Anga Gets a Boon from Vasudeva

1-20. The best mountain (i.e. Meru), with its regions very bright with various gems and gold on all sides, shone like the Sun with his rays. All the meditating saints, seated on firm seats after resorting to very pleasing, cool, comfortable shades, meditated. At some places the sages practised penance; at some places Kinnaras sang (songs). Gandharvas, being delighted, (sang songs), beating time with their hands. Delightful songs were presented by them, who were engrossed in beating (and) measuring time in music, and with the seven musical notes; and with melody and closed fists. On that greatest mountain, Gandharvas, knowing the essential nature of songs, and being intent on singing, sang them, after having resorted to the shades of sandal-trees. The divine women danced there on the excellent mountain. The sound (of the recitation) of the Vedas, which destroyed sins, gave religious merit, which was divine, which bestowed great bliss, and which was very sweet, was heard on the best mountain. The excellent mountain shone with (trees like) sandal, Asoka, Punnaga, Sala, Tala, and bunyan, resembling clouds. The lord of mountains shone at every place with Santanaka1 trees, desire-yielding trees crowded with Ambha (?) trees and well-blossomed divine trees. The mountain was full of many minerals and full of heaps of gems. It was full of many wonders and of various auspicious things. It was resorted to by groups of Vedas and was full of the groups of celestial nymphs. It shone with sages, ascetics, Siddhas and Gandharvas. It looked beautiful with elephants resembling mountains and with the roars of lions. It was adorned with Sarabhas1, with furious tigers and cunning beasts. Everywhere it looked charming with wells, pools and tanks containing spotless water and crowded with swans and ducks. It looked beautiful with golden, white and red lotuses. The lord of mountains looked charming with groups of rivers and streams having clear water, with Sala and Tala trees, and with crystal forms and elephants, and with slabs of stone which were extensive, golden, divine and which resembled the sun and fire. It was adorned with the mansions of deities, and palaces (resembling) excellent mountains, and with golden staffs resembling swans and the moon. It was also decorated with pitchers, chowries and palaces. It was also adorned with hosts of gods delighted by various excellences (of the mountain). That holy, best mountain Meru shone all round with many hosts of gods, Gandharvas and bards. That great river, which is very holy, which contains sacred water, which is rich with holy places, which is crowded with swans and lotuses, and which is resorted to by ascetics and hosts of sages, has risen from it.

21-31. Anga, the great meritorious sage, the son of Atri, (went to) that best mountain having such excellences and auspicious on account of holy wonders. He entered a beautiful cave on the very sacred and secluded bank of the Ganga. The intelligent one, free from desire and anger, sat there after having controlled all his senses, and meditated upon the pious VishnuKrsrta, the lord who removes all afflictions and who remained in his mind. He, being attentive, full of deep meditation and with his senses conquered (i.e. controlled) always saw Madhusiidana (i.e. Vishnu) on a seat or bed or in a vehicle or in meditation. He saw Vishnu in the beings — mobile and immobile. That brahmana (saw Vishnu) in all wet, dry and other things. In this way a hundred years passed, while he was practising penance. Seeing the best brahmana (practising penance like this), the lord of the world, with the disc in his hand, always presented before him many very fearful dangers. With that lustre of the glorious god Nrsirhha, the pious and fearless (brahmana) burnt (himself) as lire burns the luei. The best brahmana Anga was getting emaciated by observances and restraints; yet by means of his own lustre he appeared shining like the sun and fire. The god appeared belore him who was thus deeply engrossed in penances and was meditating upon Janardana, and said to him, "O you who show respect, choose a boon." Seeing that Hrslkesa, Aiiga, who was highly delighted, with his mind pleased, and bowing down, praised him. Ans,a said:

