all sacrifices and rites and in the worship of every god.

24. Therefore, O son, one should avoid from a distance (i.e. keep away from) the dhatri fruits on a Sunday and especially on the seventh day (of a fortnight).

25. Everything — life, wealth and wife — of him who bathes with (the paste of) the fruit of dhatri or eats it on a Sunday, perishes.

26. One should also certainly avoid from a distance (i.e. keep away from) dhatri on a Samkranti, a Thursday, the sixth1 Naivedya — An offering of eatables presented to a deity or idol.

788 Padma Parana day, the first day, the ninth day of every fortnight and on the new-moon day.

27. That dead man (i.e. the dead body of a man) in whose nose, ear or mouth or hair of the head a dhatri fruit is (placed), goes to the abode of Vishnu.

28. A dead man, merely by contact with a dhatri fruit goes to Vishnu's abode. All his sins perish; and he goes to heaven in a chariot.

29. The religious man who bathes after besmearing his body with the juice of a dhatri fruit, obtains the fruit of ahorsesacrifice at every step.

30. Merely on seeing it all the most sinful beings, wicked and fierce planets run away.

31-36. O Skanda, formerly a pulkasa1 went to a forest for hunting; after having killed the flocks of beasts and birds he was oppressed with thirst and hunger. Seeing in front of him an amalakl tiee full of large fruits he at once climbed it and ate the be=t fruit. Then through (ill) luck he fell on the ground from the top of the tree. Due to the pain of the deep wound he then died. Then all the very powerful hosts of evil spirits and the hosts of demons and ghosts and Yama's servants could not comfortably carry or see thatdead candala. Saying, 'this is mine' they started fighting among themselves. They could not even seize one another. Then after having reflected they went to the groups of sages The evil spirits sud:

37-43a. O wise sages, why were we or the servants of Yama not able to see the sinful candala? All those viz. who, with their faces turned away from battle, die after being overthrown by the determined ones, who have sunk due to rash acts, who are timid, who are oppressed by a destructive weapon, fire or wood, or those men who are killed by lions, tigers or by aquatic animals, also the evil spirits living in water or on ground or fallen from trees and mountains, or those who are killed by beasts and birds or who have died in prisons or due to poison, those who have died by committing suicide, or those who have missed the rites like sraddha, or those who have died due to secret acts, also rogues and haters of preceptors, brahmanas and kings, heretics, followers of the left-hand Sakta ritual,1 those who were cruel, who have administered poison, who were false witnesses, who have eaten impure food — are to be eaten by the evil spirits. There is no doubt about this. We, who have been saying 'this is mine', are not able to carry that (candala). Why and due to whose prowess is he difficult to look at like the sun? The sages said:

43b-44. O evil spirits, he has eaten a ripe amalakl fruit. Many fruits due to it are going along with him (i.e. he has earned great religious merit which now accompanies him). For that reason only he has certainly become difficult to look at.

1. Pulkasa — Name of a degraded mixed caste, the offspring of a nisada by a s'udra woman.

45-46a. The life-principle of him who has fallen from the top of a tree would not leave him due to affection (for the body). He and also others who commit sinful deeds would go to heaven, not due to the movement of the Sun, but only after being purified by eating a dhatrl (fruit). The evil spirits said:

47-48a. O best sages, tell us quickly what is in your mind, till an aeroplane does not come here from Vishnu's world, and till the brahmanas do not loudly recite whatever is designed by them like the Vedic hymns.

48b-51a. We are not able to remain even for a moment at that place where the Vedas, various sacred hymns, Puranas and Smrtis are loudly recited. We do not remain (present) in front of places of sacrifices, offerings, mutterings, and of the worship of deities. Therefore (please) tell us the account. O brahmanas, doing which (deeds) do men obtain the birth of (i.e. are born as) evil spirits? We desire to hear about it correctly. How (i.e. why) is the body deformed?

51b-52. The false witnesses and those who died after killing or binding (someone) being troubled by the distresses like cold, wind, heat and especially by hunger and thirst, and also oppressed by other troubles, (becoming) evil spirits, have gone to hell.

