A Sinful Brahmana Becomes an Attendant of Virabhadra

1. О great sage, the eating of the sacred ash is seen to prolong life. It is capable of giving a course of the other world.

2-8. In this matter I shall tell you an old and well-known account of what happened between Yama and Chitragupta. Formerly a dog wandered through hunger in Mithila. In a hundredth previous existence he was a brahmajia of sinful resolves. In his youth he was a very intelligent (man) who was endowed with the (knowledge) of Vedas and sacred texts. Having gone to Ganga for bathing, he bathed (in Ganga) and having worshipped his dead ancestors, gods and sages also, went to the city (called) Prattalika. He took shelter in a brahmaija’s house. There was staying a daughter of a kshatriya. She was young. Her lover was killed. She had lost her kingdom. She possessed wealth of six crores of nishkas. At night, after moonlight, she came near the brahmana who was asleep and was handsome in all limbs, and seeing him said these words: “O brahmana, wherefrom have you come? To which country will you go?”

9. Stirring (out) at a wrong time would certainly create suspicion (in the minds) of all; so also the talk between us who are young in this private, mirthful chamber.

10-11. A talk in private (between a young man and a young woman) is not censurable when a tale is told, on a pilgrimage, at a sacred place, at the time of the devastation of the country etc., at the time of a famine, or when the village is on fire. You yourself first took shelter in my house. I am (just) staying in this house. (Therefore) nobody will have a suspicion in this matter.

Thus addressed by the brahmana she thus thought to herself: ‘Somehow or other I should have union with him. I shall (now) weep so that he will come to console me. When he will come to console me, he will raise me up. Then I shall get up and have contact of his neck with my creeper-like arms (i.e. I shall throw my creeper-like arms round his neck); and as it were fainting, I shall touch his body with the pair of my breasts. Seeing me having lost consciousness, he, the best brahmana who would be seated, will put my body on his lap. I, as it were being unconscious, will throw off my garment, and as it were weeping (i.e. pretending to weep), shall show him that (private) part (of me) which is very lovely, which is free from hair, which has the shape of a ripe ashvattha-leaf, which is the very fragrant abode of Cupid.

18-22. Having, while rolling on his body, removed his garment, I shall make his mind perplexed and bring the brahтара under my control. His mind would not be (as perturbed) when (my private part) is not seen as it would be (perturbed) when it is seen. The mind is not so (much perturbed) in (i.e. due to) talk as it is by means of actual seeing (the private part). The mind is not (perturbed) like that in a mirthful talk as it is in (i.e. by means of) a dialogue. The mind is not so (much perturbed) by means of a touch as it is in (i.e. due to) a mirthful talk. (The mind is) not so (much perturbed) by touching the vulva as by seeing it. Whose mind does not become excited and whose semen does not trickle down on seeing a woman’s armpits, her pair of breasts and her vulva being touched (by herself)?’

23-28. Thinking like this with (i.e. in) her mind, that kshatriya woman went to her house; and having approached the door of her house, she wept gently. She wept for a long time. * Removing.the grief of a woman, a child, an old man, a feeble person, a king, a meditating saint due to poison, fire, water or the fall of a stone etc. is recommended; they say it is like giving a well.’ Thinking like this that brahmana, the treasure of kindness, being pure and with his mind pleased, went near her, and then the brahmana said to her: “Enough of (i.e. desist from) this great grief going against (happiness in) this and the next world. This leads to the drying up of the body and harms the mind also. О you young woman, give up this grief. It is no use grieving. What is the cause of your wailing; what is it for which you are weeping?”

29-35a. Thus addressed by that brahmana, she did not say anything. She fell on the ground as if she had fainted; and looked at him (and showed) as it were she did not see him. The brahmana, knowing the highest truth, made her get up. When he made her get up, she got up but again and again fell down. The brahmana sat down and again and again got her up who had repeatedly fallen down, put her on his lap, and wiped her eyes. Then as it were she had fainted, she removed her garment, and showed him her breasts, her private part, her arm-pits and eyes. Having hung to his neck with her arms, she touched the brahmana with her breasts. The moonlight was clear, and there were gentle breezes. Then the brahmana became engrossed in thinking: 'Ibis is not my work. It is proper for the father, the mother, the husband or the teacher. To me who am not enlightened, everything appears inauspicious.’

35b-40a. Then Cupid came there when the two were in private. Cupid, of a bad heart, struck the brahmana with sharp arrows. The brahmana, being afflicted due to the arrows of Cupid, became lustful, and thought: ‘This one, very beautiful in all limbs, appears to be lustful. Otherwise how can there be horripilation on her vulva? All that will be clear from the touch of her breasts.’ Thinking like this, the brahmana touched her breasts and vulva. She too, who feigned a swoon, had a smile on her face. She closely embraced the brahmana, and kissed his face. Then they were united even for a hundred years.

