More Sinful and Meritorious Deeds

1-4. Even a fool knows that a man doing auspicious deeds does not go to hell; in the same way a man engaged in doing sinful deeds does not go to heaven. By those skilful in (good) conduct is obtained the happiness of heaven by means of various sacrifices, and desired vows, gifts, muttering of prayers and. truthfulness. Heaven is obtained by sages who have the wealth of knowledge and (good) conduct and who are the masters of the Vedas, due to religious merit and not by means of sacrifices. By a man who is attached to his family, even though having much wealth, much wealth in charity cannot be given without (i.e. unless he has) liberality.

5-9. In Kaliyuga the rites especially like Agnihotra (keeping the sacred fire continuously) are difficult to perform. О lord, the merit due to charity also is thought to be difficult. О you who show what is righteousness and what is non-righteousness, especially tell me that by which pious acts of little exertion religious merit can be stored. So tell me that pious act, the best among all such acts, having done which the entire sin is exhausted, due to which wealth, grains, glory, religious merit, and (span of) life increases, by which there would be intimacy in the mortal world, and heaven would be inexhaustible (i.e. would be obtained permanently), by which actually Narayaga, causing fearlessness to his devotees would be pleased. Due to his favour desire is on the palm of the hand (i.e. can easily be controlled).

10-13. О Yama, tell me that (rite) by which a fruit greater than that of all sacrifices, penance, gifts, resorting to sacred places, is obtained. If I am to be favoured by you by means of teaching me about religious merit, then please tell me that which is the essence of all pious acts. The wise ones have, after recollecting, narrated the expiations of sins as and when (they are to be taken). О god, it is not possible for men to do each one of them. So if there is (only) one pious act that would remove all sins, then tell it (to me).

14. Having spoken thus, the best brahmana, being selfsubdued, and desiring to know the subtle moral merit, praised Yama who was Righteousness embodied.

15-23a. Salutation to you, who destroy everything. Salutation to you, О lord of the worlds. Salutation to you of the form of a god, who give (i.e. show) the path to heaven, who are of the nature of the sacred texts; salutation to you, О Dharmaraja. You protect the earth, the gods, the atmosphere, the heaven, (the worlds like) Mahas, Jana, Tapas, and Satya. So also everything is protected by you. There is no world — immobile or mobile which is devoid of you. The world seized by you instantly perishes. You are the soul of all the beings. You have the nature of goodness. You are the rajas (i.e. passion) of the rajasa people (i.e. people endowed with the quality of rajas or passion). You are the tamas (i.e. the quality of darkness) of the tamasa ones (i.e. those who are endowed with the quality of darkness). Of the quadrupeds, О god, you are one having four horns and three eyes. You have seven hands; you are bound in three ways; salutation to you, О you of the form of a bull. Righteousness, full of all sacrifices, is the expansion of your body. О lord of the worlds, you are (now) actually seen (by me). О god, my repeated salutations to you. Remaining in the hearts of all you are the observer of religious merit and sins. Therefore, you are the ruler of the beings. О god, you are a donor and a controller. О god, you are the founder of righteousness. On the earth you hold the sceptre. Tell me the well-determined essence of all the meritorious deeds.

23b-29. О ЬгаЬтаца, I am especially pleased with your eulogy. So also, О best one, you are respectable to me due to your following the practices laid down in the sacred texts. О brahmana, I, being pleased by your modesty shall tell you the great secret of me, though it should not be told, which I have determined after taking out the essence of all (sacred words), which greatly banishes (i.e. takes out one) from the group of great hells. Those Purigas and sacred texts are for (i.e. lead to) the delusion of the mobile and immobile world. Let them speak about that great deity only in their sacred precepts and rites. (But) in the established view of the thinking people Vishnu alone is decided to be the lord when (the views of) all sacred texts are put together. Shiva, Brahma and Vishgu — these three only are looked upon as the Trinity. As the lamp is (burning) due to fire, the wick and the oil, in the same way, О brahmana, Vishnu (shines with these). Having devoutly propitiated Vishnu, a man should obtain the auspicious Goloka. When Vishgu is propitiated, all desires remain on the palm of the hand.

30-32. О brahmana, of all pious acts giving (gifts) alone is the greatest. Sin perishes by means of giving (gifts), and everything is obtained through giving (gifts). Giving (gifts) is said to be of five types: regularly prescribed, occasional, optional, and the other one is of the nature of prosperity, and the last one is the highest (type of) charity. Something should be carefully given in the morning, in the noon and afternoon. Ibis is said to be regularly prescribed.