1. Sarabha — a fabulous animal said to have eight legs and to be stronger than a lion.

32-54. O you origin of beings, O you purifier, you are the refuge of all beings; O you lord of all beings, you are the soul of beings. My salutation to you who are full of merit. My salutation to you who are of the nature of merit, who are a mystery and are beyond all qualities; to you who are merit (itself), who are the cause of merit, who are endowed with merit and are of the nature of merit; to you who are the worldly life, the cause of the worldly life and who remove (i.e. free) your devotees from the worldly existence; to you from whom the worldly life has sprung up, to you who are a mystery, and the destroyer of the worldly life. Salutation to you, who are the sacrifice, who are of the form of sacrifices and the lord of sacrifice; who are connected with, the sacrificial act and the holder of the conch. My repeated salutations to (you who are) gold, who hold a disc, to you who are truth, and are of true thoughts and are full of all truth. My salutation to you who are Dharma (i.e. Piety), the cause of Dharma and the cause of everything. My salutation to you who->e body is Dharma, who are a great hero and who are the prop of righteousness. My salutation to you who are a meritorious and noble son and not a son; to you who destroy illusion and delusion and who bring about entire illusion. My repeated salutations to you who sustain illusion, who are embodied and formless. My salutation to you who take up all forms and are Shankara (i.e. you who bring about blisses). My salutation to you, who are Brahman, of the nature of Brahman and identical with the highest Brahman; to you who are all lustre and possess lustre. My salutation to you who possess glory, who live in glory and sustain glory; to you who live in the ocean and are immortal. My salutation to you who are a great mineral, who are fierce and arc beyond great wisdom; to you who are not cruel, who are pure and the lord of sacred things. My salutations to you, the unlimited one, the complete one, and to the sinless one. Salutation to you who are the light of the sky and are of the form of a bird. Salutation to you who are the one to whom oblations are offered, who enjoys the oblations and who are of the form of oblations. Salutation to you who are Buddha (i.e. enlightened), who are a god, and you who are ever enlightened. Salutation to you, who are the oblation offered to the gods and to the manes; to you who are the utterance svadha (used at the time of offering oblation to the manes) and svaha (the utterance used at the time of offering oblation to the gods), to you who are pure, who are unmanifest and glorious. Salutation to you who are Vyasa, Indra and of the nature of the Vasus; to you who are Vasudeva, who are everything and to you who are of the form of fire; repeated salutations to you, who alone are Hari, Vamana (i.e. Vishnu). Salutation to the god Nrsirhha and to you who maintain righteousness. My salutation to the cowherd Govinda and to the one-syllabled one. My salutation to you who are omni-syllabled and of the nature of the Supreme Soul. My salutation to you who are of the nature of the three principles or of the nature of the five elements; salutation to you who are (of the form of) the twentyfive principles and the support of the elements. Salutation to you who are Krishna (i.e. Vishnu or dark), who are of the nature of Krishna and are the lord of Laksml. My salutation to you who are (charming) like a lotus-petal and are the highest bliss. My salutation to you who are the supporter of all and the destroyer of sins. My salutation to you who are the very great merit and you who practise truth. O eternal one, my repeated salutations to you who are immutable and a misty heap; to you having a lotus in (i.e. rising from) your navel; to you who are the great god. O Kesava, I salute your lotus-like feet. O you root of joy, O you dear to Lakshmi, O Vasudeva, O lord of all, O god, O Madhusudana, make me your slave. O Kesava, I salute your feet. Be gracious to me in existence after existence, O you who give tranquility and who have a conch in your hand. Sprinkle me with water of knowledge, who am burnt by the heat of the fierce fire of the worldly existence and by many (kinds of) anguish and agony due to the deaths of sons etc. and of kinsmen; O lord Padmanabha, be a refuge to me.

55-58. Having heard this hymn of praise of (i.e. recited by) the noble Anga, Hrsiikesa, shining with great lustre, and with the holy Kaustubha, marked with the Shrivatsa, presented before Anga his own and very superior form having the conch, the disc and the mace in his hands, (and also) a lotus in his hand, and mounted upon Garuda, and with all limbs of his body beautified with a necklace, bracelets, and ear-rings, and looking great, divine and spotless, and charming due to the sylvan garland.