40b-42. When a hundred years had passed, the brahmana one day in the morning went to a river to bathe. She too went with the brahmana. He bathed there and listened to the Kaurma Purapa which-destroys all sins and gives (i.e. produces) devotion to Shiva; and heard this verse uttered by the one who knew the Purapa.

43-45a. “He who kills a brahmana, he who drinks liquor, a thief, he who violates his teacher’s wife, becomes free from the sin by just listening to the Kaurma Purapa.” Hearing this statement, the brahmana said to that brahmana well-versed in the Puranas: “The sins committed by me have no number (i.e. cannot be counted). Tell me that which would destroy the heap of all (my) sins.”

45b-47. Propitiate Shankara, the god of gods, the lord of gods. О brahmana, by means of his worship all your (sin) will perish. Sin is said to be darkness. It perishes by means of the lamp of knowledge, or О brahmana, all sins perish due to the worship of him. Those who are bereft of knowledge and worship certainly fall into a hell.

48-51a. Then the brahmana went to an excellent temple of Shiva. (There) he worshipped Shankara with a thousand dropa flowers. Then he went home and took food. Leaving the kshatriya woman the brahmana went to the desired region. Having procured food to be eaten on days of fast, and having eaten it according to his capacity, he went to the temple of Shiva. Going there, he ate his meal with the ghee in the lamp outside the temple. Then he was under the sway of death, and went to Yama’s world.

5 lb-57. Certain sins formerly committed by you have perished. О brahmana, since you offered worship to Shankara on one day, a thousand of your sins have perished. Of the sins that have remained, the fruit is a fall into hell, (and staying there) for two crores of years, and having the existence of a dog a hundred times. Due to stealing the ghee from the lamp of Shiva a man has to resort to (i.e. to live in) hell for a hundred very awful years. He turns into wood in the Kumbhipaka hell, and repeatedly becoming ash for ten years, he then becomes an insect for another ten (years). Then for ten years he becomes the wick of a lamp. Sinking in and coming up from phlegm, impure feces, and pools of urine and semen, he eats phlegm, feces and dirt. Then when the residence in hell is over, he gets a hundred existences as a dog.

58-62. Hearing these words of Yama, the brahmana fell down. Then his dear wife became full of anxiety. In the meanwhile, Narada came near her. She who was extremely afflicted, fell at the feet of Narada. Having raised her, Narada said to the pure one about her dead (husband): “O innocent one of large eyes, please go to your husband. О you of large eyes, your husband, abandoned by his kinsmen, is dead. О auspicious one, you should not weep. Enter fire (i.e. funeral pyre of your husband).”

О sage, tell me whether I should or should not go, so that the time for entering the fire should not elapse.

63. That city is at a distance of a hundred yojanas from here. The brahmana (i.e. the body of your husband) will be burnt tomorrow.

Hearing her words, Narada said to her: “You sit upon the handle of my lute. I shall go (there) in a moment.” Saying so, he made haste and went there — to the country and abode of the dead brahmana. The sage said to that Avyaya: “If you will go to (i.e. desire to enter) fire there, then do not weep. О daughter, if you have committed a sin like enjoying another man (than your husband) then make an expiation to purify that. On entering into the fire your minor sins will perish. Leaving (i.e. except) entering the fire I do not see any other (expiation) for women for the appeasement of all sins.”

69b-70a. Impelled by Narada’s words, she said: “O great sage, what have women to do at the time of entering fire?”

70b-75a. They have to bathe, sanctify themselves, have to put on ornaments and apply unguents, have to apply sandal (-paste), have to put on flowers, have to have incense, turmeric and sacred rice grains. They have to wear an auspicious thread and apply red lac to their feet. They should give gifts according to their capacity, they should speak agreeable words, and should have a pleasing face. They should listen to (the sound of) many auspicious musical instruments and songs. When a sin of (the nature of) infidelity is committed, then, with reference to that old sin (i.e. sin committed previously), that is said to be an expiation for the appeasement of that sin. Then she should put on the ornaments and offer them to a brahmana. In the absence of (such) ornaments, she should not make (the brahmana) perform the (rite of) expiation. In no other way, and nowhere, can that sin perish.

75b-76a. I shall do all this; (but) I do not have turmeric. What are the ornaments? О brahmana, give all that to me.

76b. There is no such article of the auspicious state of wifehood as is required.