33-41. A man, desiring his well-being should not pass a day without (giving gifts). Gift given (by the members) in a family, stands by here or there (i.e. is useful in some way or the other). In him who, being thoughtless, would, through folly eat (all alone) I produce a disease keeping off his enjoyments. That door contented with the deeds (of the inmates), giving great trouble, having gentle breezes (i.e. not fully opened for guests), is tormenting. Those who have not given to brahmanas and gods at the three times (of the day), and who eat (all) alone, have (indeed) committed great sin. I purify them by means of fearful expiations and fhsts like those that dry up the bodies etc., О brahmana. As the shoe-maker would mercilessly cleanse the hide in the bowl by means of whips etc., or would tear open a bad substance, similarly in the form of a physician I purify a sinner by means of proper use of herbs, and by means of astringent, bitter (medicines), hot water (etc.) tormenting him, and in no other way. There is no doubt about this. Before him (i.e. in his presence) others enjoy pleasures as desired by them. What should I do? I am capable. He has not given excellent gifts. In the form of a great disease he would be prohibited (from enjoyments).

42-43a. О brahmana, the sinners have not with faith and capacity, given the gifts which should be regularly given. I will burn with terrible means, those who have come like that (i.e. without giving gifts).

43b-51. Before (i.e. to) you I shall explain the occasional gifts. That gift which is carefully given when the day of Mahiparvan has come, or when one has reached a sacred place, or on a day like the death-anniversary of a dead ancestor, or in months like Vaigakha, is called occasional. I shall explain to you the time of an optional gift, which gives fruit, has a vow etc. for its object and which is intended (to have) the desired fruit. A man overcome with a feeling of devotion, gets the fruit like that (gift) (i.e. proper for the gift) due to the purifying (nature) of the gift which is duly said to be harmonious in all its -constituents. I shall (now) explain (the gift) called Abhyudaya (i.e. leading to prosperity), which is said to be in the sacrifices -etc., so also the rites like the ceremony performed at the birth of a child or thread ceremony or marriage; О brahmana, the gift of the nature of (i.e. leading to) prosperity is said to consist in careful installation of a flag, (images of) deities in a palace etc. It brings about growth in progeny, and gives enjoyments, glory, and happiness in heaven. And (now) I shall explain the last (kind of) gifts. О best brahmana, listen. Realising the loss of sex (i.e. sexual desire) and being oppressed by old age, a man should carefully give gifts. He should entertain hope about nothing.

52-58. ‘What will happen to these my sons, wife, relatives, brothers (and sisters) and my friends without me when I die? How shall I again continue to live like a poor man?’ Thinking like this, he, a fool bound by hundreds of bonds of hope due to his (ill) luck only, dies; and then his sons weep. Being oppressed by grief, and with their hearts full of confusion, they do not devise even a small gift at that time. When this time has passed, and when their great grief has gone, they forget (to give) the.gift, or through delusion, do not give it. Knowing that the father is dead, the bond of love recedes. О brahmana, he who as dead, come with thirst and hunger, who is very much oppressed by many agonies, is, for a long time, roasted in an awful hell.

59-68. Therefore, there is no doubt, one should give gifts. To whom do the sons and the grandsons belong? To whom, does the wife or the wealth belong? In this world nobody belongs to anybody else. There gifts should be given. O brahmana, one should according to one’s capacity, give various gifts like a drink, food, tambQla, water and gold also. So also garments, a cow, a (piece of) land, an umbrella, vessels etc. in many ways. So also fruits and grants of land. No doubt should be had in this matter. О brahmana, I shall describe to you the characteristics of holy places. (These are) the holy places: This Ganga that appears (here), holy Sarasvati, Reva and Yamuna, the river Tapi, so also Carmapvati, and excellent Sarayu, Vepi, and Purapd, the destroyer of sins. Other are: Kaveri, Kapila and ViSalya, ViSvataripi, (the river) known as Godavari, Tungabhadra and Gap^aki. The river Bhimarathi is said always to cause fear to sins. Devika and Kpshpagafiga, and other excellent rivers — these become, in many ways, the holy places on auspicious occasions. Rivers, whether they are in a village or in a forest, are everywhere purifying. Rites like a bath, giving gifts should be done there only. О brahmana, when the name of a holy place is not known, then these words should be uttered: ‘This is a great holy place of Vishnu\