59-70a. Having thus manifested his own form, Hari, of the nature of all gods, said to that best noble sage, Anga: "O blessed brahmana, listen to (these) auspicious words." With a sound deep like (the thundering of) clouds, he spoke to the best brahmana: "I am pleased with this penance (practised by you). Choose an auspicious boon." He, full of greatjoy, again and again saluted the feet of Janardana, who was shining, looking bright, who was the lord of people, who was of a universal form, who, the lord of Lakshmi, was pleased, and said to him: "O you god of gods, O you holder of the conch, the disc and the mace, I am your slave. (If) you desire to grant me a boon, then give me a son born in my family (i.e. of my blood). Give me a son, the protector of all the people, and one full of all lustre shining like Indra in heaven. When you desire to grant me a boon, (then) (give me) a son, who is dear to all gods, who knows the Vedas, who is well-versed in the code of conduct, who is a donor, who is endowed with knowledge, and with the lustre of piety, who is the protector of the three worlds, who is Krishna, who protects the truthful conduct, who is the best among the sacrificers, who is a unique hero, and who is the ornament of the three worlds, who is hospitable to brahmanas, who knows the Vedas, whose promises are true, who has curbed his senses, who is unconquerable, who is the conqueror of all, whose lustre is like that of Vishnu, who is a devotee of Vishnu, who performs meritorious deeds, who is born due to merit, who has auspicious marks, who is tranquil, who is endowed with penance, who has mastered all branches of knowledge, who knows the Vedas, who is best among the meditating sages, and who is like you in point of virtues. Give me such a son." Vdsudera said:

70b-72. O you very intelligent one, you will have a son endowed with all these qualities. He will support the family of Atri, and also this universe. He will also emancipate his father by means of his lustre, glory and merit; with his truthfulness he will emancipate his father (i.e. you) and his grandfather; you will reach my place, that is Vishnu's highest position.

73-75. The lord of gods, spoke like this to that Anga, O brahmana. (He said to him): "Marry the auspicious daughter of someone of virtuous power. Generate on her a son, who will be auspicious, bringing merit and dear (to you). O you very intelligent one, by my favour, he will be religious-minded, omniscient, knowing all, (that is) as desired by you." Thus giving (Anga) a boon Hari then vanished.

1. She (i.e. Sunitha.) was cursed by that Susankha, the noble son of a Gandharva. Due to his curse how did she become (i.e. what happened to her)? What deeds did she do?

2. O best brahmana, what kind of son did she obtain due to his curse? (Please) narrate to us in detail the account of Sunitha also. Suta said:

3-14a. That Sunitha, of a slender waist, who was cursed by him, being tormented by grief, went to her father's place. She disclosed her deeds to her father, Mftyu, the best among the truthful and the righteous ones. He spoke to Sunitha, his daughter, who was cursed by that magnanimous one: "You committed a sin that destroys merit and lustre. O you noble one, why did you beat him, who was very tranquil? You did that which is contrary to (the ways of) all the world. Listen, what sin is committed by him who would kill him who is free from desire and wrath, II.who is very tranquil, who loves piety, who is fully engrossed in the path of penance, and is settled in the highest Brahman. His son is born wicked, and gets (i.e. accumulates) much sin. There is no doubt that he who beats a person who beats him and makes him cry who is crying, suffers for his sin (i.e. of the other person). He (alone) is tranquil, he (alone) is one who has conquered (i.e. controlled) his mind, who does not beat him (i.e. the person) who beats him. O you (my) daughter, he who has beaten an innocent person, would (thus) later beat, through delusion and in sin, even an innocent man(?). He, the sinner, who, without any reason, causes anxiety to an innocent man or would later beat an innocent man through delusion or some sin, obtains the sin produced in the body of the innocent one. If the innocent person would beat the wicked-hearted person that beats him rashly after suddenly getting up, the sin of the sinner goes to the innocent person.

4b-19a. Therefore, one should not beat even a sinner. O (my) daughter, you have done, a very wicked deed. As you are today cursed by him, therefore practise meritorious deeds. Secure the company of the good, and behave (properly). O you (my) daughter, behave taking to profound abstract meditation and knowledge. The company of the good is greatly meritorious, and causes great bliss. O (my) daughter, note that merit, well-observed, of the company of the good. Highly intelligent sages, cleansed from within and without by touching, drinking and bathing in the water, obtain perfection. All these worlds — mobile andimmobile — become pure (due to the company of the good).