11-Ил. Then in a moment he (i.e. Narada) went to Shiva’s abode, Kailasa. Seeing Girija (i.e. Parvati) he saluted her and said to her: “O mother, give me turmeric, ornaments and an auspicious thread.”

78b-79a. How should I give any ornament to a widow? If I give (her an ornament), widowhood is not possible.

79b-80a. О mother, a woman is not a widow as long as her husband’s body remains (unburnt). Till the husband’s body is burnt, there is no impurity and the auspicious state of wifehood remains.

80b-83. No other body (than mine) deserves to put on my ornaments and turmeric. When ornaments etc. are given by me, long life is prescribed. Whatever you have said would be given by (my maid) Jayanti.

Then he went to Jayanti and carried whatever was given by her. Then the sage gave turmeric to Avyaya who was being given a bath. Then the sage gave her fine garments and ornaments. He said to her: “Who will perform your funeral rites? Appoint him.”

84. О sage, you alone are the cause of (i.e. will perform) all rites in my case. You are my father. Perform every (rite); salutation to you, О best sage.

85-90. Then having burnt (i.e. consigned to fire the body of) the brahmana, Narada said to her: “O Avyaya, go, and enter the fire if you so desire.” Then the chaste lady decorated (herself), and having saluted Narada after going round him three times keeping him to her right, dedicated her mind to Gauri (i.e. Parvati). Desiring to please Parvati, she separately (i.e. one by one) touched her very fine auspicious thread, turmeric, so also sacred grains and flowers, garments, musk, sandal, golden comb, various fruits, from presents to her garments — gave all (these) to elderly married women. The chaste woman went three times round the fire which was, as it were, burning the sky with rows of flames, by keeping it to her right, and stood in front of it. Then with the palms of her hands folded and with a smiling face she said these words:

91-98. Oregents of the quarters like Indra, О mother Earth, О Sun, О all gods like Dharma (i.e. Yama), hear my words: “If, from (the day of) marriage till today I have, day and night, devoutly served my husband by words, thought, and by acts, and if in the three states (of youth, adulthood and old age) I have not transgressed (in my duties to him), then truly grant me going with my husband.’’

Saying so, she quickly dropped the flower from the tip of her hand (and) entered the blazing lire. Then she saw an aeroplane, which was excellent like the Sun and graced with the music of celestial nymphs. She got into the aeroplane and went to heaven with her husband. Then Yama, having honoured that chaste wife, said to her: “You will have (i.e. live in) heaven eternally; (now) no sin of you remains. In hell your sin was washed off (by staying there) for two crore years. There is no doubt about it. But (still) there is a sin. One is committed by eating the ghee of the lamp (kept in honour) of Shiva. There may not be a fall into hell, but will be hundred existences as a dog.’’

99. How can there be (a fall into) hell for those who are purified by entering fire? The destruction of all sins would take place by entering into fire.

100-106. Formerly Sambhu had said that the sin of him who steals (the articles) of Shiva, never perishes. Other sins may perish. Then he obtains the existence of a dog, which would be (continuing) for a hundred years after that.

Reaching the abode of Dadhica he has entered the mouth of death. Near his wall there was the sacred ash that was consecrated. The dog fell into the sacred ash, died, and went to Yama. Yama honoured him, bowed down to him (and said): “You are the most meritorious sage. There is no proper place for you in my house. (Please) go out.” Then that dog, impelled by Yama, went out and remained there. Narada saw him who remained there with tormentation; and he asked him: “Why do you, the bright one, remain here? О you of high intelligence, I know you to be a devotee of Shiva, who died remaining in the ash of (i.e. sacred to) Shiva. There is no residence in Yama’s world for them who are devotees of Shiva (but) who being sinful, cast their bodies. This is Shiva's order given by Shiva.”

107-112. Speaking thus to the dog, the sage went to Kailasa. Having saluted Shiva (by prostrating himself) like a staff, he respectfully said to him: “O god, a certain dog (having come) from Yama’s city remains outside. He is dead in the sacred ash. Therefore, he deserves (residence in) your heaven.” Then Virabhadra, the chief among the attendants, being impelled by Shiva, brought that dog having a divine form and having saluted the feet of Shiva. Then he respectfully said to the god. The attendant of Shiva (i.e. Virabhadra) said to the god: “Make him an attendant (i.e. one of the attendants) of me.” Shiva said: “AH right.” The attendant became one with a dog’s face (i.e. the dog became one of the attendants).

О you Sucismita, the importance of the sacred ash is matchless. О you of a good vow, what more than this do you wish to hear?