69-73a. There is no doubt that everywhere the (presiding)deity of a holy place is Vishnu. One who wants to secure (salvation) should remember the name ‘Narayapa* at the holy places. The proper fruit of the holy place is produced merely by Vispu’s name. There is no doubt that a man should give Vishnu’s name to those holy places and deities which are not known. All sanctifications are auspicious. An ocean, lakes like Manasa, springs, small pools etc., so also all small rivers become holy places due to the name of Vishnu (being given to them). The mountains are of the nature of holy places, so also a sacrifice and the sacrificial ground.

73b-8l. That (place) where learned brahmanas have remained with eagerness, is alone said to be a very great holy place, removing all sins. Sraddha, the place where a Sraddha is offered, a temple, a sacrificial ground, the place where the proper sound of (the recital of) Vedas (is heard), where auspicious tales about Vishnu (are narrated), one’s own house endowed with religious merit, so also the holy place of cows, a forest where there is the Asvattha tree, a place where there is a sanctifying dwelling — all these and others are holy places, so also one’s mother and father. There is no doubt that that place where (food) is cooked formoral merit, where the teacher himself stays, where there is a chaste wife, is a holy place. That is his holy place set up for his liberation, where his son, learned and interested in piety (lives). These and others are the holy places, so also the king’s palace. It is certain that at these and other holy places, nobody among all the human beings would obtain anything, anytime, without propitiating Vishnu, the giver of everything. Children, wealth, wife, a high mansion, horses, elephants, pleasures, heaven and salvation are not away (from a man) by means of devotion (i.e. when he is devoted) to Vishnu.

82-89a. Narayapa is the highest god; he, Janardana, is of the nature of truth. That highest lord, dividing himself into three parts, created (everything). The lord became united with Rajas (i.e. activity) and Tamas(i.e. darkness or ignorance). The lord had Rajas and Sattva (i.e. goodness) more (than Tamas). In the lotus in his navel he created Brahma. The lord created Rudra possessed of Rajas and Tamas. Sattva, Rajas and Tamas (together) are said to be the Trinity. Due to Sattva a being is freed. Sattva is of the form of Vishnu. A man with Rajas joined with Sattva would be rich and superior due to glory. That which practises the rites by alluding to the Vedic words is known as Rudra (and) is said to be distinctive of men. Due to that a man would be a king in the world, and again due to Rajas and Tamas. Those practices which are bereft of Rajas (i.e. activity) and are only Tamasa (i.e. done through ignorance), give (i.e. lead) men (to) a difficult situation in this world and in the next world. He who is Vijpu, is himself Brahma, and he who is Brahma is himself Shiva. In the sacrifice all the three gods are present. Worship should daily be offered to the (three) gods.

89b-101. О best brahmana, he who differentiates among these three, is a sinner, is of a sinful mind, and would have an undesirable mode of existence. О brahmana, Vishnu alone is the highest Brahman. Vishnu alone is the world. This month of Vaiakha is said to be dear to him in (i.e. for) all rites, and gives the fruit of the great sacrifices like the horse-sacrifice. It is excellent for a bath at a holy place, penance, giving (gifts), muttering prayers and sacrifices. О brahmana, those who, when the Sun has entered Aries, continuously bathe at daybreak in a river, and worship (him) at a holy place, do not get punishment from me. Again and again killing the stream of sins before me, again and again destroying the writing of Chitragupta, again and again bathing in the month of Vaishakha, men emancipate their ancestors from sins. This great secret cuts off fear. Therefore, it is not disclosed. It is the cause of expulsion from the abode of hell and the cause of the end of my authority. Bhagirath!, Narmada, and Yamuna and Sarasvati, Viioka and Vitasta are to the north of the Vindhya (mountain). Godavari, Bhimarathi, Tungabhadri and Devika, Tapf and Payoshtf are said to be to the south of Vindhya. He who would duly bathe in the morning in (any) river, has plunged into these twelve rivers. All rivers are holy; all excellent mountains are holy; all abodes (of deities) are holy; and resting places in the forests are holy. They are seen to have been plunged into by him, saluted by him, and very much resorted to by him, who, being controlled, would bathe in Vaishakha where the Sun has half-risen. О brahmana, his religious merit cannot be described even if one has thousands of thousands mouths.