19b-20. Water is calm, very cold, soft for the body, causing pleasure, clear, tasty, of a meritorious power, removing dirt; you should know that the saints are like that, and should wait upon them carefully.

21. As gold gives up its impurity by its contact with fire, similarly a man casts off his sin by the contact of the good.

22-24. The fire of truth would burn brightly only with the lustre of merit. A man whose lustre blazes with truth, who is very spotless due to knowledge and very hot due to meditation, cannot be touched by men born of sin. By the contact of the fire of truth, all (one's) sin perishes. Therefore, you should, by all means, have contact with truth. Giving up your burden of sin, resort to merit in this way." Suta said:

25-26. In this way that Sunitha, who was distressed, was advised by her father. Having saluted her father's feet, she went to a lonely forest. The devout one, giving up desire and anger and her childishness, and also abandoning tricks, malice and deceit, resorted to a secluded place.

27-28a. Her friends, endowed with grace, came there to sport. The large-eyed ones saw Sunitha afflicted and meditating. Seeing her reflecting, they, full of anxiety, said to her:

28b-30. "O good one, full of anxiety why are you brooding? You, are causing anxiety and worry to us; tell us the cause (of your anxiety). Only one anxiety, entertained for piety (alone), is significant. The other kind of anxiety, viz. giving delight to the meditating sages in matters of piety is important. (I.e. the other kind of anxiety that is important is one which gives delight to ' the meditating sages in matters of piety.) (Any) other anxiety is worthless. One should not at all entertain it.

31-33. Anxiety withers the body; it destroys strength and lustre; it would destroy all happiness, and would show (i.e. bring about) loss of beauty. Anxiety would bring these, viz. thirst (i.e. desire), delusion and greed (to a person). Anxiety, when entertained, would produce sin day by day. Anxiety would show (i.e. bring about) bodily diseases, and would lead (one) to hell. Therefore, O beautiful one, behave by giving up anxiety.

34-35a. A man enjoys (or suffers) only what he has earned by means of his former deeds. A wise person should not mind them. Therefore give up your anxiety, and talk about happiness, unhappiness etc."

1 -2a. She, the noble one, who was very much afflicted with grief, told her friends how she was formerly cursed by the magnanimous Susaiikha, and all that she did. Sunlthd said:

2b-5. O friends, listen now; I shall tell you something else. Seeing my wealth of beauty and excellence in age (i. e. youth) and good qualities, my father became worried about me. The very glorious one desired to give me (in marriage) to (one of the) gods or sages. Holding me by the hand, he said these words to them all: "This is my young daughter, full of good qualities and having charming eyes. Well-being to you, I desire to give her (in marriage) to a virtuous and very magnanimous (god or sage)."

6-8. At that time gods and sages heard the words of Mrtyu. Gods, led by Indra, spoke to him, who was (thus) speaking: "This your daughter is endowed with virtues, and is a great treasure of good character; but she is defiled by one fault, viz. the curse of (i.e. given by) the sage. On her will be born a son, from whose semen a man will be (born) who will be a great sinner and the destroyer of the virtuous family.

9-14. A pitcher that is seen to be full of the water of the Ganga, becomes a pitcher (full) of liquor when polluted with a drop of liquor. Due to the sinful contact of a sinner, the family becomes sinful. If a drop of the sour gruel made from the fermentation of boiled rice would go to (i.e. would get mixed with) milk, it would later destroy (i.e. spoil) the milk and would present its own nature. In the same way a sinful son would destroy the family; there is no doubt about it. This your sinful (daughter) is (soiled) with this blemish. Give her to someone else. (Please) go." Thus was my father told by gods. My father, afflicted with the grief was abandoned even by the noble gods, Gandharvas and sages; and the good men also did not accept me. Thus formerly I have committed a sinful act.

15-16. Tormented by agony and grief I have just resorted to the forest. I shall practise penance only, and shall wither my body. You have well asked me the effect and the cause. The deed, following my anxiety, has also been disclosed to you.