1. О brahmana, О sage, tell me how formerly the sacred ash protected KaSyapa, Jamadagni of the gods?

2-6. Formerly gods accompanied by Kashyapa and others went to a well-known mountain named Sokara. In the middle of the mountain was a very beautiful (forest) which was full of many birds, which was resorted to by various hosts of sages, which was the resort of Vasudeva, which was charming, which was resorted to by bevies of celestial nymphs, which was crowded with strange trees, which was bright with flowers of all seasons. We and others entered the best mountain (forest) like that and praising Vispu went there to lord

Shiva. We saw a great flame there and we entered it. Excepting me that deity (i.e. that flame) burnt (other) sages. After that it (also) burnt me. О auspicious one, we were reduced to ash.

7-14. Seeing us like this, that brave Virabhadra went to that mountain for some reason. With his entire body smeared with sacred ash, he remaining at the top, auspicious and pure, all alone, desireless and tranquil, heard the sound of wailing. Then he was full of thought: ‘The sound of the bodies of dead men and the smell as it were of dead bodies, are being perceived.’ Deciding like this in his mind, he went to the fire of great brilliance. Then that fire also started to burn Virabhadra. But it went out as the fire of (i.e. burning) grass (i.e. hay) would go out on receiving (i.e. being sprinkled over with) water. Then Virabhadra saw a great, mighty flame, which went (up) to the sky even (like) flame falling (i.e. dropped by) Shiva (obscure!). The brave Virabhadra thought in his mind: ‘(This) flame is the destroyer of hundreds of crores of beings. So for the protection of all I desire to drink it. As a thirsty man drinks water, I shall consume this great flame.’ In the meanwhile a divinevoice said to (Virabhadra) the hero.

15-17. О hero, do not do a rash act. Where is your thirst, and where is the fire? (i.e. What a great disparity is there between the two!). Those that are thirsty are interested in water. Opposite is (their attitude towards) a wild fire. The loid of demons, viz. Prauashta had a large head extending over a yojana. There was another (demon) whose face extended over a hundred yojanas and who had a hundred arms. The illustrious Agastya had completely drunk (the water of) the ocean. This flame destroyed these and other well-known (beings).

18-19a. This flame will not cause fear as told by you. О Sarasvati, I shall be angry with you. Know me to be Virabhadra whose position is honoured by all gods.

19b-22a. О sage, what I said was with an affectionate feeling, and not through hatred or any other feeling. О hero, give up your anger and do what is benefleial for yourself.

Saying so the goddess vanished through the fear of the hero. Then that hero easily drank (i.e. consumed) the great flame.

22b-26a. In a moment Virabhadra all alone drank that great flame which extended over a hundred yojanas and was extremely difficult to bear. Just on seeing the heaps of ashes (of the bodies) of (gods) led bylndraand of sages, the magnanimous Virabhadra called them (out). Those dead sages and residents of heaven (i.e. gods) did not respond. Knowing the destruction of the sages and gods, Virabhadra thought: ‘How can I, (though) an experienced one, bring all of them back to life?’ Through meditation he knew (how to bring them back to) life. Sipping (water) he consecrated with the hallowed Mrtyunjaya hymn and with sacred ash the ashes (of the bodies) of the dead.

26b-28a. Then the best sages, having resorted to their respective bodies, got up. Then they went to the very bright side of the mountain. There also they were swallowed by a serpent of a mighty body. Then the mighty hero (Virabhadra) went to the great serpent.

28b-33a. Seeing Virabhadra to have come (there), the serpent started fighting. The serpent, taking up various forms, fought for a year. Then the hero holding with both his hands, the two lips (of the serpent), tore his entire body into two (parts). Seeing the gods dead, Shankara brought them back to life with the sacred ash enly. Then the gods, along with the sages, saluted Virabhadra and went their way. (Then) they saw the demon Pancame^hra who had come there, had a large body, was endowed with ten arms, possessed live feet, had eight heads, and desired a large (quantity of) food.

33b-38. That demon, when he had fought with the monkey Valin, who had certainly double the strength of Vishnu, having the body of a large boar, had suddenly struck Valin with his five feet in boxing, and had proceeded to kill Sugriva with his hands. He put Sugriva into his mouth and swallowed him like a morsel. Seeing Valin and Sugriva swallowed, he thought: ‘How shall I kill him and how shall I save the monkey?’ When he was thinking like this the lord of demons ate up the monkey with one effort. Seeing the demon like that, all the gods and sages became intent on running (away).