102-107. О best brahma^a, it would be possible to describe the fruit of Vai sakha if one would have a long span of life (given) by Brahma. As Vishnu is the fire dragging (one away) from hell, in the same way the month of Vaishakha, properly observed, would burn sins (committed during) thousands and hundreds of crores of kalpas, like the sin of a briihmaija’s murder, illicit intercourse, sin committed willingly or unwillingly, a secret minor sin, great commingling (of castes), the great sin of loss of caste, so also (giving gift to) an unworthy person, sin causing filth and confusion due to speech, mind and body. He who would worship Vishnu in Vaiakha, would live in Vishiju’s city.

1-3. Having heard these words of that Dharmaraja (i.e. Yama), the brahmaga again asked him about the auspicious rite of Vaishakha.

O magnanimous Dharmaraja, you have properly disclosed the secret of the religious merit due to a bath in Vaishakha which gives salvation to men, and is great. Tell me the manner in which a man, being calm and having bathed in the morning, should worship the god (Vishnu) and with which flowers in the month of Vaigakha.

4-11a. Of all kinds of leaves Tulasi is dear to Vishnu. Holy places likePushkara, so also rivers like Ganga and gods like Vishnu live in the leaf of Tulasi. Always and at all times Tulasi is dear to Vishnu. Leaving the flower of jasmine and abandoning a lotus, and taking a Tulasi leaf a man should devoutly worship Vishnu. Even shesha would not be able to describe the fruit of the religious merit due to it. All that — plucking a Tulasi leaf in honour of a deity or for a rite in honour of the dead ancestors without bathing — becomes fruitless. (Such a man) becomes pure by (drinking) the five products of a cow. As yellow myrobalan removes diseases, so Tulasi quickly removes very many sins like poverty and experiencing calamities. A man, a devotee of Vishgu, who especially worships Vishnu with (leaves of) Tulasi called Knpagaura, would become Vishgu. He who, being restrained, would worship (Vishou) the killer of Madhu at three times of the day during the entire month of Vaigakha, has no rebirth.

11b-17. A man should always worship Vishnu even with food etc. if flowers and leaves are not available, or with rice grains or wheat. He should gratify, after bathing in the morning, with proper rites deities, dead ancestors and men along with the mobile and the immobile. He who always would sprinkle profuse water at the root of the ASvattha (tree), and would go round it full of all gods, or he who would worship with water god Asvattha on all sides, has liberated a myriad (members of) his family. There is no doubt about it. All griefs like poverty, misfortune, bad dreams and bad thoughts melt away by gratifying Asvattha, О dear one. He, the hero, who would worship Asvattha has gratified his dead ancestors, has worshipped Vlshbu; he alone has worshipped the Planets. He should touch white flowers, so also sami (leaves), fire, sandal, Sun’s orb and Asvattha tree, and then should perform the duties of his caste.

18-21a. After scratching (the body of a cow), giving a morsel to a cow, after having bathed and gratified a pippala, and having worshipped Vishiju, he would not face misfortune. A woman or a man, though quite weak, who, observing rules already stated, bathes according to her or his capacity in the morning for the three days of Vaishakha — the thirteenth, the fourteenth (of the bright half) and the full-moon day, gets free from all sins and obtains inexhaustible heaven (i.e. obtains heaven eternally).

21b-26a. If a man, being restrained and pure, gets up on the three nights (i.e. the days, viz. the twelfth, the thirteenth and the full-moon day), and feeds, according to his capacity, ten brahmanas, and, offering white or black Sheshamum seeds with water to twelve brahmanas, would perform a solemn observance saying 'May Dharmaraja be pleased with me’, and would gratify the dead ancestors and gods, (then) the sin committed by him during his life perishes at that moment only. He would happily stay in heaven a myriad after a myriad (years). He, honoured by all deities, would not see me only. О brahmana, he who, to gratify the dead ancestors and deities, devoutly gives cooked food, jars full of water etc. on the three days, viz. the thirteenth, the fourteenth (days of the bright half) and the fullmoon day, is freed from great sins.

26b-28a. He who, every day, would gratify brahmanas with golden vessels full of Sheshamum seeds and water, destroys (the sin of) the murder of a brahmana. The Sheshamum seeds created by Brahma should be given on the full-moon day of Vaishakha with devotion, for the good of the children.