53. Those evil spirits who sought the weak points of others and also who destroyed the work of brahmanas and their preceptors, become evil spirits not to be born again (i.e. they eternally live as evil spirits).

54. That man who strikes the giver of gifts to the best brahmana, resorts for a long time to the state of an evil spirit and never returns from hell.

55. Those fools who oppress or drive their own or another's cow, are born as evil spirits on the earth as a result of their deeds.

56. Those truthful men who fail to keep their promise and also those men who have violated their vow and have eaten the lotus-petals, are born as evil spirits on the earth as a result of their deeds.

57. Those who sell their own pure, chaste, innocent daughter or that of their paternal or maternal uncle, are born as evil spirits on the earth.

58a. These and many others are born as evil spirits due to their deeds. The evil spirits said:

58b-59a. O brahmanas, (please) tell us quickly for our good that which is beneficial to all the worlds, viz. how (i.e. for which reason) or by (performing) which deed men do not become evil spirits. The brahmanas said:, t.,t

59b-60a. The wise man who bathes in the water of a sacred place or salutes a great idol (of a deity) is not born as an evil spirit.

60b-ola. Men after having fasted on the eleventh day (of a fortnight) and having worshipped Vijnu (i.e. those men who fast on the eleventh day of a fortnight and worship Vishnu) especially* on the twelfth day (of that fortnight), do not become evil spirits.

61b-62a. Those (men) who are attached to the worship of deities with the Vedic hymns and eulogies and sacred hymns, do not become evil spirits.

62b-63a. A man after having heard, recited to others or to himself (i.e. who recites to others or to himself) divine passages from the Puranas agreeing with religious precepts, does not become an evil spirit.

63b-64a. Similarly, men purified by various vows and by wearing rudraksas or lotuses, after muttering (i.e. who mutter sacred names of a deity) on (i.e. by counting the beads of) a rudraksa rosary, do not become evil spirits.

64b-65a. Those who after having daily bathed (i.e. who bathe) with the juice of (i.e. after besmearing their body with paste of) dhatri fruit, are attached to eating (i.e. eat) it, have thereby worshipped Vishnu well and (so) do not become evil spirits. The evil spirits said:

65b-67. Those who are well-versed in the Puranas know chat religious merit is obtained by seeing (i.e. meeting) the good. So (now) we have met (i.e. have been lucky to meet) you. (Please) do whatever is good for us, so that all of us will be free from this state of evil spirits. O wise ones, we have submitted ourselves to you; (please) instruct us in the performance of a vow.

68a. Then all the kind, best brahmanas said to them: "Quickly eat the dhatri fruits for obtaining release." The nil spirits said:

68b-69a. O brahmanas, we cannot stand the sight of the dhatri trees. How then shall we be able to eat their fruits? The brahmanas said:

69b-70a. Because we are telling it, the auspicious eating of the dhatri fruits will fructify in (the form of) reaching the other world. Therefore deserve yourselves to go to heaven.

70b-71a. Then having obtained a boon from them, the evil spirits climbed up the dhatrl tree, obtained the fruits and sportively ate them.

71b-72. Then having got into a big, very beautiful chariot that had quickly come from the abode of gods, the candala evil spirits went to heaven, very difficult to obtain by means of vows of sons and sacrifices. Skanda said:

73. The evil spirits obtained religious merit and went to heaven merely after eating the dhatri (fruits). (Then) how (is it that) men etc. who eat them do not go to heaven? The lord said:

74-76. Due to their former loss of knowledge, they do not understand what is beneficial to them and what is not. The evil spirits, being deluded, look upon leavings of food or (food etc.) touched by dogs, and also phlegm, urine or excrement as excellent, and always eat them, and also the excrement, urine or substances vomited by cocks. The evil spirits always eat the food of him who has not given up muttering (sacred hymns) during the period of mourning or of impurity caused by a child-birth in the family.

77. The evil spirits live there (i.e. in the house) of him, whose wife is hard to be subdued, is void of purity and restraint, is expelled by the elders and is wicked.