39-44. Seeing them running, that demon Pancamedhra took all of them with all his hands and ate them up. Then Virabhadra, seeing the monkeys, sages and gods being eaten up (by the demon) angrily took in his hand a rock extending over fifty yojanas and struck it on the heads (of the demon). The middle head (of the demon) fell down. Then taking the peak of the mountain which was a hundred yojanas long and holding it more firmly, he struck the lord of mountains. Then the demon said to that three-eyed Virabhadra: “(Now) see the strength of my arms. I have seen your might. There is a couple of swords. They are glistening with oil, and they are fifty yojanas high (i.e. long). They extend over a yojana, are very strong, and have (good) characteristics. You take one liked by you. The one that remains is dear to me.”

45-49. Saying, “All right”, the very strong Virabhadra took one sword; and he moved the sharp sword with his hand; and then roared angrily. The best demon also took a sword and roared in the same way. Having approached Virabhadra^ he put it on his neck (i.e. struck on his neck with it). The limb (i.e. the neck) was pierced, and profuse blood flowed out. With one hand the demon then drank the blood. Virabhadra angrily struck the demon on the region of his neck. He took the two heads that were cut off and that were falling down. The magnanimous one swallowed them, and roared like a lion. Due to that great roar the three worlds were agitated.

50-55. With their bodies pierced by strokes of swords made by each other, they who were roaring and who were wet with blood, appeared like the blossomed kimSuka (trees). The god (Virabhadra) and the demon (Pancamedhra) with swords (in their hands) fought for a year. After that they fought a macefight for a year. Then a battle with knives took place (between the two) for a year. Then again taking two swords, they fought with each other. Then the lord of (Shiva’s) attendants, of the nature of a tusk, saying, ‘Prosperity (to you)’, and with his eyes red with anger, moved a great sword before him, and cut off his entire forest-like neck, as (one would cut off) a plantain tree. Taking all the heads, he ate them up. Having torn his body with his nails, he took out and saw the deities, the lordly monkeys (i.e. Valin and Sugriva) and the great goddess.

56-63. Seeing this very fierce battle, Narada went and told Brahma, Vasudeva and Shankara (about it): “The sages, the deities, the two monkeys Valin and Sugriva have been protected by him: and he, of the nature of Brahma, Vishnu and Shiva has brought the two (monkeys) back to life.” An awful boon was given by Shiva to a demon. There was a mighty demon in the kingdom of Hirapyakasipu. He wonderfully fought for a hundred years with the gods. Many fled in various ways, and hundreds of demons died. He, thinking like this, was protected by his preceptor, Shukra: “O Shukra, I died a hundred times, and was brought back to life by you only. Make me immortal, and make him who is in my belly mortal (i.e. let me be immortal, and let those eaten by me die). Otherwise, I shall die; there is no doubt about it. О preceptor, I had a very terrible fight with Yama. In the battle, that valorous king Yama was swallowed up by me. He entered my belly, pierced it and roared. I then died, but was again brought back to life by you. Therefore, I shall practise penance for the death of those who are in my belly.”

64-65a. This is so. There is no doubt about it. You practise it duly. There is a holy place (called) Syamantapaficaka. Please go there.

65b-74. I shall practise a very terrible (i.e. severe) penace, (like) which was not practised by gods and demons. I shall bind with iron fetters my feet at the end, i.e. at the ankles. I shall fashion a couple of iron-pillars having iron-straps. I shall bind (i.e. keep tied) my feet in the strap and put my head below (and feet above); similarly I shall keep my mouth open, and make my face (let) down. I shall remain with a flame fluttering in a circular way and will keep my eyes open. I shall practise penance like this, whosoever may be the giver of the boon. Let Brahma or Shankara or Vishnu be the giver of the boon, whosoever may grant it.

Having thus spoken to his preceptor Bhargava (i.e. Shukra), he practised the penance for five or six months and again practised another penance. Having cut off his head with his nails, he offered it, with (the accompaniment of) a hymn, into the fire. He offered his four heads, with (the utterance of) the hymn, ‘Salutaion to Bhadra’. When the demon was trying to abandon (i.e. to offer) his fifth head, the revered lord of Ambika (i.e. Shiva) stood up from the fire. He resembled a pure crystal and was adorned with the young moon. The great god said to the demon who had bent down his head: “O demon, do not do a rash act. I am the giver of a boon. Ask for a boon.”

75-81a. You, the great god, are the giver of many boons. Let my heads that are struck off grow again and let the beings swallowed by me die. Let me have four times the power of Vishou> having the body of the Boar. You may never be angry with me and be always near me. A man would come up when your matted hair is pulled out. Let me die at his hands; and not (be killed) by others. This is what I ask for.