28b-31. In this matter, listen to an old account, О you of a good vow. The fruit of jhe month of Vaishakha is very wonderful (when a gift is given) on the full-moon day (of that month). Thirty days beginning with (the Sun’s) passing through Aries are excellent. They are said to be superior to all sacrifices and holy. Especially (holy) are the three days (viz. the thirteenth, fourteenth the full-moon day) which are to be secured with a difficulty by sinners. The full-moon day of Vaishakha is still more holy and is -dear to Vishnu. This day is the day of the beginning of the period of the duration of the world called Varahakalpa.

32-36a. Formerly on this day Narayapa (i.e. Vishnu) killed these two pre-eminent demons — Hirapyaksha and Madhu, and lifted up the earth. This lord performed these three (feats) only on the thirteenth, fourteenth and the full-moon day, in the bright half of the month of Vaishakha. Since then, О best brahmapa, due to the speciality, this full-moon day, the beginning of the period of the duration of the world, is called purifying and the proper witness of the feat. О brahmana, what is the use of the life of him, indeed harming himself, who, controlling himself, has not bathed in the morning in Vaiiakha?

36b-38a. A woman or a man who restraining herself or himself, has, according to proper rites, bathed in the morning on the thirteenth and fourteenth, and-especially on the full-moon day of Vaiakha, is freed from all sins. He who has passed the full-moon day of Vaishakha without bath, gifts, worship, Sraddha, or (other acts of) merit, has indeed hell as his abode.

38b-44a. There is no other sacred treatise like the Veda; there is no other holy place like Ganga; there is no other gift like a cow or water; and there is no other day like the full-moon day of Vaishakha. He who beiDg solely devoted to Vishnu, gives a cow with water (to a brahmana) on the full-moon day of Vaishakha, is especially the fourth of (i.e. in addition to) the three gods. A man who has killed his mother or father, or who causes abortion, or who violates his teacher’s bed (i.e. his wife), gets free from all sins on seeing a cow along with water. Those who, in this earth, give a cow along with water according to the proper rite (to a brahmana) on the full-moon day of Vaiiakha, liberate ten earlier and ten later members of the family. Those who give to the best brahmanas sugar, fruits, tambiila, shoes and documents, are declared to be fortunate in this world. He who gives jars with gems and watshr, cooked food, and golden presents on the full-moon day of Vaiakha, would obtain, the fruit of a horsesacrifice.

44b-49a. Here also they relate an old account, and the conversation of а brahmana with ghosts in a great forest. О sinless one, formerly there lived a brahmana DhanaSarman by name. When he had gone to the forest for (collecting) Kusha, he saw a wonder. He who was frightened, saw three wicked and very awful ghosts whose hair was raised, whose eyes were red, whose teeth were black, who were emaciated, who were making various sounds, and were running here and there. Seeing them, the brahmana, afflicted with fear, speedily ran away. They too, crying, went after him at that time. Being overpowered by the ghosts, he spoke sweet words (to them).

49b-53. Who are you? Due to what have you been reduced to this condition suitable for hell? Please protect me, afflicted with fear, fit to be pitied, afflicted, a devotee ofVishnu,very much frightened, a poor brahmana who has come to the forest. That Vishnu, the lord, Brahmapya, KeSava pleased with you through compassion towards me, will give you felicity. That Vishnu is like the hemp-flower, has put on a yellow garment, and by merely hearing his name great darkness goes (away). The god is without origin and death, holds a conch, a disc and a mace. He is endless; his eyes are like lotuses; he gives salvation to the dead.

54-55. The goblins were pleased by merely hearing the name of Vishnu. They lived in religious merit. They were controlled by compassion and generosity. They were pleased by his words and were impelled by his direction. The goblins, afflicted with the flood of hunger and thirst, said these (words) to the brahmana:

56-64. О brahmana, on seeing you and on hearing the name of Vishnu, we have reached another condition. We have become kind. Indeed the union with the good removes sin, and joins (a man) with virtue, and quickly spreads fame. Whom does the moonlight of the nectar of a devotee of Vishnu, which is full of the elixir of life, and which gives great delight, not give joy? This is named Kftaghna. This second one is Vidaivata. This third one is AVaishakha, who is the (most) sinful of the three. This sinful one always practised ingratitude. Therefore, his name is fixed as Kftaghna due to his (ungrateful) actions. This Kftaghna was a Siidra named Sudasa in the former existence. Due to that sin (of ingratitude) he has reached this condition. There is an expiation for a very great sinner, a rogue, or for one who acts malevolently to his teacher or master; but there is no expiation for an ungrateful person. О brahmana, having experienced (i.e. lived in) groups of many hells with bodies enduring torments, he has come to this stage. Without worshipping the deities, so also without giving to the teacher and brahmanas, he ate food all alone. Therefore, he is (called) Vidaivata.