17. Speaking thus, that Sumtha, Mrtyu's glorious daughter, afflicted with grief, ceased speaking; and then did not say anything. The ft lends said:

18-27. O you noble one, give up the grief, destroying your body. There is a blemish in the family of an atheist. (Even) gods have resorted to (i.e. committed) sin. Formerly (even) that Brahma told a lie in the presence of Vishnu. That Brahma (though) abandoned by gods, became most adorable. O (you), look at the king of gods (i.e. Indra) who was engaged in killing a brahmana. The noble one enjoys, along with the gods (the kingdom of) the three worlds. Formerly he went to (i.e. cohabited with) Ahalya, Gautama's wife. He, who was an adulterer, has ' become the lord (of gods). Hara (i.e. Shiva) committed a fierce f deed like killing a brahmana. Even now he lives with the skull of Brahma. Gods and sages who have mastered the Vedas salute! that god. The Sun, full of (i.e. suffering from) leprosy would illuminate (i.e. illuminates) the three worlds. All the worlds, * including the mobile and the immobile, and led by the gods, ' salute him. Krishna enjoys (i.e. suffers from) the curse given formerly by Bhargava. Candra(i.e. the Moon), who went to (i.e. copulated with) Guru's (i.e. Jupiter's) wife, has become emaciated due to that. There will be (born) a very lustrous, valorous, very intelligent son ofPandu, viz. Yudhisthira, the king of kings. For the murder of his teacher, he will tell a lie. Great sin resides in (i.e. is committed by) these great ones. There is no defect in anyone of them nor any stigma.

28-29. O you beautiful one, you are smeared with a small sin. O you of an excellent complexion, we shall oblige you. O you of charming eyes, O you auspicious one, we do not find the qualities which you possess anywhere else (i.e. in any other woman).

30-35a. O you auspicious one, the virtue of beauty is the first ornament of women. The second one is good character; and the third one is truthfulness. The fourth one is honesty; the fifth one is piety itself. Then, O you beautiful one, sweetness is said to be the sixth one. O you young girl; internal and external purity of women is the seventh (ornament). Devotion to the father is the eighth (one). Service (to others) is the ninth one. Tolerance is said to be the tenth one, and love is the eleventh (one). O you of an excellent complexion, loyalty to husband is said to be the twelfth (one). O you young girl, you are adorned with those (ornaments); O you beautiful one, do not get frightened. We shall find out that remedy by which that highly meritorious one will be your husband; for, we are (living) for you only.

35b. The excellent friends said to her: "Do not indulge in a rash act." Suta said:

36. Sunltha, who was thus addressed, again said to those friends: "Tell me the remedy by which (he) will be my husband."

37-41 a. The excellent ladies of charming eyes, led by Rambha, said to her: "You are endowed with beauty and sweetness; you would lead (your husband) to prosperity. You were frightened by a brahmana's curse. (Therefore) we have come here." They spoke to that Mrtyu's daughter having large and charming eyes: "We shall give you, O good one, an incantation (having the power of) giving all good and alluring men knowing all tricks." Then these (ladies) gave her the powerful incantation giving happiness. (They said:) "Instantly allure him, whomsoever god (or other) you desire to allure, O good lady."

41b-46. That Sunltha, being very happy when well-equipped with the incantation, thus wandered with her friends, and observed men. While wandering she went to Indra's paradise. (There) on the bank of the Ganga, she then saw the brahmana, who was the ornament of the Atri-family, who was handsome, who was endowed with all (auspicious) marks, who resembled the sun in lustre, who was matchless in form in the world, who was, as it were, another god of love, who had god-like form, who was noble and fortunate, who bestowed bliss (on others), who had no match, who was magnanimous, who resembled Vishnu in lustre, who was a devotee of Vishnu, who destroyed all sins, whose valour was like that of Vishnu, and who was free from desire and anger.

47. Seeing him, who was handsome, the very form ofJ' penance, of a divine prowess, and who was tormenting himself! (by austerities), she asked Rambha, her good friend: "Who isthis excellent, magnanimous one, remaining in heaven (i.e.1 possessing divine qualities)?"

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