“It shall be just so”. Saying like this Shiva disappeared. (Bharat! said:) “You have killed the sinful demon who had received such a boon.” Then having embraced the hero (Virabhadra), Visflu, Shiva and the grandsire (i.e. Brahma) went as they had come. The wives of deities etc. fell (i.e. prostrated before him) on the ground like a staff and said to Virabhadra: ‘‘Salutation to you, О lord of the god of gods; salutation to you, О eternal and endless one; salutation to you; be the giver of boons.”

8lb-86. By means of the sacred ash I shall bring back to life the gods along with the sages and the monkeys. You should be pleased; now you should not grieve.

Saying so, Virabhadra brought them back to life with the sacred ash. The sages and the gods, so also the two monkeys (i.e. Valin and Sugriva) got up. With the palms of their hands put to their heads, they who were pleased, saluted him, and said: “O dear one, you have brought (us) back to life; you are our spiritual father. О you born of shamkara, always be our refuge. Punish the children on seeing their bad behaviour; so also protect them as your own sons from the torment inflicted by the enemies and from diseases. О you sinless one, you punished those who had committed sms at the sacriffce of Daksha. О father, we are now (to be protected by you) like children.”

87-92. This is true. There is no doubt about it. Remember me when you are troubled. The trouble will quickly perish. The troubles from demons to those who recite the name of Virabhadra a hundred and eight times, beginning with ‘Om* and ending with (the word)‘salutation’, with (i.e. using) the dative (as Virabhadraya),will come to an end. At the time of trouble from brahmanaghosts and fear from goblins etc. all the troubles vanish (merely) by remembering the name (of Virabhadra). (One should remember him) whose eyes are like the brilliance of lightning, who is the lord, whose lips are tawny and shining with fangs resembling the young moon, whose body is very dark, who has the garland of matted hair, and who has on his body three lines of sacred ash. This recollection (of Virabhadra) is told for (getting) freedom from brahmana-ghosts. All this is explained in the hymn of Virabhadra.

93-95. The hero accomplished (like this). So also the sages and gods that had come. By these three the great importance of the sacFed ash is proclaimed. Of him who recites or listens to it, it destroys the sins, gives devotion to Shiva, and prolongs life and good health.

I am happy; I am blessed; I am best among women. My sins are destroyed. My salutation to you, О best sage.

1. О illustrious one, tell about the origin of the sacred ash, the greatness of the sacred ash, and the religious merit (earned) through the application of the sacred ash.

2-8a. О Rama, I shall tell you about the origin of the sacred ash. (I shall tell you about its effect) by (just) remembering or telling about it. О king, listen to it. He who is that eternal god Sadaava, who is saluted by Brahma, who has three eyes, who is the prop of virtues, who is beyond qualities, who is unchangeable and immutable, had once a desire to create on seeing the three qualities in himself — this triad of qualities should be known as the three Vedas. О dear one, having divided himself and the region there, he created on his right side the son, viz. Brahma and Hari from his left side. At the back side he created Mahesana (i.e. Shiva); thus the mighty one created three sons. As soon as they were born they became the three gods — Brahma, Vishnu and Shiva. They distinctly spoke these words: “Who are you? Who are we?” To1 those sons Shiva said: “You are the sons, (and) I am your father. О sons, resort to these three qualities which are the cause of (all) acts.”

8b-16. О lord, who should resort to which quality and how long? How can there be the cessation from the qualities? Tell this to us.

As long as you have (i.e. retain your) knowledge or as long as you live, each one of these qualities should be retained by you. Brahma should retain the quality of Sattva(i.e. goodness), Vishnu should retain Rajas (i.e. activity) and Mahesvara (should keep) Tamas (i.e. ignorance or darkness).

As soon as the lord of gods had said this, Brahma took up Sattva. He could not move it; then how could he be capable of holding it? Abandoning that quality, he took up the quality of Rajas. He was not able to move it; (so) he took up the Tamas quality. He was not able to move it. He fell doWn and wept; and Vishnu held the Rajas quality with his left hand. (Then) Mahesa held the Tamas quality with his two fingers; one, i.e. Vishnu, with his two fingers, took up the Sattva (quality). He sustained Brahma at the footstool, and danced. The giver of the boons, having seen Shiva who was dancing, who had a graceful form, whose form was (fair) like the cow’s milk, who was young and had three eyes, who held everything, who caused joy, said to his sons:

Then the son said to the father: “Give this boon to me: О auspicious one, let the worship intended for me be yours. You should always remain in me; you, the immutable one, are me only.”