65-76a. This one known by the name Harivira in the former existence, was the king of ten thousand villages. Through anger, egotism and atheism, he was always bent upon violating his teacher’s orders. He who censured brahmanas, ate without offering the (five) great sacrifices. Due to that sinful act, he, having experienced the great peril of hell, was then bom as a ghost called Vidaivata. I am the third one, AVaishakha by name. I am (most) sinful of the Gautama family, known by the same name. I lived in Viprovasapura, and was a sacrificer in the former existence. I who follow the path as laid down in the Vedic texts, did not bathe in honour of Vishnu in the month of Vaishakha. I did not give (any gift), or did not offer any oblation, especially on the full-moon day of Vaishakha. During that month I did not worship (Vishnu) the killer of (the demon) Madhu. Nor did I please the learned men. I also did not gratify dead ancestors and deities with the gifts of jars containing water; and I did not offer Sheshamum seeds with water to learned brahmanas. In that month I did not honour, in order to gratify the dead ancestors and deities with flowers, fruits, tambiila, sandal, fans and garments. Not a single full-moon day of Vaishakha, giving complete fruit, did I (even) observe by good deeds like a bath, giving gifts or worshipping (Vishnu). Therefore, all my deeds done according to the Vedic texts have become fruitless. Then I totally became a ghost named AVaishakha. I have fully told you this cause of (the turning into ghosts of) all the three of us.

76b-80. (Please) be our emancipator from (our) sin, since you are a restrained brahmana. О brahmana, brahmanas, auspicious due to having done good deeds, are superior to holy places. They liberate great sinners even though they have resorted to (i.e. fallen into) hells. Between the two, viz. the man who always bathes at the holy places like Ganga and the man who keeps the company of the good — he who has the company of the good, is better. Or, you who are exerting for us, (please) go to my son, well-known as Dhanaiarman, and inform him, О lord. He, who exerts when some work of others has come up, obtains much more fruit than obtained by sacrifices or giving gifts.

81-82a. Having heard those words of the ghost, Dhanasarman was extremely pained. Having recognised him to be his father, fallen into hell, he entirely censured himself, and said these words.

82b-87.0 lord, I am the useless son of you — of Gautama. That son who would not carefully liberate his father, would not purify himself, or being rich, would not give (gifts, is useless). Even an intelligent person has to note carefully that religious merit s difficult (to understand), as you who are my father, have reached this misfortune. You have not secured continuous happiness from me. He, due to whom continuous happiness is obtained in both worlds is called a son due to that. According to law, a man has two teachers in this world — his father and his mother. Of the two also, the father is superior as his superiority due to his (depositing the) seed is seen. What should Ido? Where should I go? О father, how (i.e. what would be) your condition? I do not know the true nature of propriety. I depend upon your words.

88-96. О son, listen to my true words. Due to the force of future interest, I shall have bliss as a result of some religious merit. I who was performing the rites as laid down in the scriptures arrogantly, dishonoured the words of my teacher; (and thus) I insulted my teacher. Due to the teacher’s insult, and the man’s great delight, anger or pride, the religious merit perishes, like glory due to bad conduct. A rite which is not against the Vedic rites (should be performed) according to the rules laid down in the Puranas. (But) through ignorance I performed only the Vedic rites. О son, I never duly observed even a single fullmoon day of Vaishakha, which is a flame like that of the wild fire for the fuel of sins, and an axe for the tree of sins. That man who does not observe the vow of the full-moon day of Vaishakha, would be A Vaishakha. After that for ten existences he is born in the stocks of animals. Then in course of time he would become a ghost in the end. He somehow gets the human existence which is hard to get. I shall tell you a great means which brings about the liberation of a ghost; I had heard this in my former existence from the mouth of my own teacher. О son, go home and bathe duly in Yamuna. That full-moon day of Vaishakha, the beginning of kalpa, and the giver of all good conditions, has come today. The full-moon day is beneficial for the worship of the dead ancestors and the deities in the later part of the day. A man should devoutly give on this day even water mixed with Sheshamum seeds, with water jars and food, to the dead ancestors.