78-79. Those who are not eminent due to being born in (certain) families, who are without power and energy, who are deaf, weak, and poor are born as evil spirits due to their deeds. Even for a moment they do not enjoy prosperity as they are extremely connected with unhappiness. Therefore they have deformed figures and are void of all pleasures.

80. The evil spirits are naked, troubled with diseases, rough and dirty. They are always afflicted with these or other miseries.

81-82a. It may be that due to the ripening of that Karma (i.e. those actions) they are born like these. Those who are busy in censuring their father, mother, preceptors or deities, and also those who are heretics, who are followers of the lefthand Sakta ritual or are sinful, are born as evil spirits.

82b-83a. Those, who have committed suicide by putting a noose round their neck, or by water (i.e. by throwing themselves into water), or with weapons or by (drinking) poisons, become evil spirits in this world, or are born in (the castes) like candala.

83b-85a. Those, who are low-born, fallen, or who have died of a sinful disease, and those who are killed by the lowborn ones in a battle, are certainly (born as) evil spirits on the earth. Those who are full of (i.e. who have committed) great sins1, who are excluded in marriages (i.e. are not married), who are rash due to bravery, are born as evil spirits as a result of their deeds.

85b-89a. Those, who have committed high treason, or who have thought of being treacherous to their parents, or who are void of meditation and study and also of vows, and worship of gods etc., are without (i.e. those who do not recite) prayers, those who do not bathe or those who are interested in approaching their preceptor's wife, those who keep company with vicious, low-born women, or those who have died due to severe fasts, who have died while stay'.ng in a mleccha country, those impure ones who are endowed with (i.e. speak) the language of the mlecchas, those who derive their livelihood from the mlecchas, those who imitate the mlecchas, those who live on a woman's wealth, those who do not protect women, are born as evil spirits. There is no doubt about this.

89b-90a. Those, who abandon (i.e. dismiss without entertaining) a brahmana — an auspicious guest due to his religious merit — -who is fatigued, whose body is tormented due to hunger and who has come to their house, are born as evil spirits.

90b-91a. Those, who sell cows to mlecchas and to those wbo eat (the flesh of) cows, rather live in the world of the evil spirits and are not reborn (i.e. live there eternally).

91b-92. Those who are internally impure and the dead beasts are born as evil spirits. Those who are void of any sacraments like rites after birth etc. are born and die as evil spirits and goblins (again and again) for a long time.

1. Mahapataka — Great sins. These are five: kiling a brahmana; drinking wine or liquor; theft; cohabitation with the wife of one's teacher; keeping company with one who commits any one of these four sins.

93. By every sacrament like a bath, morning, noon and evening prayers, worship of gods, and Vedic words and words about sacrifices being born as an evil spirit is avoided.

94-95a. Those, who are without (i.e. who do not undergo) any sacrament, are sinful; such evil spirits are not born again (i.e. live as evil spirits eternally). Those, who cause (or aliow) people) to throw the leavings of food and utensils used for eating food, filthy things (like urine, excrement) of the body into sacred places, become evil spirits. There is no doubt about this.

95b-97a. Those, who have not gratified brahmanas, manes and preceptors by making offerings and honouring them, are very much born as evil spirits due to their deeds. Those women who, having forsaken their husbands, live with other men, live for a long time in the world of the evil spirits, and are born in low castes.

97b-98a. Also those, who, being deluded by (enjoyments) of senses, deceive their husbands, those who eat savory food are sinful, and live for a long time on the earth as evil spirits.

98b-99a. Those, who eat excrement and (drink) urine, those who are intent upon using up the wealth of a brahmana or those who eat prohibited food become evil spirits and are not born again (i.e. eternally live as evil beings).

99b-100a. Those who forcibly snatch the things of others and do not give them (back), and those who insult guests are born as evil spiriis living in hell. lOOb-lOla. Therefore, having eaten (i.e. one who eats) the amalaki fruit, and having bathed (i.e. one who bathes) with its juice (i.e. after applying the paste of the amalaki fruits to the body), one is free from all sins, and is honoured in Vishnu's heaven.

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