19-20. О magnanimous one, this will happen; there is no doubt. These two reddish and fair, Brahma and Visflu are my two sons. They are the fine soft hair of the armpits, they have my form and are innocent.

21-22a. О lord, I am not able to hold the quality indicated by you. О god, I shall sustain the Rajas (quality); let Hari resort to the Sattva (quality). This god will hold the remaining quality.

22b-24. After having taken the qualities, those gods were not able always to hold them. For being able to sustain (them) they again said to Shiva (i.e. the lord): “We are not able to hold these qualities for all the time. О lord if you are the giver of boons, (then) give us the capacity (to hold them).” Then hearing their words, Shiva said (these) words.

25-28. Of all (powers), the power of knowledge (alone) is called power. Vidya (i.e. knowledge) resorts to the three qualities. Ignorance also resorts to them. Please hold the essence of the three qualities after burning them. You should hold that what would be (remaining) there.

Then his son said (these) words: “There cannot be burning without fire.” Shiva said: “Fire certainly exists in the eye of Shankara. These three qualities are the cow; and knowledge would be (i.e. is) the auspicious cowdung. Upanishad is said to be the urine (of the cow). Then one should prepare the sacred ash from them.

29-30a. One should consecrate the cow; the dung of her whose calves are dead, with the hymn Agavab. (Uttering the hymn) one should make the cow eat the grass and drink the water with the hymn Gavogavo gavah.

30b-34a. Or the one who observes the vow, should observe a fast on the fourteenth day of the bright and the dark fortnights. Then the next day one should get up in the morning and being pure and composed and having bathed, having put on garments that are washed, should go to the cow for the dung. Having carefully got her up, one should get the urine from the cow. One should hold it in a pitcher made of gold, silver, copper or clay; or (one should hold it) in a blue lotus, or a vessel made of palasa(-leaves) or in a horn. One should have the cow-urine and a little cowdung also. One should take in an excellent pot as told before, without letting it fall on the ground.

34b-35a. The wise one should purify the cowdung with the hymn Shrib me bhajatu (‘May prosperity resort to me’). With the hymn ALakshmirmayi (‘Prosperity should not come to me’), one should purify the cowdung.

35b. With the hymn Sam tva sificami (‘I sprinkle you’), he should put the cow-urine into the cowdung.

36-38a. With the hymn Pancanam tva one should prepare fourteen pindas. Having dried them with the rays of the sun, one should put the balls of the cowdung in the vessel already referred to. According to the rule in his own Grhya (Sutra), he should install them and kindle fire. Then one should put balls (saying) ‘to Arpadeva’.

38b-39a. The wise one should perform the two rites called Aghcira (i.e. sprinkling clarified butter upon fire) and Ajyabhaga (offering two portions of clarified butter to Agm and Soma). Then he should make offerings to the lord of destruction. Then thirteen offerings like Jaya etc. should be made.

39b-42. Then five hymns like Namo Hirariyabahave (should be recited). Thus having made all offerings ending with the fourth with the accompaniment of hymns, he should offer (an oblation) to Rudra, Sarva with the hymn Yasya vai kahkati. A wise man should offer with these the three that are known. Having made the Vyahjtis (i.e. uttering the words like Bhflr, Bhuvas etc.), he should offer the right sacrifice (to Agni). Then having withheld the remaining fuel, he should add other water to the water in the full vessel with the Yajus formula Pur yarnasanta.

43-47a. He should sprinkle that water on his head with the hymn BrdhmayefU amrtam. Then with the hymn Pracy am he should sprinkle the water in the directions. He should give a present to a brahma pa. He should bring a ball of boiled rice.

With the hymn ‘For the protection of the rite of all gods, I shall bring this to you, О fire; cover this one of mine today’, he should cover the fire with that ball. The covering by it is said to be remaining in fire for three days. He should feed the brahmanas, and being restrained in speech, should himself eat. If he desires more sacred ash, he should bring more cowdung.

47b-50a. After three days or one day, on the third or fourth day, he, having bathed in the morning, having put on white garments, having worn a white sacred thread, having put on white flowers and unguents, with his teeth (brushed) white, (his body) besmeared with the sacred ash, with the utterance of the hymn Tad vti should, indeed, not give up the sacred ash. Having offered presents, he should observe the sixteen formalities like invocation.