97-103. That sraddha offered here (i.e. on this day) lasts for a thousand years. He who feeds brahmanas on the full-moon day of Vaiakha, has his dead ancestors satisfied with each ball of rice for a life time. Having duly bathed on the full-moon day of Vaishakha, one should feed ten brahmanas with milk. There is no doubt that by (doing) that he gets freed from all sins. Having given white or black Sheshamum seeds along with water, he should invoke their blessings. Saying, ‘May Dharmaraja be pleased’, he should gratify his dead ancestors and deities. Just at that moment only the sin that he has committed throughout his life, perishes. The Sheshamum seeds created by Brahma should be offered (to a brahmana) with devotion on the full-moon day of Vaishakha and should be applied to the entire body, О brahmana. To him who bathes with Sheshamum seeds mixed with barley grains (applied) to the entire body, О brahmana, Brahma gives a desired boon, so also does Dfiarma.

104-114. He who gives, to please Dharmaraja, water-jars, there is no doubt that he has liberated seven (members before) him and seven (after him of his family). О son, give us that fruit which is produced by devoutly bathing, muttering (prayers), offering oblations, giving gifts and worshipping (Vishnu) on the thirteenth, the fourteenth and on the full-moon day (of Vaishakha). Abandoning these two ghosts I shall resort to a position in the heaven; for, the end of the sin of these two has also come by.

Saying ‘All right’ he left. Then the brahmana took a bath and gave gifts very much devoutly on the full-moon day of Vaishakha. Having devoutly bathed and being very much pleased, he, when the full-moon day of Vaishakha arrived, gave many gifts and gave them separately for his religious merit. Just at that moment only, they, seated in an aeroplane, went to heaven. О best brahmana, they were pleased with his having given his religious merit to them. The best brahmana Dhanasarman also, who knew the sacred texts, the law-codes and the Puranas enjoyed many pleasures for a long time and obtained Brahma’s heaven. Therefore, with great regard (for you), I describe in brief this most meritorious full-moon day of Vaiakha, which purifies all. Those men who, of a pure heart, bathe duly in the morning in the month of Vaishakha, and worship (Vishnu) the destroyer of Madhu, are alone fortunate, blessed and they alone are bom in the world as men having a purpose. The man who, having bathed in the morning, worships (Vishnu) the lord of Rama (i.e. Lakshmi), and is endowed with (i.e. observes) all controls and restraints, indeed destroys his sin.

115-128. Those who, being controlled, bathe in the month of Vaishakha have alone overcome death; are alone fortunate among men; they alone are free from sins; they alone do not enter (a mother’s) womb (i.e. are not reborn). That month of Vaishakha, even a small meritorious act alone in which would be equal to (merit done in) a day of Brahma, roars with sacrifices and austerities and giving of gifts. Even the quality of viciousness of a man who bathes and worships Vishnu at sunrise in the month of Vaishakha, tends to make his body pure due to his contact with a drop of water. Till that Virat, Vishnu, the dear lord of Rama (i.e. Lakshmi) does not arrive, sins, having got upon a man’s body move there. The steps which a man puts for going to a holy place in the month of Vaishakha, again become equal to horse-sacrifices, due to recollection of Shri Madhava (i.e. Vishnu) and by reciting his name. The month of Vaishakha, dear to Vishnu, burns, when a (daily) bath is taken during it, many grave sins like (the mountains) Meru and Mandara. О brahmana, to favour you, I have, in brief, told you this greatness of the month of Vaishakha, which destroys the sins of the listener. He too, who will devoutly listen to this account narrated by me, will be free from sins and will not see me. The many sins like the murder of a brahmana committed (by a man), definitely perish by performing the rites (narrated above) in Vaishakha. A man who has duly bathed during Vaishakha would liberate thirty former, thirty later dead ancestors, so also thirty far and near ancestors. On one side are all holy places and sacrifices with presents, and on the other side is the month of Vaishakha (in) which (the vows are) properly observed. Since this month of Vaishakha is very dear to that lord Vishnu of excellent deeds, it is superior to all (sacrifice etc.). О lord of the earth, having got what I told about the month of Vaishakha, do not entertain any doubt whatsoever. In this matter listen to a wonderful, old account. Though the account should not be told (to anyone), I shall tell it to you.

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