50b-55. Then he should collect the fire. With (the utterance of) the hymn Agne, bhasma, he should take the sacred ash produced (from the cowdung). Then, he should clean it with (the utterance of) the hymn Agnirasmi (‘I am fire’), then mix it with the water of Ganga or the milk of a cow. Then having powdered camphor, Kasmira-saffron, usira, sandal with agaru (a kind of sandal) well, he should drop that powder into the sacred ash with sacred hymn (i.e. syllable) От. Then the hymn (that is said i.e. prescribed) at the time of sprinkling the milk is: ‘O goddess, your sacred milk, giving intelligence, is nectar here (i.e on the earth); due to your favour men are freed from all sins’. Then the learned one should invoke the small lumps of the sacred ash with the utterance of От. With (the utterance of) the hymn, Anoraniyan the wise one (should do so).

56-61. Having thus procured the sacred ash and having taken it (in his hands), the knower of the hymns should clean it with От and should get it hallowed with seven hymns. (He should apply it) to his head with (a hymn addressed) to Ishana. (He should apply it) to his face with (the hymn) Tat Ригща. He should hallow the chest with the Aghora (hymn) and, the private parts with the Vdma (hymn), the feet with the Sadyojata hymn, and the entire body with От. Then he should dust the entire body from the soles of his feet to his head (with sacred ash). Then he should sip water, and should put on a white, washed garment. Having sipped water again, he should do his rites fully. Then having taken the sacred ash and cleaned it with (the utterance of) От, he should, recollecting (Shiva) the three-eyed one, the support of the three qualities, the creator of the three (Vedas) and the mighty one, with the hymn Namah Shivaya, put the mark consisting of three lines on his forehead.

62-64a. Saying (the hymn) Namab Shivabhyam, he should also put the mark consisting of three lines on both his arms. Saying (the hymn) Aghoraya namah he should put (a similar mark) on both his forearms. Then (uttering the hymn) Bhimaya he (should put the mark consisting of three lines) on his back, and the backside of his head. (Saying) ‘salutation toNilakantha, the soul of all’ he should put it on his head. Then having washed both his hands, he should perform (the proper) rites.

64b-65a. Having, in this way,, prepared and applied the sacred ash, you will be able to sustain the (three) qualities, and then create the beings.

65b-70. The gods Brahma, Vishnu and Mahesvara, thus addressed by (Shiva) did like that according to the (proper) rule, and vied with each other, being unable to recognise one another, they saluted and said to Shiva: “Who should sustain which quality?” Then Shiva said to his sons: “Due to the (particles of) dust the power of doing rites and knowledge also perish. Brahma is seen to have a short life. He lives (longer) due to hymns. I was formerly decorated with the rows of‘Brahma’s eggs’. Having rested upon the Rajas quality, you are not recognising me.

71-78a. Vishshu has more power than Brahma, and has also longer life than Brahma in sustaining the row of ‘Brahma’s eggs’. The life of Vishgu is said to be of the measure of four inhalings of Maheia and me. May that Vishnu support you due to his having more of the Sattva (quality) than Brahma (has). He knows me the* entire time, and would not forget me. His only worship is Sattvika, and neither Rajasi nor Tamasi. Salutation to the Tranquil, Auspicious, of theSattva quality; his possession of the Rajas quality is to be inferred. Salutation to Nila, so the (Tamas) quality. Sambhu resorted to (it) like that. Formerly, he indeed possessed Sattva, Rajas and Tamas. Therefore, worship of three kinds is laid down (in the case) of Shiva. Rajas, conjoined with Tamas is said to be awful. Shiva’s worship, even more awful than that is regarded as giving a good course (i.e. salvation); and Rajas conjoined with Tamas is capable of propagating the sacred precepts. The worship even more interrupted than that is said to give fruit. Tamas mixed with Sattva promotes a mixture. A mixed worship of Shiva, causing the good of the world, is fruitless. This way or that way (but) worship of the lord should be regularly done. (The worship) of Shankara in whatever way is said to give a quick fruit to a man.”

78b-79. In brief this rule about the application of the sacred ash is told, О sinless one. It destroys all the sins of the speaker and the listeners.

ЧТО ПРОИСХОДИТ ВО ВЗРОСЛОЙ ЖИЗНИ? Если вы все еще «неправильно» связаны с матерью, вы избегаете отделения и независимого взрослого существования...

Что делать, если нет взаимности? А теперь спустимся с небес на землю. Приземлились? Продолжаем разговор...

Что способствует осуществлению желаний? Стопроцентная, непоколебимая уверенность в своем...

ЧТО И КАК ПИСАЛИ О МОДЕ В ЖУРНАЛАХ НАЧАЛА XX ВЕКА Первый номер журнала «Аполлон» за 1909 г. начинался, по сути, с программного заявления редакции журнала...

Не нашли то, что искали? Воспользуйтесь поиском гугл на сайте: